Lk 18, 18-27 + CSDC and CV

Luke 18, 18-27 + CSDC and CV 

CV 51d In order to protect nature, it is not enough to intervene with economic incentives or deterrents; not even an apposite education is sufficient. These are important steps, but the decisive issue is the overall moral tenor of society. If there is a lack of respect for the right to life and to a natural death, if human conception, gestation and birth are made artificial, if human embryos are sacrificed to research, the conscience of society ends up losing the concept of human ecology and, along with it, that of environmental ecology.

Neither society nor the State may absorb, substitute or reduce the social dimension of the family

CDS 252 The starting point for a correct and constructive relationship between the family and society is the recognition of the subjectivity and the social priority of the family. Their intimate relationship requires that “society should never fail in its fundamental task of respecting and fostering the family”.[570] Society, and in particular State institutions, respecting the priority and “antecedence” of the family, is called to guarantee and foster the genuine identity of family life and to avoid and fight all that alters or wounds it. This requires political and legislative action to safeguard family values, from the promotion of intimacy and harmony within families to the respect for unborn life and to the effective freedom of choice in educating children. Therefore, neither society nor the State may absorb, substitute or reduce the social dimension of the family; rather, they must honour it, recognize it, respect it and promote it according to the principle of subsidiarity[571].

Notes: [570] John Paul II, Apostolic Exhortation Familiaris Consortio, 45: AAS 74 (1982), 136. [571] Cf. Catechism of the Catholic Church, 2211.

(Lk 18, 18-27)  What must I do to inherit eternal life?   

[18] An official asked him this question, "Good teacher, what must I do to inherit eternal life?" [19] Jesus answered him, "Why do you call me good? No one is good but God alone. [20] You know the commandments, 'You shall not commit adultery; you shall not kill; you shall not steal; you shall not bear false witness; honor your father and your mother.'" [21] And he replied, "All of these I have observed from my youth." [22] When Jesus heard this he said to him, "There is still one thing left for you: sell all that you have and distribute it to the poor, and you will have a treasure in heaven. Then come, follow me." [23] But when he heard this he became quite sad, for he was very rich. [24] Jesus looked at him (now sad) and said, "How hard it is for those who have wealth to enter the kingdom of God! [25] For it is easier for a camel to pass through the eye of a needle than for a rich person to enter the kingdom of God." [26] Those who heard this said, "Then who can be saved?" [27] And he said, "What is impossible for human beings is possible for God."

CDS  174  The principle of the universal destination of goods is an invitation to develop an economic vision inspired by moral values that permit people not to lose sight of the origin or purpose of these goods, so as to bring about a world of fairness and solidarity, in which the creation of wealth can take on a positive function. Wealth, in effect, presents this possibility in the many different forms in which it can find expression as the result of a process of production that works with the available technological and economic resources, both natural and derived. This result is guided by resourcefulness, planning and labour, and used as a means for promoting the well-being of all men and all peoples and for preventing their exclusion and exploitation.

[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)]  

Lk 18, 15-17 + CSDC and CV

Luke 18, 15-17 + CSDC and CV 

CV 51c The Church has a responsibility towards creation and she must assert this responsibility in the public sphere. In so doing, she must defend not only earth, water and air as gifts of creation that belong to everyone. She must above all protect mankind from self-destruction. There is need for what might be called a human ecology, correctly understood. The deterioration of nature is in fact closely connected to the culture that shapes human coexistence: when “human ecology” [124] is respected within society, environmental ecology also benefits. Just as human virtues are interrelated, such that the weakening of one places others at risk, so the ecological system is based on respect for a plan that affects both the health of society and its good relationship with nature.

Notes: [124] Ibid., 38: loc. cit., 840-841; Benedict XVI, Message for the 2007 World Day of Peace, 8: loc. cit., 779.

Particular attention must be given to the issue of the work of women in the family

CDS 251 In the relationship between the family and work, particular attention must be given to the issue of the work of women in the family, more generally to the recognition of the so-called work of “housekeeping”, which also involves the responsibility of men as husbands and fathers. The work of housekeeping, starting with that of the mother, precisely because it is a service directed and devoted to the quality of life, constitutes a type of activity that is eminently personal and personalizing, and that must be socially recognized and valued[567], also by means of economic compensation in keeping with that of other types of work[568]. At the same time, care must be taken to eliminate all the obstacles that prevent a husband and wife from making free decisions concerning their procreative responsibilities and, in particular, those that do not allow women to carry out their maternal role fully[569]. 

  Notes: [567] Cf. Pius XII, Allocution to Women on the Dignity and Mission of Women (21 October 1945): AAS 37 (1945), 284-295; John Paul II, Encyclical Letter Laborem Exercens, 19: AAS 73 (1981), 625-629; John Paul II, Apostolic Exhortation Familiaris Consortio, 23: AAS 74 (1982), 107-109; Holy See, Charter of the Rights of the Family, art. 10 b, Vatican Polyglot Press, Vatican City 1983, p. 14. [568] Cf. John Paul II, Letter to Families Gratissimam Sane, 17: AAS 86 (1994), 903-906. [569] Cf. John Paul II, Encyclical Letter Laborem Exercens, 19: AAS 73 (1981), 625- 629; John Paul II, Apostolic Exhortation Familiaris Consortio, 23: AAS 74 (1982), 107-109.

(Lk 18, 15-17)  Family constitutes a community of love and solidarity

[15] People were bringing even infants to him that he might touch them, and when the disciples saw this, they rebuked them. [16] Jesus, however, called the children to himself and said, "Let the children come to me and do not prevent them; for the kingdom of God belongs to such as these. [17] Amen, I say to you, whoever does not accept the kingdom of God like a child will not enter it."

CDS 238 In the work of education, the family forms man in the fullness of his personal dignity according to all his dimensions, including the social dimension. The family, in fact, constitutes “a community of love and solidarity, which is uniquely suited to teach and transmit cultural, ethical, social, spiritual and religious values, essential for the development and well-being of its own members and of society”[539]. By exercising its mission to educate, the family contributes to the common good and constitutes the first school of social virtue, which all societies need[540]. In the family, persons are helped to grow in freedom and responsibility, indispensable prerequisites for any function in society. With education, certain fundamental values are communicated and assimilated[541].

   

 Notes:  [539] Holy See, Charter of the Rights of the Family, Preamble, E, Vatican Polyglot Press, Vatican City 1983, p. 6. [540] Cf. Second Vatican Ecumenical Council, Declaration Gravissimum Educationis, 3: AAS 58 (1966), 731-732; Second Vatican Ecumenical Council, Pastoral Constitution Gaudium et Spes, 52: AAS 58 (1966), 1073-1074; John Paul II, Apostolic Exhortation Familiaris Consortio, 37, 43: AAS 74 (1982), 127-129; Catechism of the Catholic Church, 1653, 2228. [541] Cf. John Paul II, Apostolic Exhortation Familiaris Consortio, 43: AAS 74 (1982), 134-135. 

 
[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)] 

Lk 18, 9-14 + CSDC and CV

Luke 18, 9-14 + CSDC and CV 

CV 51b Nature, especially in our time, is so integrated into the dynamics of society and culture that by now it hardly constitutes an independent variable. Desertification and the decline in productivity in some agricultural areas are also the result of impoverishment and underdevelopment among their inhabitants. When incentives are offered for their economic and cultural development, nature itself is protected. Moreover, how many natural resources are squandered by wars! Peace in and among peoples would also provide greater protection for nature. The hoarding of resources, especially water, can generate serious conflicts among the peoples involved. Peaceful agreement about the use of resources can protect nature and, at the same time, the well-being of the societies concerned.

A wage sufficient to maintain a family and allow it to live decently

CDS 250 In order to protect this relationship between family and work, an element that must be appreciated and safeguarded is that of a family wage, a wage sufficient to maintain a family and allow it to live decently[564]. Such a wage must also allow for savings that will permit the acquisition of property as a guarantee of freedom. The right to property is closely connected with the existence of families, which protect themselves from need thanks also to savings and to the building up of family property[565]. There can be several different ways to make a family wage a concrete reality. Various forms of important social provisions help to bring it about, for example, family subsidies and other contributions for dependent family members, and also remuneration for the domestic work done in the home by one of the parents[566]. 

Notes: [564] Cf. Pius XI, Encyclical Letter Quadragesimo Anno: AAS 23 (1931), 200; Second Vatican Ecumenical Council, Pastoral Constitution Gaudium et Spes, 67: AAS 58 (1966), 1088-1089; John Paul II, Encyclical Letter Laborem Exercens, 19: AAS 73 (1981), 625-629. [565] Cf. Leo XIII, Encyclical Letter Rerum Novarum: Acta Leonis XIII, 11 (1892), 105; Pius XI, Encyclical Letter Quadragesimo Anno: AAS 23 (1931), 193-194. [566] Cf. John Paul II, Encyclical Letter Laborem Exercens, 19: AAS 73 (1981), 625- 629; Holy See, Charter of the Rights of the Family, art. 10 a, Vatican Polyglot Press, Vatican City 1983, p. 14.

(Lk 18, 9-14) The peace of Christ is in the first place reconciliation     

[9] He then addressed this parable to those who were convinced of their own righteousness and despised everyone else. [10] "Two people went up to the temple area to pray; one was a Pharisee and the other was a tax collector. [11] The Pharisee took up his position and spoke this prayer to himself, 'O God, I thank you that I am not like the rest of humanity - greedy, dishonest, adulterous - or even like this tax collector. [12] I fast twice a week, and I pay tithes on my whole income.' [13] But the tax collector stood off at a distance and would not even raise his eyes to heaven but beat his breast and prayed, 'O God, be merciful to me a sinner.' [14] I tell you, the latter went home justified, not the former; for everyone who exalts himself will be humbled, and the one who humbles himself will be exalted."

CDS 492 The peace of Christ is in the first place reconciliation with the Father, which is brought about by the ministry Jesus entrusted to his disciples and which begins with the proclamation of peace: “Whatever house you enter, first say, ‘Peace be to this house!”' (Lk 10:5; cf. Rom 1:7). Peace is then reconciliation with one's brothers and sisters, for in the prayer that Jesus taught us, the “Our Father”, the forgiveness that we ask of God is linked to the forgiveness that we grant to our brothers and sisters: “Forgive us our debts as we also have forgiven our debtors” (Mt 6:12). With this twofold reconciliation Christians can become peacemakers and therefore participate in the Kingdom of God, in accordance with what Jesus himself proclaims in the Beatitudes: “Blessed are the peacemakers, for they shall be called children of God” (Mt 5:9).

 
[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)] 

Lk 18, 1-8 + CSDC and CV

Luke 18, 1-8 + CSDC and CV 

CV 51a  The way humanity treats the environment influences the way it treats itself, and vice versa. This invites contemporary society to a serious review of its life-style, which, in many parts of the world, is prone to hedonism and consumerism, regardless of their harmful consequences [122]. What is needed is an effective shift in mentality which can lead to the adoption of new life-styles “in which the quest for truth, beauty, goodness and communion with others for the sake of common growth are the factors which determine consumer choices, savings and investments”[123]. Every violation of solidarity and civic friendship harms the environment, just as environmental deterioration in turn upsets relations in society.

Notes: [122] Cf. John Paul II, Message for the 1990 World Day of Peace, 13: loc. cit., 154-155. [123] John Paul II, Encyclical Letter Centesimus Annus, 36: loc. cit., 838-840.

The contribution of the family is irreplaceable

CDS 249c The contribution that the family can make to the reality of work is valuable and, in many instances, irreplaceable. It is a contribution that can be expressed both in economic terms and through the great resources of solidarity that the family possesses and that are often an important support for those within the family who are without work or who are seeking employment. Above all and more fundamentally, it is a contribution that is made by educating to the meaning of work and by offering direction and support for the professional choices made.

(Lk 18, 1-8) Will not God secure the rights of his chosen ones?     

[1] Then he told them a parable about the necessity for them to pray always without becoming weary. He said, [2] "There was a judge in a certain town who neither feared God nor respected any human being. [3] And a widow in that town used to come to him and say, 'Render a just decision for me against my adversary.' [4] For a long time the judge was unwilling, but eventually he thought, 'While it is true that I neither fear God nor respect any human being, [5] because this widow keeps bothering me I shall deliver a just decision for her lest she finally come and strike me.'" [6] The Lord said, "Pay attention to what the dishonest judge says. [7] Will not God then secure the rights of his chosen ones who call out to him day and night? Will he be slow to answer them? [8] I tell you, he will see to it that justice is done for them speedily. But when the Son of Man comes, will he find faith on earth?"

CDS  402 In order to protect the common good, the lawful public authority must exercise the right and the duty to inflict punishments according to the seriousness of the crimes committed[827]. The State has the twofold responsibility to discourage behaviour that is harmful to human rights and the fundamental norms of civil life, and to repair, through the penal system, the disorder created by criminal activity. In a State ruled by law the power to inflict punishment is correctly entrusted to the Courts: “In defining the proper relationships between the legislative, executive and judicial powers, the Constitutions of modern States guarantee the judicial power the necessary independence in the realm of law”[828].  

Notes: [827] Cf. Catechism of the Catholic Church, 2266. [828] John Paul II, Address to the Italian Association of Judges (31 March 2000), 4: AAS 92 (2000), 633.

[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)]