Wednesday, March 5, 2014

Matthew 22, 1-14 + CSDC and CV

Matthew 22, 1-14 + CSDC and CV   

 (CV 34b) The Church's wisdom has always pointed to the presence of original sin in social conditions and in the structure of society: “Ignorance of the fact that man has a wounded nature inclined to evil gives rise to serious errors in the areas of education, politics, social action and morals”[85]. In the list of areas where the pernicious effects of sin are evident, the economy has been included for some time now. We have a clear proof of this at the present time. The conviction that man is self-sufficient and can successfully eliminate the evil present in history by his own action alone has led him to confuse happiness and salvation with immanent forms of material prosperity and social action.

Notes: [85] Catechism of the Catholic Church, 407: cf. John Paul II, Encyclical Letter Centesimus Annus, 25: loc. cit., 822-824.

Octogesima Adveniens: inadequacy of ideologies in responding to social challenges

CSDC 100. At the beginning of the 1970s, in a climate of turbulence and strong ideological controversy, Pope Paul VI returns to the social teaching of Pope Leo XIII and updates it, on the occasion of the eightieth anniversary of Rerum Novarum, with his Apostolic Letter Octogesima Adveniens [186]. The Pope reflects on post-industrial society with all of its complex problems, noting the inadequacy of ideologies in responding to these challenges: urbanization, the condition of young people, the condition of women, unemployment, discrimination, emigration, population growth, the influence of the means of social communications, the ecological problem.

Notes: [186] Cf. Paul VI, Apostolic Letter Octogesima Adveniens: AAS 63 (1971), 401-441.

(Mt 22, 1-14) Universal destination of goods and the preferential option for the poor

[1] Jesus again in reply spoke to them in parables, saying, [2] "The kingdom of heaven may be likened to a king who gave a wedding feast for his son. [3] He dispatched his servants to summon the invited guests to the feast, but they refused to come. [4] A second time he sent other servants, saying, 'Tell those invited: "Behold, I have prepared my banquet, my calves and fattened cattle are killed, and everything is ready; come to the feast."' [5] Some ignored the invitation and went away, one to his farm, another to his business. [6] The rest laid hold of his servants, mistreated them, and killed them. [7] The king was enraged and sent his troops, destroyed those murderers, and burned their city. [8] Then he said to his servants, 'The feast is ready, but those who were invited were not worthy to come. [9] Go out, therefore, into the main roads and invite to the feast whomever you find.' [10] The servants went out into the streets and gathered all they found, bad and good alike, and the hall was filled with guests. [11] But when the king came in to meet the guests he saw a man there not dressed in a wedding garment. [12] He said to him, 'My friend, how is it that you came in here without a wedding garment?' But he was reduced to silence. [13] Then the king said to his attendants, 'Bind his hands and feet, and cast him into the darkness outside, where there will be wailing and grinding of teeth.' [14] Many are invited, but few are chosen."

CSDC 123. The universality of this hope also includes, besides the men and women of all peoples, heaven and earth: “Shower, O heavens, from above, and let the skies rain down righteousness; let the earth open, that salvation may sprout forth, and let it cause righteousness to spring up also; I the Lord have created it” (Is 45:8). According to the New Testament, all creation, together indeed with all humanity, awaits the Redeemer: subjected to futility, creation reaches out full of hope, with groans and birth pangs, longing to be freed from decay (cf. Rom 8:18-22). 
CSDC 182. The principle of the universal destination of goods requires that the poor, the marginalized and in all cases those whose living conditions interfere with their proper growth should be the focus of particular concern. To this end, the preferential option for the poor should be reaffirmed in all its force[384]. “This is an option, or a special form of primacy in the exercise of Christian charity, to which the whole tradition of the Church bears witness. It affects the life of each Christian inasmuch as he or she seeks to imitate the life of Christ, but it applies equally to our social responsibilities and hence to our manner of living, and to the logical decisions to be made concerning the ownership and use of goods. Today, furthermore, given the worldwide dimension which the social question has assumed, this love of preference for the poor, and the decisions which it inspires in us, cannot but embrace the immense multitudes of the hungry, the needy, the homeless, those without health care and, above all, those without hope of a better future”[385].

Notes: [384] 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. [385] John Paul II, Encyclical Letter Sollicitudo Rei Socialis, 42: AAS 80 (1988), 572- 573; cf. John Paul II, Encyclical Letter Evangelium Vitae, 32: AAS 87 (1995), 436-437; John Paul II, Apostolic Letter Tertio Millennio Adveniente, 51: AAS 87 (1995), 36; John Paul II, Apostolic Letter Novo Millennio Ineunte, 49-50: AAS 93 (2001), 302-303.

[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)]

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