Lk 7, 18-23 + CSDC and CV

Luke 7, 18-23 + CSDC and CV

CV 32b. Through the systemic increase of social inequality, both within a single country and between the populations of different countries (i.e. the massive increase in relative poverty), not only does social cohesion suffer, thereby placing democracy at risk, but so too does the economy, through the progressive erosion of “social capital”: the network of relationships of trust, dependability, and respect for rules, all of which are indispensable for any form of civil coexistence. Economic science tells us that structural insecurity generates anti-productive attitudes wasteful of human resources, inasmuch as workers tend to adapt passively to automatic mechanisms, rather than to release creativity. On this point too, there is a convergence between economic science and moral evaluation. Human costs always include economic costs, and economic dysfunctions always involve human costs.

Events of an economic nature produced a dramatic social, political and cultural impact

CSDC 88. In the nineteenth century, events of an economic nature produced a dramatic social, political and cultural impact. Events connected with the Industrial Revolution profoundly changed centuries-old societal structures, raising serious problems of justice and posing the first great social question — the labour question — prompted by the conflict between capital and labour. In this context, the Church felt the need to become involved and intervene in a new way: the res novae (“new things”) brought about by these events represented a challenge to her teaching and motivated her special pastoral concern for masses of people. A new discernment of the situation was needed, a discernment capable of finding appropriate solutions to unfamiliar and unexplored problems.

(Luke 7, 18-23) The poor have the good news proclaimed to them

[18] The disciples of John told him about all these things. John summoned two of his disciples [19] and sent them to the Lord to ask, "Are you the one who is to come, or should we look for another?" [20] When the men came to him, they said, "John the Baptist has sent us to you to ask, 'Are you the one who is to come, or should we look for another?'" [21] At that time he cured many of their diseases, sufferings, and evil spirits; he also granted sight to many who were blind. [22] And he said to them in reply, "Go and tell John what you have seen and heard: the blind regain their sight, the lame walk, lepers are cleansed, the deaf hear, the dead are raised, the poor have the good news proclaimed to them. [23] And blessed is the one who takes no offense at me."

CSDC 452. The relationship of man with the world is a constitutive part of his human identity. This relationship is in turn the result of another still deeper relationship between man and God. The Lord has made the human person to be a partner with him in dialogue. Only in dialogue with God does the human being find his truth, from which he draws inspiration and norms to make plans for the future of the world, which is the garden that God has given him to keep and till (cf. Gen 2: 15). Not even sin could remove this duty, although it weighed down this exalted work with pain and suffering (cf. Gen 3:17-19). Creation is always an object of praise in Israel's prayer: “O Lord, how manifold are your works! In wisdom have you made them all” (Ps 104:24). Salvation is perceived as a new creation that re-establishes that harmony and potential for growth that sin had compromised: “I create new heavens and a new earth” (Is 65:17) — says the Lord — in which “the wilderness becomes a fruitful field ... and righteousness [will] abide in the fruitful field ... My people will abide in a peaceful habitation” (Is 32:1518).

[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)]