Matthew 14, 1-13 + CSDC and CV

Matthew Chapter 14

Matthew 14, 1-13 + CSDC and CV

(CV 21d) The technical forces in play, the global interrelations, the damaging effects on the real economy of badly managed and largely speculative financial dealing, large-scale migration of peoples, often provoked by some particular circumstance and then given insufficient attention, the unregulated exploitation of the earth's resources: all this leads us today to reflect on the measures that would be necessary to provide a solution to problems that are not only new in comparison to those addressed by Pope Paul VI, but also, and above all, of decisive impact upon the present and future good of humanity. The different aspects of the crisis, its solutions, and any new development that the future may bring, are increasingly interconnected, they imply one another, they require new efforts of holistic understanding and a new humanistic synthesis.

Social doctrine implies responsibilities and obligations of a secular nature which belong to the lay faithful

CSDC 83. This social doctrine implies as well responsibilities regarding the building, organization and functioning of society, that is to say, political, economic and administrative obligations — obligations of a secular nature — which belong to the lay faithful, not to priests or religious[128]. These responsibilities belong to the laity in a distinctive manner, by reason of the secular condition of their state of life, and of the secular nature of their vocation[129]. By fulfilling these responsibilities, the lay faithful put the Church's social teaching into action and thus fulfil the Church's secular mission[130].

   

Notes: [128] Cf. Catechism of the Catholic Church, 2442. [129] Cf. John Paul II, Post-Synodal Apostolic Exhortation Christifideles Laici, 15: AAS 81 (1989), 413; Second Vatican Ecumenical Council, Dogmatic Constitution Lumen Gentium, 31: AAS 57 (1965), 37. [130] Cf. Second Vatican Ecumenical Council, Pastoral Constitution Gaudium et Spes, 43: AAS 58 (1966), 1061-1064; Paul VI, Encyclical Letter Populorum Progressio, 81: AAS 59 (1967), 296-297.

 (Mt 14, 1-13) The foundation of political authority  

[1] At that time Herod the tetrarch heard of the reputation of Jesus [2] and said to his servants, "This man is John the Baptist. He has been raised from the dead; that is why mighty powers are at work in him." [3] Now Herod had arrested John, bound (him), and put him in prison on account of Herodias, the wife of his brother Philip, [4] for John had said to him, "It is not lawful for you to have her." [5] Although he wanted to kill him, he feared the people, for they regarded him as a prophet. [6] But at a birthday celebration for Herod, the daughter of Herodias performed a dance before the guests and delighted Herod [7] so much that he swore to give her whatever she might ask for. [8] Prompted by her mother, she said, "Give me here on a platter the head of John the Baptist." [9] The king was distressed, but because of his oaths and the guests who were present, he ordered that it be given, [10] and he had John beheaded in the prison. [11] His head was brought in on a platter and given to the girl, who took it to her mother. [12] His disciples came and took away the corpse and buried him; and they went and told Jesus. [13] When Jesus heard of it, he withdrew in a boat to a deserted place by himself. The crowds heard of this and followed him on foot from their towns.

CSDC 395. The subject of political authority is the people considered in its entirety as those who have sovereignty. In various forms, this people transfers the exercise of sovereignty to those whom it freely elects as its representatives, but it preserves the prerogative to assert this sovereignty in evaluating the work of those charged with governing and also in replacing them when they do not fulfil their functions satisfactorily. Although this right is operative in every State and in every kind of political regime, a democratic form of government, due to its procedures for verification, allows and guarantees its fullest application.[803] The mere consent of the people is not, however, sufficient for considering “just” the ways in which political authority is exercised.

   

Notes: [803] Cf. John Paul II, Encyclical Letter Centesimus Annus, 46: AAS 83 (1991), 850- 851; John XXIII, Encyclical Letter Pacem in Terris: AAS 55 (1963), 271.

[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)]