Tuesday, December 30, 2014
John 4, 27-30 + CSDC and CV
John 4, 27-30 +
CSDC and CV
CV 71a This deviation from solid humanistic principles that a technical mindset
can produce is seen today in certain technological applications in the fields
of development and peace. Often the development of peoples is considered a
matter of financial engineering, the freeing up of markets, the removal of
tariffs, investment in production, and institutional reforms — in other words,
a purely technical matter. All these factors are of great importance, but we
have to ask why technical choices made thus far have yielded rather mixed
results. We need to think hard about the cause.
CSDC 358. Consumers, who in many cases have a broad
range of buying power well above the mere subsistence level, exercise
significant influence over economic realities by their free decisions regarding
whether to put their money into consumer goods or savings. In fact, the
possibility to influence the choices made within the economic sector is in the hands
of those who must decide where to place their financial resources. Today more
than in the past it is possible to evaluate the available options not only on
the basis of the expected return and the relative risk but also by making a
value judgment of the investment projects that those resources would finance,
in the awareness that “the decision to invest in one place rather than another,
in one productive sector rather than another, is always a moral and cultural
choice”.[744]
Notes: [744] John Paul II, Encyclical Letter Centesimus Annus, 36: AAS 83
(1991), 839-840.
[27] At that moment his disciples returned, and were
amazed that he was talking with a woman, but still no one said, "What are
you looking for?" or "Why are you talking with her?" [28] The
woman left her water jar and went into the town and said to the people, [29]
"Come see a man who told me everything I have done. Could he possibly be
the Messiah?" [30] They went out of the town and came to him.
CSDC 220. The
sacrament of marriage takes up the human reality of conjugal love in all its
implications and “gives to
Christian couples and parents a power and a commitment to live their vocation
as lay people and therefore to ‘seek the kingdom of God by engaging in temporal
affairs and by ordering them according to the plan of God”'[488]. Intimately
united to the Church by virtue of the sacrament that makes it a “domestic Church” or a “little Church”, the Christian family is
called therefore “to be a sign of unity for the world and in this way to
exercise its prophetic role by bearing witness to the Kingdom and peace of
Christ, towards which the whole world is journeying”[489]. Conjugal charity,
which flows from the very charity of Christ, offered through the sacrament,
makes Christian spouses witnesses to a new social consciousness inspired by the
Gospel and the Paschal Mystery. The natural dimension of their love is
constantly purified, strengthened and elevated by sacramental grace. In this
manner, besides offering each other mutual help on the path to holiness,
Christian spouses become a sign and an instrument of Christ's love in the
world. By their very lives they are called to bear witness to and proclaim the
religious meaning of marriage, which modern society has ever greater difficulty
recognizing, especially as it accepts relativistic perspectives of the natural
foundation itself of the institution of marriage.
Notes:
[488] John Paul
II, Apostolic Exhortation Familiaris Consortio, 47: AAS 74
(1982), 139; the quotation in the text is taken from Second Vatican Ecumenical
Council, Dogmatic Constitution Lumen Gentium, 31: AAS 57 (1965),
37. [489] John Paul II, Apostolic Exhortation Familiaris Consortio, 48: AAS
74 (1982), 140; cf. Catechism of the Catholic Church, 1656-1657, 2204.]
[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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