Matthew 21, 33-45 + CSDC and CV  

(CV 34a) Charity in truth places man before the astonishing experience of gift. Gratuitousness is present in our lives in many different forms, which often go unrecognized because of a purely consumerist and utilitarian view of life. The human being is made for gift, which expresses and makes present his transcendent dimension. Sometimes modern man is wrongly convinced that he is the sole author of himself, his life and society. This is a presumption that follows from being selfishly closed in upon himself, and it is a consequence — to express it in faith terms — of original sin.

To promote progress in needy regions and international social justice

 CSDC 99. In this regard, in 1967, Pope Paul VI establishes the Pontifical Commission “Iustitia et Pax”, thus fulfilling the wishes of the Council Fathers who considered it “most opportune that an organism of the Universal Church be set up in order that both the justice and love of Christ toward the poor might be developed everywhere. The role of such an organism would be to stimulate the Catholic community to promote progress in needy regions and international social justice”[185]. By initiative of Pope Paul VI, beginning in 1968, the Church celebrates the first day of the year as the World Day of Peace. This same Pontiff started the tradition of writing annual Messages that deal with the theme chosen for each World Day of Peace. These Messages expand and enrich the corpus of the Church's social doctrine.

Notes:  [185] Second Vatican Ecumenical Council, Pastoral Constitution Gaudium et Spes, 90: AAS 58 (1966), 1112.

(Mt 21, 33-45) The fight against poverty

[33] "Hear another parable. There was a landowner who planted a vineyard, put a hedge around it, dug a wine press in it, and built a tower. Then he leased it to tenants and went on a journey. [34] When vintage time drew near, he sent his servants to the tenants to obtain his produce. [35] But the tenants seized the servants and one they beat, another they killed, and a third they stoned. [36] Again he sent other servants, more numerous than the first ones, but they treated them in the same way. [37] Finally, he sent his son to them, thinking, 'They will respect my son.' [38] But when the tenants saw the son, they said to one another, 'This is the heir. Come, let us kill him and acquire his inheritance.' [39] They seized him, threw him out of the vineyard, and killed him. [40] What will the owner of the vineyard do to those tenants when he comes?" [41] They answered him, "He will put those wretched men to a wretched death and lease his vineyard to other tenants who will give him the produce at the proper times." [42] Jesus said to them, "Did you never read in the scriptures: 'The stone that the builders rejected has become the cornerstone; by the Lord has this been done, and it is wonderful in our eyes'? [43] Therefore, I say to you, the kingdom of God will be taken away from you and given to a people that will produce its fruit. [44] (The one who falls on this stone will be dashed to pieces; and it will crush anyone on whom it falls.)" [45] When the chief priests and the Pharisees heard his parables, they knew that he was speaking about them. [46] And although they were attempting to arrest him, they feared the crowds, for they regarded him as a prophet.

CSDC 449. At the beginning of the New Millennium, the poverty of billions of men and women is “the one issue that most challenges our human and Christian consciences”.[935] Poverty poses a dramatic problem of justice; in its various forms and with its various effects, it is characterized by an unequal growth that does not recognize the “equal right of all people to take their seat ‘at the table of the common banquet' “.[936] Such poverty makes it impossible to bring about that full humanism which the Church hopes for and pursues so that persons and peoples may “be more” [937] and live in conditions that are more human.[938] The fight against poverty finds a strong motivation in the option or preferential love of the Church for the poor.[939] In the whole of her social teaching the Church never tires of emphasizing certain fundamental principles of this teaching, first and foremost, the universal destination of goods.[940] Constantly reaffirming the principle of solidarity, the Church's social doctrine demands action to promote “the good of all and of each individual, because we are all really responsible for all”.[941] The principle of solidarity, even in the fight against poverty, must always be appropriately accompanied by that of subsidiarity, thanks to which it is possible to foster the spirit of initiative, the fundamental basis of all social and economic development in poor countries.[942] The poor should be seen “not as a problem, but as people who can become the principal builders of a new and more human future for everyone”.[943]

 Notes: [935] John Paul II, Message for the 2000 World Day of Peace, 14: AAS 92 (2000), 366; cf. John Paul II, Message for the 1993 World Day of Peace, 1: AAS 85 (1993), 429-430. [936] John Paul II, Encyclical Letter Sollicitudo Rei Socialis, 33: AAS 80 (1988), 558; cf. Paul VI, Encyclical Letter Populorum Progressio, 47: AAS 59 (1967), 280. [937] Paul VI, Encyclical Letter Populorum Progressio, 6: AAS 59 (1967), 260; cf. John Paul II, Encyclical Letter Sollicitudo Rei Socialis, 28: AAS 80 (1988), 548-550. [938] Cf. Paul VI, Encyclical Letter Populorum Progressio, 20-21: AAS 59 (1967), 267-268. [939] Cf. John Paul II, Address to the Third General Conference of Latin American Bishops, Puebla, Mexico (28 January 1979), I/8: AAS 71 (1979), 194-195. [940] Cf. Paul VI, Encyclical Letter Populorum Progressio, 22: AAS 59 (1967), 268. [941] John Paul II, Encyclical Letter Sollicitudo Rei Socialis, 38: AAS 80 (1988), 566. [942] Cf. Paul VI, Encyclical Letter Populorum Progressio, 55: AAS 59 (1967), 284; John Paul II, Encyclical Letter Sollicitudo Rei Socialis, 44: AAS 80 (1988), 575-577. [943] John Paul II, Message for the World Day of Peace 2000, 14: AAS 92 (2000), 366.

[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 21, 28-32 + CSDC and CV    

 (CV 33c) The principal new feature has been the explosion of worldwide interdependence, commonly known as globalization. Paul VI had partially foreseen it, but the ferocious pace at which it has evolved could not have been anticipated. Originating within economically developed countries, this process by its nature has spread to include all economies. It has been the principal driving force behind the emergence from underdevelopment of whole regions, and in itself it represents a great opportunity. Nevertheless, without the guidance of charity in truth, this global force could cause unprecedented damage and create new divisions within the human family. Hence charity and truth confront us with an altogether new and creative challenge, one that is certainly vast and complex. It is about broadening the scope of reason and making it capable of knowing and directing these powerful new forces, animating them within the perspective of that “civilization of love” whose seed God has planted in every people, in every culture.

To achieve a “complete humanism” guided by spiritual values

CSDC 98c. Development that benefits everyone responds to the demands of justice on a global scale that guarantees worldwide peace and makes it possible to achieve a “complete humanism” [184] guided by spiritual values.

Notes: [184] Paul VI, Encyclical Letter Populorum Progressio, 42: AAS 59 (1967), 278.

(Mt 21, 28-32) Personal and collective effort to raise up the human condition

[28] "What is your opinion? A man had two sons. He came to the first and said, 'Son, go out and work in the vineyard today.' [29] He said in reply, 'I will not,' but afterwards he changed his mind and went. [30] The man came to the other son and gave the same order. He said in reply, 'Yes, sir,' but did not go. [31] Which of the two did his father's will?" They answered, "The first." Jesus said to them, "Amen, I say to you, tax collectors and prostitutes are entering the kingdom of God before you. [32] When John came to you in the way of righteousness, you did not believe him; but tax collectors and prostitutes did. Yet even when you saw that, you did not later change your minds and believe him.

CSDC 327. Faith in Jesus Christ makes it possible to have a correct understanding of social development, in the context of an integral and solidary humanism. In this regard, the contribution of theological reflection offered by the Church's social Magisterium is very useful: “Faith in Christ the Redeemer, while it illuminates from within the nature of development, also guides us in the task of collaboration. In the Letter of St. Paul to the Colossians, we read that Christ is ‘the firstborn of all creation,' and that ‘all things were created through him' and for him (Col 1:15-16). In fact, ‘all things hold together in him', since ‘in him all the fullness of God was pleased to dwell, and through him to reconcile to himself all things' (v. 20). A part of this divine plan, which begins from eternity in Christ, the perfect ‘image' of the Father, and which culminates in him, ‘the firstborn from the dead' (v. 15-18), in our own history, marked by our personal and collective effort to raise up the human condition and to overcome the obstacles which are continually arising along our way. It thus prepares us to share in the fullness which ‘dwells in the Lord' and which he communicates ‘to his body, which is the Church' (v. 18; cf. Eph 1:22-23). At the same time sin, which is always attempting to trap us and which jeopardizes our human achievements, is conquered and redeemed by the ‘reconciliation' accomplished by Christ (cf. Col 1:20)”.[684]  

Notes: [684] John Paul II, Encyclical Letter Sollicitudo Rei Socialis, 31: AAS 80 (1988), 554-555.

[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 21, 23-27 + CSDC and CV    

(CV 33b) Other causes, however, mentioned only in passing in the Encyclical, have since emerged with greater clarity. A case in point would be the evaluation of the process of decolonization, then at its height. Paul VI hoped to see the journey towards autonomy unfold freely and in peace. More than forty years later, we must acknowledge how difficult this journey has been, both because of new forms of colonialism and continued dependence on old and new foreign powers, and because of grave irresponsibility within the very countries that have achieved independence. 

Populorum Progressio: the urgent need for action in solidarity

CSDC 98b. “These two topics are to be considered the axes around which the Encyclical is structured. In wishing to convince its receivers of the urgent need for action in solidarity, the Pope presents development as ‘the transition from less humane conditions to those which are more humane' and indicates its characteristics”[182]. This transition is not limited to merely economic or technological dimensions, but implies for each person the acquisition of culture, the respect of the dignity of others, the acknowledgment of “the highest good, the recognition of God Himself, the author and end of these blessings”[183].

Notes: [182] Congregation for Catholic Education, Guidelines for the Study and Teaching of the Church's Social Doctrine in the Formation of Priests, 25, Vatican Polyglot Press, Rome 1988, p. 29. [183] Paul VI, Encyclical Letter Populorum Progressio, 21: AAS 59 (1967), 267.

(Mt 21, 23-27) His kingdom includes even the present times

[23] When he had come into the temple area, the chief priests and the elders of the people approached him as he was teaching and said, "By what authority are you doing these things? And who gave you this authority?" [24] Jesus said to them in reply, "I shall ask you one question, and if you answer it for me, then I shall tell you by what authority I do these things. [25] Where was John's baptism from? Was it of heavenly or of human origin?" They discussed this among themselves and said, "If we say 'Of heavenly origin,' he will say to us, 'Then why did you not believe him?' [26] But if we say, 'Of human origin,' we fear the crowd, for they all regard John as a prophet." [27] So they said to Jesus in reply, "We do not know." He himself said to them, "Neither shall I tell you by what authority I do these things.

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)]

Matthew 21, 18-22 + CSDC and CV     

(CV 33a) More than forty years after Populorum Progressio, its basic theme, namely progress, remains an open question, made all the more acute and urgent by the current economic and financial crisis. If some areas of the globe, with a history of poverty, have experienced remarkable changes in terms of their economic growth and their share in world production, other zones are still living in a situation of deprivation comparable to that which existed at the time of Paul VI, and in some cases one can even speak of a deterioration. It is significant that some of the causes of this situation were identified in Populorum Progressio, such as the high tariffs imposed by economically developed countries, which still make it difficult for the products of poor countries to gain a foothold in the markets of rich countries.

Populorum Progressio: development is the new name for peace

CSDC 98a. “Development is the new name for peace”[180], Pope Paul VI solemnly proclaims in his Encyclical Populorum Progressio [181], which may be considered a development of the chapter on economic and social life in Gaudium et Spes, even while it introduces some significant new elements. In particular, it presents the outlines of an integral development of man and of a development in solidarity with all humanity: “These two topics are to be considered the axes around which the Encyclical is structured.

Notes: [180] Paul VI, Encyclical Letter Populorum Progressio, 76-80: AAS 59 (1967), 294-296. [181] Cf. Paul VI, Encyclical Letter Populorum Progressio: AAS 59 (1967), 257-299.

(Mt 21, 18-22) Under the sign of continuity and renewal

[18] When he was going back to the city in the morning, he was hungry. [19] Seeing a fig tree by the road, he went over to it, but found nothing on it except leaves. And he said to it, "May no fruit ever come from you again." And immediately the fig tree withered. [20] When the disciples saw this, they were amazed and said, "How was it that the fig tree withered immediately?" [21] Jesus said to them in reply, "Amen, I say to you, if you have faith and do not waver, not only will you do what has been done to the fig tree, but even if you say to this mountain, 'Be lifted up and thrown into the sea,' it will be done. [22] Whatever you ask for in prayer with faith, you will receive."

CSDC 85. Guided by the perennial light of the Gospel and ever attentive to evolution of society, the Church's social doctrine is characterized by continuity and renewal [133]. It shows above all the continuity of a teaching that refers to the universal values drawn from Revelation and human nature. For this reason the Church's social doctrine does not depend on the different cultures, ideologies or opinions; it is a constant teaching that “remains identical in its fundamental inspiration, in its ‘principles of reflection', in its ‘criteria of judgment', in its basic ‘directives for action', and above all in its vital link with the Gospel of the Lord”[134]. This is the foundational and permanent nucleus of the Church's social doctrine, by which it moves through history without being conditioned by history or running the risk of fading away. On the other hand, in its constant turning to history and in engaging the events taking place, the Church's social doctrine shows a capacity for continuous renewal. Standing firm in its principles does not make it a rigid teaching system, but a Magisterium capable of opening itself to new things, without having its nature altered by them[135]. It is a teaching that is “subject to the necessary and opportune adaptations suggested by the changes in historical conditions and by the unceasing flow of the events which are the setting of the life of people and society”[136].

  

Notes: [133] Cf. John Paul II, Encyclical Letter Sollicitudo Rei Socialis, 3: AAS 80 (1988), 515; Pius XII, Address to Participants in a Convention of the Catholic Action movement (29 April 1945), in Discorsi e Radiomessaggi di Pio XII, vol. VII, 37-38; John Paul II, Address at the international symposium “From Rerum Novarum to Laborem Exercens: towards the year 2000” (3 April 1982): Insegnamenti di Giovanni Paolo II, V, 1 (1982), 1095-1096. [134] John Paul II, Encyclical Letter Sollicitudo Rei Socialis, 3: AAS 80 (1988), 515. [135] Cf. Congregation for the Doctrine of the Faith, Instruction Libertatis Conscientia, 72: AAS 79 (1987), 585-586. [136] John Paul II, Encyclical Letter Sollicitudo Rei Socialis, 3: AAS 80 (1988), 515.

[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)]