Lk 7, 1-10 + CSDC and CV

Luke 7, 1-10 + CSDC and CV 

CV 31b. The excessive segmentation of knowledge [80], the rejection of metaphysics by the human sciences [81], the difficulties encountered by dialogue between science and theology are damaging not only to the development of knowledge, but also to the development of peoples, because these things make it harder to see the integral good of man in its various dimensions. The “broadening [of] our concept of reason and its application”[82] is indispensable if we are to succeed in adequately weighing all the elements involved in the question of development and in the solution of socio-economic problems. 

Notes: [80] Cf. John Paul II, Encyclical Letter  Fides et Ratio (14 September 1998), 85: AAS 91 (1999), 72-73. [81] Cf. ibid., 83: loc. cit., 70-71. [82] Benedict XVI, Address at the University of Regensburg, 12 September 2006.

The Encyclical Letter Rerum Novarum marks the beginning of a new path.

CSDC 87a. The term “social doctrine” goes back to Pope Pius XI [139] and designates the doctrinal “corpus” concerning issues relevant to society which, from the Encyclical Letter Rerum Novarum [140] of Pope Leo XIII, developed in the Church through the Magisterium of the Roman Pontiffs and the Bishops in communion with them[141]. The Church's concern for social matters certainly did not begin with that document, for the Church has never failed to show interest in society. Nonetheless, the Encyclical Letter Rerum Novarum marks the beginning of a new path. Grafting itself onto a tradition hundreds of years old, it signals a new beginning and a singular development of the Church's teaching in the area of social matters[142].

Notes:  [139] Cf. Pius XI, Encyclical Letter Quadragesimo Anno: AAS 23 (1931), 179; Pius XII, in his Radio Message for the fiftieth anniversary of Rerum Novarum: AAS 33 (1941), 197, speaks of “Catholic social doctrine” and, in the Encyclical Letter Menti Nostrae of 23 September 1950: AAS 42 (1950), 657, of “the Church's social doctrine”. John XXIII retains the expression “the Church's social doctrine” (Encyclical Letter Mater et Magistra: AAS 53 [1961] , 453; Encyclical Letter Pacem in Terris: AAS 55 [1963] , 300-301) and also uses “Christian social doctrine” (Encyclical Letter Mater et Magistra: AAS 53 [1961] , 453) or even “Catholic social doctrine” (Encyclical Letter Mater et Magistra: AAS 53 [1961] , 454). [140] Cf. Leo XIII, Encyclical Letter Rerum Novarum: Acta Leonis XIII, 11 (1892), 97-144. [141] Cf. John Paul II, Encyclical Letter Laborem Exercens, 3: AAS 73 (1981), 583-584; John Paul II, Encyclical Letter Sollicitudo Rei Socialis, 1: AAS 80 (1988), 513-514. [142] Cf. Catechism of the Catholic Church, 2421.

(Luke 7, 1-10) Not even in Israel have I found such faith 

[1] When he had finished all his words to the people, he entered Capernaum. [2] A centurion there had a slave who was ill and about to die, and he was valuable to him. [3] When he heard about Jesus, he sent elders of the Jews to him, asking him to come and save the life of his slave. [4] They approached Jesus and strongly urged him to come, saying, "He deserves to have you do this for him, [5] for he loves our nation and he built the synagogue for us." [6] And Jesus went with them, but when he was only a short distance from the house, the centurion sent friends to tell him, "Lord, do not trouble yourself, for I am not worthy to have you enter under my roof. [7] Therefore, I did not consider myself worthy to come to you; but say the word and let my servant be healed. [8] For I too am a person subject to authority, with soldiers subject to me. And I say to one, 'Go,' and he goes; and to another, 'Come here,' and he comes; and to my slave, 'Do this,' and he does it." [9] When Jesus heard this he was amazed at him and, turning, said to the crowd following him, "I tell you, not even in Israel have I found such faith." [10] When the messengers returned to the house, they found the slave in good health.  

CSDC 39. The salvation offered by God to his children requires their free response and acceptance. It is in this that faith consists, and it is through this that “man freely commits his entire self to God”[40], responding to God's prior and superabundant love (cf. 1 Jn 4:10) with concrete love for his brothers and sisters, and with steadfast hope because “he who promised is faithful” (Heb 10:23). In fact, the divine plan of salvation does not consign human creatures to a state of mere passivity or of lesser status in relation to their Creator, because their relationship to God, whom Jesus Christ reveals to us and in whom he freely makes us sharers by the working of the Holy Spirit, is that of a child to its parent: the very relationship that Jesus lives with the Father (cf. Jn 15-17; Gal 4:6-7).

Notes: [40] Second Vatican Ecumenical Council, Dogmatic Constitution Dei Verbum, 5: AAS 58 (1966), 819.

[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)]