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).
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.
[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)]
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