John 12, 12-19 + CSDC and CV

John 12, 12-19 + CSDC and CV   

CV 6c On the one hand, charity demands justice: recognition and respect for the legitimate rights of individuals and peoples. It strives to build the earthly city according to law and justice. On the other hand, charity transcends justice and completes it in the logic of giving and forgiving [3]. The earthly city is promoted not merely by relationships of rights and duties, but to an even greater and more fundamental extent by relationships of gratuitousness, mercy and communion. Charity always manifests God's love in human relationships as well, it gives theological and salvific value to all commitment for justice in the world.

Notes: [3] Cf. John Paul II, Message for the 2002 World Day of Peace: AAS 94 (2002), 132-140. 

The application of various types of biotechnology their acceptability are controversial questions

CSDC 472. In recent years pressing questions have been raised with regard to the use of new forms of biotechnology in the areas of agriculture, animal farming, medicine and environmental protection. The new possibilities offered by current biological and biogenetic techniques are a source of hope and enthusiasm on the one hand, and of alarm and hostility on the other. The application of various types of biotechnology, their acceptability from a moral point of view, their consequences for human health and their impact on the environment and the economy are the subject of thorough study and heated debate. These are controversial questions that involve scientists and researchers, politicians and legislators, economists and environmentalists, as well as producers and consumers. Christians are not indifferent to these problems, for they are aware of the importance of the values at stake.[1001]

Notes: [1001] Cf. Pontifical Academy for Life, Animal and Plant Biotechnology: New Frontiers and New Responsibilities, Libreria Editrice Vaticana, Vatican City 1999.

(John 12, 12-19) Blessed is he who comes in the name of the Lord 

[12] On the next day, when the great crowd that had come to the feast heard that Jesus was coming to Jerusalem, [13] they took palm branches and went out to meet him, and cried out: "Hosanna! Blessed is he who comes in the name of the Lord, (even) the king of Israel." [14] Jesus found an ass and sat upon it, as is written: [15] "Fear no more, O daughter Zion; see, your king comes, seated upon an ass's colt." [16] His disciples did not understand this at first, but when Jesus had been glorified they remembered that these things were written about him and that they had done this for him. [17] So the crowd that was with him when he called Lazarus from the tomb and raised him from death continued to testify. [18] This was (also) why the crowd went to meet him, because they heard that he had done this sign. [19] So the Pharisees said to one another, "You see that you are gaining nothing. Look, the whole world has gone after him."

CSDC 30. With the unceasing amazement of those who have experienced the inexpressible love of God (cf. Rom 8:26), the New Testament grasps, in the light of the full revelation of Trinitarian love offered by the Passover of Jesus Christ, the ultimate meaning of the Incarnation of the Son and his mission among men and women. Saint Paul writes: “If God is for us, who is against us? He who did not spare his own Son but gave him up for us all, will he not also give us all things with him?” (Rom 8:31-32). Similar language is used also by Saint John: “In this is love, not that we loved God but that he loved us and sent his Son to be the expiation for our sins” (1 Jn 4:10).

[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)]