Sunday, August 24, 2014
Lk 7, 1-10 + CSDC and CV
Luke 7, 1-10 +
CSDC and CV
CV 31b. The
excessive segmentation of knowledge [80], the rejection
of metaphysics by the human sciences [81], the
difficulties encountered by dialogue between science and theology are damaging
not only to the development of knowledge, but also to the development of
peoples, because these things make it harder to see the integral good of man in
its various dimensions. The “broadening [of] our concept of reason and its
application”[82] is indispensable if we are to succeed
in adequately weighing all the elements involved in the question of development
and in the solution of socio-economic problems.
Notes: [80] Cf. John Paul II, Encyclical Letter Fides et Ratio (14 September
1998), 85: AAS 91 (1999), 72-73. [81] Cf. ibid.,
83: loc. cit., 70-71. [82] Benedict XVI, Address at the University of Regensburg,
12 September 2006.
CSDC 87a. The term “social doctrine” goes back to Pope Pius XI [139] and designates the
doctrinal “corpus” concerning issues
relevant to society which, from the Encyclical Letter Rerum Novarum [140]
of Pope Leo XIII, developed in the Church through the Magisterium of the Roman
Pontiffs and the Bishops in communion with them[141]. The Church's concern for
social matters certainly did not begin with that document, for the Church has
never failed to show interest in society. Nonetheless, the Encyclical Letter Rerum Novarum marks the beginning of a new path.
Grafting itself onto a tradition hundreds of years old, it signals a new
beginning and a singular development of the Church's teaching in the area of
social matters[142].
Notes: [139]
Cf. Pius XI, Encyclical Letter Quadragesimo Anno: AAS 23 (1931),
179; Pius XII, in his Radio Message for the fiftieth anniversary of Rerum
Novarum: AAS 33 (1941), 197, speaks of “Catholic social doctrine”
and, in the Encyclical Letter Menti Nostrae of 23 September 1950: AAS
42 (1950), 657, of “the Church's social doctrine”. John XXIII retains the
expression “the Church's social doctrine” (Encyclical Letter Mater et
Magistra: AAS 53 [1961] , 453; Encyclical Letter Pacem in Terris:
AAS 55 [1963] , 300-301) and also uses “Christian social doctrine”
(Encyclical Letter Mater et Magistra: AAS 53 [1961] , 453) or
even “Catholic social doctrine” (Encyclical Letter Mater et Magistra:
AAS 53 [1961] , 454). [140] Cf. Leo XIII, Encyclical Letter Rerum
Novarum: Acta Leonis XIII, 11 (1892), 97-144. [141] Cf. John Paul
II, Encyclical Letter Laborem Exercens, 3: AAS 73 (1981),
583-584; John Paul II, Encyclical Letter Sollicitudo Rei Socialis, 1: AAS
80 (1988), 513-514. [142] Cf. Catechism of the Catholic Church, 2421.
[1] When he had finished all his words to the people, he
entered Capernaum. [2] A centurion there had a slave who was ill and about to
die, and he was valuable to him. [3] When he heard about Jesus, he sent elders
of the Jews to him, asking him to come and save the life of his slave. [4] They
approached Jesus and strongly urged him to come, saying, "He deserves to
have you do this for him, [5] for he loves our nation and he built the
synagogue for us." [6] And Jesus went with them, but when he was only a
short distance from the house, the centurion sent friends to tell him,
"Lord, do not trouble yourself, for I am not worthy to have you enter
under my roof. [7] Therefore, I did not consider myself worthy to come to you;
but say the word and let my servant be healed. [8] For I too am a person
subject to authority, with soldiers subject to me. And I say to one, 'Go,' and
he goes; and to another, 'Come here,' and he comes; and to my slave, 'Do this,'
and he does it." [9] When Jesus heard this he was amazed at him and,
turning, said to the crowd following him, "I tell you, not even in Israel
have I found such faith." [10] When the messengers returned to the house,
they found the slave in good health.
CSDC 39. The salvation offered by
God to his children requires their free response and acceptance. It is in
this that faith consists, and it is through this that “man freely commits his
entire self to God”[40], responding to God's prior and superabundant love (cf. 1
Jn 4:10) with concrete love for his brothers and sisters, and with
steadfast hope because “he who promised is faithful” (Heb 10:23). In
fact, the divine plan of salvation does not consign human creatures to a state
of mere passivity or of lesser status in relation to their Creator, because
their relationship to God, whom Jesus Christ reveals to us and in whom he
freely makes us sharers by the working of the Holy Spirit, is that of a child
to its parent: the very relationship that Jesus lives with the Father (cf. Jn
15-17; Gal 4:6-7).
Notes: [40] Second Vatican Ecumenical Council, Dogmatic
Constitution Dei Verbum, 5: AAS 58 (1966), 819.
[Initials and Abbreviations.- CSDC: Pontifical Council for
Justice And Peace, Compendium
of the Social Doctrine of the Church; - SDC:
Social Doctrine of the Church; - CV: Benedict
XVI, Caritas in Veritate (Charity in truth)]
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