Lk 23, 13-25 + CSDC and CV

Luke 23, 13-25 + CSDC and CV

CV 61c The current situation offers unique opportunities for the economic aspects of development — that is to say the flow of money and the emergence of a significant amount of local enterprise — to be combined with the cultural aspects, chief among which is education. In many cases this is what happens, but in other cases international tourism has a negative educational impact both for the tourist and the local populace. The latter are often exposed to immoral or even perverted forms of conduct, as in the case of so-called sex tourism, to which many human beings are sacrificed even at a tender age.

The Magisterium recognizes the fundamental role played by labour unions

CDS 305 The Magisterium recognizes the fundamental role played by labour unions, whose existence is connected with the right to form associations or unions to defend the vital interests of workers employed in the various professions. Unions “grew up from the struggle of the workers — workers in general but especially the industrial workers — to protect their just rights vis-à-vis the entrepreneurs and the owners of the means of production”.[667] Such organizations, while pursuing their specific purpose with regard to the common good, are a positive influence for social order and solidarity, and are therefore an indispensable element of social life. The recognition of workers' rights has always been a difficult problem to resolve because this recognition takes place within complex historical and institutional processes, and still today it remains incomplete. This makes the practice of authentic solidarity among workers more fitting and necessary than ever.

Notes: [667] John Paul II, Encyclical Letter Laborem Exercens, 20: AAS 73 (1981), 629.

(Luke 23,13-25) What evil has this man done? I found him no guilty.

[13] Pilate then summoned the chief priests, the rulers, and the people [14] and said to them, "You brought this man to me and accused him of inciting the people to revolt. I have conducted my investigation in your presence and have not found this man guilty of the charges you have brought against him, [15] nor did Herod, for he sent him back to us. So no capital crime has been committed by him. [16] Therefore I shall have him flogged and then release him." [17]. [18] But all together they shouted out, "Away with this man! Release Barabbas to us." [19] (Now Barabbas had been imprisoned for a rebellion that had taken place in the city and for murder.) [20] Again Pilate addressed them, still wishing to release Jesus, [21] but they continued their shouting, "Crucify him! Crucify him!" [22] Pilate addressed them a third time, "What evil has this man done? I found him guilty of no capital crime. Therefore I shall have him flogged and then release him." [23] With loud shouts, however, they persisted in calling for his crucifixion, and their voices prevailed. [24] The verdict of Pilate was that their demand should be granted. [25] So he released the man who had been imprisoned for rebellion and murder, for whom they asked, and he handed Jesus over to them to deal with as they wished.

CDS 382 When human authority goes beyond the limits willed by God, it makes itself a deity and demands absolute submission; it becomes the Beast of the Apocalypse, an image of the power of the imperial persecutor “drunk with the blood of the saints and the blood of the martyrs of Jesus” (Rev 17:6). The Beast is served by the “false prophet” (Rev 19:20), who, with beguiling signs, induces people to adore it. This vision is a prophetic indication of the snares used by Satan to rule men, stealing his way into their spirit with lies. But Christ is the Victorious Lamb who, down the course of human history, overcomes every power that would make it absolute. Before such a power, Saint John suggests the resistance of the martyrs; in this way, believers bear witness that corrupt and satanic power is defeated, because it no longer has any authority over them. 

[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 23, 1-12 + CSDC and CV

Luke 23, 1-12 + CSDC and CV

CV 61b Yielding to this kind of relativism makes everyone poorer and has a negative impact on the effectiveness of aid to the most needy populations, who lack not only economic and technical means, but also educational methods and resources to assist people in realizing their full human potential. An illustration of the significance of this problem is offered by the phenomenon of international tourism [141], which can be a major factor in economic development and cultural growth, but can also become an occasion for exploitation and moral degradation.

Notes: [141] Cf. Benedict XVI, Address to the Bishops of Thailand on their “Ad Limina” Visit, 16 May 2008.

 Legitimacy of striking: when it cannot be avoided or it is necessary to obtain a proportionate benefit

CDS 304 The Church's social doctrine recognizes the legitimacy of striking “when it cannot be avoided, or at least when it is necessary to obtain a proportionate benefit”,[663] when every other method for the resolution of disputes has been ineffectual.[664] Striking, one of the most difficult victories won by labour union associations, may be defined as the collective and concerted refusal on the part of workers to continue rendering their services, for the purpose of obtaining by means of such pressure exerted on their employers, the State or on public opinion either better working conditions or an improvement in their social status. Striking “as a kind of ultimatum” [665] must always be a peaceful method for making demands and fighting for one's rights; it becomes “morally unacceptable when accompanied by violence, or when objectives are included that are not directly linked to working conditions or are contrary to the common good”.[666]

 Notes: [663] Catechism of the Catholic Church, 2435. [664] Cf. Second Vatican Ecumenical Council, Pastoral Constitution Gaudium et Spes, 68: AAS 58 (1966), 1089-1090; John Paul II, Encyclical Letter Laborem Exercens, 20: AAS 73 (1981), 629-632; Catechism of the Catholic Church, 2430. [665] John Paul II, Encyclical Letter Laborem Exercens, 20: AAS 73 (1981), 632. [666] Catechism of the Catholic Church, 2435.

(Luke 23,1-12)  "I find this man not guilty."

[1] Then the whole assembly of them arose and brought him before Pilate. [2] They brought charges against him, saying, "We found this man misleading our people; he opposes the payment of taxes to Caesar and maintains that he is the Messiah, a king." [3] Pilate asked him, "Are you the king of the Jews?" He said to him in reply, "You say so." [4] Pilate then addressed the chief priests and the crowds, "I find this man not guilty." [5] But they were adamant and said, "He is inciting the people with his teaching throughout all Judea, from Galilee where he began even to here." [6] On hearing this Pilate asked if the man was a Galilean; [7] and upon learning that he was under Herod's jurisdiction, he sent him to Herod who was in Jerusalem at that time. [8] Herod was very glad to see Jesus; he had been wanting to see him for a long time, for he had heard about him and had been hoping to see him perform some sign. [9] He questioned him at length, but he gave him no answer. [10] The chief priests and scribes, meanwhile, stood by accusing him harshly. [11] (Even) Herod and his soldiers treated him contemptuously and mocked him, and after clothing him in resplendent garb, he sent him back to Pilate. [12] Herod and Pilate became friends that very day, even though they had been enemies formerly.

CDS 404 The activity of offices charged with establishing criminal responsibility, which is always personal in character, must strive to be a meticulous search for truth and must be conducted in full respect for the dignity and rights of the human person; this means guaranteeing the rights of the guilty as well as those of the innocent. The juridical principle by which punishment cannot be inflicted if a crime has not first been proven must be borne in mind. In carrying out investigations, the regulation against the use of torture, even in the case of serious crimes, must be strictly observed: “Christ's disciple refuses every recourse to such methods, which nothing could justify and in which the dignity of man is as much debased in his torturer as in the torturer's victim”.[830] International juridical instruments concerning human rights correctly indicate a prohibition against torture as a principle which cannot be contravened under any circumstances. Likewise ruled out is “the use of detention for the sole purpose of trying to obtain significant information for the trial”.[831] Moreover, it must be ensured that “trials are conducted swiftly: their excessive length is becoming intolerable for citizens and results in a real injustice”.[832] Officials of the court are especially called to exercise due discretion in their investigations so as not to violate the rights of the accused to confidentiality and in order not to undermine the principle of the presumption of innocence. Since even judges can make mistakes, it is proper that the law provide for suitable compensation for victims of judicial errors. 

Notes: [830] John Paul II, Address to the International Committee of the Red Cross, Geneva (15 June 1982), 5: L'Osservatore Romano, English edition, 26 July 1982, p. 3. [831] John Paul II, Address to the Italian Association of Judges (31 March 2000), 4: AAS 92 (2000), 633. [832] 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)] 

Lk 22, 63-71 + CSDC and CV

Luke 22, 63-71 + CSDC and CV

CV 61a Greater solidarity at the international level is seen especially in the ongoing promotion — even in the midst of economic crisis — of greater access to education, which is at the same time an essential precondition for effective international cooperation. The term “education” refers not only to classroom teaching and vocational training — both of which are important factors in development — but to the complete formation of the person. In this regard, there is a problem that should be highlighted: in order to educate, it is necessary to know the nature of the human person, to know who he or she is. The increasing prominence of a relativistic understanding of that nature presents serious problems for education, especially moral education, jeopardizing its universal extension.    

Everyone access to what is necessary for personal development and perfection

CDS 303 The economic well-being of a country is not measured exclusively by the quantity of goods it produces but also by taking into account the manner in which they are produced and the level of equity in the distribution of income, which should allow everyone access to what is necessary for their personal development and perfection. An equitable distribution of income is to be sought on the basis of criteria not merely of commutative justice but also of social justice that is, considering, beyond the objective value of the work rendered, the human dignity of the subjects who perform it. Authentic economic well-being is pursued also by means of suitable social policies for the redistribution of income which, taking general conditions into account, look at merit as well as at the need of each citizen.

(Luke 22,63-71) The men who held Jesus in custody were ridiculing and beating him

[63] The men who held Jesus in custody were ridiculing and beating him. [64] They blindfolded him and questioned him, saying, "Prophesy! Who is it that struck you?" [65] And they reviled him in saying many other things against him. [66] When day came the council of elders of the people met, both chief priests and scribes, and they brought him before their Sanhedrin. [67] They said, "If you are the Messiah, tell us," but he replied to them, "If I tell you, you will not believe, [68] and if I question, you will not respond. [69] But from this time on the Son of Man will be seated at the right hand of the power of God." [70] They all asked, "Are you then the Son of God?" He replied to them, "You say that I am." [71] Then they said, "What further need have we for testimony? We have heard it from his own mouth."

CDS 298 Institutions in host countries must keep careful watch to prevent the spread of the temptation to exploit foreign labourers, denying them the same rights enjoyed by nationals, rights that are to be guaranteed to all without discrimination. Regulating immigration according to criteria of equity and balance [643] is one of the indispensable conditions for ensuring that immigrants are integrated into society with the guarantees required by recognition of their human dignity. Immigrants are to be received as persons and helped, together with their families, to become a part of societal life.[644] In this context, the right of reuniting families should be respected and promoted.[645] At the same time, conditions that foster increased work opportunities in people's place of origin are to be promoted as much as possible.[646] 

Notes: [643] Cf. John Paul II, Message for the 2001 World Day of Peace, 13: AAS 91 (2001), 241; Pontifical Council “Cor Unum” - Pontifical Council for the Pastoral Care of Migrants and Itinerant People, Refugees: a Challenge to Solidarity, 6: Libreria Editrice Vaticana, Vatican City 1992, p. 10. [644] Cf. Catechism of the Catholic Church, 2241. [645] Cf. Holy See, Charter of the Rights of the Family, art. 12, Vatican Polyglot Press, Vatican City 1983, p. 14; John Paul II, Apostolic Exhortation Familiaris Consortio, 77: AAS 74 (1982), 175-178. [646] Cf. Second Vatican Ecumenical Council, Pastoral Constitution Gaudium et Spes, 66: AAS 58 (1966), 1087-1088; John Paul II, Message for the 1993 World Day of Peace, 3: AAS 85 (1993), 431-433.

[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 22, 54-62 + CSDC and CV

Luke 22, 54-62 + CSDC and CV

CV 60b In this way, it is actually possible to improve social services and welfare programmes, and at the same time to save resources — by eliminating waste and rejecting fraudulent claims — which could then be allocated to international solidarity. A more devolved and organic system of social solidarity, less bureaucratic but no less coordinated, would make it possible to harness much dormant energy, for the benefit of solidarity between peoples. One possible approach to development aid would be to apply effectively what is known as fiscal subsidiarity, allowing citizens to decide how to allocate a portion of the taxes they pay to the State. Provided it does not degenerate into the promotion of special interests, this can help to stimulate forms of welfare solidarity from below, with obvious benefits in the area of solidarity for development as well.

The rights of workers: based on the nature of the human person and on his transcendent dignity

CDS 301 The rights of workers, like all other rights, are based on the nature of the human person and on his transcendent dignity. The Church's social Magisterium has seen fit to list some of these rights, in the hope that they will be recognized in juridical systems: the right to a just wage; [651] the right to rest; [652] the right “to a working environment and to manufacturing processes which are not harmful to the workers' physical health or to their moral integrity”; [653] the right that one's personality in the workplace should be safeguarded “without suffering any affront to one's conscience or personal dignity”; [654] the right to appropriate subsidies that are necessary for the subsistence of unemployed workers and their families; [655] the right to a pension and to insurance for old age, sickness, and in case of work-related accidents; [656] the right to social security connected with maternity; [657] the right to assemble and form associations.[658] These rights are often infringed, as is confirmed by the sad fact of workers who are underpaid and without protection or adequate representation. It often happens that work conditions for men, women and children, especially in developing countries, are so inhumane that they are an offence to their dignity and compromise their health.

  

Notes: [651] Cf. John Paul II, Encyclical Letter Laborem Exercens, 19: AAS 73 (1981), 625-629. [652] Cf. John Paul II, Encyclical Letter Laborem Exercens, 19: AAS 73 (1981), 625-629. [653] John Paul II, Encyclical Letter Laborem Exercens, 19: AAS 73 (1981), 629. [654] John Paul II, Encyclical Letter Centesimus Annus, 15: AAS 83 (1991), 812. [655] Cf. John Paul II, Encyclical Letter Laborem Exercens, 18: AAS 73 (1981), 622-625. [656] Cf. John Paul II, Encyclical Letter Laborem Exercens, 19: AAS 73 (1981), 625-629. [657] Cf. John Paul II, Encyclical Letter Laborem Exercens, 19: AAS 73 (1981), 625-629. [658] Cf. Leo XIII, Encyclical Letter Rerum Novarum: Acta Leonis XIII, 11 (1892), 135; Pius XI, Encyclical Letter Quadragesimo Anno: AAS 23 (1931), 186; Pius XII, Encyclical Letter Sertum Laetitiae: AAS 31 (1939), 643; John XXIII, Encyclical Letter Pacem in Terris: AAS 55 (1963), 262-263; Second Vatican Ecumenical Council, Pastoral Constitution Gaudium et Spes, 68: AAS 58 (1966), 1089-1090; John Paul II, Encyclical Letter Laborem Exercens, 20: AAS 73 (1981), 629-632; John Paul II, Encyclical Letter Centesimus Annus, 7: AAS 83 (1991), 801-802.    

(Luke 22,54-62) Only love can animate and shape social interaction

[54] After arresting him they led him away and took him into the house of the high priest; Peter was following at a distance. [55] They lit a fire in the middle of the courtyard and sat around it, and Peter sat down with them. [56] When a maid saw him seated in the light, she looked intently at him and said, "This man too was with him." [57] But he denied it saying, "Woman, I do not know him." [58] A short while later someone else saw him and said, "You too are one of them"; but Peter answered, "My friend, I am not." [59] About an hour later, still another insisted, "Assuredly, this man too was with him, for he also is a Galilean." [60] But Peter said, "My friend, I do not know what you are talking about." Just as he was saying this, the cock crowed, [61] and the Lord turned and looked at Peter; 16 and Peter remembered the word of the Lord, how he had said to him, "Before the cock crows today, you will deny me three times." [62] He went out and began to weep bitterly.

CDS 207 No legislation, no system of rules or negotiation will ever succeed in persuading men and peoples to live in unity, brotherhood and peace; no line of reasoning will ever be able to surpass the appeal of love. Only love, in its quality as “form of the virtues”[456], can animate and shape social interaction, moving it towards peace in the context of a world that is ever more complex. In order that all this may take place, however, it is necessary that care be taken to show love not only in its role of prompting individual deeds but also as a force capable of inspiring new ways of approaching the problems of today's world, of profoundly renewing structures, social organizations, legal systems from within. In this perspective love takes on the characteristic style of social and political charity: “Social charity makes us love the common good”[457], it makes us effectively seek the good of all people, considered not only as individuals or private persons but also in the social dimension that unites them. 

Notes: [456] Saint Thomas Aquinas, Summa Theologiae, II-II, q. 23, a. 8: Ed. Leon. 8, 72; cf. Catechism of the Catholic Church, 1827. [457] Paul VI, Address to the Food and Agriculture Association on the twenty-fifth anniversary of its foundation (16 November 1970): Insegnamenti di Paolo VI, vol. VIII, p. 1153.   

[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)]