John 19, 1-7 + CSDC and CV

John 19, 1-7 + CSDC and CV 

CV 14 b. Technology, viewed in itself, is ambivalent. If on the one hand, some today would be inclined to entrust the entire process of development to technology, on the other hand we are witnessing an upsurge of ideologies that deny in toto the very value of development, viewing it as radically anti-human and merely a source of degradation. This leads to a rejection, not only of the distorted and unjust way in which progress is sometimes directed, but also of scientific discoveries themselves, which, if well used, could serve as an opportunity of growth for all.  

Terrorism is one of the most brutal forms of violence traumatizing the international community today  

CSDC 513. Terrorism is one of the most brutal forms of violence traumatizing the international community today; it sows hatred, death, and an urge for revenge and reprisal.[1078] From being a subversive strategy typical of certain extremist organizations, aimed at the destruction of material goods or the killing of people, terrorism has now become a shadowy network of political collusion. It can also make use of sophisticated technology, often has immense financial resources at its disposal and is involved in large- scale planning, striking completely innocent people who become chance victims of terrorist actions.[1079] The targets of terrorist attacks are generally places of daily life and not military objectives in the context of a declared war. Terrorism acts and strikes under the veil of darkness, with no regard for any of the rules by which men have always sought to set limits to conflicts, for example through international humanitarian law; “in many cases, terrorist methods are regarded as new strategies of war”[1080]. Nor must we overlook the causes that can lead to such unacceptable forms of making demands. The fight against terrorism presupposes the moral duty to help create those conditions that will prevent it from arising or developing.

Notes: [1078] Cf. Catechism of the Catholic Church, 2297. [1079] Cf. John Paul II, Message for the 2002 World Day of Peace, 4: AAS 94 (2002), 134. [1080] Second Vatican Ecumenical Council, Pastoral Constitution Gaudium et Spes, 79: AAS 58 (1966), 1102.

(John 19, 1-7) I find no guilt in him  

[1] Then Pilate took Jesus and had him scourged. [2] And the soldiers wove a crown out of thorns and placed it on his head, and clothed him in a purple cloak, [3] and they came to him and said, "Hail, King of the Jews!" And they struck him repeatedly. [4] Once more Pilate went out and said to them, "Look, I am bringing him out to you, so that you may know that I find no guilt in him." [5] So Jesus came out, wearing the crown of thorns and the purple cloak. And he said to them, "Behold, the man!" [6] When the chief priests and the guards saw him they cried out, "Crucify him, crucify him!" Pilate said to them, "Take him yourselves and crucify him. I find no guilt in him." [7] The Jews answered, "We have a law, and according to that law he ought to die, because he made himself the Son of God."

CSDC 396. Authority must be guided by the moral law. All of its dignity derives from its being exercised within the context of the moral order,[804] “which in turn has God for its first source and final end”.[805] Because of its necessary reference to the moral order, which precedes it and is its basis, and because of its purpose and the people to whom it is directed, authority cannot be understood as a power determined by criteria of a solely sociological or historical character. “There are some indeed who go so far as to deny the existence of a moral order which is transcendent, absolute, universal and equally binding upon all. And where the same law of justice is not adhered to by all, men cannot hope to come to open and full agreement on vital issues”.[806] This order “has no existence except in God; cut off from God it must necessarily disintegrate”.[807] It is from the moral order that authority derives its power to impose obligations [808] and its moral legitimacy,[809] not from some arbitrary will or from the thirst for power,[810] and it is to translate this order into concrete actions to achieve the common good.[811] 

Notes: [804] Cf. Second Vatican Ecumenical Council, Pastoral Constitution Gaudium et Spes, 74: AAS 58 (1966), 1095-1097. [805] John XXIII, Encyclical Letter Pacem in Terris: AAS 55 (1963), 270; cf. Pius XII, Christmas Radio Message of 24 December 1944: AAS 37 (1945), 15; Catechism of the Catholic Church, 2235. [806] John XXIII, Encyclical Letter Mater et Magistra: AAS 53 (1961), 449-450. [807] John XXIII, Encyclical Letter Mater et Magistra: AAS 53 (1961), 450. [808] Cf. John XXIII, Encyclical Letter Pacem in Terris: AAS 55 (1963), 269-270. [809] Cf. Catechism of the Catholic Church, 1902. [810] Cf. John XXIII, Encyclical Letter Pacem in Terris: AAS 55 (1963), 258-259. [811] Cf. Pius XII, Encyclical Letter Summi Pontificatus: AAS 31 (1939), 432-433. 

[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)]