Thursday, February 12, 2015
John 12, 12-19 + CSDC and CV
John 12, 12-19 +
CSDC and CV
CV 6c On the one hand, charity demands justice: recognition and respect for the
legitimate rights of individuals and peoples. It strives to build the
earthly city according to law and justice. On the other hand, charity
transcends justice and completes it in the logic of giving and forgiving [3]. The earthly city is promoted not merely by
relationships of rights and duties, but to an even greater and more fundamental
extent by relationships of gratuitousness, mercy and communion. Charity always
manifests God's love in human relationships as well, it gives theological and
salvific value to all commitment for justice in the world.
Notes: [3] Cf. John Paul II, Message for the 2002 World Day of
Peace: AAS 94
(2002), 132-140.
CSDC 472. In recent years pressing questions have been
raised with regard to the use of new forms of biotechnology in the areas of
agriculture, animal farming, medicine and environmental protection. The new
possibilities offered by current biological and biogenetic techniques are a
source of hope and enthusiasm on the one hand, and of alarm and hostility on
the other. The application of various types of biotechnology, their
acceptability from a moral point of view, their consequences for human health
and their impact on the environment and the economy are the subject of thorough
study and heated debate. These are controversial questions that involve
scientists and researchers, politicians and legislators, economists and
environmentalists, as well as producers and consumers. Christians are not
indifferent to these problems, for they are aware of the importance of the
values at stake.[1001]
Notes: [1001] Cf. Pontifical Academy
for Life, Animal and Plant Biotechnology: New Frontiers and New
Responsibilities, Libreria Editrice Vaticana, Vatican City 1999.
[12] On the next
day, when the great crowd that had come to the feast heard that Jesus was
coming to Jerusalem, [13] they took palm branches and went out to meet him, and
cried out: "Hosanna! Blessed is he who comes in the name of the Lord,
(even) the king of Israel." [14] Jesus found an ass and sat upon it, as is
written: [15] "Fear no more, O daughter Zion; see, your king comes, seated
upon an ass's colt." [16] His disciples did not understand this at first,
but when Jesus had been glorified they remembered that these things were
written about him and that they had done this for him. [17] So the crowd that
was with him when he called Lazarus from the tomb and raised him from death
continued to testify. [18] This was (also) why the crowd went to meet him,
because they heard that he had done this sign. [19] So the Pharisees said to
one another, "You see that you are gaining nothing. Look, the whole world
has gone after him."
CSDC 30. With the unceasing amazement of those who
have experienced the inexpressible love of God (cf. Rom 8:26), the New
Testament grasps, in the light of the full revelation of Trinitarian love
offered by the Passover of Jesus Christ, the ultimate meaning of the Incarnation
of the Son and his mission among men and women. Saint Paul writes: “If God is
for us, who is against us? He who did not spare his own Son but gave him up for
us all, will he not also give us all things with him?” (Rom 8:31-32). Similar
language is used also by Saint John: “In this is love, not that we loved God
but that he loved us and sent his Son to be the expiation for our sins” (1 Jn
4:10).
[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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