Lk 19, 45-48 + CSDC and CV

Luke 19, 45-48 + CSDC and CV 

CV 53e In this regard, reason finds inspiration and direction in Christian revelation, according to which the human community does not absorb the individual, annihilating his autonomy, as happens in the various forms of totalitarianism, but rather values him all the more because the relation between individual and community is a relation between one totality and another[130]. Just as a family does not submerge the identities of its individual members, just as the Church rejoices in each “new creation” (Gal 6:15; 2 Cor 5:17) incorporated by Baptism into her living Body, so too the unity of the human family does not submerge the identities of individuals, peoples and cultures, but makes them more transparent to each other and links them more closely in their legitimate diversity.

Notes: [130] According to Saint Thomas “ratio partis contrariatur rationi personae”, In III Sent., d. 5, q. 3, a. 2; also “Homo non ordinatur ad communitatem politicam secundum se totum et secundum omnia sua”, Summa Theologiae I-II, q. 21, a. 4, ad 3.

The principal resource and the decisive factor at man's disposal is man himself 

CDS 278 In considering the relationship between labour and capital, above all with regard to the impressive transformations of our modern times, we must maintain that the “principal resource” and the “decisive factor” [599] at man's disposal is man himself, and that “the integral development of the human person through work does not impede but rather promotes the greater productivity and efficiency of work itself”[600]. In fact, the world of work is discovering more and more that the value of “human capital” is finding expression in the consciences of workers, in their willingness to create relationships, in their creativity, in their industriousness in promoting themselves, in their ability consciously to face new situations, to work together and to pursue common objectives. These are strictly personal qualities that belong to the subject of work more than to the objective, technical, or operational aspects of work itself. All of this entails a new perspective in the relationship between labour and capital. We can affirm that, contrary to what happened in the former organization of labour in which the subject would end up being less important than the object, than the mechanical process, in our day the subjective dimension of work tends to be more decisive and more important than the objective dimension. 

   

 Notes: [599] John Paul II, Encyclical Letter Centesimus Annus, 32: AAS 83 (1991), 833. [600] John Paul II, Encyclical Letter Centesimus Annus, 43: AAS 83 (1991), 847.

(Luke 19, 45-48) The Church's social doctrine insists on the moral connotations of the economy

[45] Then Jesus entered the temple area and proceeded to drive out those who were selling things, [46] saying to them, "It is written, 'My house shall be a house of prayer, but you have made it a den of thieves.'" [47] And every day he was teaching in the temple area. The chief priests, the scribes, and the leaders of the people, meanwhile, were seeking to put him to death, [48] but they could find no way to accomplish their purpose because all the people were hanging on his words.

CDS  330 The Church's social doctrine insists on the moral connotations of the economy. Pope Pius XI, in a passage from the Encyclical  Quadragesimo Anno, speaks of the relationship between the economy and morality. “Even though economics and moral science employs each its own principles in its own sphere, it is, nevertheless, an error to say that the economic and moral orders are so distinct from and alien to each other that the former depends in no way on the latter. Certainly the laws of economics, as they are termed, being based on the very nature of material things and on the capacities of the human body and mind, determine the limits of what productive human effort cannot, and of what it can attain in the economic field and by what means. Yet it is reason itself that clearly shows, on the basis of the individual and social nature of things and of men, the purpose which God ordained for all economic life. But it is only the moral law which, just as it commands us to seek our supreme and last end in the whole scheme of our activity, so likewise commands us to seek directly in each kind of activity those purposes which we know that nature, or rather God the Author of nature, established for that kind of action, and in orderly relationship to subordinate such immediate purposes to our supreme and last end”.[691]  

Notes: [691] Pius XI, Encyclical Letter Quadragesimo Anno: AAS 23 (1931), 190-191.

 
[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)]