Monday, March 2, 2015
John 17, 1-13 + CSDC and CV
John 17, 1-13 +
CSDC and CV
CV 12a. The link between Populorum Progressio and the Second
Vatican Council does not mean that Paul VI's social magisterium marked a break
with that of previous Popes, because the Council constitutes a deeper
exploration of this magisterium within the continuity of the Church's life [19]. In this sense, clarity is not served by certain abstract
subdivisions of the Church's social doctrine, which apply categories to Papal
social teaching that are extraneous to it. It is not a case of two typologies
of social doctrine, one pre-conciliar and one post-conciliar, differing from
one another: on the contrary, there is a single teaching, consistent and at
the same time ever new [20].
Notes: [19] Cf. Benedict XVI, Christmas Address to the Roman
Curia, 22 December 2005. [20] Cf. John Paul II, Encyclical Letter Sollicitudo Rei Socialis, 3: loc.
cit., 515.
CSDC 508 a. The Church's social teaching proposes the goal
of “general, balanced and controlled disarmament”.[1067] The enormous increase
in arms represents a grave threat to stability and peace. The principle of
sufficiency, by virtue of which each State may possess only the means necessary
for its legitimate defence, must be applied both by States that buy arms and by
those that produce and furnish them.[1068] Any excessive stockpiling or indiscriminate
trading in arms cannot be morally justified. Such phenomena must also be
evaluated in light of international norms regarding the non-proliferation,
production, trade and use of different types of arms. Arms can never be treated
like other goods exchanged on international or domestic markets.[1069]
Notes: [1067] John Paul II, Message
for the fortieth anniversary of the United Nations (14 October 1985), 6: L'Osservatore
Romano, English edition, 14 November 1985, p. 4. [1068] Cf. Pontifical Council
for Justice and Peace, The International Arms Trade. An ethical
reflection (1 May 1994), ch. 1, 9-11, Libreria Editrice Vaticana, Vatican City
1994, p. 14. [1069] Cf. Catechism of the Catholic Church, 2316; John
Paul II, Address to the World of Work, Verona, Italy (17 April 1988), 6: Insegnamenti
di Giovanni Paolo II, XI, 1 (1988), 940.
[1] When Jesus had said this, he
raised his eyes to heaven and said, "Father, the hour has come. Give glory
to your son, so that your son may glorify you, [2] just as you gave him
authority over all people, so that he may give eternal life to all you gave
him. [3] Now this is eternal life, that they should know you, the only true
God, and the one whom you sent, Jesus Christ. [4] I glorified you on earth by
accomplishing the work that you gave me to do. [5] Now glorify me, Father, with
you, with the glory that I had with you before the world began. [6] "I
revealed your name to those whom you gave me out of the world. They belonged to
you, and you gave them to me, and they have kept your word. [7] Now they know
that everything you gave me is from you, [8] because the words you gave to me I
have given to them, and they accepted them and truly understood that I came
from you, and they have believed that you sent me. [9] I pray for them. I do
not pray for the world but for the ones you have given me, because they are
yours, [10] and everything of mine is yours and everything of yours is mine,
and I have been glorified in them. [11] And now I will no longer be in the
world, but they are in the world, while I am coming to you. Holy Father, keep
them in your name that you have given me, so that they may be one just as we
are. [12] When I was with them I protected them in your name that you gave me,
and I guarded them, and none of them was lost except the son of destruction, in
order that the scripture might be fulfilled. [13] But now I am coming to you. I
speak this in the world so that they may share my joy completely.
CSDC 431. The Lord Jesus is the prototype and foundation
of the new humanity. In him,
the true “likeness of God” (2 Cor 4:4), man — who is created in the
image of God — finds his fulfilment. In the definitive witness of love that God
has made manifest in the cross of Christ, all the barriers of enmity have
already been torn down (cf. Eph 2:12-18), and for those who live a new
life in Christ, racial and cultural differences are no longer causes of
division (cf. Rom 10:12; Gal 3:26-28; Col 3:11). Thanks
to the Spirit, the Church is aware of the divine plan of unity that involves
the entire human race (cf. Acts 17:26), a plan destined to reunite
in the mystery of salvation wrought under the saving Lordship of Christ (cf.
Eph 1:8-10) all of created reality, which is fragmented and scattered. From
the day of Pentecost, when the Resurrection is announced to diverse peoples,
each of whom understand it in their own language (cf. Acts 2:6), the
Church fulfils her mission of restoring and bearing witness to the unity lost
at Babel. Due to this ecclesial ministry, the human family is called to
rediscover its unity and recognize the richness of its differences, in order to
attain “full unity in Christ”.[873]
Notes: [873] Cf. Second Vatican Ecumenical Council, Dogmatic Constitution
Lumen Gentium. 1: AAS 57 (1965), 5.
[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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