Lk 17, 20-37 + CSDC and CV

Luke 17, 20-37 + CSDC and CV

CV 50c It is likewise incumbent upon the competent authorities to make every effort to ensure that the economic and social costs of using up shared environmental resources are recognized with transparency and fully borne by those who incur them, not by other peoples or future generations: the protection of the environment, of resources and of the climate obliges all international leaders to act jointly and to show a readiness to work in good faith, respecting the law and promoting solidarity with the weakest regions of the planet[121]. One of the greatest challenges facing the economy is to achieve the most efficient use — not abuse — of natural resources, based on a realization that the notion of “efficiency” is not value-free.

Notes: [121] Cf. Benedict XVI, Address to the General Assembly of the United Nations Organization, New York, 18 April 2008.

Work is essential 

CDS 249b Work is essential insofar as it represents the condition that makes it possible to establish a family, for the means by which the family is maintained are obtained through work. Work also conditions the process of personal development, since a family afflicted by unemployment runs the risk of not fully achieving its end[563].

Notes: [563] Cf. John Paul II, Encyclical Letter Laborem Exercens, 10: AAS 73 (1981), 600-602.

(Lk 17, 20-37) The coming of the kingdom of God cannot be observed   

[20] Asked by the Pharisees when the kingdom of God would come, he said in reply, "The coming of the kingdom of God cannot be observed, [21] and no one will announce, 'Look, here it is,' or, 'There it is.' For behold, the kingdom of God is among you." [22] Then he said to his disciples, "The days will come when you will long to see one of the days of the Son of Man, but you will not see it. [23] There will be those who will say to you, 'Look, there he is,' (or) 'Look, here he is.' Do not go off, do not run in pursuit. [24] For just as lightning flashes and lights up the sky from one side to the other, so will the Son of Man be (in his day). [25] But first he must suffer greatly and be rejected by this generation. [26] As it was in the days of Noah, so it will be in the days of the Son of Man; [27] they were eating and drinking, marrying and giving in marriage up to the day that Noah entered the ark, and the flood came and destroyed them all. [28] Similarly, as it was in the days of Lot: they were eating, drinking, buying, selling, planting, building; [29] on the day when Lot left Sodom, fire and brimstone rained from the sky to destroy them all. [30] So it will be on the day the Son of Man is revealed. [31] On that day, a person who is on the housetop and whose belongings are in the house must not go down to get them, and likewise a person in the field must not return to what was left behind.[32] Remember the wife of Lot. [33] Whoever seeks to preserve his life will lose it, but whoever loses it will save it. [34] I tell you, on that night there will be two people in one bed; one will be taken, the other left. [35] And there will be two women grinding meal together; one will be taken, the other left." [36] 37 They said to him in reply, "Where, Lord?" He said to them, "Where the body is, there also the vultures will gather."

CDS 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)] 

Lk 17, 11-19 + CSDC and CV

Luke 17, 11-19 + CSDC and CV

CV 50b At the same time we must recognize our grave duty to hand the earth on to future generations in such a condition that they too can worthily inhabit it and continue to cultivate it. This means being committed to making joint decisions “after pondering responsibly the road to be taken, decisions aimed at strengthening that covenant between human beings and the environment, which should mirror the creative love of God, from whom we come and towards whom we are journeying”[120]. Let us hope that the international community and individual governments will succeed in countering harmful ways of treating the environment.

Notes: [120] Benedict XVI, Message for the 2008 World Day of Peace, 7: AAS 100 (2008), 41.

Family and work are united by a very special relationship

CDS 249a Family and work are united by a very special relationship. “The family constitutes one of the most important terms of reference for shaping the social and ethical order of human work”.[561] This relationship has its roots in the relation existing between the person and his right to possess the fruit of his labour and concerns not only the individual as a singular person but also as a member of a family, understood as a “domestic society”[562].

      Notes: [561] John Paul II, Encyclical Letter Laborem Exercens, 10: AAS 73 (1981), 601. [562] Leo XIII, Encyclical Letter Rerum Novarum: Acta Leonis XIII, 11 (1892), 104.

(Lk 17, 11-19)  God offers the real possibility of overcoming evil and attaining good

[11] As he continued his journey to Jerusalem, he traveled through Samaria and Galilee. [12] As he was entering a village, ten lepers met (him). They stood at a distance from him [13] and raised their voice, saying, "Jesus, Master! Have pity on us!" [14] And when he saw them, he said, "Go show yourselves to the priests." As they were going they were cleansed. [15] And one of them, realizing he had been healed, returned, glorifying God in a loud voice; [16] and he fell at the feet of Jesus and thanked him. He was a Samaritan. [17] Jesus said in reply, "Ten were cleansed, were they not? Where are the other nine? [18] Has none but this foreigner returned to give thanks to God?" [19] Then he said to him, "Stand up and go; your faith has saved you."

CDS 578 The Church teaches men and women that God offers them the real possibility of overcoming evil and attaining good. The Lord has redeemed mankind “bought with a price” (1 Cor 6:20). The meaning and basis of the Christian commitment in the world are founded on this certainty, which gives rise to hope despite the sin that deeply marks human history. The divine promise guarantees that the world does not remain closed in upon itself but is open to the Kingdom of God. The Church knows the effects of “the mystery of lawlessness” (2 Thes 2:7), but she also knows that “there exist in the human person sufficient qualities and energies, a fundamental ‘goodness' (cf. Gen 1:31), because he is the image of the Creator, placed under the redemptive influence of Christ, who ‘united himself in some fashion with every man', and because the efficacious action of the Holy Spirit ‘fills the earth' (Wis 1:7)”[1214].

Notes: [1214] John Paul II, Encyclical Letter Sollicitudo Rei Socialis, 47: AAS 80 (1988), 580.

[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)] 

Lk 17, 7-10 + CSDC and CV

Luke 17, 7-10 + CSDC and CV

CV 50a This responsibility is a global one, for it is concerned not just with energy but with the whole of creation, which must not be bequeathed to future generations depleted of its resources. Human beings legitimately exercise a responsible stewardship over nature, in order to protect it, to enjoy its fruits and to cultivate it in new ways, with the assistance of advanced technologies, so that it can worthily accommodate and feed the world's population. On this earth there is room for everyone: here the entire human family must find the resources to live with dignity, through the help of nature itself — God's gift to his children — and through hard work and creativity.   

The relationship existing between the family and economic life is particularly significant

CDS 248 The relationship existing between the family and economic life is particularly significant. On one hand, in fact, the economy (“oiko-nomia”, household management) was born from domestic work. The home has been for a long time — and in many regions still is — a place of production and the centre of life. The dynamism of economic life, on the other hand, develops with the initiative of people and is carried out in the manner of concentric circles, in ever broader networks of production and exchange of goods and services that involves families in continuously increasing measure. The family, therefore, must rightfully be seen as an essential agent of economic life, guided not by the market mentality but by the logic of sharing and solidarity among generations.

(Lk 17, 7-10) We have done what we were obliged to do

[7] "Who among you would say to your servant who has just come in from plowing or tending sheep in the field, 'Come here immediately and take your place at table'? [8] Would he not rather say to him, 'Prepare something for me to eat. Put on your apron and wait on me while I eat and drink. You may eat and drink when I am finished'? [9] Is he grateful to that servant because he did what was commanded? [10] So should it be with you. When you have done all you have been commanded, say, 'We are unprofitable servants; we have done what we were obliged to do.'"

CDS 255 The Old Testament presents God as the omnipotent Creator (cf. Gen 2:2; Job 38-41; Ps 104; Ps 147) who fashions man in his image and invites him to work the soil (cf. Gen 2:5-6), and cultivate and care for the garden of Eden in which he has placed him (cf. Gen 2:15). To the first human couple God entrusts the task of subduing the earth and exercising dominion over every living creature (cf. Gen 1:28). The dominion exercised by man over other living creatures, however, is not to be despotic or reckless; on the contrary he is to “cultivate and care for” (Gen 2:15) the goods created by God. These goods were not created by man, but have been received by him as a precious gift that the Creator has placed under his responsibility. Cultivating the earth means not abandoning it to itself; exercising dominion over it means taking care of it, as a wise king cares for his people and a shepherd his sheep. In the Creator's plan, created realities, which are good in themselves, exist for man's use. The wonder of the mystery of man's grandeur makes the psalmist exclaim: “What is man that you are mindful of him, and the son of man that you care for him? Yet you have made him little less than god, and crown him with glory and honour. You have given him dominion over the works of your hands; you have put all things under his feet” (Ps 8:5-7).

 

[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)] 

Lk 17, 5-6 + CSDC and CV

Luke 17, 5-6 + CSDC and CV

CV 49c What is also needed, though, is a worldwide redistribution of energy resources, so that countries lacking those resources can have access to them. The fate of those countries cannot be left in the hands of whoever is first to claim the spoils, or whoever is able to prevail over the rest. Here we are dealing with major issues; if they are to be faced adequately, then everyone must responsibly recognize the impact they will have on future generations, particularly on the many young people in the poorer nations, who “ask to assume their active part in the construction of a better world”[119]. 

Notes: [119] Paul VI, Encyclical Letter  Populorum Progressio, 65: loc. cit., 289.

To support and defend the rights and duties of the family

CDS 247 Far from being only objects of political action, families can and must become active subjects, working “to see that the laws and institutions of the State not only do not offend but support and positively defend the rights and duties of the family. Along these lines, families should grow in awareness of being ‘protagonists' of what is known as ‘family politics' and assume responsibility for transforming society”[559]. To this end, family associations must be promoted and strengthened. “Families have the right to form associations with other families and institutions, in order to fulfil the family's role suitably and effectively, as well as to protect the rights, foster the good and represent the interests of the family. On the economic, social, juridical and cultural levels, the rightful role of families and family associations must be recognized in the planning and development of programmes which touch on family life”[560].

     

Notes: [559] John Paul II, Apostolic Exhortation Familiaris Consortio, 44: AAS 74 (1982), 136; cf. Holy See, Charter of the Rights of the Family, art. 9, Vatican Polyglot Press, Vatican City 1983, p. 13. [560] Holy See, Charter of the Rights of the Family, art. 8 a-b, Vatican Polyglot Press, Vatican City 1983, p. 12.

(Lk 17, 5-6) "Increase our faith" 

[5] And the apostles said to the Lord, "Increase our faith." [6] The Lord replied, "If you have faith the size of a mustard seed, you would say to (this) mulberry tree, 'Be uprooted and planted in the sea,' and it would obey you.

CDS 126 Christian faith, while inviting that whatever is good and worthy of man should be sought out wherever it may be found (cf. 1 Thes 5:21), “is above and is sometimes opposed to the ideologies, in that it recognizes God, who is transcendent and the Creator, and who, through all the levels of creation, calls on man as endowed with responsibility and freedom”[236].The Church's social doctrine strives to indicate the different dimensions of the mystery of man, who must be approached “in the full truth of his existence, of his personal being and also of his community and social being”[237], with special attention so that the value of the human person may be readily perceived.

Notes: [236] Paul VI, Apostolic Letter Octogesima Adveniens, 27: AAS 63 (1971), 421. [237] John Paul II, Encyclical Letter Redemptor Hominis, 14: AAS 71 (1979), 284. 

[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)]