Saturday, January 31, 2015
John 9, 35-41 + CSDC and CV
John 9, 35-41 +
CSDC and CV
CV 2a Charity is at the heart of the Church's social
doctrine. Every responsibility and every commitment spelt out by that doctrine
is derived from charity which, according to the teaching of Jesus, is the
synthesis of the entire Law (cf. Mt 22:36- 40). It gives real substance to the
personal relationship with God and with neighbour; it is the principle not only
of micro-relationships (with friends, with family members or within small
groups) but also of macro-relationships (social, economic and political ones).
For the Church, instructed by the Gospel, charity is everything because, as
Saint John teaches (cf. 1 Jn 4:8, 16) and as I recalled in my first Encyclical Letter, “God is love” (Deus Caritas Est): everything has its
origin in God's love, everything is shaped by it, everything is directed
towards it.
CSDC 461. The biblical message and the Church's
Magisterium represent the essential reference points for evaluating the
problems found in the relationship between man and the environment.[969] The
underlying cause of these problems can be seen in man's pretension of
exercising unconditional dominion over things, heedless of any moral
considerations which, on the contrary, must distinguish all human activity. The
tendency towards an “ill-considered” [970] exploitation of the resources
of creation is the result of a long historical and cultural process. “The
modern era has witnessed man's growing capacity for transformative
intervention. The aspect of the conquest and exploitation of resources has
become predominant and invasive, and today it has even reached the point of
threatening the environment's hospitable aspect: the environment as ‘resource'
risks threatening the environment as ‘home'. Because of the powerful means of
transformation offered by technological civilization, it sometimes seems that
the balance between man and the environment has reached a critical point”.[971]
Notes: [969] Cf. Paul VI, Apostolic
Letter Octogesima Adveniens, 21: AAS 63 (1971), 416-417. [970]
Paul VI, Apostolic Letter Octogesimo Adveniens, 21: AAS 63
(1971), 417. [971] John Paul II, Address to participants in a convention on
“The Environment and Health“ (24 March 1997), 2: L'Osservatore Romano, English
edition, 9 April 1997, p. 2.
[35] When Jesus
heard that they had thrown him out, he found him and said, "Do you believe
in the Son of Man?" [36] He answered and said, "Who is he, sir, that
I may believe in him?" [37] Jesus said to him, "You have seen him and
the one speaking with you is he." [38] He said, "I do believe,
Lord," and he worshiped him. [39] Then Jesus said, "I came into this
world for judgment, so that those who do not see might see, and those who do
see might become blind." [40] Some of the Pharisees who were with him
heard this and said to him, "Surely we are not also blind, are we?"
[41] Jesus said to them, "If you were blind, you would have no sin; but
now you are saying, 'We see,' so your sin remains.
CSDC 57. The good
things — such as human dignity, brotherhood and freedom, all the good fruits of
nature and of human enterprise — that in the Lord's Spirit and according to his
command have spread throughout the earth, having been purified of every stain,
illuminated and transfigured, belong to the Kingdom of truth and life, of
holiness and grace, of justice, of love and of peace that Christ will present
to the Father, and it is there that we shall once again find them. The
words of Christ in their solemn truth will then resound for all people: “Come,
O blessed of my Father, inherit the kingdom prepared for you from the
foundation of the world; for I was hungry and you gave me food, I was thirsty
and you gave me drink, I was a stranger and you welcomed me, I was naked and
you clothed me, I was sick and you visited me, I was in prison and you came to
me ... as you did it to one of the least of my brethren, you did it to me” (Mt
25:34-36,40).
[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)]
Friday, January 30, 2015
John 9, 18-34 + CSDC and CV
John 9, 18-34 +
CSDC and CV
CV 1c All people feel the interior impulse to love
authentically: love and truth never abandon them completely, because these are
the vocation planted by God in the heart and mind of every human person. The
search for love and truth is purified and liberated by Jesus Christ from the
impoverishment that our humanity brings to it, and he reveals to us in all its
fullness the initiative of love and the plan for true life that God has
prepared for us. In Christ, charity in truth becomes the Face of his
Person, a vocation for us to love our brothers and sisters in the truth of his
plan. Indeed, he himself is the Truth (cf. Jn 14:6).
A central point of reference for every scientific and technological application is respect for men and women
CSDC 459. A central point of reference for every
scientific and technological application is respect for men and women, which
must also be accompanied by a necessary attitude of respect for other living
creatures. Even when thought is given to making some change in them, “one must
take into account the nature of each being and of its mutual connection in an
ordered system”.[962] In this sense, the formidable possibilities of biological
research raise grave concerns, in that “we are not yet in a position to assess
the biological disturbance that could result from indiscriminate genetic
manipulation and from the unscrupulous development of new forms of plant and
animal life, to say nothing of unacceptable experimentation regarding the
origins of human life itself”.[963] In fact, “it is now clear that the
application of these discoveries in the fields of industry and agriculture have
produced harmful long-term effects. This has led to the painful realization
that we cannot interfere in one area of the ecosystem without paying due
attention both to the consequences of such interference in other areas and to
the well-being of future generations”.[964]
Notes: [962] John Paul II, Encyclical
Letter Sollicitudo Rei Socialis, 34: AAS 80 (1988), 559. [963]
John Paul II, Message for the 1990 World Day of Peace, 7: AAS 82 (1990),
151. [964] John Paul II, Message for the 1990 World Day of Peace, 6: AAS
82 (1990), 150.
(John 9, 18-34) One thing I do know is that I was blind and now I see
[18] Now the Jews
did not believe that he had been blind and gained his sight until they summoned
the parents of the one who had gained his sight. [19] They asked them, "Is
this your son, who you say was born blind? How does he now see?" [20] His
parents answered and said, "We know that this is our son and that he was
born blind. [21] We do not know how he sees now, nor do we know who opened his
eyes. Ask him, he is of age; he can speak for him self." [22] His parents
said this because they were afraid of the Jews, for the Jews had already agreed
that if anyone acknowledged him as the Messiah, he would be expelled from the
synagogue. [23] For this reason his parents said, "He is of age; question
him." [24] So a second time they called the man who had been blind and
said to him, "Give God the praise! We know that this man is a
sinner." [25] He replied, "If he is a sinner, I do not know. One
thing I do know is that I was blind and now I see." [26] So they said to
him, "What did he do to you? How did he open your eyes?" [27] He
answered them, "I told you already and you did not listen. Why do you want
to hear it again? Do you want to become his disciples, too?" [28] They
ridiculed him and said, "You are that man's disciple; we are disciples of
Moses! [29] We know that God spoke to Moses, but we do not know where this one
is from." [30] The man answered and said to them, "This is what is so
amazing, that you do not know where he is from, yet he opened my eyes. [31] We
know that God does not listen to sinners, but if one is devout and does his
will, he listens to him. [32] It is unheard of that anyone ever opened the eyes
of a person born blind. [33] If this man were not from God, he would not be
able to do anything." [34] They answered and said to him, "You were born
totally in sin, and are you trying to teach us?" Then they threw him out.
CSDC 221. The family is present as the place where
communion — that communion so necessary for a society that is increasingly
individualistic — is brought about. It is the place where an authentic
community of persons develops and grows[490], thanks to the endless dynamism of
love, which is the fundamental dimension of human experience and which finds in
the family the privileged place for making itself known. “Love causes man to
find fulfilment through the sincere gift of self. To love means to give and to
receive something which can be neither bought nor sold, but only given freely
and mutually”[491]. It is thanks to love, the essential reality for defining
marriage and the family that every person — man and woman — is recognized,
accepted and respected in his dignity. From love arise relationships lived in
gratuitousness, which “by respecting and fostering personal dignity in each and
every one as the only basis for value ... takes the form of heartfelt
acceptance, encounter and dialogue, disinterested availability, generous
service and deep solidarity”[492]. The existence of families living this way
exposes the failings and contradictions of a society that is for the most part,
even if not exclusively, based on efficiency and functionality. By constructing
daily a network of interpersonal relationships, both internal and external, the
family is instead “the first and irreplaceable school of social life, and
example and stimulus for the broader community relationships marked by respect,
justice, dialogue and love”[493].
Notes:
[490] Cf. John
Paul II, Apostolic Exhortation Familiaris Consortio, 18: AAS 74
(1982), 100-101. [491] John Paul II, Letter to Families Gratissimam Sane,
11: AAS 86 (1994), 883.[492] John Paul II, Apostolic Exhortation
Familiaris Consortio, 43: AAS 74 (1982), 134. [493] John Paul II,
Apostolic Exhortation Familiaris Consortio, 43: AAS 74 (1982),
134.
[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)]
Thursday, January 29, 2015
John 9, 13-17 + CSDC and CV
John 9, 13-17 +
CSDC and CV
CV 1b Each person finds his good by adherence to God's
plan for him, in order to realize it fully: in this plan, he finds his truth,
and through adherence to this truth he becomes free (cf. Jn 8:32). To defend
the truth, to articulate it with humility and conviction, and to bear witness
to it in life are therefore exacting and indispensable forms of charity.
Charity, in fact, “rejoices in the truth” (1 Cor 13:6).
The right to development must be taken into account when considering questions related to the debt crisis of many poor countries
CSDC 450. The right to development must be taken into
account when considering questions related to the debt crisis of many poor
countries.[944] Complex causes of various types lie at the origin of the debt
crisis. At the international level there are the fluctuation of exchange rates,
financial speculation and economic neo-colonialism; within individual debtor
countries there is corruption, poor administration of public monies or the
improper utilization of loans received. The greatest sufferings, which can be
traced back both to structural questions as well as personal behaviour, strike
the people of poor and indebted countries who are not responsible for this
situation. The international community cannot ignore this fact; while
reaffirming the principle that debts must be repaid, ways must be found that do
not compromise the “fundamental right of peoples to subsistence and
progress”.[945]
Notes: [944] Cf. John Paul II, Apostolic Letter Tertio Millennio Adveniente, 51:
AAS 87 (1995), 36; John Paul II, Message for the 1998 World Day of Peace,
4: AAS 90 (1998), 151-152; John Paul II, Address to the Conference of
the Inter-Parliamentarian Union (30 November 1998): Insegnamenti di Giovanni
Paolo II, XXI, 2 (1998), 1162-1163; John Paul II, Message for the 1999
World Day of Peace, 9: AAS 91 (1999), 383-384. [945] John Paul II,
Encyclical Letter Centesimus Annus, 35: AAS 83 (1991), 838; cf.
also the document At the Service of the Human Community: an Ethical Approach
to the International Debt Question, published by the Pontifical Commission
“Iustitia et Pax” (27 December 1986), Vatican City 1986.
(John 9, 13-17) He put clay on my eyes, and I washed, and now I can see
[13] They brought the one who was once blind
to the Pharisees. [14] Now Jesus had made clay and opened his eyes on a
sabbath. [15] So then the Pharisees also asked him how he was able to see. He
said to them, "He put clay on my eyes, and I washed, and now I can
see." [16] So some of the Pharisees said, "This man is not from God,
because he does not keep the sabbath." (But) others said, "How can a
sinful man do such signs?" And there was a division among them. [17] So
they said to the blind man again, "What do you have to say about him,
since he opened your eyes?" He said, "He is a prophet."
CSDC 258. The apex of biblical teaching on work is
the commandment of the Sabbath rest. For man, bound as he is to the necessity
of work, this rest opens to the prospect of a fuller freedom, that of the
eternal Sabbath (cf. Heb 4:9-10). Rest gives men and women the possibility to
remember and experience anew God's work, from Creation to Redemption, to
recognize themselves as his work (cf. Eph 2:10), and to give thanks for their
lives and for their subsistence to him who is their author. The memory and the
experience of the Sabbath constitute a barrier against becoming slaves to work,
whether voluntarily or by force, and against every kind of exploitation, hidden
or evident. In fact, the Sabbath rest, besides making it possible for people to
participate in the worship of God, was instituted in defence of the poor. Its
function is also that of freeing people from the antisocial degeneration of
human work. The Sabbath rest can even last a year; this entails the
expropriation of the fruits of the earth on behalf of the poor and the
suspension of the property rights of landowners: “For six years you shall sow
your land and gather in its yield; but the seventh year you shall let it rest
and lie fallow, that the poor of your people may eat; and what they leave the
wild beasts may eat. You shall do likewise with your vineyard, and with your
olive orchard” (Ex 23:10-11). This custom responds to a profound intuition: the
accumulation of goods by some can sometimes cause others to be deprived of
goods.
[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)]
Wednesday, January 28, 2015
John 9, 1-12 + CSDC and CV
John 9, 1-12 +
CSDC and CV
CV 1a Charity in truth, to which Jesus Christ bore witness by his earthly life
and especially by his death and resurrection, is the principal driving force
behind the authentic development of every person and of all humanity. Love —
caritas — is an extraordinary force which leads people to opt for
courageous and generous engagement in the field of justice and peace. It is a
force that has its origin in God, Eternal Love and Absolute Truth.
Something is due to man because he is man, by reason of his lofty dignity
CSDC 448. The spirit of international cooperation
requires that, beyond the strict market mentality, there should be an awareness
of the duty to solidarity, justice and universal charity.[932] In fact, there exists “something
which is due to man because he is man, by reason of his lofty
dignity”.[933] Cooperation is the path to which the entire international
community should be committed, “according to an adequate notion of the common
good in relation to the whole human family”.[934] Many positive results flow
from this; for example, an increase of confidence in the potential of poor
people and therefore of poor countries and an equitable distribution of goods.
Notes: [932] Cf. Paul VI, Encyclical
Letter Populorum Progressio, 44: AAS 59 (1967), 279. [933] John
Paul II, Encyclical Letter Centesimus Annus, 34: AAS 83 (1991),
836. [934] John Paul II, Encyclical Letter Centesimus Annus, 58: AAS 83
(1991), 863.
(John 9, 1-12) I am the light of the world
[1] As he passed
by he saw a man blind from birth. [2] His disciples asked him, "Rabbi, who
sinned, this man or his parents, that he was born blind?" [3] Jesus
answered, "Neither he nor his parents sinned; it is so that the works of
God might be made visible through him. [4] We have to do the works of the one
who sent me while it is day. Night is coming when no one can work. [5] While I
am in the world, I am the light of the world." [6] When he had said this,
he spat on the ground and made clay with the saliva, and smeared the clay on
his eyes, [7] and said to him, "Go wash
in the Pool of Siloam" (which means Sent). So he went and washed,
and came back able to see. [8] His neighbors and those who had seen him earlier
as a beggar said, "Isn't this the one who used to sit and beg?" [9]
Some said, "It is," but others said, "No, he just looks like
him." He said, "I am." [10] So they said to him, "(So) how
were your eyes opened?" [11] He replied, "The man called Jesus made
clay and anointed my eyes and told me, 'Go to Siloam and wash.' So I went there
and washed and was able to see." [12] And they said to him, "Where is
he?" He said, "I don't know."
CSDC 261. During
his earthly ministry Jesus works tirelessly, accomplishing powerful deeds to
free men and women from sickness, suffering and death. The Sabbath — which
the Old Testament had put forth as a day of liberation and which, when observed
only formally, lost its authentic significance — is reaffirmed by Jesus in its
original meaning: “The Sabbath was made for man, not man for the Sabbath” (Mk
2:27). By healing people on this day of rest (cf. Mt 12:9-14; Mk
3:1-6; Lk 6:6-11, 13:10-17, 14:1-6), he wishes to show that the Sabbath
is his, because he is truly the Son of God, and that it is the day on which men
should dedicate themselves to God and to others. Freeing people from evil,
practising brotherhood and sharing: these give to work its noblest meaning,
that which allows humanity to set out on the path to the eternal Sabbath, when
rest will become the festive celebration to which men and women inwardly
aspire. It is precisely in orienting humanity towards this experience of God's
Sabbath and of his fellowship of life that work is the inauguration on earth of
the new creation.
[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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