Catholic Social Teaching: Life and Dignity of the Human Person
“God shows forth his almighty power by converting us from our sins and restoring us to his friendship by grace…”(277) Catechism of the Catholic Church
Readings
First Reading: Genesis 3:9-15
Psalm: 130:1-2, 3-4, 5-6, 7-8
Second Reading: 2nd Corinthians 4:13-5:1
Gospel: Mark 3:20-35
Catechism of the Catholic Church
The harmony in which they had found themselves, thanks to original justice, is now destroyed: the control of the soul’s spiritual faculties over the body is shattered; the union of man and woman becomes subject to tensions, their relations henceforth marked by lust and domination. Harmony with creation is broken: visible creation has become alien and hostile to man. Because of man, creation is now subject “to its bondage to decay”. Finally, the consequence explicitly foretold for this disobedience will come true: man will “return to the ground”,285 for out of it he was taken. Death makes its entrance into human history.(400)From the Daily Roman Missal, Introduction to the Tenth Sunday of Ordinary Time, Cycle B
Compendium of the Social Doctrine of the Church:
Genesis 3:12
At the root of personal and social divisions, which in differing degrees offend the value and dignity of the human person, there is a wound which is present in man’s inmost self. “In the light of faith we call it sin: beginning with original sin, which all of us bear from birth as an inheritance from our first parents, to the sin which each one of us commits when we abuse our own freedom”. The consequences of sin, insofar as it is an act of separation from God, are alienation, that is, the separation of man not only from God but also from himself, from other men and from the world around him. “Man’s rupture with God leads tragically to divisions between brothers. In the description of the ‘first sin’, the rupture with Yahweh simultaneously breaks the bond of friendship that had united the human family. Thus the subsequent pages of Genesis show us the man and the woman as it were pointing an accusing finger at each other (cf. Gen. 3:12). Later we have brother hating brother and finally taking his brother’s life (cf. Gen 4:2-16). According to the Babel story, the result of sin is the shattering of the human family, already begun with the first sin and now reaching its most extreme form on the social level”[225]. Reflecting on the mystery of sin, we cannot fail to take into consideration this tragic connection between cause and effect. (116)
2nd Corinthians 5:1-2
God’s promise and Jesus Christ’s resurrection raise in Christians the well-founded hope that a new and eternal dwelling place is prepared for every human person, a new earth where justice abides (cf. 2 Cor 5:1-2; 2 Pet 3:13). “Then, with death conquered, the children of God will be raised in Christ and what was sown in weakness and corruption will be clothed in incorruptibility: charity and its works will remain and all of creation, which God made for man, will be set free from its bondage to vanity”.This hope, rather than weaken, must instead strengthen concern for the work that is needed in the present reality. (56)
Who do we try to blame for our transgressions.We synthetically absolve ourselves by making another a scapegoat.An attempt to mitigate punishment and guilt by sliding the burden along.At the root of our manipulation lays fear.What will people say?What trouble will this cause?Instead, we should focus on the words of the Psalmist, “With the Lord there is mercy and fullness of redemption.”Our fleeing, hiding or assuming a posture of pseudo innocence should give way to unflinchingly bare the nakedness of our soul before God.Realizing the Lord hears our contrite voice with attentive ears rendering forgiveness, He clothes us with grace.Fear evaporates as trust ground our soul in the Divine.Words inaudible,but more present than our physical surroundings.Redeeming words capable of moving us beyond any inequities to a place where we do not flee God, but scurry towards His loving embrace.A profound realization that our past does not define who we are today.For only in this precious moment of time ,with acknowledgement of our frailties, we resolve to absorb grace to fill empty crevasses of discontent, arrogance and fear.God desires to talk with us, calling to our attention the goodness of creation while we attempt to defile reality in our narrow perception of God.The defining foundational question rests in resolving do we believe and live like we are forgiven.Not a trick question or multiple choice, but either yes or no.To live with fear renders a NO, while letting mercy grasp the marrow of our being reverberates a resounding YES we speak in living affirmation with overflowing thanksgiving for the glory of God.Day by day, constantly renewing us to an eternal unseen reality.Some may view this as cavalier, a lack of serious piety or downright crazy, but God wills we seek forgiveness, the blessings of peace and comfort of the Holy Spirit.For in doing the will of God, we are unified as the family of God.
As we reflect upon Mary’s presence in the mysteries of the Rosary, we are blessed to know her.For her journey, a timeless trek, calls us to surrender, continuing conversion, humbleness and justice now.
Weekly lectionary reflections, for faith sharing groups, parish bulletins, newsletters or personal prayer, from the synergy of the Word we hear and the rich tradition of Catholic Social Teaching.
June 3, 2018: The Most Holy Body and Blood of Christ, Corpus Christi
Catholic Social Teaching: Option for the Poor and Vulnerable
For the Church, the option for the poor is primarily a theological category rather than a cultural, sociological, political or philosophical one. God shows the poor “his first mercy”. This divine preference has consequences for the faith life of all Christians, since we are called to have “this mind… which was in Jesus Christ” (Phil 2:5). Inspired by this, the Church has made an option for the poor which is understood as a “special form of primacy in the exercise of Christian charity, to which the whole tradition of the Church bears witness”This option – as Benedict XVI has taught – “is implicit in our Christian faith in a God who became poor for us, so as to enrich us with his poverty”.This is why I want a Church which is poor and for the poor. They have much to teach us. Not only do they share in the sensus fidei, but in their difficulties they know the suffering Christ. We need to let ourselves be evangelized by them. The new evangelization is an invitation to acknowledge the saving power at work in their lives and to put them at the centre of the Church’s pilgrim way. We are called to find Christ in them, to lend our voice to their causes, but also to be their friends, to listen to them, to speak for them and to embrace the mysterious wisdom which God wishes to share with us through them.(198)Joy of the Gospel, Pope Francis
Readings
First Reading: Exodus 24:3-8
Psalm: 116:12-13, 15-16, 17-18
Second Reading: Hebrews 9:11-15
Gospel: Mark 14:12-16, 22-26
Catechism of the Catholic Church
Worship of the Eucharist. In the liturgy of the Mass we express our faith in the real presence of Christ under the species of bread and wine by, among other ways, genuflecting or bowing deeply as a sign of adoration of the Lord. “The Catholic Church has always offered and still offers to the sacrament of the Eucharist the cult of adoration, not only during Mass, but also outside of it, reserving the consecrated hosts with the utmost care, exposing them to the solemn veneration of the faithful, and carrying them in procession. (1378)
It is highly fitting that Christ should have wanted to remain present to his Church in this unique way. Since Christ was about to take his departure from his own in his visible form, he wanted to give us his sacramental presence; since he was about to offer himself on the cross to save us, he wanted us to have the memorial of the love with which he loved us “to the end,” even to the giving of his life. In his Eucharistic presence he remains mysteriously in our midst as the one who loved us and gave himself up for us,210 and he remains under signs that express and communicate this love:
The Church and the world have a great need for Eucharistic worship. Jesus awaits us in this sacrament of love. Let us not refuse the time to go to meet him in adoration, in contemplation full of faith, and open to making amends for the serious offenses and crimes of the world. Let our adoration never cease.(1380)
“That in this sacrament are the true Body of Christ and his true Blood is something that ‘cannot be apprehended by the senses,’ says St. Thomas, ‘but only by faith, which relies on divine authority.’ For this reason, in a commentary on Luke 22:19 (‘This is my body which is given for you.’), St. Cyril says: ‘Do not doubt whether this is true, but rather receive the words of the Savior in faith, for since he is the truth, he cannot lie.'”
Godhead here in hiding, whom I do adore
Masked by these bare shadows, shape and nothing more,
See, Lord, at thy service low lies here a heart
Lost, all lost in wonder at the God thou art.
Seeing, touching, tasting are in thee deceived;
How says trusty hearing? that shall be believed;
What God’s Son has told me, take for truth I do;
Truth himself speaks truly or there’s nothing true”
(1381)
From the Daily Roman Missal, Introduction to the Most Holy Body and Blood of Christ, Corpus Christi, Cycle B
Compendium of the Social Doctrine of the Church: No references this week
Water didn’t come from turning open a faucet or removing the cap from a bottle in the arid lands of ancient Palestine.Everyone’s water was drawn from wells and carried in earthen jars for use in their homes.Many times a job of servants to provide life giving water in harsh environs.Jesus sent two disciples into the city, to prepare for the Passover meal, telling them to encounter a man carrying a jar of water.On any given day numerous people would have matched that description.Phraseology used by Jesus for the disciple to engage with humanity.And like the pronouncement of His birth by the lowly shepherds, Jesus uses a servant carrying water for his master to point the direction to the place Jesus would reveal Himself to the world profoundly again though Eucharistic grace. An act not initiated in solemn ceremony, with pious platitudes, but the coming together in a celebratory meal.An act of using the most common items present on the table.An act communally shared.An act of self-giving love celebrated in His real presence for two millenniums.An act we participate in just like the first disciples.
The early covenant used the sacrifice, blood of animals and sprinkling of heifer’s ashes as an external cleansing of those defiled.Christ’s passing through the perfect tabernacle cleanses our consciences from meaningless works to offer thanksgiving to the living God for the promise of eternal inheritance.Eucharist, the most holy Body, Blood, Soul and Divinity of Christ, will we let it transform us, quench our yearnings in life, nurture us to go forth as the hands and feet of Christ?Our simple Amen affirms our belief to the transformative power of the Eucharist in our lives and the world.The source and summit of our Catholic faith, an unfathomable gift yet paradoxically so simple, personal yet communal in the presence of all His people.The living bread that came down from heaven with the Lord’s pledge of eternal life.
Individual Reflection: Mark 14:12-16, 22-26
Start attending daily mass to daily revive the blessings and grace of the Eucharist.
Family Reflection: Psalm 116:12-13, 15-16, 17-18
Discuss how the Eucharist transforms our lives.
Prayer:
Prayerfully, spend time this week before the Blessed Sacrament or tabernacle.
As we reflect upon Mary’s presence in the mysteries of the Rosary, we are blessed to know her.For her journey, a timeless trek, calls us to surrender, continuing conversion, humbleness and justice now.
Weekly lectionary reflections, for faith sharing groups, parish bulletins, newsletters or personal prayer, from the synergy of the Word we hear and the rich tradition of Catholic Social Teaching.
Catholic Social Teaching: Call to Family, Community and Participation
The sacredness and dignity of human life exists not in isolation, but affirmed through individuals growing in community and seeking together the well being of all, especially the poor and vulnerable.
From Catholic Social Teaching: Seven Principles for Life, https://cst74life.wordpress.com/
Readings
First Reading: Deuteronomy 4:32-34, 39-40
Psalm: 33:4-5, 6, 9, 18-19, 20, 22
Second Reading: Romans 8:14-17
Gospel: Matthew 28:16-20
Catechism of the Catholic Church
St. Gregory of Nazianzus, also called “the Theologian”, entrusts this summary of Trinitarian faith to the catechumens of Constantinople:
Above all guard for me this great deposit of faith for which I live and fight, which I want to take with me as a companion, and which makes me bear all evils and despise all pleasures: I mean the profession of faith in the Father and the Son and the Holy Spirit. I entrust it to you today. By it I am soon going to plunge you into water and raise you up from it. I give it to you as the companion and patron of your whole life. I give you but one divinity and power, existing one in three, and containing the three in a distinct way. Divinity without disparity of substance or nature, without superior degree that raises up or inferior degree that casts down. . . the infinite co-naturality of three infinites. Each person considered in himself is entirely God. . . the three considered together. . . I have not even begun to think of unity when the Trinity bathes me in its splendor. I have not even begun to think of the Trinity when unity grasps me.(256)
From the Daily Roman Missal, Introduction to The Most Holy Trinity Cycle B
Compendium of the Social Doctrine of the Church:
Matthew 28:19-20
God, in Christ, redeems not only the individual person but also the social relations existing between men. As the Apostle Paul teaches, life in Christ makes the human person’s identity and social sense — with their concrete consequences on the historical and social planes — emerge fully and in a new manner: “For in Christ Jesus you are all children of God, through faith. For as many of you as were baptized into Christ have put on Christ. There is neither Jew nor Greek, neither slave nor free, there is neither male nor female; for you are all one in Christ” (Gal 3:26-28). In this perspective, Church communities, brought together by the message of Jesus Christ and gathered in the Holy Spirit round the Risen Lord (cf. Mt 18:20, 28:19-20; Lk 24:46-49), offer themselves as places of communion, witness and mission, and as catalysts for the redemption and transformation of social relationships.(52)
Romans 8:14-17
The new reality that Jesus Christ gives us is not grafted onto human nature nor is it added from outside: it is rather that reality of communion with the Trinitarian God to which men and women have always been oriented in the depths of their being, thanks to their creaturely likeness to God. But this is also a reality that people cannot attain by their own forces alone. Through the Spirit of Jesus Christ, the incarnate Son of God, in whom this reality of communion has already been brought about in a singular manner, men and women are received as children of God (cf. Rom 8:14-17; Gal 4:4-7). By means of Christ, we share in the nature of God, who gives us infinitely more “than all that we ask or think” (Eph 3:20). What mankind has already received is nothing more than a token or a “guarantee” (2 Cor 1:22; Eph 1:14) of what it will receive in its fullness only in the presence of God, seen “face to face” (1 Cor 13:12), that is, a guarantee of eternal life: “And this is eternal life, that they know you the only true God, and Jesus Christ whom you have sent” (Jn 17:3). (122)
Romans 8:15
The Face of God, progressively revealed in the history of salvation, shines in its fullness in the Face of Jesus Christ crucified and risen from the dead. God is Trinity: Father, Son, and Holy Spirit; truly distinct and truly one, because God is an infinite communion of love. God’s gratuitous love for humanity is revealed, before anything else, as love springing from the Father, from whom everything draws its source; as the free communication that the Son makes of this love, giving himself anew to the Father and giving himself to mankind; as the ever new fruitfulness of divine love that the Holy Spirit pours forth into the hearts of men (cf. Rom 5:5).
By his words and deeds, and fully and definitively by his death and resurrection Jesus reveals to humanity that God is Father and that we are all called by grace to become his children in the Spirit (cf. Rom 8:15; Gal 4:6), and therefore brothers and sisters among ourselves. It is for this reason that the Church firmly believes that “the key, the centre and the purpose of the whole of man’s history is to be found in her Lord and Master”.(31)
For complete text visit: http://www.vatican.va/roman_curia/pontifical_councils/justpeace/documents/rc_pc_justpeace_doc_20060526_compendio-dott-soc_en.html
Reflection
We like to add. Add toppings to a sundae, add money to our checking account, add memory to our computer, add accessories to our car, add clothes to our wardrobe, add apps to our phone, add postings to social media. Doing more to what was already good, thinking more will translate to better. A never ending quest for self-satisfaction. But God invites us to delve into another paradigm, multiplication. We relate to mathematical conventions adding an integer to itself, but we must look at the premise with Divine pretense. In theory, a place where numbers do not need to grow, but resulting relationships are enhanced. A principle modeled in the Trinity, Father, Son and Holy Spirit. Three manifestations of one God collectively providing for us realization of Divine design and wisdom of accompaniment. Our challenge prods us to transform minds rooted in human essence of addition to grasp the beauty of multiplication. The release of amassing quantifiable objects for weaving ourselves into relationships. A place where happiness comes from realizing individualism only burns bridges leaving us stranded in isolation, slaves to our pursuit of addition entrenching ourselves in fear of not having enough, being enough. A place where justice, right and kindness will never gain traction, for each requires multiplication to flourish. Listening to one another, working together, each necessitates coming together. A time when we look beyond ourselves as 1+1+1+…x =n…a gigantic number to 1x1x1…x =1 where all of humanity united in a matrix of hope, striving for justice, working for the right, the best of humanity only found when the common good defines decisions and kindness flows as a balm to nurture and sooth being one. A synergy modeled for us in the Holy Trinity and invites us to partake in the Spirit of adoption, with Abba Father, our brother Jesus and the Spirit bearing witness in the world. As children of God, heirs of God and joint heirs with Christ, will we accept our inheritance and the gift of multiplication. A gift, as disciples, we should impart its beauty on the world. Multiplication from the lineage of baptism present now and till the end of the age that we should go forth and teach by the way we live our lives, blessed by the Holy Trinity, Father, Son and Holy Spirit.
Individual Reflection: Deuteronomy 4:32-34, 39-40
What are five ways you can live more in a spirit of multiplication instead of a spirit of addition? Have a conversation about addition and multiplication with five people.
Family Reflection: Matthew 28:16-20
After mass, walk around your parish church and look for symbols that remind you of the Holy Trinity.
Prayer:
Glory be to the Father, Son and Holy Spirit, Amen
Blogs to Visit: http://marynow.wordpress.com/
As we reflect upon Mary’s presence in the mysteries of the Rosary, we are blessed to know her. For her journey, a timeless trek, calls us to surrender, continuing conversion, humbleness and justice now. https://peaceonjustice.wordpress.com/
Weekly lectionary reflections, for faith sharing groups, parish bulletins, newsletters or personal prayer, from the synergy of the Word we hear and the rich tradition of Catholic Social Teaching. https://cst74life.wordpress.com/
Catholic Social Teaching offers seven principles for upholding life in our thoughts, decisions and actions. http://idocst.wordpress.com/
How we do Catholic Social Teaching. https://csmresources.wordpress.com/
Creation sustainability ministry resources in the spirit of the St Francis Pledge. https://smrep.wordpress.com/
Social Ministry Resources Engaging Parishes: Monthly and liturgical seasons resources for use with parish websites, bulletins and newsletters
Involvement Opportunities
List one or two upcoming events, legislative action alerts or social justice websites
By Barb Born May 16, 2018 The reflection maybe used in parish bulletins, newsletters or for faith sharing groups without copyright concern.
Catholic Social Teaching:
“God shows no partiality” (Acts 10:34; cf. Rom 2:11; Gal 2:6; Eph 6:9), since all people have the same dignity as creatures made in his image and likeness[281]. The Incarnation of the Son of God shows the equality of all people with regard to dignity: “There is neither Jew nor Greek, there is neither slave nor free, there is neither male nor female; for you are all one in Christ Jesus” (Gal 3:28; cf. Rom 10:12; 1 Cor 12:13, Col 3:11).
Since something of the glory of God shines on the face of every person, the dignity of every person before God is the basis of the dignity of man before other men. Moreover, this is the ultimate foundation of the radical equality and brotherhood among all people, regardless of their race, nation, sex, origin, culture, or class. (144) Compendium of the Social Doctrine of the Church
Readings
Vigil Mass Cycles A, B and C
First Reading: Genesis 11:1-9 or Exodus 19:3-8a, 16-20b or Ezekiel 37:1-14 or Joel 3:1-5
Psalm: 104:1-2, 24, 35, 27-28, 29, 30
Second Reading: Romans 8:22-27
Gospel: John 7:37-39
Sunday Cycle B
First Reading: Acts 2:1-11
Psalm: 104:1, 24, 29-30, 31, 34
Second Reading: 1st Corinthians 12:3b-7, 12-13 or Galatians 5:16-25
Gospel: John 20:19-23 or John 15:26-27; 16:12-15
Catechism of the Catholic Church
On the day of Pentecost when the seven weeks of Easter had come to an end, Christ’s Passover is fulfilled in the outpouring of the Holy Spirit, manifested, given, and communicated as a divine person: of his fullness, Christ, the Lord, pours out the Spirit in abundance.(731) From the Daily Roman Missal, Introduction to Pentecost Sunday, Cycle B
Compendium of the Social Doctrine of the Church:
Genesis 11:1 and 11:1-9 and 11:4
Following the destruction wrought by the flood, God’s covenant with Noah (cf. Gen 9:1-17), and in him with all of humanity, shows that God wants to maintain for the human community the blessing of fertility, the task of subduing creation and the absolute dignity and inviolability of human life that had characterized the first creation. This is God’s desire despite the fact that, with sin, the decadence of violence and injustice, which was punished by the flood, had entered creation. The Book of Genesis presents with admiration the diversity of peoples, the result of God’s creative activity (cf. Gen 10:1-32). At the same time, it denounces man’s refusal to accept his condition as creature with the episode of the Tower of Babel (cf. Gen 11,1-9). In the divine plan, all peoples had “one language and the same words” (cf. Gen 11:1), but humanity became divided, turning its back on the Creator (cf. Gen 11:4). (429)
Genesis 11:1-9
Before being God’s gift to man and a human project in conformity with the divine plan, peace is in the first place a basic attribute of God: “the Lord is peace” (Jdg 6:24). Creation, which is a reflection of the divine glory, aspires to peace. God created all that exists, and all of creation forms a harmonious whole that is good in its every part (cf. Gen 1:4,10,18,21,25,31). Peace is founded on the primary relationship that exists between every human being and God himself, a relationship marked by righteousness (cf. Gen 17:1). Following upon the voluntary act by which man altered the divine order, the world experienced the shedding of blood and division. Violence made its appearance in interpersonal relationships (cf. Gen 4:1-16) and in social relationships (cf. Gen 11:1-9). Peace and violence cannot dwell together, and where there is violence, God cannot be present (cf. 1 Chr 22:8-9). (488)
Genesis 11:4-8 and Acts 2:5-11
Professionals in the field of media are not the only people with ethical duties. Those who make use of the media also have obligations. Media operators who try to meet their responsibilities deserve audiences who are aware of their own responsibilities. The first duty of media users is to be discerning and selective. Parents, families and the Church have precise responsibilities they cannot renounce. For those who work, in various capacities, in the area of social communications, the warning of St. Paul rings out loud and clear: “Therefore, putting away falsehood, let every one speak the truth with his neighbour, for we are members one of another … Let no evil talk come out of your mouths, but only such as is good for edifying, as fits the occasion, that it may impart grace to those who hear” (Eph 4:25, 29). Serving the human person through the building up of a human community based on solidarity, justice and love, and spreading the truth about human life and its final fulfillment in God remain at the heart of ethics in the media[1178]. In the light of faith, human communication can be seen as a journey from Babel to Pentecost, or rather, as the personal and social commitment to overcome the collapse of communication (cf. Gen 11:4-8), opening people to the gift of tongues (cf. Acts 2:5-11), to communication as restored by the power of the Spirit sent by the Son. (562)
Exodus 19-24
The gratuitousness of this historically efficacious divine action is constantly accompanied by the commitment to the covenant, proposed by God and accepted by Israel. On Mount Sinai, God’s initiative becomes concrete in the covenant with his people, to whom is given the Decalogue of the commandments revealed by the Lord (cf. Ex 19-24). The “ten commandments” (Ex 34:28; cf. Deut 4:13; 10:4) “express the implications of belonging to God through the establishment of the covenant. Moral existence is a response to the Lord’s loving initiative. It is the acknowledgment and homage given to God and a worship of thanksgiving. It is cooperation with the plan God pursues in history”. (22)
Psalm 104
The Old Testament presents God as the omnipotent Creator (cf. Gen 2:2; Job 38-41; Ps 104; Ps 147) who fashions man in his image and invites him to work the soil (cf. Gen 2:5-6), and cultivate and care for the garden of Eden in which he has placed him (cf. Gen 2:15). To the first human couple God entrusts the task of subduing the earth and exercising dominion over every living creature (cf. Gen 1:28). The dominion exercised by man over other living creatures, however, is not to be despotic or reckless; on the contrary he is to “cultivate and care for” (Gen 2:15) the goods created by God. These goods were not created by man, but have been received by him as a precious gift that the Creator has placed under his responsibility. Cultivating the earth means not abandoning it to itself; exercising dominion over it means taking care of it, as a wise king cares for his people and a shepherd his sheep.
In the Creator’s plan, created realities, which are good in themselves, exist for man’s use. The wonder of the mystery of man’s grandeur makes the psalmist exclaim: “What is man that you are mindful of him, and the son of man that you care for him? Yet you have made him little less than god, and crown him with glory and honour. You have given him dominion over the works of your hands; you have put all things under his feet” (Ps 8:5-7).(255)
Psalm 104:24
The relationship of man with the world is a constitutive part of his human identity. This relationship is in turn the result of another still deeper relationship between man and God. The Lord has made the human person to be a partner with him in dialogue. Only in dialogue with God does the human being find his truth, from which he draws inspiration and norms to make plans for the future of the world, which is the garden that God has given him to keep and till (cf. Gen 2: 15). Not even sin could remove this duty, although it weighed down this exalted work with pain and suffering (cf. Gen 3:17-19).
Creation is always an object of praise in Israel’s prayer: “O Lord, how manifold are your works! In wisdom have you made them all” (Ps 104:24). Salvation is perceived as a new creation that re-establishes that harmony and potential for growth that sin had compromised: “I create new heavens and a new earth” (Is 65:17) — says the Lord — in which “the wilderness becomes a fruitful field … and righteousness [will] abide in the fruitful field … My people will abide in a peaceful habitation” (Is 32:1518). (452)
John 16:13-15
The documents referred to here constitute the milestones of the path travelled by the Church’s social doctrine from the time of Pope Leo XIII to our own day. This brief summary would become much longer if we considered all the interventions motivated, other than by a specific theme, by “the pastoral concern to present to the entire Christian community and to all men of good will the fundamental principles, universal criteria and guidelines suitable for suggesting basic choices and coherent practice for every concrete situation”.
In the formulation and teaching of this social doctrine, the Church has been, and continues to be, prompted not by theoretical motivation but by pastoral concerns. She is spurred on by the repercussions that social upheavals have on people, on multitudes of men and women, on human dignity itself, in contexts where “man painstakingly searches for a better world, without working with equal zeal for the betterment of his own spirit”. For these reasons, this social doctrine has arisen and developed an “updated doctrinal ‘corpus’ … [that] builds up gradually, as the Church, in the fullness of the word revealed by Christ Jesus and with the assistance of the Holy Spirit (cf. Jn 14:16,26; 16:13-15), reads events as they unfold in the course of history”. (104)
John 16:15
The love that inspires Jesus’ ministry among men is the love that he has experienced in his intimate union with the Father. The New Testament allows us to enter deeply into the experience, that Jesus himself lives and communicates, the love of God his Father — “Abba” — and, therefore, it permits us to enter into the very heart of divine life. Jesus announces the liberating mercy of God to those whom he meets on his way, beginning with the poor, the marginalized, the sinners. He invites all to follow him because he is the first to obey God’s plan of love, and he does so in a most singular way, as God’s envoy in the world.
Jesus’ self-awareness of being the Son is an expression of this primordial experience. The Son has been given everything, and freely so, by the Father: “All that the Father has is mine” (Jn 16:15). His in turn is the mission of making all men sharers in this gift and in this filial relationship: “No longer do I call you servants, for the servant does not know what his master is doing; but I have called you friends, for all that I have heard from my Father I have made known to you” (Jn 15:15).
For Jesus, recognizing the Father’s love means modeling his actions on God’s gratuitousness and mercy; it is these that generate new life. It means becoming — by his very existence — the example and pattern of this for his disciples. Jesus’ followers are called to live like him and, after his Passover of death and resurrection, to live also in him and by him, thanks to the superabundant gift of the Holy Spirit, the Consoler, who internalizes Christ’s own style of life in human hearts. (29)
John 20:19, 21, 26
The promise of peace that runs through the entire Old Testament finds its fulfilment in the very person of Jesus. Peace, in fact, is the messianic attribute par excellence, in which all other beneficial effects of salvation are included. The Hebrew word “shalom” expresses this fullness of meaning in its etymological sense of “completeness” (cf. Is 9:5ff; Mic 5:1-4). The kingdom of the Messiah is precisely the kingdom of peace (cf. Job 25:2; Ps 29:11; 37:11; 72:3,7; 85:9,11; 119:165; 125:5, 128:6; 147:14; Song 8:10; Is 26:3,12; 32:17f.; 52:7; 54:10; 57:19; 60:17; 66:12; Hag 2:9; Zech 9:10; et al.). Jesus “is our peace” (Eph 2:14). He has broken down the dividing wall of hostility among people, reconciling them with God (cf. Eph 2:14-16). This is the very effective simplicity with which Saint Paul indicates the radical motivation spurring Christians to undertake a life and a mission of peace.
On the eve of his death, Jesus speaks of his loving relation with the Father and the unifying power that this love bestows upon his disciples. It is a farewell discourse which reveals the profound meaning of his life and can be considered a summary of all his teaching. The gift of peace is the seal on his spiritual testament: “Peace I leave with you; my peace I give to you; not as the world gives do I give to you” (Jn 14:27). The words of the Risen Lord will not be any different; every time that he meets his disciples they receive from him the greeting and gift of peace: “Peace be with you” (Lk 24:36; Jn 20:19,21,26). (491)
Romans 8:18-22
The universality of this hope also includes, besides the men and women of all peoples, heaven and earth: “Shower, O heavens, from above, and let the skies rain down righteousness; let the earth open, that salvation may sprout forth, and let it cause righteousness to spring up also; I the Lord have created it” (Is 45:8). According to the New Testament, all creation, together indeed with all humanity, awaits the Redeemer: subjected to futility, creation reaches out full of hope, with groans and birth pangs, longing to be freed from decay (cf. Rom 8:18-22). (123)
Romans 8:19-22
With her social doctrine not only does the Church not stray from her mission but she is rigorously faithful to it. The redemption wrought by Christ and entrusted to the saving mission of the Church is certainly of the supernatural order. This dimension is not a delimitation of salvation but rather an integral expression of it. The supernatural is not to be understood as an entity or a place that begins where the natural ends, but as the raising of the natural to a higher plane. In this way nothing of the created or the human order is foreign to or excluded from the supernatural or theological order of faith and grace, rather it is found within it, taken on and elevated by it. “In Jesus Christ the visible world which God created for man (cf. Gen 1:26-30) — the world that, when sin entered, ‘was subjected to futility’ (Rom 8:20; cf. Rom 8:19-22) — recovers again its original link with the divine source of Wisdom and Love. Indeed, ‘God so loved the world that he gave his only Son’ (Jn 3:16). As this link was broken in the man Adam, so in the Man Christ it was reforged (cf. Rom 5:12-21)” (64)
Human activity aimed at enhancing and transforming the universe can and must unleash the perfections which find their origin and model in the uncreated Word. In fact, the Pauline and Johannine writings bring to light the Trinitarian dimension of creation, in particular the link that exists between the Son—Word — the Logos — and creation (cf. Jn 1:3; 1 Cor 8:6; Col 1:15-17). Created in him and through him, redeemed by him, the universe is not a happenstance conglomeration but a “cosmos”. It falls to man to discover the order within it and to heed this order, bringing it to fulfilment: “In Jesus Christ the visible world which God created for man — the world that, when sin entered, ‘was subjected to futility’ (Rom 8:20; cf. ibid. 8:19-22) — recovers again its original link with the divine source of Wisdom and Love”.[575] In this way — that is, bringing to light in ever greater measure “the unsearchable riches of Christ” (Eph 3:8), in creation, human work becomes a service raised to the grandeur of God. (262)
Romans 8:19:23
Not only is the inner man made whole once more, but his entire nature as a corporeal being is touched by the redeeming power of Christ. The whole of creation participates in the renewal flowing from the Lord’s Paschal Mystery, although it still awaits full liberation from corruption, groaning in travail (cf. Rom 8:19-23), in expectation of giving birth to “a new heaven and a new earth” (Rev 21:1) that are the gift of the end of time, the fulfilment of salvation. In the meantime, nothing stands outside this salvation. Whatever his condition of life may be, the Christian is called to serve Christ, to live according to his Spirit, guided by love, the principle of a new life, that brings the world and man back to their original destiny: “whether … the world or life or death or the present or the future, all are yours; and you are Christ’s, and Christ is God’s” (1 Cor 3:22-23). (455)
Romans 8:23
In her social doctrine the Church offers above all an integral vision of man and a complete understanding of his personal and social dimensions. Christian anthropology reveals the inviolable dignity of every person and places the realities of work, economics and politics into an original perspective that sheds light on authentic human values while at the same time inspiring and sustaining the task of Christian witness in the varied areas of personal, cultural and social life. Thanks to the “first fruits of the Spirit” (Rom 8:23), Christians become “capable of discharging the new law of love (cf. Rom 8:1-11). Through this Spirit, who is ‘the pledge of our inheritance’ (Eph 1:14), the whole man is renewed from within, even to the achievement of ‘the redemption of the body’ (Rom 8:23)”. In this sense the Church’s social doctrine shows how the moral basis of all social action consists in the human development of the person and identifies the norm for social action corresponding to humanity’s true good and as efforts aimed at creating the conditions that will allow every person to satisfy his integral vocation. (522)
Romans 8:25
Christian hope lends great energy to commitment in the social field, because it generates confidence in the possibility of building a better world, even if there will never exist “a paradise of earth”. Christians, particularly the laity, are urged to act in such a way that “the power of the Gospel might shine forth in their daily social and family life. They conduct themselves as children of the promise and thus strong in faith and hope they make the most of the present (cf. Eph 5:16; Col 4:5), and with patience await the glory that is to come (cf. Rom 8:25). Let them not, then, hide this hope in the depths of their hearts, but let them express it by a continual conversion and by wrestling ‘against the world-rulers of this darkness, against the spiritual forces of wickedness’ (Eph 6:12)”. The religious motivation behind such a commitment may not be shared by all, but the moral convictions that arise from it represent a point of encounter between Christians and all people of good will. (579)
Romans 8:26
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). (30)
1st Corinthians 12:13
See Catholic Social Teaching theme above
(144)
Jesus proclaimed rivers of living water will flow from within those who believe in Him. A Spirit that has been placed within us. A Spirit that will renew the face of the earth. A Spirit instilled, so we may live. A Spirit not rationed, but limitless comes to each believer. BUT do we act like we have the Spirit within us, do our parishes act like the Spirit is present, does our Church function in malleable ways open to the workings of the Spirit? Or do we have more selfish desires, personally and collectively, creating immorality, impurity, lust, idolatry, hatred, rivalry, jealousy or outburst of fury. Maybe not in overt, obvious ways, but subtleties restraining the Spirit, putting brakes on ministry, stifling joy in our lives and life of the Church. Allowing ourselves to be pliable by the Spirit, love, joy peace, patience, kindness, generosity, faithfulness, gentleness and self-control prevail to renew the face of the earth. A Spirit of truth, that guides us to all truth, proceeds from the Father. How often truth is too tough to bear, as people may lose their control, authority if the Spirit openly was allowed to renew the face of the earth. Times the One Body dominated by a peripheral hand or foot resisting the tug of heart, mind and soul to understand the need for all believers to fully participate, so all may utilize their gifts. To deny some while exercising the prestige of precedence renders a sin of omission and dehumanizing insult against another member of the Body of Christ, saying I matter, you don’t, I’m important, you are meaningless. When in reality, the Holy Spirit bestow different kinds of spiritual gifts for different kinds of service to the same Lord produces by the same God in everyone. This transpires for each gift is given for some benefit, whether Jew or Greek, slave or free, woman or man. To deny another’s gift is ultimately to deny the work of God, to deny Jesus’ imparting of peace, as He sends us forth to be HIs Body in the world.
Individual Reflection: 1st Corinthians 12:3b-7, 12-13
Prayerfully reflect how you will more actively use the gifts of the Holy Spirit, as part of the Body of Christ.
Family Reflection: Acts 2:1-11
Discuss how Pentecost is the birthday of the Church and celebrate with a festive meal
Prayer: In the spirit of Taizé: Veni Sancte Spiritus
Blogs to Visit: http://marynow.wordpress.com/
As we reflect upon Mary’s presence in the mysteries of the Rosary, we are blessed to know her. For her journey, a timeless trek, calls us to surrender, continuing conversion, humbleness and justice now. https://peaceonjustice.wordpress.com/
Weekly lectionary reflections, for faith sharing groups, parish bulletins, newsletters or personal prayer, from the synergy of the Word we hear and the rich tradition of Catholic Social Teaching. https://cst74life.wordpress.com/
Catholic Social Teaching offers seven principles for upholding life in our thoughts, decisions and actions. http://idocst.wordpress.com/
How we do Catholic Social Teaching. https://csmresources.wordpress.com/
Creation sustainability ministry resources in the spirit of the St Francis Pledge. https://smrep.wordpress.com/
Social Ministry Resources Engaging Parishes: Monthly and liturgical seasons resources for use with parish websites, bulletins and newsletters
Involvement Opportunities
List one or two upcoming events, legislative action alerts or social justice websites
By Barb Born May 12, 2018 The reflection maybe used in parish bulletins, newsletters or for faith sharing groups without copyright concern.
Catholic Social Teaching: Solidarity
Like receiving the baton in a relay race, the unbroken exchange of faith has endured the centuries, from the day the disciple were commissioned by Jesus at His Ascension. Reflect on the prophetic words of Micah 6:8, as how you will faithfully carry the baton of faith.
Readings
First Reading: Acts 1:1-11
Psalm: 47:2-3, 6-7, 8-9
Second Reading: Ephesians 1:17-23 or Ephesians 4:1-13
Gospel: Mark 16:15-20
Catechism of the Catholic Church
So then the Lord Jesus, after he had spoken to them, was taken up into heaven, and sat down at the right hand of God.” Christ’s body was glorified at the moment of his Resurrection, as proved by the new and supernatural properties it subsequently and permanently enjoys. But during the forty days when he eats and drinks familiarly with his disciples and teaches them about the kingdom, his glory remains veiled under the appearance of ordinary humanity. Jesus’ final apparition ends with the irreversible entry of his humanity into divine glory, symbolized by the cloud and by heaven, where he is seated from that time forward at God’s right hand. Only in a wholly exceptional and unique way would Jesus show himself to Paul “as to one untimely born”, in a last apparition that established him as an apostle. (659) From the Daily Roman Missal, Introduction to the Ascension of the Lord, Cycle B
Compendium of the Social Doctrine of the Church:
Ephesians 1:22-23
Faith in Jesus Christ makes it possible to have a correct understanding of social development, in the context of an integral and solidary humanism. In this regard, the contribution of theological reflection offered by the Church’s social Magisterium is very useful: “Faith in Christ the Redeemer, while it illuminates from within the nature of development, also guides us in the task of collaboration. In the Letter of St. Paul to the Colossians, we read that Christ is ‘the firstborn of all creation,’ and that ‘all things were created through him’ and for him (Col 1:15-16). In fact, ‘all things hold together in him’, since ‘in him all the fullness of God was pleased to dwell, and through him to reconcile to himself all things’ (v. 20). A part of this divine plan, which begins from eternity in Christ, the perfect ‘image’ of the Father, and which culminates in him, ‘the firstborn from the dead’ (v. 15-18), in our own history, marked by our personal and collective effort to raise up the human condition and to overcome the obstacles which are continually arising along our way. It thus prepares us to share in the fullness which ‘dwells in the Lord’ and which he communicates ‘to his body, which is the Church’ (v. 18; cf. Eph 1:22-23). At the same time sin, which is always attempting to trap us and which jeopardizes our human achievements, is conquered and redeemed by the ‘reconciliation’ accomplished by Christ (cf. Col 1:20)”. (327)
Reflection
How often do you express your enthusiasm for the Lord? Do we hang out in church like deflated balloons, mumble a few amens and escape as fast as possible after communion? If the eyes of our hearts are enlightened to know the hope that belongs to His call and the riches of His glory, that will not do. We must sing with praise, clap our hands with shouts of joy for the Lord, the Most High is AWESOME. No holy reverence can blot that out, extinguish the fire of faith. If we accept the blessing of Jesus, joy reigns in our heart, for only unbelief condemns. A conscience etched with condemnation, obsessed with life latched on to human nature’s sinfulness never gets to God’s compassion, Jesus’ act of redemption, living in the paradigm of we are FORGIVEN. Our sins are gone, so we can confidently enter into the sanctuary with a sincere heart and absolute trust. Any efforts to constantly wallow in our unworthiness is a paranoia of perfection, unrealistic, dehumanizing crushing of dignity. A human rebuttal against the Divine grace of forgiveness. Why would we pout, bemoan our frailties, when God desires our praise? Will we act with childlike emotions, begging for leniency , saying, “I’m sorry, I’m sorry”? Or move beyond that to maturely accept the grace of forgiveness to offer praise in word and lives of service? The first paradigm, everyone loses, for focusing on sin, the past laced with transgressions, takes us away from living in the present moment. How many opportunities to love and live are wasted because we are looking over our shoulder trying to moralize the ancient times in our lives and frequently attempting to offer the proper and precise petitions to remedy the past? Only the praise of forgiveness is a win-win result. We realize the joy instilled with resolve to be more attentive to our calling to the Divine and God on His holy throne relishes our sincere songs of praise—even if we are a bit off key! Empowered by the Holy Spirit, we are to be witnesses to the grace of forgiveness. The manner worthy of the call we have received, with all humility, gentleness, patience bearing with one another through love, striving to preserve unity of the Spirit through the bond of peace as one Body and one Spirit. Each manifesting our God given gifts for the work of ministry throughout the journey of our lives.
Individual Reflection:
How can you encourage your parish to support your local food bank, so food farmers labor to produce will not go to waste?
MOTHER’S DAY PROCLAMATION
Boston, 1870
“Arise, then… women of this day!
Arise, all women who have hearts,
whether our baptism be that of water or of tears!
Say firmly:
We will not have great questions decided by irrelevant agencies.
Our husbands shall not come to us, reeking with carnage,
for caresses and applause.
Our sons shall not be taken from us to unlearn
all that we have been able to teach them of charity, mercy and patience.
We, women of one country, will be too tender of those of another country
to allow our sons to be trained to injure theirs.
From the bosom of the devastated earth a voice goes up with our own.
It says: Disarm, Disarm!
The sword of murder is not the balance of justice.
Blood does not wipe out dishonor,
nor violence vindicate possession.
As men have often forsaken the plough and the anvil
at the summons of war,
let women now leave all that may be left of home
for a great and earnest day of council.
Let them meet first, as women, to bewail and commemorate the dead.
Let them then solemnly take council with each other as to the means
whereby the great human family can live in peace,
each bearing after his own kind the sacred impress, not of Caesar,
but of God.
In the name of womanhood and of humanity, I earnestly ask
that a general congress of women, without limit of nationality,
may be appointed and held at some place deemed most convenient,
and at the earliest period consistent with its objects,
to promote the alliance of the different nationalities,
the amicable settlement of international questions,
the great and general interests of peace.“
~ Julia Ward Howe
Prayer
May 15th is the feast day of St Isidore, a plowman on a farm in Spain. May we pray this week for all who labor in the fields, on farms, and on the oceans to harvest our food. Their long hours and hard work provides substance to physically sustain our lives. https://catholicrurallife.org/resources/spiritual/novena-to-st-isidore/
Blogs to Visit: http://marynow.wordpress.com/
As we reflect upon Mary’s presence in the mysteries of the Rosary, we are blessed to know her. For her journey, a timeless trek, calls us to surrender, continuing conversion, humbleness and justice now. https://peaceonjustice.wordpress.com/
Weekly lectionary reflections, for faith sharing groups, parish bulletins, newsletters or personal prayer, from the synergy of the Word we hear and the rich tradition of Catholic Social Teaching. https://cst74life.wordpress.com/
Catholic Social Teaching offers seven principles for upholding life in our thoughts, decisions and actions. http://idocst.wordpress.com/
How we do Catholic Social Teaching. https://csmresources.wordpress.com/
Creation sustainability ministry resources in the spirit of the St Francis Pledge. https://smrep.wordpress.com/
Social Ministry Resources Engaging Parishes: Monthly and liturgical seasons resources for use with parish websites, bulletins and newsletters
Involvement Opportunities
List one or two upcoming events, legislative action alerts or social justice websites
By Barb Born May 9, 2018 The reflection maybe used in parish bulletins, newsletters or for faith sharing groups without copyright concern.
