John 11, 47-57 + CSDC and CV

John 11, 47-57 + CSDC and CV 

CV 6a “Caritas in veritate” is the principle around which the Church's social doctrine turns, a principle that takes on practical form in the criteria that govern moral action. I would like to consider two of these in particular, of special relevance to the commitment to development in an increasingly globalized society: justice and the common good. First of all, justice. Ubi societas, ibi ius: every society draws up its own system of justice. Charity goes beyond justice, because to love is to give, to offer what is “mine” to the other; but it never lacks justice, which prompts us to give the other what is “his”, what is due to him by reason of his being or his acting.

Non-renewable resources must be put at the service of all humanity  

CSDC 470c. Particular attention will have to be reserved for the complex issues surrounding energy resources.[994] Non-renewable resources, which highly-industrialized and recently-industrialized countries draw from, must be put at the service of all humanity. From a moral perspective based on equity and intergenerational solidarity, it will also be necessary to continue, through the contribution of the scientific community, to identify new sources of energy, develop alternative sources and increase the security levels of nuclear energy.[995] The use of energy, in the context of its relationship to development and the environment, calls for the political responsibility of States, the international community and economic actors. Such responsibility must be illuminated and guided by continual reference to the universal common good.  

Notes: [994] Cf. John Paul II, Address to the participants at the Plenary Assembly of the Pontifical Academy of Sciences (28 October 1994): Insegnamenti di Giovanni Paolo II, XVII, 2 (1994), 567-568. [995] Cf. John Paul II, Address to the participants at a Symposium on physics (18 December 1992): Insegnamenti di Giovanni Paolo II, V, 3 (1982), 1631-1634.

(John 11, 47-57) One man should die instead of the people

[47] So the chief priests and the Pharisees convened the Sanhedrin and said, "What are we going to do? This man is performing many signs. [48] If we leave him alone, all will believe in him, and the Romans will come and take away both our land and our nation." [49] But one of them, Caiaphas, who was high priest that year, said to them, "You know nothing, [50] nor do you consider that it is better for you that one man should die instead of the people, so that the whole nation may not perish." [51] He did not say this on his own, but since he was high priest for that year, he prophesied that Jesus was going to die for the nation, [52] and not only for the nation, but also to gather into one the dispersed children of God. [53] So from that day on they planned to kill him. [54] So Jesus no longer walked about in public among the Jews, but he left for the region near the desert, to a town called Ephraim, and there he remained with his disciples. [55] Now the Passover of the Jews was near, and many went up from the country to Jerusalem before Passover to purify themselves. [56] They looked for Jesus and said to one another as they were in the temple area, "What do you think? That he will not come to the feast?" [57] For the chief priests and the Pharisees had given orders that if anyone knew where he was, he should inform them, so that they might arrest him.

CSDC 582. In order to make society more human, more worthy of the human person, love in social life — political, economic and cultural — must be given renewed value, becoming the constant and highest norm for all activity. “If justice is in itself suitable for ‘arbitration' between people concerning the reciprocal distribution of objective goods in an equitable manner, love and only love (including that kindly love we call ‘mercy') is capable of restoring man to himself”[1226]. Human relationships cannot be governed solely according to the measure of justice. “Christians know that love is the reason for God's entering into relationship with man. And it is love which he awaits as man's response. Consequently, love is also the loftiest and most noble form of relationship possible between human beings. Love must thus enliven every sector of human life and extend to the international order. Only a humanity in which there reigns the ‘civilization of love' will be able to enjoy authentic and lasting peace”[1227]. In this regard, the Magisterium highly recommends solidarity because it is capable of guaranteeing the common good and fostering integral human development: love “makes one see in neighbour another self”[1228].

Notes: [1226] John Paul II, Encyclical Letter Dives in Misericordia, 14: AAS 72 (1980), 1223. [1227] John Paul II, Message for the 2004 World Day of Peace, 10: AAS 96 (2004), 121; cf. John Paul II, Encyclical Letter Dives in Misericordia, 14: AAS 72 (1980), 1224; Catechism of the Catholic Church, 2212. [1228] Saint John Chrysostom, Homilia De Perfecta Caritate, 1, 2: PG 56, 281-282.

[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)]