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)]