Saturday, September 13, 2014
Lk 9, 49-62 + CSDC and CV
Luke 9, 49-62 + CSDC and CV
CV 36a.
Economic activity cannot solve all social problems through the simple
application of commercial logic. This needs to be directed towards
the pursuit of the common good, for which the political community in
particular must also take responsibility. Therefore, it must be borne in mind
that grave imbalances are produced when economic action, conceived merely as an
engine for wealth creation, is detached from political action, conceived as a
means for pursuing justice through redistribution. The Church has always held
that economic action is not to be regarded as something opposed to society. In
and of itself, the market is not, and must not become, the place where the
strong subdue the weak. Society does not have to protect itself from the
market, as if the development of the latter were ipso facto to entail
the death of authentically human relations.
CSDC 140. The exercise of freedom implies a reference to a natural moral law,
of a universal character, that precedes and unites all rights and duties[265]. The natural law “is nothing other than the light of intellect
infused within us by God. Thanks to this, we know what must be done and what
must be avoided. This light or this law has been given by God to
creation”[266]. It consists in the participation in his eternal law, which is
identified with God himself[267]. This law is called “natural” because the
reason that promulgates it is proper to human nature. It is universal, it
extends to all people insofar as it is established by reason. In its principal
precepts, the divine and natural law is presented in the Decalogue and
indicates the primary and essential norms regulating moral life[268]. Its
central focus is the act of aspiring and submitting to God, the source and
judge of everything that is good, and also the act of seeing others as equal to
oneself. The natural law expresses the dignity of the person and lays the
foundations of the person's fundamental duties[269].
Notes: [265]
Cf. Encyclical Letter Veritatis Splendor, 50: AAS 85 (1993),
1173-1174. [266] Saint
Thomas Aquinas, In Duo Praecepta Caritatis et in Decem Legis Praecepta
Expositio, c. 1: “Nunc autem de scientia operandorum intendimus: ad quam
tractandan quadruplex lex invenitur. Prima dicitur lex naturae; et haec nihil
aliud est nisi lumen intellectus insitum nobis a Deo, per quod cognoscimus quid
agendum et quid vitandum. Hoc lumen et hanc legem dedit Deus homini in creatione”: Divi Thomae
Aquinatis, Doctoris Angelici, Opuscola Theologica, vol. II: De re
spirituali, cura et studio P. Fr. Raymundi Spiazzi, O.P., Marietti ed.,
Taurini - Romae 1954, p. 245. [267] Cf. Saint Thomas Aquinas, Summa Theologiae, I-II, q. 91, a. 2,
c: Ed. Leon.
7, 154: “partecipatio legis aeternae in rationali creatura lex naturalis
dicitur”. [268] Cf. Catechism
of the Catholic Church, 1955. [269] Cf. Catechism of the Catholic Church,
1956
49 Then John said in reply,
"Master, we saw someone casting out demons in your name and we tried to
prevent him because he does not follow in our company." 50 Jesus said to
him, "Do not prevent him, for whoever is not against you is for you."
51 When the days for his being taken up were fulfilled, he resolutely
determined to journey to Jerusalem, 52 and he sent messengers ahead of him. On
the way they entered a Samaritan village to prepare for his reception there, 53
but they would not welcome him because the destination of his journey was
Jerusalem. 54 When the disciples James and John saw this they asked,
"Lord, do you want us to call down fire from heaven to consume them?"
55 Jesus turned and rebuked them, 56 and they journeyed to another village. 57
As they were proceeding on their journey someone said to him, "I will
follow you wherever you go." 58 Jesus answered him, "Foxes have dens
and birds of the sky have nests, but the Son of Man has nowhere to rest his
head." 59 And to another he said, "Follow me." But he replied,
"(Lord,) let me go first and bury my father." 60 But he answered him,
"Let the dead bury their dead. But you, go and proclaim the kingdom of God."
61 And another said, "I will follow you, Lord, but first let me say
farewell to my family at home." 62 (To him) Jesus said, "No one who
sets a hand to the plow and looks to what was left behind is fit for the
kingdom of God."
CSDC 31. The Face
of God, progressively revealed in the history of salvation, shines in its
fullness in the Face of Jesus Christ crucified and risen from the dead. God is
Trinity: Father, Son, and Holy Spirit; truly distinct and truly one, because
God is an infinite communion of love. God's
gratuitous love for humanity is revealed, before anything else, as love
springing from the Father, from whom everything draws its source; as the free
communication that the Son makes of this love, giving himself anew to the
Father and giving himself to mankind; as the ever new fruitfulness of divine
love that the Holy Spirit pours forth into the hearts of men (cf. Rom 5:5).
By his words and deeds, and fully and definitively by his death and
resurrection[30], Jesus reveals to humanity that God is Father and that
we are all called by grace to become his children in the Spirit (cf. Rom
8:15; Gal 4:6), and therefore brothers and sisters among
ourselves. It is for this reason that the Church firmly believes that “the
key, the center and the purpose of the whole of man's history is to be found in
her Lord and Master”[31].
Notes: [30]
Cf. Second Vatican Ecumenical Council, Dogmatic Constitution Dei Verbum,
4: AAS 58 (1966), 819. [31] Second Vatican Ecumenical Council, Pastoral
Constitution Gaudium et Spes, 10: AAS 58 (1966), 1033.
[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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