Luke 12, 22-31
+ CSDC and CV
CV 42a.
Sometimes globalization is viewed in fatalistic terms, as if the
dynamics involved were the product of anonymous impersonal forces or structures
independent of the human will [102]. In this regard it
is useful to remember that while globalization should certainly be understood as
a socio-economic process, this is not its only dimension. Underneath the more
visible process, humanity itself is becoming increasingly interconnected; it is
made up of individuals and peoples to whom this process should offer benefits
and development [103], as they assume their respective
responsibilities, singly and collectively. The breaking-down of borders is not
simply a material fact: it is also a cultural event both in its causes and its
effects. If globalization is viewed from a deterministic standpoint, the
criteria with which to evaluate and direct it are lost. As a human reality, it
is the product of diverse cultural tendencies, which need to be subjected to a
process of discernment.
Notes: [102] Cf. Congregation for the
Doctrine of the Faith, Instruction on Christian Freedom and Liberation Libertatis Conscientia (22 March 1987),
74: AAS 79 (1987), 587. [103] Cf. John Paul II,
Interview published in the Catholic daily newspaper La Croix, 20 August
1997.
Incongruous is the demand
to accord marital status to unions between persons of the same sex
CSDC 228a. Connected with de facto unions is the
particular problem concerning demands for the legal recognition of unions
between homosexual persons, which is increasingly the topic of public debate.
Only an anthropology corresponding to the full truth of the human person can
give an appropriate response to this problem with its different aspects on both
the societal and ecclesial levels[503]. The light of such anthropology reveals
“how incongruous is the demand to accord ‘marital' status to unions between
persons of the same sex. It is opposed, first of all, by the objective
impossibility of making the partnership fruitful through the transmission of
life according to the plan inscribed by God in the very structure of the human
being. Another obstacle is the absence of the conditions for that interpersonal
complementarity between male and female willed by the Creator at both the
physical-biological and the eminently psychological levels. It is only in the
union of two sexually different persons that the individual can achieve
perfection in a synthesis of unity and mutual psychophysical completion”[504].
Notes: [503] Cf. Congregation for the Doctrine of the
Faith, Letter on the Pastoral Care of Homosexual Persons (1 October 1986), 1-2:
AAS 79 (1987), 543-544. [504] John Paul II, Address to the Tribunal of
the Roman Rota (21 January 1999), 5: L'Osservatore Romano, English
edition, 10 February 1999, p. 3.
(Lk 12, 22-31) Seek the kingdom, and the other things will
be given you besides
22 He said to (his) disciples,
"Therefore I tell you, do not worry about your life and what you will eat,
or about your body and what you will wear. 23 For life is more than food and
the body more than clothing. 24 Notice the ravens: they do not sow or reap;
they have neither storehouse nor barn, yet God feeds them. How much more
important are you than birds! 25 Can any of you by worrying add a moment to
your lifespan? 26 If even the smallest things are beyond your control, why are
you anxious about the rest? 27 Notice how the flowers grow. They do not toil or
spin. But I tell you, not even Solomon in all his splendor was dressed like one
of them. 28 If God so clothes the grass in the field that grows today and is
thrown into the oven tomorrow, will he not much more provide for you, O you of
little faith? 29 As for you, do not seek what you are to eat and what you are
to drink, and do not worry anymore. 30 All the nations of the world seek for
these things, and your Father knows that you need them. 31 Instead, seek his
kingdom, and these other things will be given you besides.
CSDC 266. By his work
and industriousness, man — who has a share in the divine art and wisdom — makes
creation, the cosmos already ordered by the Father, more beautiful[580]. He
summons the social and community energies that increase the common good[581],
above all to the benefit of those who are neediest. Human work, directed to
charity as its final goal, becomes an occasion for contemplation, it becomes
devout prayer, vigilantly rising towards and in anxious hope of the day that
will not end. “In this superior vision, work, a punishment and at the same time
a reward of human activity, involves another relationship, the essentially
religious one, which has been happily expressed in the Benedictine formula: ora
et labora! The religious fact confers on human work an enlivening and redeeming
spirituality. Such a connection between work and religion reflects the
mysterious but real alliance, which intervenes between human action and the
providential action of God”[582].
Notes: [580] Cf. Saint Irenaeus, Adversus Haereses, 5,
32, 2: PL 7, 1210-1211. [581] Cf. Theodoret of Cyr, On Providence,
Orationes 5-7: PG 83, 625-686. [582] John Paul II, Address during his
Pastoral Visit to Pomezia, Italy (14 September 1979), 3: L'Osservatore
Romano, English edition, 1 October 1979, p. 4.
[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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