Lk 16, 14-17 + CSDC and CV

Luke 16, 14-17 + CSDC and CV 

CV 47c. International cooperation requires people who can be part of the process of economic and human development through the solidarity of their presence, supervision, training and respect. From this standpoint, international organizations might question the actual effectiveness of their bureaucratic and administrative machinery, which is often excessively costly. At times it happens that those who receive aid become subordinate to the aid-givers, and the poor serve to perpetuate expensive bureaucracies which consume an excessively high percentage of funds intended for development. Hence it is to be hoped that all international agencies and non-governmental organizations will commit themselves to complete transparency, informing donors and the public of the percentage of their income allocated to programmes of cooperation, the actual content of those programmes and, finally, the detailed expenditure of the institution itself.       

Parents have, then, a particular responsibility in the area of sexual education

CSDC 243. Parents have, then, a particular responsibility in the area of sexual education. It is of fundamental importance for the balanced growth of children that they are taught in an orderly and progressive manner the meaning of sexuality and that they learn to appreciate the human and moral values connected with it. “In view of the close links between the sexual dimension of the person and his or her ethical values, education must bring the children to a knowledge of and respect for moral norms as the necessary and highly valuable guarantee for responsible personal growth in human sexuality”[553]. Parents have the obligation to inquire about the methods used for sexual education in educational institutions in order to verify that such an important and delicate topic is dealt with properly.

     

Notes: [553] John Paul II, Apostolic Exhortation Familiaris Consortio, 37: AAS 74 (1982), 128; cf. Pontifical Council for the Family, The Truth and Meaning of Human Sexuality: Guidelines for Education within the Family (8 December 1995), Libreria Editrice Vaticana 1995.  

(Lk 16,14-17) What is of human esteem is an abomination in the sight of God

14 The Pharisees, who loved money, heard all these things and sneered at him. 15 And he said to them, "You justify yourselves in the sight of others, but God knows your hearts; for what is of human esteem is an abomination in the sight of God. 16 "The law and the prophets lasted until John; but from then on the kingdom of God is proclaimed, and everyone who enters does so with violence. 17 It is easier for heaven and earth to pass away than for the smallest part of a letter of the law to become invalid.

CSDC  329. Riches fulfil their function of service to man when they are destined to produce benefits for others and for society.[685] “How could we ever do good to our neighbour,” asks St. Clement of Alexandria, “if none of us possessed anything?”.[686] In the perspective of St. John Chrysostom, riches belong to some people so that they can gain merit by sharing them with others.[687] Wealth is a good that comes from God and is to be used by its owner and made to circulate so that even the needy may enjoy it. Evil is seen in the immoderate attachment to riches and the desire to hoard. St. Basil the Great invites the wealthy to open the doors of their storehouses and he exhorts them: “A great torrent rushes, in thousands of channels, through the fertile land: thus, by a thousand different paths, make your riches reach the homes of the poor”.[688] Wealth, explains Saint Basil, is like water that issues forth from the fountain: the greater the frequency with which it is drawn, the purer it is, while it becomes foul if the fountain remains unused.[689] The rich man — Saint Gregory the Great will later say — is only an administrator of what he possesses; giving what is required to the needy is a task that is to be performed with humility because the goods do not belong to the one who distributes them. He who retains riches only for himself is not innocent; giving to those in need means paying a debt.[690] 

Notes: [685] Cf. The Shepherd of Hermas, Liber Tertium, Allegory I: PG 2, 954. [686] Clement of Alexandria, Homily What Rich Man Will Be Saved?, 13: PG 9, 618. [687] Cf. Saint John Chrysostom, Homiliae XXI de Statuis ad Populum Antiochenum Habitae, 2, 6-8: PG 49, 41-46. [688] Saint Basil the Great, Homilia in Illud Lucae, Destruam Horrea Mea, 5: PG 31, 271. [689] Cf. Saint Basil the Great, Homilia in Illud Lucae, Destruam Horrea Mea, 5: PG 31, 271. [690] Cf. Saint Gregory the Great, Regula Pastoralis, 3, 21: PL 77, 87. Title of § 21: “Quomodo admonendi qui aliena non appetunt, sed sua retinent; et qui sua tribuentes, aliena tamen rapiunt”.

[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)]