Mark 14,22-31 + CSDC and CV

Mark 14,22-31 + CSDC and CV

CV 12a. The link between  Populorum Progressio and the Second Vatican Council does not mean that Paul VI's social magisterium marked a break with that of previous Popes, because the Council constitutes a deeper exploration of this magisterium within the continuity of the Church's life [19]. In this sense, clarity is not served by certain abstract subdivisions of the Church's social doctrine, which apply categories to Papal social teaching that are extraneous to it. It is not a case of two typologies of social doctrine, one pre-conciliar and one post-conciliar, differing from one another: on the contrary, there is a single teaching, consistent and at the same time ever new [20]. It is one thing to draw attention to the particular characteristics of one Encyclical or another, of the teaching of one Pope or another, but quite another to lose sight of the coherence of the overall doctrinal corpus [21]. Coherence does not mean a closed system: on the contrary, it means dynamic faithfulness to a light received.

Notes: [19] Cf. Benedict XVI, Christmas Address to the Roman Curia, 22 December 2005. [20] Cf. John Paul II, Encyclical Letter Sollicitudo Rei Socialis, 3: loc. cit., 515. [21] Cf. ibid., 1: loc. cit., 513-514.

The path we are to walk and the goal towards which we are to strive

CSDC 17. The disciples of Jesus Christ feel that they are involved with these questions; they too carry them within their hearts and wish to commit themselves, together with all men and women, to the quest for the truth and the meaning of life lived both as individual persons and as a society. They contribute to this quest by their generous witness to the free and extraordinary gift that humanity has received: God has spoken his Word to men and women throughout history; indeed he himself has entered history in order to enter into dialogue with humanity and to reveal to mankind his plan of salvation, justice and brotherhood. In Jesus Christ, his Son made man, God has freed us from sin and has shown us the path we are to walk and the goal towards which we are to strive.

(Mk 14,22-31) This is my blood of the covenant, which will be shed for many  

[22] While they were eating, he took bread, said the blessing, broke it, and gave it to them, and said, "Take it; this is my body." [23] Then he took a cup, gave thanks, and gave it to them, and they all drank from it. [24] He said to them, "This is my blood of the covenant, which will be shed for many. [25] Amen, I say to you, I shall not drink again the fruit of the vine until the day when I drink it new in the kingdom of God." [26] Then, after singing a hymn, they went out to the Mount of Olives. [27] Then Jesus said to them, "All of you will have your faith shaken, for it is written: 'I will strike the shepherd, and the sheep will be dispersed.' [28] But after I have been raised up, I shall go before you to Galilee." [29] Peter said to him, "Even though all should have their faith shaken, mine will not be." [30 Then Jesus said to him, "Amen, I say to you, this very night before the cock crows twice you will deny me three times." [31] But he vehemently replied, "Even though I should have to die with you, I will not deny you." And they all spoke similarly.

CSDC 519. It is through prayer that the Church engages in the battle for peace. Prayer opens the heart not only to a deep relationship with God but also to an encounter with others marked by respect, understanding, esteem and love.[1098] Prayer instils courage and lends support to all “true friends of peace”,[1099] those who love peace and strive to promote it in the various circumstances in which they live. Liturgical prayer is “the summit towards which the action of the Church tends and, at the same time, the source from which she draws her strength”.[1100] In particular, the Eucharistic celebration, “the source and summit of the Christian life”[1101], is a limitless wellspring for all authentic Christian commitment to peace[1102].

Notes: [1098] Cf. John Paul II, Message for the 1992 World Day of Peace, 4: AAS 84 (1992), 323-324. [1099] Paul VI, Message for the 1968 World Day of Peace: AAS 59 (1967), 1098. [1100] Second Vatican Ecumenical Council, Constitution Sacrosanctum Concilium, 10: AAS 56 (1964), 102. [1101] Second Vatican Ecumenical Council, Constitution Lumen Gentium, 11: AAS 57 (1965), 15. [1102] The eucharistic celebration begins with a greeting of peace, the greeting of Christ to his disciples. The Gloria is a prayer for peace for all the people of God on the earth. Prayer for peace is made through the anaphora at Mass: an appeal for the peace and unity of the Church, for the peace of the entire family of God in this life, for the advancement of peace and salvation in the world. During the communion rite the Church prays that the Lord will “grant us peace in our day” and remembers Christ's gift that consists of his peace, invoking “the peace and unity of his Kingdom”. Before communion, the entire assembly exchanges a sign of peace and the assembly prays that the Lamb of God, who takes away the sins of the world will “grant us peace”. The eucharistic celebration concludes with the assembly being dismissed in the peace of Christ. There are many prayers that invoke peace for the world. In these, peace is sometimes associated with justice, for example, as in the opening prayer for the Eighth Sunday in Ordinary Time, in which the Church asks God to guide the course of world events in justice and peace, according to his will.

[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)]