Lk 23, 1-12 + CSDC and CV

Luke 23, 1-12 + CSDC and CV

CV 61b Yielding to this kind of relativism makes everyone poorer and has a negative impact on the effectiveness of aid to the most needy populations, who lack not only economic and technical means, but also educational methods and resources to assist people in realizing their full human potential. An illustration of the significance of this problem is offered by the phenomenon of international tourism [141], which can be a major factor in economic development and cultural growth, but can also become an occasion for exploitation and moral degradation.

Notes: [141] Cf. Benedict XVI, Address to the Bishops of Thailand on their “Ad Limina” Visit, 16 May 2008.

 Legitimacy of striking: when it cannot be avoided or it is necessary to obtain a proportionate benefit

CDS 304 The Church's social doctrine recognizes the legitimacy of striking “when it cannot be avoided, or at least when it is necessary to obtain a proportionate benefit”,[663] when every other method for the resolution of disputes has been ineffectual.[664] Striking, one of the most difficult victories won by labour union associations, may be defined as the collective and concerted refusal on the part of workers to continue rendering their services, for the purpose of obtaining by means of such pressure exerted on their employers, the State or on public opinion either better working conditions or an improvement in their social status. Striking “as a kind of ultimatum” [665] must always be a peaceful method for making demands and fighting for one's rights; it becomes “morally unacceptable when accompanied by violence, or when objectives are included that are not directly linked to working conditions or are contrary to the common good”.[666]

 Notes: [663] Catechism of the Catholic Church, 2435. [664] Cf. Second Vatican Ecumenical Council, Pastoral Constitution Gaudium et Spes, 68: AAS 58 (1966), 1089-1090; John Paul II, Encyclical Letter Laborem Exercens, 20: AAS 73 (1981), 629-632; Catechism of the Catholic Church, 2430. [665] John Paul II, Encyclical Letter Laborem Exercens, 20: AAS 73 (1981), 632. [666] Catechism of the Catholic Church, 2435.

(Luke 23,1-12)  "I find this man not guilty."

[1] Then the whole assembly of them arose and brought him before Pilate. [2] They brought charges against him, saying, "We found this man misleading our people; he opposes the payment of taxes to Caesar and maintains that he is the Messiah, a king." [3] Pilate asked him, "Are you the king of the Jews?" He said to him in reply, "You say so." [4] Pilate then addressed the chief priests and the crowds, "I find this man not guilty." [5] But they were adamant and said, "He is inciting the people with his teaching throughout all Judea, from Galilee where he began even to here." [6] On hearing this Pilate asked if the man was a Galilean; [7] and upon learning that he was under Herod's jurisdiction, he sent him to Herod who was in Jerusalem at that time. [8] Herod was very glad to see Jesus; he had been wanting to see him for a long time, for he had heard about him and had been hoping to see him perform some sign. [9] He questioned him at length, but he gave him no answer. [10] The chief priests and scribes, meanwhile, stood by accusing him harshly. [11] (Even) Herod and his soldiers treated him contemptuously and mocked him, and after clothing him in resplendent garb, he sent him back to Pilate. [12] Herod and Pilate became friends that very day, even though they had been enemies formerly.

CDS 404 The activity of offices charged with establishing criminal responsibility, which is always personal in character, must strive to be a meticulous search for truth and must be conducted in full respect for the dignity and rights of the human person; this means guaranteeing the rights of the guilty as well as those of the innocent. The juridical principle by which punishment cannot be inflicted if a crime has not first been proven must be borne in mind. In carrying out investigations, the regulation against the use of torture, even in the case of serious crimes, must be strictly observed: “Christ's disciple refuses every recourse to such methods, which nothing could justify and in which the dignity of man is as much debased in his torturer as in the torturer's victim”.[830] International juridical instruments concerning human rights correctly indicate a prohibition against torture as a principle which cannot be contravened under any circumstances. Likewise ruled out is “the use of detention for the sole purpose of trying to obtain significant information for the trial”.[831] Moreover, it must be ensured that “trials are conducted swiftly: their excessive length is becoming intolerable for citizens and results in a real injustice”.[832] Officials of the court are especially called to exercise due discretion in their investigations so as not to violate the rights of the accused to confidentiality and in order not to undermine the principle of the presumption of innocence. Since even judges can make mistakes, it is proper that the law provide for suitable compensation for victims of judicial errors. 

Notes: [830] John Paul II, Address to the International Committee of the Red Cross, Geneva (15 June 1982), 5: L'Osservatore Romano, English edition, 26 July 1982, p. 3. [831] John Paul II, Address to the Italian Association of Judges (31 March 2000), 4: AAS 92 (2000), 633. [832] John Paul II, Address to the Italian Association of Judges (31 March 2000), 4: AAS 92 (2000), 633. 

[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)]