Tuesday, March 10, 2015
John 19, 17-24 + CSDC and CV
John 19, 17-24 +
CSDC and CV
CV 15 a. Two further documents by Paul VI without any
direct link to social doctrine — the Encyclical Humanae Vitae (25 July 1968) and the Apostolic Exhortation Evangelii Nuntiandi (8 December 1975) —
are highly important for delineating the fully human meaning of the
development that the Church proposes. It is therefore helpful to consider
these texts too in relation to Populorum Progressio. The Encyclical Humanae Vitae emphasizes both the
unitive and the procreative meaning of sexuality, thereby locating at the
foundation of society the married couple, man and woman, who accept one another
mutually, in distinction and in complementarity: a couple, therefore, that is
open to life [27].
Notes: [27] Cf. nos. 8-9: AAS 60 (1968), 485-487; Benedict
XVI, Address to the participants at the International Congress promoted by
the Pontifical Lateran University on the fortieth anniversary of Paul VI’s
Encyclical Humanae Vitae, 10 May 2008.
CSDC 514 b. International cooperation in the fight against
terrorist activity “cannot be limited solely to repressive and punitive
operations. It is essential that the use of force, even when necessary, be
accompanied by a courageous and lucid analysis of the reasons behind terrorist
attacks”.[1083] Also needed is a particular commitment on the “political and
educational levels” [1084] in order to resolve, with courage and determination,
the problems that in certain dramatic circumstances can foster terrorism: “the
recruitment of terrorists in fact is easier in situations where rights are
trampled and injustices are tolerated over a long period of time”[1085].
Notes: [1083] John Paul II, Message for the 2004
World Day of Peace, 8: AAS 96 (2004), 119. [1084] John Paul II, Message
for the 2004 World Day of Peace, 8: AAS 96 (2004), 119. [1085] John Paul
II, Message for the 2002 World Day of Peace, 5: AAS 94 (2002), 134.
[17] and carrying the cross himself he went
out to what is called the Place of the Skull, in Hebrew, Golgotha. [18] There
they crucified him, and with him two others, one on either side, with Jesus in
the middle. [19] Pilate also had an inscription written and put on the cross.
It read, "Jesus the Nazorean, the King of the Jews." [20] Now many of
the Jews read this inscription, because the place where Jesus was crucified was
near the city; and it was written in Hebrew, Latin, and Greek. [21] So the chief
priests of the Jews said to Pilate, "Do not write 'The King of the Jews,'
but that he said, 'I am the King of the Jews.'" [22] Pilate answered,
"What I have written, I have written." [23] When the soldiers had
crucified Jesus, they took his clothes and divided them into four shares, a
share for each soldier. They also took his tunic, but the tunic was seamless,
woven in one piece from the top down. [24] So they said to one another,
"Let's not tear it, but cast lots for it to see whose it will be," in
order that the passage of scripture might be fulfilled (that says): "They
divided my garments among them, and for my vesture they cast lots." This
is what the soldiers did.
CSDC 398. Authority must enact just laws, that is,
laws that correspond to the dignity of the human person and to what is required
by right reason. “Human law is law insofar as it corresponds to right
reason and therefore is derived from the eternal law. When, however, a law is
contrary to reason, it is called an unjust law; in such a case it ceases to be
law and becomes instead an act of violence”.[816] Authority that governs
according to reason places citizens in a relationship not so much of subjection
to another person as of obedience to the moral order and, therefore, to God
himself who is its ultimate source.[817] Whoever refuses to obey an authority
that is acting in accordance with the moral order “resists what God has
appointed” (Rom 13:2).[818] Analogously, whenever public authority —
which has its foundation in human nature and belongs to the order pre-ordained
by God [819] — fails to seek the common good, it abandons its proper purpose
and so delegitimizes itself.
Notes: [816] Saint Thomas Aquinas,
Summa Theologiae, I-II, q. 93, a. 3, ad 2um: Ed. Leon. 7, 164: “Lex humana
intantum habet rationem legis, inquantum est secundum rationem rectam: et
secundum hoc manifestum est quod a lege aeterna derivatur. Inquantum vero a
ratione recedit, sic dicitur lex iniqua: et sic non habet rationem legis, sed
magis violentiae cuiusdam”. [817] Cf. John XXIII, Encyclical Letter Pacem in
Terris: AAS 55 (1963), 270. [818] Cf. Catechism of the Catholic
Church, 1899-1900. [819] Cf. Second Vatican Ecumenical Council, Pastoral
Constitution Gaudium et Spes, 74: AAS 58 (1966), 1095-1097;
Catechism of the Catholic Church, 1901.
[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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