Matthew 11, 7-19 + CSDC and CV

(CV 16a) In Populorum Progressio, Paul VI taught that progress, in its origin and essence, is first and foremost a vocation: “in the design of God, every man is called upon to develop and fulfil himself, for every life is a vocation.” [34] This is what gives legitimacy to the Church's involvement in the whole question of development. If development were concerned with merely technical aspects of human life, and not with the meaning of man's pilgrimage through history in company with his fellow human beings, nor with identifying the goal of that journey, then the Church would not be entitled to speak on it. Paul VI, like Leo XIII before him in Rerum Novarum [35], knew that he was carrying out a duty proper to his office by shedding the light of the Gospel on the social questions of his time [36].

Notes: [34] No. 15: loc. cit., 265. [35] Cf. ibid., 2: loc. cit., 258; Leo XIII, Encyclical Letter Rerum Novarum (15 May 1891): Leonis XIII P.M. Acta, XI, Romae 1892, 97-144; John Paul II, Encyclical Letter Sollicitudo Rei Socialis, 8: loc. cit., 519-520; Id., Encyclical Letter Centesimus Annus, 5: loc. cit., 799. [36] Cf. Encyclical Letter Populorum Progressio, 2, 13: loc. cit., 258, 263-264.

Church's social doctrine: centred on the mystery of Christ

CSDC 75b. Being centred on the mystery of Christ, moreover, does not weaken or exclude the role of reason and hence does not deprive the Church's social doctrine of rationality or, therefore, of universal applicability. Since the mystery of Christ illuminates the mystery of man, it gives fullness of meaning to human dignity and to the ethical requirements which defend it. The Church's social doctrine is knowledge enlightened by faith, which, as such, is the expression of a greater capacity for knowledge. It explains to all people the truths that it affirms and the duties that it demands; it can be accepted and shared by all.

(Mt 11, 7-19)  The Church, the Kingdom of God and the renewal of sociale relations 

 [7] As they were going off, Jesus began to speak to the crowds about John, "What did you go out to the desert to see? A reed swayed by the wind? [8] Then what did you go out to see? Someone dressed in fine clothing? Those who wear fine clothing are in royal palaces. [9] Then why did you go out? To see a prophet? Yes, I tell you, and more than a prophet. [10] This is the one about whom it is written: 'Behold, I am sending my messenger ahead of you; he will prepare your way before you.' [11] Amen, I say to you, among those born of women there has been none greater than John the Baptist; yet the least in the kingdom of heaven is greater than he. [12] From the days of John the Baptist until now, the kingdom of heaven suffers violence, and the violent are taking it by force. [13] All the prophets and the law prophesied up to the time of John. [14] And if you are willing to accept it, he is Elijah, the one who is to come. [15] Whoever has ears ought to hear. [16] "To what shall I compare this generation? It is like children who sit in marketplaces and call to one another, [17] 'We played the flute for you, but you did not dance, we sang a dirge but you did not mourn.' [18] For John came neither eating nor drinking, and they said, 'He is possessed by a demon.' [19] The Son of Man came eating and drinking and they said, 'Look, he is a glutton and a drunkard, a friend of tax collectors and sinners.' But wisdom is vindicated by her works."

CSDC 55. The transformation of the world is a fundamental requirement of our time also. To this need the Church's social Magisterium intends to offer the responses called for by the signs of the times, pointing above all to the mutual love between human beings, in the sight of God, as the most powerful instrument of change, on the personal and social levels. Mutual love, in fact, sharing in the infinite love of God, is humanity's authentic purpose, both historical and transcendent. Therefore, “earthly progress must be carefully distinguished from the growth of Christ's kingdom. Nevertheless, to the extent that the former can contribute to the better ordering of human society, it is of vital concern to the kingdom of God”[67].

Notes: [67] Second Vatican Ecumenical Council, Pastoral Constitution Gaudium et Spes, 39: AAS 58 (1966), 1057. 

 
[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)]

Matthew 11, 1-6 + CSDC and CV

Matthew chapter 11

Matthew 11, 1-6 + CSDC and CV

(CV 15d) 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.

The cognitive paths of the Church's social doctrine: faith and reason, revelation and human nature

CSDC 75a. Faith and reason represent the two cognitive paths of the Church's social doctrine: Revelation and human nature. The “knowing” of faith understands and directs the life of men and women according to the light of the historical-salvific mystery, God's revelation and gift of himself to us in Christ. This understanding of faith includes reason, by means of which — insofar as possible — it unravels and comprehends revealed truth and integrates it with the truth of human nature, found in the divine plan expressed in creation[106]. This is the integral truth of the human person as a spiritual and corporeal being, in relationship with God, with other human beings and with other creatures[107].

Notes:  [106] Cf. Second Vatican Ecumenical Council, Declaration Dignitatis Humanae, 14: AAS 58 (1966), 940. [107] Cf. John Paul II, Encyclical Letter Veritatis Splendor, 13, 50, 79: AAS 85 (1993), 1143-1144, 1173-1174, 1197.  

(Mt 11, 1-6) 

Universal destination of goods and preferential option for the poor   

[1] When Jesus finished giving these commands to his twelve disciples, he went away from that place to teach and to preach in their towns. [2] When John heard in prison of the works of the Messiah, he sent his disciples to him [3] with this question, "Are you the one who is to come, or should we look for another?" [4] Jesus said to them in reply, "Go and tell John what you hear and see: [5] the blind regain their sight, the lame walk, lepers are cleansed, the deaf hear, the dead are raised, and the poor have the good news proclaimed to them. [6] And blessed is the one who takes no offense at me." 

CSDC 183. Human misery is a clear sign of man's natural condition of frailty and of his need for salvation[386]. Christ the Saviour showed compassion in this regard, identifying himself with the “least” among men (cf. Mt 25:40,45). “It is by what they have done for the poor that Jesus Christ will recognize his chosen ones. When ‘the poor have the good news preached to them' (Mt 11:5), it is a sign of Christ's presence”[387]. Jesus says: “You always have the poor with you, but you will not always have me” (Mt 26:11; cf. Mk 14:7; Jn 12:8). He makes this statement not to contrast the attention due to him with service of the poor. Christian realism, while appreciating on the one hand the praiseworthy efforts being made to defeat poverty, is cautious on the other hand regarding ideological positions and Messianistic beliefs that sustain the illusion that it is possible to eliminate the problem of poverty completely from this world. This will happen only upon Christ's return, when he will be with us once more, for ever. In the meantime, the poor remain entrusted to us and it is this responsibility upon which we shall be judged at the end of time (cf. Mt 25:31-46): “Our Lord warns us that we shall be separated from him if we fail to meet the serious needs of the poor and the little ones who are his brethren”[388].

  

 Notes: [386] Cf. Catechism of the Catholic Church, 2448. [387] Catechism of the Catholic Church, 2443. [388] Catechism of the Catholic Church, 1033. 

[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)]

Matthew 10, 40-42 + CSDC and CV

(CV 15c) The Apostolic Exhortation Evangelii Nuntiandi, for its part, is very closely linked with development, given that, in Paul VI's words, “evangelization would not be complete if it did not take account of the unceasing interplay of the Gospel and of man's concrete life, both personal and social.”[30] Between evangelization and human advancement — development and liberation — there are in fact profound links” [31]. on the basis of this insight, Paul VI clearly presented the relationship between the proclamation of Christ and the advancement of the individual in society.

Notes:  [30] No. 29: AAS 68 (1976), 25. [31]Ibid., 31: loc. cit., 26.

Essential foundation in biblical revelation and in the tradition of the Church

CSDC 74. The Church's social doctrine finds its essential foundation in biblical revelation and in the tradition of the Church. From this source, which comes from above, it draws inspiration and light to understand, judge and guide human experience and history. Before anything else and above everything else is God's plan for the created world and, in particular, for the life and destiny of men and women, called to Trinitarian communion. Faith, which receives the divine word and puts it into practice, effectively interacts with reason. The understanding of faith, especially faith leading to practical action, is structured by reason and makes use of every contribution that reason has to offer. Social doctrine too, insofar as it is knowledge applied to the circumstantial and historical aspects of praxis, brings “fides et ratio” [105] together and is an eloquent expression of that rich relationship.

Notes: [105] Cf. John Paul II, Encyclical Letter Fides et Ratio: AAS 91 (1999), 5-88.

(Mt 10, 40-42) Solidarity as a social principle and a moral virtue  

[40] "Whoever receives you receives me, and whoever receives me receives the one who sent me. [41] Whoever receives a prophet because he is a prophet will receive a prophet's reward, and whoever receives a righteous man because he is righteous will receive a righteous man's reward. [42] And whoever gives only a cup of cold water to one of these little ones to drink because he is a disciple - amen, I say to you, he will surely not lose his reward."

Solidarity as a social principle and a moral virtue

CSDC 193. The new relationships of interdependence between individuals and peoples, which are de facto forms of solidarity, have to be transformed into relationships tending towards genuine ethical-social solidarity. This is a moral requirement inherent within all human relationships. Solidarity is seen therefore under two complementary aspects: that of a social principle[ 415] and that of a moral virtue[416]. Solidarity must be seen above all in its value as a moral virtue that determines the order of institutions. On the basis of this principle the “structures of sin”[417] that dominate relationships between individuals and peoples must be overcome. They must be purified and transformed into structures of solidarity through the creation or appropriate modification of laws, market regulations, and juridical systems. Solidarity is also an authentic moral virtue, not a “feeling of vague compassion or shallow distress at the misfortunes of so many people, both near and far. On the contrary, it is a firm and persevering determination to commit oneself to the common good. That is to say to the good of all and of each individual, because we are all really responsible for all”[418]. Solidarity rises to the rank of fundamental social virtue since it places itself in the sphere of justice. It is a virtue directed par excellence to the common good, and is found in “a commitment to the good of one's neighbour with the readiness, in the Gospel sense, to ‘lose oneself' for the sake of the other instead of exploiting him, and to ‘serve him' instead of oppressing him for one's own advantage (cf. Mt 10:40-42, 20:25; Mk 10:42-45; Lk 22:25-27)”[419]. 

Notes: [415] Cf. Catechism of the Catholic Church, 1939-1941. [416] Cf. Catechism of the Catholic Church, 1942.[417] John Paul II, Encyclical Letter Sollicitudo Rei Socialis, 36, 37: AAS 80 (1988), 561-564; cf. John Paul II, Apostolic Exhortation Reconciliatio et Paenitentia, 16: AAS 77 (1985), 213-217. [418] John Paul II, Encyclical Letter Sollicitudo Rei Socialis, 38: AAS 80 (1988), 565-566. [419] John Paul II, Encyclical Letter Sollicitudo Rei Socialis, 38: AAS 80 (1988), 566; cf. John Paul II, Encyclical Letter Laborem Exercens, 8: AAS 73 (1981), 594-598; John Paul II, Encyclical Letter Centesimus Annus, 57: AAS 83 (1991), 862-863.

[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)]

Matthew 10, 34-39 + CSDC and CV

(CV 15b) This is not a question of purely individual morality: Humanae Vitae indicates the strong links between life ethics and social ethics, ushering in a new area of magisterial teaching that has gradually been articulated in a series of documents, most recently John Paul II's Encyclical Evangelium Vitae [28]. The Church forcefully maintains this link between life ethics and social ethics, fully aware that “a society lacks solid foundations when, on the one hand, it asserts values such as the dignity of the person, justice and peace, but then, on the other hand, radically acts to the contrary by allowing or tolerating a variety of ways in which human life is devalued and violated, especially where it is weak or marginalized.” [29]

Notes: [28] Cf. Encyclical Letter  Evangelium Vitae (25 March 1995), 93: AAS 87 (1995), 507-508. [29] Ibid., 101: loc. cit., 516-518. 

Three levels of theological-moral teaching: foundational, directive, deliberative

CSDC 73a. In fact, this social doctrine reflects three levels of theological-moral teaching: the foundational level of motivations; the directive level of norms for life in society; the deliberative level of consciences, called to mediate objective and general norms in concrete and particular social situations. These three levels implicitly define also the proper method and specific epistemological structure of the social doctrine of the Church.

(Mt 10, 34-39) Peace: fruit of justice and love  

[34] "Do not think that I have come to bring peace upon the earth. I have come to bring not peace but the sword. [35] For I have come to set a man 'against his father, a daughter against her mother, and a daughter-in-law against her mother-in-law; [36] and one's enemies will be those of his household.' [37] "Whoever loves father or mother more than me is not worthy of me, and whoever loves son or daughter more than me is not worthy of me; [38] and whoever does not take up his cross and follow after me is not worthy of me. [39] Whoever finds his life will lose it, and whoever loses his life for my sake will find it.

CSDC 494. Peace is a value [1015] and a universal duty [1016] founded on a rational and moral order of society that has its roots in God himself, “the first source of being, the essential truth and the supreme good”.[1017] Peace is not merely the absence of war, nor can it be reduced solely to the maintenance of a balance of power between enemies.[1018] Rather it is founded on a correct understanding of the human person [1019] and requires the establishment of an order based on justice and charity. Peace is the fruit of justice,[1020] (cf. Is 32:17) understood in the broad sense as the respect for the equilibrium of every dimension of the human person. Peace is threatened when man is not given all that is due him as a human person, when his dignity is not respected and when civil life is not directed to the common good. The defence and promotion of human rights is essential for the building up of a peaceful society and the integral development of individuals, peoples and nations.[1021] Peace is also the fruit of love. “True and lasting peace is more a matter of love than of justice, because the function of justice is merely to do away with obstacles to peace: the injury done or the damage caused. Peace itself, however, is an act and results only from love”.[1022]

Notes: [1015] Cf. John Paul II, Message for the 1986 World Day of Peace, 1: AAS 78 (1986), 278-279. [1016] Cf. Paul VI, Message for the 1969 World Day of Peace: AAS 60 (1968), 771; John Paul II, Message for the 2004 World Day of Peace, 4: AAS 96 (2004), 116. [1017] John Paul II, Message for the 1982 World Day of Peace 4: AAS 74 (1982), 328. [1018] Cf. Second Vatican Ecumenical Council, Pastoral Constitution Gaudium et Spes, 78: AAS 58 (1966), 1101-1102. [1019] Cf. John Paul II, Encyclical Letter Centesimus Annus, 51: AAS 83 (1991), 856-857. [1020] Cf. Paul VI, Message for the 1972 World Day of Peace: AAS 63 (1971), 868. [1021] Cf. Paul VI, Message for the 1969 World Day of Peace: AAS 60 (1968), 772; John Paul II, Message for the 1999 World Day of Peace, 12: AAS 91 (1999), 386-387. [1022] Pius XI, Encyclical Letter Ubi Arcano: AAS 14 (1922), 686. In the Encyclical, reference is made to Saint Thomas Aquinas, Summa Theologiae, II-II, q. 29, a. 3, ad 3um: Ed. Leon. 8, 238; cf. Second Vatican Ecumenical Council, Pastoral Constitution Gaudium et Spes, 78: AAS 58 (1966), 1101-1102.

[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)]