Thursday, September 18, 2014
Lk 10, 29-37 + CSDC and CV
Luke 10, 29-37 + CSDC and CV
CV 37b.
Space also needs to be created within the market for economic activity carried
out by subjects who freely choose to act according to principles other than
those of pure profit, without sacrificing the production of economic value in
the process. The many economic entities that draw their origin from religious
and lay initiatives demonstrate that this is concretely possible. In the global
era, the economy is influenced by competitive models tied to cultures that
differ greatly among themselves. The different forms of economic enterprise to
which they give rise find their main point of encounter in commutative justice.
Economic life undoubtedly requires contracts, in order to regulate
relations of exchange between goods of equivalent value. But it also needs
just laws and forms of redistribution governed by politics, and what
is more, it needs works redolent of the spirit of gift. The economy in
the global era seems to privilege the former logic, that of contractual
exchange, but directly or indirectly it also demonstrates its need for the
other two: political logic, and the logic of the unconditional gift.
CSDC
187b. An absent or insufficient recognition of
private initiative — in economic matters also — and the failure to recognize
its public function, contribute to the undermining of the principle of
subsidiarity, as monopolies do as well.
In order for the principle of subsidiarity to be put into practice there
is a corresponding need for: respect and effective promotion of the
human person and the family; ever greater appreciation of associations and
intermediate organizations in their fundamental choices and in those that
cannot be delegated to or exercised by others; the encouragement of private
initiative so that every social entity remains at the service of the common
good, each with its own distinctive characteristics; the presence of pluralism
in society and due representation of its vital components; safeguarding human
rights and the rights of minorities; bringing about bureaucratic and
administrative decentralization; striking a balance between the public and
private spheres, with the resulting recognition of the social function
of the private sphere; appropriate methods for making citizens more responsible
in actively “being a part” of the political and social reality of their
country.
29 But because he wished to justify
himself, he said to Jesus, "And who is my neighbor?" 30 Jesus
replied, "A man fell victim to robbers as he went down from Jerusalem to
Jericho. They stripped and beat him and went off leaving him half-dead. 31 A
priest happened to be going down that road, but when he saw him, he passed by
on the opposite side. 32 Likewise a Levite came to the place, and when he saw
him, he passed by on the opposite side. 33 But a Samaritan traveler who came
upon him was moved with compassion at the sight. 34 He approached the victim,
poured oil and wine over his wounds and bandaged them. Then he lifted him up on
his own animal, took him to an inn and cared for him. 35 The next day he took
out two silver coins and gave them to the innkeeper with the instruction, 'Take
care of him. If you spend more than what I have given you, I shall repay you on
my way back.' 36 Which of these three, in your opinion, was neighbor to the
robbers' victim?" 37 He answered, "The one who treated him with
mercy." Jesus said to him, "Go and do likewise."
CSDC 34. The
revelation in Christ of the mystery of God as Trinitarian love is at the same
time the revelation of the vocation of the human person to love. This
revelation sheds light on every aspect of the personal dignity and freedom of
men and women, and on the depths of their social nature. “Being a person in the
image and likeness of God ... involves existing in a relationship, in relation
to the other ‘I'”[36], because God himself, one and triune, is the communion of
the Father, of the Son and of the Holy Spirit. In the communion of love that
is God, and in which the Three Divine Persons mutually love one another and are
the One God, the human person is called to discover the origin and goal of his
existence and of history. The Council Fathers, in the Pastoral Constitution
Gaudium et Spes, teach that “the Lord Jesus Christ, when praying to the Father
‘that they may all be one ... as we are one' (Jn 17:21-22), has opened
up new horizons closed to human reason by implying that there is a certain
parallel between the union existing among the divine Persons and the union of
the children of God in truth and love. It follows, then, that if man is the
only creature on earth that God has willed for its own sake, man can fully
discover his true self only in a sincere giving of himself (cf. Lk 17:33)”[37].
Notes: [36]
John Paul II, Apostolic Letter Mulieris Dignitatem, 7: AAS 80
(1988), 1664. [37] Second Vatican Ecumenical Council, Pastoral Constitution
Gaudium et Spes, 24: AAS 58 (1966), 1045.
[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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