Tuesday, September 30, 2014

Lk 12, 13-21 + CSDC and CV

Luke 12, 13-21 + CSDC and CV 

CV 41d. Alongside economic aid, there needs to be aid directed towards reinforcing the guarantees proper to the State of law: a system of public order and effective imprisonment that respects human rights, truly democratic institutions. The State does not need to have identical characteristics everywhere: the support aimed at strengthening weak constitutional systems can easily be accompanied by the development of other political players, of a cultural, social, territorial or religious nature, alongside the State. The articulation of political authority at the local, national and international levels is one of the best ways of giving direction to the process of economic globalization. It is also the way to ensure that it does not actually undermine the foundations of democracy.    

Marriage is a covenant between one man and one woman, founded on the mutual and free choice

CSDC 227. De facto unions, the number of which is progressively increasing, are based on a false conception of an individual's freedom to choose [501] and on a completely privatistic vision of marriage and family. Marriage is not a simple agreement to live together but a relationship with a social dimension that is unique with regard to all other relationships, since the family — attending as it does to caring for and educating children — is the principal instrument for making each person grow in an integral manner and integrating him positively into social life. Making “de facto unions” legally equivalent to the family would discredit the model of the family, which cannot be brought about in a precarious relationship between persons [502] but only in a permanent union originating in marriage, that is, in a covenant between one man and one women, founded on the mutual and free choice that entails full conjugal communion oriented towards procreation.

Notes: : [501] Cf. John Paul II, Letter to Families Gratissimam Sane, 14: AAS 86 (1994), 893-896; Catechism of the Catholic Church, 2390. [502] Cf. Catechism of the Catholic Church, 2390.

(Lk 12, 13-21) You fool, this night your life will be demanded of you

13 Someone in the crowd said to him, "Teacher, tell my brother to share the inheritance with me." 14 He replied to him, "Friend, who appointed me as your judge and arbitrator?" 15 Then he said to the crowd, "Take care to guard against all greed, for though one may be rich, one's life does not consist of possessions." 16 Then he told them a parable. "There was a rich man whose land produced a bountiful harvest. 17 He asked himself, 'What shall I do, for I do not have space to store my harvest?' 18 And he said, 'This is what I shall do: I shall tear down my barns and build larger ones. There I shall store all my grain and other goods 19 and I shall say to myself, "Now as for you, you have so many good things stored up for many years, rest, eat, drink, be merry!" 20 But God said to him, 'You fool, this night your life will be demanded of you; and the things you have prepared, to whom will they belong?' 21 Thus will it be for the one who stores up treasure for himself but is not rich in what matters to God."

CSDC 527. Above all, the pastoral activity of the Church in the social sector must bear witness to the truth of the human person. Christian anthropology permits a discernment of social problems that will never find an adequate solution if the transcendent character of the human person, fully revealed in faith, is not safeguarded[1118]. The social action of Christians must be inspired by the fundamental principle of the centrality of the human person[1119]. The need to promote the integral identity of the human person prompts Christians to propose those eminent values that govern every well-ordered and productive human society: truth, justice, love and freedom[1120]. Pastoral activity in the social field must seek to ensure that the renewal of public life is linked to an effective respect for these values. In this way, the Church's multifaceted evangelical witness seeks to promote the awareness of the good of each person and of all people as an unlimited resource for the development of every aspect of life in society.

Notes:  [1118] Cf. Second Vatican Ecumenical Council, Pastoral Constitution Gaudium et Spes, 76: AAS 58 (1966), 1099-1100. [1119] Cf. John XXIII, Encyclical Letter Mater et Magistra: AAS 53 (1961), 453; John Paul II, Encyclical Letter Centesimus Annus 54: AAS 83 (1991), 859-860. [1120] Cf. John XXIII, Encyclical Letter Pacem in Terris: AAS 55 (1963), 265-266.

[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)] 

Monday, September 29, 2014

Lk 12, 8-12 + CSDC and CV

Luke 12, 8-12 + CSDC and CV 
CV 41c. As well as cultivating differentiated forms of business activity on the global plane, we must also promote a dispersed political authority, effective on different levels. The integrated economy of the present day does not make the role of States redundant, but rather it commits governments to greater collaboration with one another. Both wisdom and prudence suggest not being too precipitous in declaring the demise of the State. In terms of the resolution of the current crisis, the State's role seems destined to grow, as it regains many of its competences. In some nations, moreover, the construction or reconstruction of the State remains a key factor in their development. The focus of international aid, within a solidarity-based plan to resolve today's economic problems, should rather be on consolidating constitutional, juridical and administrative systems in countries that do not yet fully enjoy these goods.

The Church professes her fidelity to Christ and to his truth

CSDC 226b. Acting in this fashion, the Church professes her fidelity to Christ and to his truth; at the same time she shows a maternal spirit to her children, especially those who, through no fault of their own, have been abandoned by their legitimate spouse. With steadfast trust she believes that even those who have turned away from the Lord's commandment, and continue to live in that state, can obtain from God the grace of conversion and salvation, if they persevere in prayer, penance and charity[500].

Notes: [500] Cf. John Paul II, Apostolic Exhortation Familiaris Consortio, 77, 84: AAS 74 (1982), 175-178, 184-186.

(Lk 12, 8-12)  Who acknowledges me before others the Son of Man will acknowledge before the angels of God

8 I tell you, everyone who acknowledges me before others the Son of Man will acknowledge before the angels of God. 9 But whoever denies me before others will be denied before the angels of God. 10 "Everyone who speaks a word against the Son of Man will be forgiven, but the one who blasphemes against the holy Spirit will not be forgiven. 11 When they take you before synagogues and before rulers and authorities, do not worry about how or what your defense will be or about what you are to say. 12 For the holy Spirit will teach you at that moment what you should say."

CSDC 526. The Church's social doctrine provides the fundamental criteria for pastoral action in the area of social activity: proclaiming the Gospel; placing the Gospel message in the context of social realities; planning actions aimed at the renewal of these realities; and conforming them to the demands of Christian morality. A new evangelization of society requires first of all the proclamation of the Gospel: God saves every person and the whole person in Jesus Christ. It is this proclamation that reveals man to himself and that must become the principle for interpreting social realities. In proclaiming the Gospel, the social dimension is an essential and unavoidable but not the only dimension. It is a dimension that must reveal the unlimited possibilities of Christian salvation, even if it is not possible in time to conform social realities perfectly and definitively to the Gospel. No results attained, not even the most spectacular, can escape the limits of human freedom and the eschatological tension of every created reality[1117].

Notes:  [1117] Cf. John Paul II, Encyclical Letter Sollicitudo Rei Socialis, 48: AAS 80 (1988), 583-584. 

[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)]  

Sunday, September 28, 2014

Lk 12, 1-7 + CSDC and CV

Luke 12, 1-7 + CSDC and CV 

CV 41b. It is in response to the needs and the dignity of the worker, as well as the needs of society, that there exist various types of business enterprise, over and above the simple distinction between “private” and “public”. Each of them requires and expresses a specific business capacity. In order to construct an economy that will soon be in a position to serve the national and global common good, it is appropriate to take account of this broader significance of business activity. It favours cross-fertilization between different types of business activity, with shifting of competences from the “non-profit” world to the “profit” world and vice versa, from the public world to that of civil society, from advanced economies to developing countries. Political authority also involves a wide range of values, which must not be overlooked in the process of constructing a new order of economic productivity, socially responsible and human in scale.    

The Church does not abandon those who have remarried after a divorce

CSDC 226a. The Church does not abandon those who have remarried after a divorce. She prays for them and encourages them in the difficulties that they encounter in the spiritual life, sustaining them in faith and in hope. For their part, these persons, insofar as they are baptized, can and indeed must participate in the life of the Church. They are exhorted to listen to the Word of God, to attend the sacrifice of the Mass, to persevere in prayer, to perform acts of charity and take part in community projects for justice and peace, to raise their children in faith, and to nurture a spirit of penitence and works of penance in order to beseech, day after day, the grace of God. Reconciliation in the sacrament of Penance — which opens the way to the sacrament of the Eucharist — can only be given to those who, after repenting, are sincerely disposed to a new form of life that is no longer in contradiction with the indissolubility of marriage[499].

Notes: [499] The respect owed to the sacrament of Marriage, as well as to the married couples themselves, their families and the faith community, forbids pastors regardless of motivation and pretext — even pastoral — from setting up any kind of ceremony for the divorced who wish to remarry. Cf. John Paul II, Apostolic Exhortation Familiaris Consortio, 20: AAS 74 (1982), 104.

(Lk 12, 1-7)  There is nothing concealed that will not be revealed

1 Meanwhile, so many people were crowding together that they were trampling one another underfoot. He began to speak, first to his disciples, "Beware of the leaven - that is, the hypocrisy - of the Pharisees. 2 "There is nothing concealed that will not be revealed, nor secret that will not be known. 3 Therefore whatever you have said in the darkness will be heard in the light, and what you have whispered behind closed doors will be proclaimed on the housetops. 4 I tell you, my friends, do not be afraid of those who kill the body but after that can do no more. 5 I shall show you whom to fear. Be afraid of the one who after killing has the power to cast into Gehenna; yes, I tell you, be afraid of that one. 6 Are not five sparrows sold for two small coins? Yet not one of them has escaped the notice of God. 7 Even the hairs of your head have all been counted. Do not be afraid. You are worth more than many sparrows.

CSDC 525. The social message of the Gospel must guide the Church in her twofold pastoral activity: that of helping men and women to discover the truth and to choose the path that they will follow, and that of encouraging Christians to bear witness with a spirit of service to the Gospel in the field of social activity. “Today more than ever the Word of God will be unable to be proclaimed and heard unless it is accompanied by the witness of the power of the Holy Spirit, working within the action of Christians in the service of their brothers and sisters, at the points in which their existence and their future are at stake”[1115]. The need for a new evangelization helps the Church to understand that “today more than ever ... her social message will gain credibility more immediately from the witness of action than as a result of its internal logic and consistency”[1116].

Notes:  [1115] Paul VI, Apostolic Letter Octogesima Adveniens, 51: AAS 63 (1971), 440. [1116] John Paul II, Encyclical Letter Centesimus Annus, 57: AAS 83 (1991), 862.

 [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)] 

Saturday, September 27, 2014

Lk 11, 45-54 + CSDC and CV

Luke 11, 45-54 + CSDC and CV 

CV 41a. In the context of this discussion, it is helpful to observe that business enterprise involves a wide range of values, becoming wider all the time. The continuing hegemony of the binary model of market-plus-State has accustomed us to think only in terms of the private business leader of a capitalistic bent on the one hand, and the State director on the other. In reality, business has to be understood in an articulated way. There are a number of reasons, of a meta-economic kind, for saying this. Business activity has a human significance, prior to its professional one[98]. It is present in all work, understood as a personal action, an “actus personae” [99], which is why every worker should have the chance to make his contribution knowing that in some way “he is working ‘for himself'”[100]. With good reason, Paul VI taught that “everyone who works is a creator”[101].

Notes: [98] Cf. John Paul II, Encyclical Letter Centesimus Annus, 32: loc. cit., 832-833; Paul VI, Encyclical Letter Populorum Progressio, 25: loc. cit., 269-270. [99] John Paul II, Encyclical Letter Laborem Exercens, 24: loc. cit., 637-638. [100] Ibid., 15: loc. cit., 616-618. [101] Encyclical Letter Populorum Progressio, 27: loc. cit., 271.

Everyone, man and woman, should acknowledge and accept his sexual identity

  CSDC 224. Faced with theories that consider gender identity as merely the cultural and social product of the interaction between the community and the individual, independent of personal sexual identity without any reference to the true meaning of sexuality, the Church does not tire of repeating her teaching: “Everyone, man and woman, should acknowledge and accept his sexual identity. Physical, moral and spiritual difference and complementarities are oriented towards the goods of marriage and the flourishing of family life. The harmony of the couple and of society depends in part on the way in which the complementarities, needs and mutual support between the sexes are lived out”[496]. According to this perspective, it is obligatory that positive law be conformed to the natural law, according to which sexual identity is indispensable, because it is the objective condition for forming a couple in marriage.

Notes:  [496] Catechism of the Catholic Church, 2333.

(Lk 11, 45-54) You have taken away the key of knowledge  

45 Then one of the scholars of the law said to him in reply, "Teacher, by saying this you are insulting us too." 46 And he said, "Woe also to you scholars of the law! You impose on people burdens hard to carry, but you yourselves do not lift one finger to touch them. 47 Woe to you! You build the memorials of the prophets whom your ancestors killed. 48 Consequently, you bear witness and give consent to the deeds of your ancestors, for they killed them and you do the building. 49 Therefore, the wisdom of God said, 'I will send to them prophets and apostles; some of them they will kill and persecute' 50 in order that this generation might be charged with the blood of all the prophets shed since the foundation of the world, 51 from the blood of Abel to the blood of Zechariah who died between the altar and the temple building. Yes, I tell you, this generation will be charged with their blood! 52 Woe to you, scholars of the law! You have taken away the key of knowledge. You yourselves did not enter and you stopped those trying to enter." 53 When he left, the scribes and Pharisees began to act with hostility toward him and to interrogate him about many things, 54 for they were plotting to catch him at something he might say.

CSDC 542. The identity of the lay faithful is born in and nourished by the sacraments of Baptism, Confirmation and the Eucharist. Baptism conforms the person to Christ, Son of the Father, first-born of every creature, sent to all as Teacher and Redeemer. Confirmation configures the individual to Christ, sent to give new life to creation and to every being through the outpouring of his Spirit. The Eucharist makes the believer a participant in the unique and perfect sacrifice that Christ offered to the Father, in his own flesh, for the salvation of the world. Lay Catholics are disciples of Christ starting with the sacraments, that is, by virtue of what God has wrought in them, marking them with the very image of his Son Jesus Christ. It is from this divine gift of grace, and not from human concession, that is born the threefold “munus” (gift and duty) that characterizes the lay person as prophet, priest and king, according to his secular nature.

[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)]