John 5, 10-18 + CSDC and CV

John 5, 10-18 + CSDC and CV

CV 73a Linked to technological development is the increasingly pervasive presence of the means of social communications. It is almost impossible today to imagine the life of the human family without them. For better or for worse, they are so integral a part of life today that it seems quite absurd to maintain that they are neutral — and hence unaffected by any moral considerations concerning people. Often such views, stressing the strictly technical nature of the media, effectively support their subordination to economic interests intent on dominating the market and, not least, to attempts to impose cultural models that serve ideological and political agendas.

Economy is only one aspect and one dimension of the whole of human activity   

CSDC 375. For the Church's social doctrine, the economy “is only one aspect and one dimension of the whole of human activity. If economic life is absolutized, if the production and consumption of goods become the centre of social life and society's only value, not subject to any other value, the reason is to be found not so much in the economic system itself as in the fact that the entire socio-cultural system, by ignoring the ethical and religious dimension, has been weakened, and ends up limiting itself to the production of goods and services alone”.[770] The life of man, just like the social life of the community, must not be reduced to its materialistic dimension, even if material goods are extremely necessary both for mere survival and for improving the quality of life. “An increased sense of God and increased self-awareness are fundamental to any full development of human society”.[771]

  Notes: [770] John Paul II, Encyclical Letter Centesimus Annus, 39: AAS 83 (1991), 842. [771] Catechism of the Catholic Church, 2441.

(Jn 5, 10-18) You are well; do not sin any more

[10] So the Jews said to the man who was cured, "It is the sabbath, and it is not lawful for you to carry your mat." [11] He answered them, "The man who made me well told me, 'Take up your mat and walk.'" [12] They asked him, "Who is the man who told you, 'Take it up and walk'?" [13] The man who was healed did not know who it was, for Jesus had slipped away, since there was a crowd there. [14] After this Jesus found him in the temple area and said to him, "Look, you are well; do not sin any more, so that nothing worse may happen to you." [15] The man went and told the Jews that Jesus was the one who had made him well. [16] Therefore, the Jews began to persecute Jesus because he did this on a sabbath. [17] But Jesus answered them, "My Father is at work until now, so I am at work." [18] For this reason the Jews tried all the more to kill him, because he not only broke the sabbath but he also called God his own father, making himself equal to God.

CSDC 25. The precepts of the sabbatical and jubilee years constitute a kind of social doctrine in miniature[28]. They show how the principles of justice and social solidarity are inspired by the gratuitousness of the salvific event wrought by God, and that they do not have a merely corrective value for practices dominated by selfish interests and objectives, but must rather become, as a prophecy of the future, the normative points of reference to which every generation in Israel must conform if it wishes to be faithful to its God. These principles become the focus of the Prophets' preaching, which seeks to internalize them. God's Spirit, poured into the human heart — the Prophets proclaim — will make these same sentiments of justice and solidarity, which reside in the Lord's heart, take root in you (cf. Jer 31:33 and Ezek 36:26-27). Then God's will, articulated in the Decalogue given on Sinai, will be able to take root creatively in man's innermost being. This process of internalization gives rise to greater depth and realism in social action, making possible the progressive universalization of attitudes of justice and solidarity, which the people of the Covenant are called to have towards all men and women of every people and nation.

Notes: [28] Cf. John Paul II, Apostolic Letter Tertio Millennio Adveniente, 13: AAS 87 (1995), 14.

[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)] 

John 5, 1-9 + CSDC and CV

Chapter 5

John 5, 1-9 + CSDC and CV

CV 72b Nevertheless, if such efforts are to have lasting effects, they must be based on values rooted in the truth of human life. That is, the voice of the peoples affected must be heard and their situation must be taken into consideration, if their expectations are to be correctly interpreted. One must align oneself, so to speak, with the unsung efforts of so many individuals deeply committed to bringing peoples together and to facilitating development on the basis of love and mutual understanding. Among them are members of the Christian faithful, involved in the great task of upholding the fully human dimension of development and peace.  

A consequence of the process of globalization ic the gradual loss of effectiveness of nation-states

CSDC 370. The loss of centrality on the part of States must coincide with a greater commitment on the part of the international community to exercise a strong guiding role. In fact, an important consequence of the process of globalization consists in the gradual loss of effectiveness of nation-states in directing the dynamics of national economic-financial systems. The governments of individual countries find their actions in the economic and social spheres ever more strongly conditioned by the expectations of international capital markets and by the ever more pressing requests for credibility coming from the financial world. Because of the new bonds of interdependence among global operators, the traditional defensive measures of States appear to be destined to failure and, in the presence of new areas of competition, the very notion of a national market recedes into the background.

(Jn 5, 1-9) Rise, take up your mat, and walk. Immediately the man walked

[1] After this, there was a feast of the Jews, and Jesus went up to Jerusalem. [2] Now there is in Jerusalem at the Sheep (Gate) a pool called in Hebrew Bethesda, with five porticoes. [3] In these lay a large number of ill, blind, lame, and crippled. [4]. [5] One man was there who had been ill for thirty-eight years. [6] When Jesus saw him lying there and knew that he had been ill for a long time, he said to him, "Do you want to be well?" [7] The sick man answered him, "Sir, I have no one to put me into the pool when the water is stirred up; while I am on my way, someone else gets down there before me." [8] Jesus said to him, "Rise, take up your mat, and walk." [9] Immediately the man became well, took up his mat, and walked. Now that day was a sabbath.

CSDC 262. Human activity aimed at enhancing and transforming the universe can and must unleash the perfections which find their origin and model in the uncreated Word. In fact, the Pauline and Johannine writings bring to light the Trinitarian dimension of creation, in particular the link that exists between the Son—Word — the Logos — and creation (cf. Jn 1:3; 1 Cor 8:6; Col 1:15-17). Created in him and through him, redeemed by him, the universe is not a happenstance conglomeration but a “cosmos”.[574] It falls to man to discover the order within it and to heed this order, bringing it to fulfilment: “In Jesus Christ the visible world which God created for man — the world that, when sin entered, ‘was subjected to futility' (Rom 8:20; cf. ibid. 8:19-22) — recovers again its original link with the divine source of Wisdom and Love”.[575] In this way — that is, bringing to light in ever greater measure “the unsearchable riches of Christ” (Eph 3:8), in creation, human work becomes a service raised to the grandeur of God.

Notes: [574] John Paul II, Encyclical Letter Redemptor Hominis, 1: AAS 71 (1979), 257. [575] John Paul II, Encyclical Letter Redemptor Hominis, 8: AAS 71 (1979), 270.

 

[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)] 

John 4, 46-54 + CSDC and CV

John 4, 46-54 + CSDC and CV

CV 72a Even peace can run the risk of being considered a technical product, merely the outcome of agreements between governments or of initiatives aimed at ensuring effective economic aid. It is true that peace-building requires the constant interplay of diplomatic contacts, economic, technological and cultural exchanges, agreements on common projects, as well as joint strategies to curb the threat of military conflict and to root out the underlying causes of terrorism. 

Financial markets are certainly not an innovation of our day  

CSDC 368. Financial markets are certainly not an innovation of our day: for a long time now, in different forms, they have been seeking to meet the financial needs of the productivity sector. The experience of history teaches that without adequate financial systems, economic growth would not have taken place. Large-scale investments typical of modern market economies would have been impossible without the fundamental role of mediation played by financial markets, which among other things brought about an appreciation of the positive functions of savings in the overall development of the economic and social system. If the creation of what is called the “global capital market” has brought benefits, thanks to the fact that the greater mobility of capital allows the productivity sector easier access to resources, on the other hand it has also increased the risk of financial crises. The financial sector, which has seen the volume of financial transactions far surpass that of real transactions, runs the risk of developing according to a mentality that has only itself as a point of reference, without being connected to the real foundations of the economy.

(Jn 4, 46-54) Jesus works tirelessly, accomplishing powerful deeds to free men and women from sickness, suffering and death  

[46] Then he returned to Cana in Galilee, where he had made the water wine. Now there was a royal official whose son was ill in Capernaum. [47] When he heard that Jesus had arrived in Galilee from Judea, he went to him and asked him to come down and heal his son, who was near death. [48] Jesus said to him, "Unless you people see signs and wonders, you will not believe." [49] The royal official said to him, "Sir, come down before my child dies." [50] Jesus said to him, "You may go; your son will live." The man believed what Jesus said to him and left. [51] While he was on his way back, his slaves met him and told him that his boy would live. [52] He asked them when he began to recover. They told him, "The fever left him yesterday, about one in the afternoon." [53] The father realized that just at that time Jesus had said to him, "Your son will live," and he and his whole household came to believe. [54] (Now) this was the second sign Jesus did when he came to Galilee from Judea. 

CSDC 261. During his earthly ministry Jesus works tirelessly, accomplishing powerful deeds to free men and women from sickness, suffering and death. The Sabbath — which the Old Testament had put forth as a day of liberation and which, when observed only formally, lost its authentic significance — is reaffirmed by Jesus in its original meaning: “The Sabbath was made for man, not man for the Sabbath” (Mk 2:27). By healing people on this day of rest (cf. Mt 12:9-14; Mk 3:1-6; Lk 6:6-11, 13:10-17, 14:1-6), he wishes to show that the Sabbath is his, because he is truly the Son of God, and that it is the day on which men should dedicate themselves to God and to others. Freeing people from evil, practising brotherhood and sharing: these give to work its noblest meaning, that which allows humanity to set out on the path to the eternal Sabbath, when rest will become the festive celebration to which men and women inwardly aspire. It is precisely in orienting humanity towards this experience of God's Sabbath and of his fellowship of life that work is the inauguration on earth of the new creation.

 

[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)] 

John 4, 39-45 + CSDC and CV

John 4, 39-45 + CSDC and CV

CV 71c When technology is allowed to take over, the result is confusion between ends and means, such that the sole criterion for action in business is thought to be the maximization of profit, in politics the consolidation of power, and in science the findings of research. Often, underneath the intricacies of economic, financial and political interconnections, there remain misunderstandings, hardships and injustice. The flow of technological know-how increases, but it is those in possession of it who benefit, while the situation on the ground for the peoples who live in its shadow remains unchanged: for them there is little chance of emancipation. 

An adequate solidarity in the era of globalization requires that human rights be defended  

CSDC 365. An adequate solidarity in the era of globalization requires that human rights be defended. In this regard, the Magisterium points out that not only the “vision of an effective international public authority at the service of human rights, freedom and peace has not yet been entirely achieved, but there is still in fact much hesitation in the international community about the obligation to respect and implement human rights. This duty touches all fundamental rights, excluding that arbitrary picking and choosing which can lead to rationalizing forms of discrimination and injustice. Likewise, we are witnessing the emergence of an alarming gap between a series of new ‘rights' being promoted in advanced societies – the result of new prosperity and new technologies – and other more basic human rights still not being met, especially in situations of underdevelopment. I am thinking here for example about the right to food and drinkable water, to housing and security, to self-determination and independence – which are still far from being guaranteed and realized”.[755]

 Notes: [755] John Paul II, Message for the 2003 World Day of Peace, 5: AAS 95 (2003), 343.

(Jn 4, 39-45) We have heard for ourselves, and we know that this is truly the savior of the world

[39] Many of the Samaritans of that town began to believe in him because of the word of the woman who testified, "He told me everything I have done." [40] When the Samaritans came to him, they invited him to stay with them; and he stayed there two days. [41] Many more began to believe in him because of his word, [42] and they said to the woman, "We no longer believe because of your word; for we have heard for ourselves, and we know that this is truly the savior of the world." [43] After the two days, he left there for Galilee. [44] For Jesus himself testified that a prophet has no honor in his native place. [45] When he came into Galilee, the Galileans welcomed him, since they had seen all he had done in Jerusalem at the feast; for they themselves had gone to the feast.

CSDC 544. The witness of the lay faithful is born from the gift of grace, recognized, nurtured and brought to maturity[1142]. This motivation makes their commitment in the world significant and is opposed to the characteristics of action that are proper to atheistic humanism, which lack an ultimate basis and are circumscribed within purely temporal limits. The eschatological perspective is the key that allows a correct understanding of human realities. From the standpoint of definitive goods, the lay faithful are able to engage in earthly activity according to the criteria of authenticity. Standards of living and greater economic productivity are not the only valid indicators for measuring the total fulfilment of the human person in this life, and they are of even less value when considering the life to come, “for man's horizons are not bounded only by the temporal order; living on the level of human history, he preserves the integrity of his eternal destiny”[1143].

Notes: [1142] Cf. John Paul II, Post-Synodal Apostolic Exhortation Christifideles Laici, 24: AAS 81 (1989), 433-435. [1143] Second Vatican Ecumenical Council, Pastoral Constitution Gaudium et Spes, 76: AAS 58 (1966), 1099.

[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)]