Matthew 20, 20-28 + CSDC and CV   

(CV 31a) This means that moral evaluation and scientific research must go hand in hand, and that charity must animate them in a harmonious interdisciplinary whole, marked by unity and distinction. The Church's social doctrine, which has “an important interdisciplinary dimension”[77], can exercise, in this perspective, a function of extraordinary effectiveness. It allows faith, theology, metaphysics and science to come together in a collaborative effort in the service of humanity. It is here above all that the Church's social doctrine displays its dimension of wisdom. Paul VI had seen clearly that among the causes of underdevelopment there is a lack of wisdom and reflection, a lack of thinking capable of formulating a guiding synthesis[78], for which “a clear vision of all economic, social, cultural and spiritual aspects”[79] is required.

Notes: [77] John Paul II, Encyclical Letter Centesimus Annus, 59: loc. cit., 864. [78] Cf. Encyclical Letter  Populorum Progressio, 40, 85: loc. cit., 277, 298-299.[79] Ibid., 13: loc. cit., 263-264.

Gaudium et Spes: the expectations of the contemporary world

CSDC 96a. The Pastoral Constitution Gaudium et Spes[172] of the Second Vatican Council is a significant response of the Church to the expectations of the contemporary world. In this Constitution, “in harmony with the ecclesiological renewal, a new concept of how to be a community of believers and people of God are reflected. It aroused new interest regarding the doctrine contained in the preceding documents on the witness and life of Christians, as authentic ways of making the presence of God in the world visible”[173].

Notes: [172] Cf. Second Vatican Ecumenical Council, Pastoral Constitution Gaudium et Spes: AAS 58 (1966), 1025-1120. [173] Congregation for Catholic Education, Guidelines for the Study and Teaching of the Church's Social Doctrine in the Formation of Priests, 24, Vatican Polyglot Press, Rome 1988, p. 28.

(Mt 20, 20-28) The tragedy of sin

[20] Then the mother of the sons of Zebedee approached him with her sons and did him homage, wishing to ask him for something. [21] He said to her, "What do you wish?" She answered him, "Command that these two sons of mine sit, one at your right and the other at your left, in your kingdom." [22] Jesus said in reply, "You do not know what you are asking. Can you drink the cup that I am going to drink?" They said to him, "We can." [23] He replied, "My cup you will indeed drink, but to sit at my right and at my left (, this) is not mine to give but is for those for whom it has been prepared by my Father." [24] When the ten heard this, they became indignant at the two brothers. [25] But Jesus summoned them and said, "You know that the rulers of the Gentiles lord it over them, and the great ones make their authority over them felt. [26] But it shall not be so among you. Rather, whoever wishes to be great among you shall be your servant; [27] whoever wishes to be first among you shall be your slave. [28] Just so, the Son of Man did not come to be served but to serve and to give his life as a ransom for many."

CSDC 116. At the root of personal and social divisions, which in differing degrees offend the value and dignity of the human person, there is a wound which is present in man's inmost self. “In the light of faith we call it sin: beginning with original sin, which all of us bear from birth as an inheritance from our first parents, to the sin which each one of us commits when we abuse our own freedom”[224]. The consequences of sin, insofar as it is an act of separation from God, are alienation, that is, the separation of man not only from God but also from himself, from other men and from the world around him. “Man's rupture with God leads tragically to divisions between brothers. In the description of the ‘first sin', the rupture with Yahweh simultaneously breaks the bond of friendship that had united the human family. Thus the subsequent pages of Genesis show us the man and the woman as it were pointing an accusing finger at each other (cf. Gen. 3:12). Later we have brother hating brother and finally taking his brother's life (cf. Gen 4:2-16). According to the Babel story, the result of sin is the shattering of the human family, already begun with the first sin and now reaching its most extreme form on the social level”[225]. Reflecting on the mystery of sin, we cannot fail to take into consideration this tragic connection between cause and effect.

Notes:  [224] John Paul II, Apostolic Exhortation Reconciliatio et Paenitentia, 2: AAS 77 (1985), 188; cf. Catechism of the Catholic Church, 1849. [225] John Paul II, Apostolic Exhortation Reconciliatio et Paenitentia, 15: AAS 77 (1985), 212-213.

[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 20, 17-19 + CSDC and CV   

(CV 30c) Charity is not an added extra, like an appendix to work already concluded in each of the various disciplines: it engages them in dialogue from the very beginning. The demands of love do not contradict those of reason. Human knowledge is insufficient and the conclusions of science cannot indicate by themselves the path towards integral human development. There is always a need to push further ahead: this is what is required by charity in truth [76]. Going beyond, however, never means prescinding from the conclusions of reason, nor contradicting its results. Intelligence and love are not in separate compartments: love is rich in intelligence and intelligence is full of love.

Notes: [76] Cf. Benedict XVI, Encyclical Letter Deus Caritas Est, 28: loc. cit., 238-240.

Pacem in Terris: new problems connected with the promotion of peace   

CSDC 95b. Pacem in Terris dwells on the public authority of the world community, called to “tackle and solve problems of an economic, social, political or cultural character which are posed by the universal common good”[170]. On the tenth anniversary of Pacem in Terris, Cardinal Maurice Roy, the President of the Pontifical Commission for Justice and Peace, sent Pope Paul VI a letter together with a document with a series of reflections on the different possibilities afforded by the teaching contained in Pope John XXIII's Encyclical for shedding light on the new problems connected with the promotion of peace[171]. 

 Notes: [170] Cf. John XXIII, Encyclical Letter Pacem in Terris: AAS 55 (1963), 294. [171] Cf. Cardinal Maurice Roy, Letter to Paul VI and Document on the occasion of the tenth anniversary of Pacem in Terris, L'Osservatore Romano, English edition, 19 April 1973, pp. 1-8. 

(Mt 20, 17-19) Jesus Christ, prototype and foundation of the new humanity

[17] As Jesus was going up to Jerusalem, he took the twelve (disciples) aside by themselves, and said to them on the way, [18] "Behold, we are going up to Jerusalem, and the Son of Man will be handed over to the chief priests and the scribes, and they will condemn him to death, [19] and hand him over to the Gentiles to be mocked and scourged and crucified, and he will be raised on the third day."

CSDC 431. The Lord Jesus is the prototype and foundation of the new humanity. In him, the true “likeness of God” (2 Cor 4:4), man — who is created in the image of God — finds his fulfilment. In the definitive witness of love that God has made manifest in the cross of Christ, all the barriers of enmity have already been torn down (cf. Eph 2:12-18), and for those who live a new life in Christ, racial and cultural differences are no longer causes of division (cf. Rom 10:12; Gal 3:26-28; Col 3:11). Thanks to the Spirit, the Church is aware of the divine plan of unity that involves the entire human race (cf. Acts 17:26), a plan destined to reunite in the mystery of salvation wrought under the saving Lordship of Christ (cf. Eph 1:8-10) all of created reality, which is fragmented and scattered. From the day of Pentecost, when the Resurrection is announced to diverse peoples, each of whom understand it in their own language (cf. Acts 2:6), the Church fulfils her mission of restoring and bearing witness to the unity lost at Babel. Due to this ecclesial ministry, the human family is called to rediscover its unity and recognize the richness of its differences, in order to attain “full unity in Christ”.[873]

Notes: [873] Cf. Second Vatican Ecumenical Council, Dogmatic Constitution Lumen Gentium, 1: AAS 57 (1965), 5.

[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 20, 7-16 + CSDC and CV

Matthew 20, 7-16 + CSDC and CV  

(CV 30b) Knowledge is never purely the work of the intellect. It can certainly be reduced to calculation and experiment, but if it aspires to be wisdom capable of directing man in the light of his first beginnings and his final ends, it must be “seasoned” with the “salt” of charity. Deeds without knowledge are blind, and knowledge without love is sterile. Indeed, “the individual who is animated by true charity labours skilfully to discover the causes of misery, to find the means to combat it, to overcome it resolutely”[75]. Faced with the phenomena that lie before us, charity in truth requires first of all that we know and understand, acknowledging and respecting the specific competence of every level of knowledge.

Notes: [75] Ibid., 75: loc. cit., 293-294.

Pacem in Terris  brings to the forefront the problem of peace

CSDC 95a. With the Encyclical Pacem in Terris [167], Blessed Pope John XXIII brings to the forefront the problem of peace in an era marked by nuclear proliferation. Moreover, Pacem in Terris contains one of the first in-depth reflections on rights on the part of the Church; it is the Encyclical of peace and human dignity. It continues and completes the discussion presented in Mater et Magistra, and, continuing in the direction indicated by Pope Leo XIII, it emphasizes the importance of the cooperation of all men and women. It is the first time that a Church document is addressed also to “all men of good will”[168], who are called to a great task: “to establish with truth, justice, love and freedom new methods of relationships in human society”[169]. 

Notes: [167] Cf. John XXIII, Encyclical Letter Pacem in Terris: AAS 55 (1963), 257-304. [168] John XXIII, Encyclical Letter Pacem in Terris, Title: AAS 55 (1963), 257. [169] John XXIII, Encyclical Letter Pacem in Terris: AAS 55 (1963), 301.

(Mt 20, 7-16) Social doctrine and the commitment of the lay faithful

[7] They answered, 'Because no one has hired us.' He said to them, 'You too go into my vineyard.' [8] When it was evening the owner of the vineyard said to his foreman, 'Summon the laborers and give them their pay, beginning with the last and ending with the first.' [9] When those who had started about five o'clock came, each received the usual daily wage. [10] So when the first came, they thought that they would receive more, but each of them also got the usual wage. [11] And on receiving it they grumbled against the landowner, [12] saying, 'These last ones worked only one hour, and you have made them equal to us, who bore the day's burden and the heat.' [13] He said to one of them in reply, 'My friend, I am not cheating you. Did you not agree with me for the usual daily wage? [14] Take what is yours and go. What if I wish to give this last one the same as you? [15] (Or) am I not free to do as I wish with my own money? Are you envious because I am generous?' [16] Thus, the last will be first, and the first will be last."

CSDC 541. The essential characteristic of the lay faithful who work in the Lord's vineyard (cf. Mt 20:1-16) is the secular nature of their Christian discipleship, which is carried out precisely in the world. “It belongs to the laity to seek the kingdom of God by engaging in temporal affairs and directing them according to God's will”[1139]. By Baptism, the laity are incorporated into Christ and are made participants in his life and mission according to their specific identity. “The term ‘laity' is here understood to mean all the faithful except those in Holy Orders and those who belong to a religious state approved by the Church. That is, the faithful who, by Baptism are incorporated into Christ, are placed in the People of God and in their own way share the priestly, prophetic and kingly office of Christ, and to the best of their ability carry on the mission of the whole Christian people in the Church and in the world”[1140]. 

Notes: [1139] Second Vatican Ecumenical Council, Dogmatic Constitution Lumen Gentium, 31: AAS 57 (1965), 37. [1140] Second Vatican Ecumenical Council, Dogmatic Constitution Lumen Gentium, 31: AAS 57 (1965), 37.

[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 20, 1-6 + CSDC and CV

(CV 30a) In this context, the theme of integral human development takes on an even broader range of meanings: the correlation between its multiple elements requires a commitment to foster the interaction of the different levels of human knowledge in order to promote the authentic development of peoples. Often it is thought that development, or the socio-economic measures that go with it, merely require to be implemented through joint action. This joint action, however, needs to be given direction, because “all social action involves a doctrine”[74]. In view of the complexity of the issues, it is obvious that the various disciplines have to work together through an orderly interdisciplinary exchange. Charity does not exclude knowledge, but rather requires, promotes, and animates it from within.

Notes: [74] Ibid., 39: loc. cit., 276-277.

Mater et Magistra: community and socialization

CSDC 94a. Blessed Pope John XXIII, in his Encyclical Mater et Magistra [164], “aims at up-dating the already known documents, and at taking a further step forward in the process of involving the whole Christian community”[165]. The key words in the Encyclical are community and socialization[166]: the Church is called in truth, justice and love to cooperate in building with all men and women an authentic communion. In this way economic growth will not be limited to satisfying men's needs, but it will also promote their dignity.   

Notes:. [164] Cf. John XXIII, Encyclical Letter Mater et Magistra: AAS 53 (1961), 401-464. [165] Congregation for Catholic Education, Guidelines for the Study and Teaching of the Church's Social Doctrine in the Formation of Priests, 23, Vatican Polyglot Press, Rome 1988, p. 26. [166] Cf. John XXIII Encyclical Letter Mater et Magistra: AAS 53 (1961), 415-418.

(Mt 20, 1-6) Work has a place of honour

[1] "The kingdom of heaven is like a landowner who went out at dawn to hire laborers for his vineyard. [2] After agreeing with them for the usual daily wage, he sent them into his vineyard. [3] Going out about nine o'clock, he saw others standing idle in the marketplace, [4] and he said to them, 'You too go into my vineyard, and I will give you what is just.' [5] So they went off. (And) he went out again around noon, and around three o'clock, and did likewise. [6] Going out about five o'clock, he found others standing around, and said to them, 'Why do you stand here idle all day?'

CSDC 257. Work has a place of honour because it is a source of riches, or at least of the conditions for a decent life, and is, in principle, an effective instrument against poverty (cf. Pr 10:4). But one must not succumb to the temptation of making an idol of work, for the ultimate and definitive meaning of life is not to be found in work. Work is essential, but it is God — and not work — who is the origin of life and the final goal of man. The underlying principle of wisdom in fact is the fear of the Lord. The demand of justice, which stems from it, precedes concerns for profit: “Better is a little with the fear of the Lord than great treasure and trouble with it” (Pr 15:16). “Better is a little with righteousness than great revenues with injustice” (Pr 16:8).

[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)]