John 17, 1-13 + CSDC and CV

John 17, 1-13 + CSDC and CV 

CV 12a. The link between  Populorum Progressio and the Second Vatican Council does not mean that Paul VI's social magisterium marked a break with that of previous Popes, because the Council constitutes a deeper exploration of this magisterium within the continuity of the Church's life [19]. In this sense, clarity is not served by certain abstract subdivisions of the Church's social doctrine, which apply categories to Papal social teaching that are extraneous to it. It is not a case of two typologies of social doctrine, one pre-conciliar and one post-conciliar, differing from one another: on the contrary, there is a single teaching, consistent and at the same time ever new [20].

Notes: [19] Cf. Benedict XVI, Christmas Address to the Roman Curia, 22 December 2005. [20] Cf. John Paul II, Encyclical Letter Sollicitudo Rei Socialis, 3: loc. cit., 515.

The goal of “general, balanced and controlled disarmament”

CSDC 508 a. The Church's social teaching proposes the goal of “general, balanced and controlled disarmament”.[1067] The enormous increase in arms represents a grave threat to stability and peace. The principle of sufficiency, by virtue of which each State may possess only the means necessary for its legitimate defence, must be applied both by States that buy arms and by those that produce and furnish them.[1068] Any excessive stockpiling or indiscriminate trading in arms cannot be morally justified. Such phenomena must also be evaluated in light of international norms regarding the non-proliferation, production, trade and use of different types of arms. Arms can never be treated like other goods exchanged on international or domestic markets.[1069]

Notes: [1067] John Paul II, Message for the fortieth anniversary of the United Nations (14 October 1985), 6: L'Osservatore Romano, English edition, 14 November 1985, p. 4. [1068] Cf. Pontifical Council for Justice and Peace, The International Arms Trade. An ethical reflection (1 May 1994), ch. 1, 9-11, Libreria Editrice Vaticana, Vatican City 1994, p. 14. [1069] Cf. Catechism of the Catholic Church, 2316; John Paul II, Address to the World of Work, Verona, Italy (17 April 1988), 6: Insegnamenti di Giovanni Paolo II, XI, 1 (1988), 940.

(John 17, 1-13) They have believed that you sent me

[1] When Jesus had said this, he raised his eyes to heaven and said, "Father, the hour has come. Give glory to your son, so that your son may glorify you, [2] just as you gave him authority over all people, so that he may give eternal life to all you gave him. [3] Now this is eternal life, that they should know you, the only true God, and the one whom you sent, Jesus Christ. [4] I glorified you on earth by accomplishing the work that you gave me to do. [5] Now glorify me, Father, with you, with the glory that I had with you before the world began. [6] "I revealed your name to those whom you gave me out of the world. They belonged to you, and you gave them to me, and they have kept your word. [7] Now they know that everything you gave me is from you, [8] because the words you gave to me I have given to them, and they accepted them and truly understood that I came from you, and they have believed that you sent me. [9] I pray for them. I do not pray for the world but for the ones you have given me, because they are yours, [10] and everything of mine is yours and everything of yours is mine, and I have been glorified in them. [11] And now I will no longer be in the world, but they are in the world, while I am coming to you. Holy Father, keep them in your name that you have given me, so that they may be one just as we are. [12] When I was with them I protected them in your name that you gave me, and I guarded them, and none of them was lost except the son of destruction, in order that the scripture might be fulfilled. [13] But now I am coming to you. I speak this in the world so that they may share my joy completely.

CSDC 431. The Lord Jesus is the prototype and foundation of the new humanity. In him, the true “likeness of God” (2 Cor 4:4), man — who is created in the image of God — finds his fulfilment. In the definitive witness of love that God has made manifest in the cross of Christ, all the barriers of enmity have already been torn down (cf. Eph 2:12-18), and for those who live a new life in Christ, racial and cultural differences are no longer causes of division (cf. Rom 10:12; Gal 3:26-28; Col 3:11). Thanks to the Spirit, the Church is aware of the divine plan of unity that involves the entire human race (cf. Acts 17:26), a plan destined to reunite in the mystery of salvation wrought under the saving Lordship of Christ (cf. Eph 1:8-10) all of created reality, which is fragmented and scattered. From the day of Pentecost, when the Resurrection is announced to diverse peoples, each of whom understand it in their own language (cf. Acts 2:6), the Church fulfils her mission of restoring and bearing witness to the unity lost at Babel. Due to this ecclesial ministry, the human family is called to rediscover its unity and recognize the richness of its differences, in order to attain “full unity in Christ”.[873]

Notes: [873] Cf. Second Vatican Ecumenical Council, Dogmatic Constitution Lumen Gentium. 1: AAS 57 (1965), 5.

[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)]