Luke 23, 26-33 +
CSDC and CV
CV 61d It is sad to note that this activity often takes place
with the support of local governments, with silence from those in the tourists'
countries of origin, and with the complicity of many of the tour operators.
Even in less extreme cases, international tourism often follows a consumerist
and hedonistic pattern, as a form of escapism planned in a manner typical of
the countries of origin, and therefore not conducive to authentic encounter
between persons and cultures. We need, therefore, to develop a different type
of tourism that has the ability to promote genuine mutual understanding,
without taking away from the element of rest and healthy recreation. Tourism of
this type needs to increase, partly through closer coordination with the
experience gained from international cooperation and enterprise for
development.
Relations within the world of work must be marked by cooperation
CDS 306 The Church's
social doctrine teaches that relations within the world of work must be marked
by cooperation: hatred and attempts to eliminate the other are completely
unacceptable. This is also the case because in every social system both
“labour” and “capital” represent indispensable components of the process of
production. In light of this understanding, the Church's social doctrine “does
not hold that unions are no more than a reflection of the ‘class' structure of
society and that they are a mouthpiece for a class struggle which inevitably
governs social life”.[668] Properly
speaking, unions are promoters of the struggle for social justice, for the
rights of workers in their particular professions: “This struggle should be
seen as a normal endeavour ‘for' the just good ... not a struggle ‘against'
others”.[669] Being first of all instruments of solidarity and justice, unions
may not misuse the tools of contention; because of what they are called to do,
they must overcome the temptation of believing that all workers should be
union-members, they must be capable of self-regulation and be able to evaluate
the consequences that their decisions will have on the common good.[670]
Notes: [668] John Paul II, Encyclical
Letter Laborem Exercens, 20: AAS 73 (1981), 630. [669] John Paul
II, Encyclical Letter Laborem Exercens, 20: AAS 73 (1981), 630. [670]
Cf. Catechism of the Catholic Church, 2430.
(Luke 23,26-33) Political power comes from God, and is an integral part of the order he created
[26] As they led him away they took hold of a certain
Simon, a Cyrenian, who was coming in from the country; and after laying the
cross on him, they made him carry it behind Jesus. [27] A large crowd of people
followed Jesus, including many women who mourned and lamented him. [28] Jesus
turned to them and said, "Daughters of Jerusalem, do not weep for me; weep
instead for yourselves and for your children, [29] for indeed, the days are
coming when people will say, 'Blessed are the barren, the wombs that never bore
and the breasts that never nursed.' [30] At that time people will say to the
mountains, 'Fall upon us!' and to the hills, 'Cover us!' [31] for if these things
are done when the wood is green what will happen when it is dry?" [32] Now
two others, both criminals, were led away with him to be executed. [33] When
they came to the place called the Skull, they crucified him and the criminals
there, one on his right, the other on his left.
CDS 383 The Church proclaims that Christ, the conqueror of
death, reigns over the universe that he himself has redeemed. His kingdom
includes even the present times and will end only when everything is handed
over to the Father and human history is brought to completion in the final
judgment (cf. 1 Cor 15:20-28). Christ reveals to human authority, always
tempted by the desire to dominate, its authentic and complete meaning as
service. God is the one Father, and Christ the one Teacher, of all mankind, and
all people are brothers and sisters. Sovereignty belongs to God. The Lord,
however, “has not willed to reserve to himself all exercise of power. He
entrusts to every creature the functions it is capable of performing, according
to the capacities of its own nature. This mode of governance ought to be
followed in social life. The way God acts in governing the world, which bears
witness to such great regard for human freedom, should inspire the wisdom of
those who govern human communities. They should behave as ministers of divine
providence”.[773] The biblical message provides endless inspiration for
Christian reflection on political power, recalling that it comes from God and
is an integral part of the order that he created. This order is perceived by
the human conscience and, in social life, finds its fulfilment in the truth,
justice, freedom and solidarity that bring peace.[774]
[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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