Friday, October 17, 2014
Lk 15, 11-20 + CSDC and CV
Luke 15, 11-20
+ CSDC and CV
CV
46b. This is not merely a matter of a
“third sector”, but of a broad new composite reality embracing the private and
public spheres, one which does not exclude profit, but instead considers it a
means for achieving human and social ends. Whether such companies distribute dividends
or not, whether their juridical structure corresponds to one or other of the
established forms, becomes secondary in relation to their willingness to view
profit as a means of achieving the goal of a more humane market and society. It
is to be hoped that these new kinds of enterprise will succeed in finding a
suitable juridical and fiscal structure in every country. Without prejudice to
the importance and the economic and social benefits of the more traditional
forms of business, they steer the system towards a clearer and more complete
assumption of duties on the part of economic subjects. And not only that. The
very plurality of institutional forms of business gives rise to a market which
is not only more civilized but also more competitive.
CSDC 240. Parents are the first educators, not the only
educators, of their children. It belongs to them, therefore, to exercise with
responsibility their educational activity in close and vigilant cooperation
with civil and ecclesial agencies. “Man's community aspect itself — both civil
and ecclesial — demands and leads to a broader and more articulated activity
resulting from well-ordered collaboration between the various agents of
education. All these agents are necessary, even though each can and should play
its part in accordance with the special competence and contribution proper to
itself”[546]. Parents have the right to choose the formative tools that respond
to their convictions and to seek those means that will help them best to fulfil
their duty as educators, in the spiritual and religious sphere also. Public
authorities have the duty to guarantee this right and to ensure the concrete
conditions necessary for it to be exercised[547]. In this context, cooperation
between the family and scholastic institutions takes on primary
importance.
Notes: [546] John Paul II, Apostolic Exhortation
Familiaris Consortio, 40: AAS 74 (1982), 131. [547] Cf. Second
Vatican Ecumenical Council, Declaration Gravissimum Educationis, 6: AAS
58 (1966), 733-734; Catechism of the Catholic Church, 2229.
11 Then he said, "A man had two
sons, 12 and the younger son said to his father, 'Father, give me the share of
your estate that should come to me.' So the father divided the property between
them. 13 After a few days, the younger son collected all his belongings and set
off to a distant country where he squandered his inheritance on a life of
dissipation. 14 When he had freely spent everything, a severe famine struck
that country, and he found himself in dire need. 15 So he hired himself out to
one of the local citizens who sent him to his farm to tend the swine. 16 And he
longed to eat his fill of the pods on which the swine fed, but nobody gave him
any. 17 Coming to his senses he thought, 'How many of my father's hired workers
have more than enough food to eat, but here am I, dying from hunger. 18 I shall
get up and go to my father and I shall say to him, "Father, I have sinned
against heaven and against you. 19 I no longer deserve to be called your son;
treat me as you would treat one of your hired workers."' 20 So he got up
and went back to his father. While he was still a long way off, his father
caught sight of him, and was filled with compassion. He ran to his son,
embraced him and kissed him.
CSDC 27. It is in
the free action of God the Creator that we find the very meaning of creation,
even if it has been distorted by the experience of sin. In fact, the narrative of the first sin (cf. Gen 3:1-24)
describes the permanent temptation and the disordered situation in which
humanity comes to find itself after the fall of its progenitors. Disobedience
to God means hiding from his loving countenance and seeking to control one's
life and action in the world. Breaking the relation of communion with God
causes a rupture in the internal unity of the human person, in the relations of
communion between man and woman and of the harmonious relations between mankind
and other creatures[29]. It is in this original estrangement that are to be
sought the deepest roots of all the evils that afflict social relations between
people, of all the situations in economic and political life that attack the
dignity of the person, that assail justice and solidarity.
Notes: [29] Cf. Second Vatican Ecumenical Council, Pastoral
Constitution Gaudium et Spes, 13: AAS 58 (1966), 1035.
[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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