John 20, 24-31 + CSDC and CV

John 20, 24-31 + CSDC and CV 

CV 17 a. A vocation is a call that requires a free and responsible answer. Integral human development presupposes the responsible freedom of the individual and of peoples: no structure can guarantee this development over and above human responsibility. The “types of messianism which give promises but create illusions[38] always build their case on a denial of the transcendent dimension of development, in the conviction that it lies entirely at their disposal. This false security becomes a weakness, because it involves reducing man to subservience, to a mere means for development, while the humility of those who accept a vocation is transformed into true autonomy, because it sets them free. Paul VI was in no doubt that obstacles and forms of conditioning hold up development, but he was also certain that “each one remains, whatever be these influences affecting him, the principal agent of his own success or failure.”[39]

Notes: [38] Ibid., 11: loc. cit., 262; cf. John Paul II, Encyclical Letter Centesimus Annus, 25: loc. cit., 822-824. [39] Encyclical Letter Populorum Progressio, 15: loc. cit., 265.

The entire people of God has a role to play as the Church fulfils her mission

CSDC 538. The entire people of God has a role to play as the Church fulfils her mission. In various ways and through every member according to the gifts and the manner of acting proper to each vocation, the people of God must respond to the duty to proclaim and bear witness to the Gospel  (cf. 1 Cor 9:16), in the awareness that “missionary activity is a matter for all Christians”.[1136] Pastoral work in the social sector is also meant for all Christians, who are called to become active subjects in bearing witness to this social doctrine and to be fully part of the solid tradition of the “fruitful activity of many millions of people, who, spurred on by the social Magisterium, have sought to make that teaching the inspiration for their involvement in the world”[1137]. Acting either as individuals or together with others in various groups, associations and organizations, Christians of today represent “a great movement for the defence of the human person and the safeguarding of human dignity”[1138].

Notes: [1136] John Paul II, Encyclical Letter Redemptoris Missio, 2: AAS 83 (1991), 250. [1137] John Paul II, Encyclical Letter Centesimus Annus, 3: AAS 83 (1991), 795. [1138] John Paul II, Encyclical Letter Centesimus Annus, 3: AAS 83 (1991), 796.

(John 20, 24-31) Blessed are those who have not seen and have believed 

[24] Thomas, called Didymus, one of the Twelve, was not with them when Jesus came. [25] So the other disciples said to him, "We have seen the Lord." But he said to them, "Unless I see the mark of the nails in his hands and put my finger into the nailmarks and put my hand into his side, I will not believe." [26] Now a week later his disciples were again inside and Thomas was with them. Jesus came, although the doors were locked, and stood in their midst and said, "Peace be with you." [27] Then he said to Thomas, "Put your finger here and see my hands, and bring your hand and put it into my side, and do not be unbelieving, but believe." [28] Thomas answered and said to him, "My Lord and my God!" [29] Jesus said to him, "Have you come to believe because you have seen me? Blessed are those who have not seen and have believed." [30] Now Jesus did many other signs in the presence of (his) disciples that are not written in this book. [31] But these are written that you may (come to) believe that Jesus is the Messiah, the Son of God, and that through this belief you may have life in his name.

CSDC 545. The lay faithful are called to cultivate an authentic lay spirituality by which they are reborn as new men and women, both sanctified and sanctifiers, immersed in the mystery of God and inserted in society. Such a spirituality will build up the world according to Jesus' Spirit. It will make people capable of looking beyond history, without separating themselves from it, of cultivating a passionate love for God without looking away from their bothers and sisters, whom they are able to see as the Lord sees them and love as the Lord loves them. This spirituality precludes both an intimist spiritualism and a social activism, expressing itself instead in a life- giving synthesis that bestows unity, meaning and hope on an existence that for so many different reasons is contradictory and fragmented. Prompted by such a spirituality, the lay faithful are able to contribute “to the sanctification of the world, as from within like leaven, by fulfilling their own particular duties. Thus, especially by the witness of their own life ... they must manifest Christ to others”[1144].

Notes: [1144] Second Vatican Ecumenical Council, Dogmatic Constitution Lumen Gentium, 31: AAS 57 (1965), 37-38. 

[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)]