Friday, March 13, 2015
John 20, 1-10 + CSDC and CV
John 20, 1-10 +
CSDC and CV
CV 15 d. Testimony to Christ's charity, through works
of justice, peace and development, is part and parcel of evangelization,
because Jesus Christ, who loves us, is concerned with the whole person. These
important teachings form the basis for the missionary aspect
[32] of the Church's social doctrine, which is an essential element of
evangelization [33]. The Church's social doctrine proclaims and bears witness
to faith. It is an instrument and an indispensable setting for formation in
faith.
Notes: [32] Cf. John Paul II,
Encyclical Letter Sollicitudo Rei
Socialis, 41: loc. cit., 570-572. [33] Cf.
ibid.; Id., Encyclical Letter Centesimus
Annus, 5, 54: loc. cit., 799, 859-860.
CSDC 524. The Church's social teaching is the indispensable reference point that
determines the nature, modality, articulation and development of pastoral
activity in the social field. It is the expression of the ministry of social
evangelization, aimed at enlightening, stimulating and supporting the integral
promotion of the human person through the practice of Christian liberation in
its earthly and transcendent dimension. The Church exists and is at work within
history. She interacts with the society and culture of her time in order to
fulfil her mission of announcing the newness of the Christian message to all
people, in the concrete circumstances of their difficulties, struggles and
challenges. She does so in such a way that faith enlightens them so that they can
understand the truth that “true liberation consists in opening oneself to the
love of Christ”[1114]. The Church's social pastoral ministry is the living and
concrete expression of the full awareness of her evangelizing mission in the
social, economic, cultural and political realities of the world.
Notes: [1114] John Paul II;
Encyclical Letter Redemptoris Missio, 11: AAS 83 (1991), 259.
[1] On the first day of the week,
Mary of Magdala came to the tomb early in the morning, while it was still dark,
and saw the stone removed from the tomb. [2] So she ran and went to Simon Peter
and to the other disciple whom Jesus loved, and told them, "They have
taken the Lord from the tomb, and we don't know where they put him." [3]
So Peter and the other disciple went out and came to the tomb. [4] They both
ran, but the other disciple ran faster than Peter and arrived at the tomb
first; [5] he bent down and saw the burial cloths there, but did not go in. [6]
When Simon Peter arrived after him, he went into the tomb and saw the burial
cloths there, [7] and the cloth that had covered his head, not with the burial
cloths but rolled up in a separate place. [8] Then the other disciple also went
in, the one who had arrived at the tomb first, and he saw and believed. [9] For
they did not yet understand the scripture that he had to rise from the dead.
[10] Then the disciples returned home.
CSDC 383. The Church proclaims that Christ, the
conqueror of death, reigns over the universe that he himself has redeemed. His
kingdom includes even the present times and will end only when everything is
handed over to the Father and human history is brought to completion in the
final judgment (cf. 1 Cor 15:20-28). Christ reveals to human authority, always
tempted by the desire to dominate, its authentic and complete meaning as
service. God is the one Father, and Christ the one Teacher, of all mankind, and
all people are brothers and sisters. Sovereignty belongs to God. The Lord,
however, “has not willed to reserve to himself all exercise of power. He
entrusts to every creature the functions it is capable of performing, according
to the capacities of its own nature. This mode of governance ought to be
followed in social life. The way God acts in governing the world, which bears
witness to such great regard for human freedom, should inspire the wisdom of
those who govern human communities. They should behave as ministers of divine providence”.[773]
The biblical message provides endless inspiration for Christian reflection on
political power, recalling that it comes from God and is an integral part of
the order that he created. This order is perceived by the human conscience and,
in social life, finds its fulfilment in the truth, justice, freedom and
solidarity that bring peace.[774]
Notes: [773] Catechism of the
Catholic Church, 1884. [774] Cf. John XXIII, Encyclical Letter Pacem in
Terris: AAS 55 (1963), 266-267, 281-291, 301-302; John Paul II,
Encyclical Letter Sollicitudo Rei Socialis, 39: AAS 80 (1988),
566-568.
[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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