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)]
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