The transformation of the world is a fundamental requirement of our time also. To this need the Churchs social Magisterium intends to offer the responses called for by the signs of the times, pointing above all to the mutual love between human beings, in the sight of God, as the most powerful instrument of change, on the personal and social levels. Christian love motivates positive social change. On a different note, this may be the first time Ive seen the phrase social Magisterium anywhere. Thats more food for thought on the nature of the Churchs social teaching and the current document. The complete fulfillment of the human person, achieved in Christ through the gift of the Spirit, develops in history and is mediated by personal relationships with other people, relationships that in turn reach perfection thanks to the commitment made to improve the world, in justice and peace. We can perhaps perceive good picture of friendship there. CS Lewis held that meaningful friendship cannot focus on itself (friendship) per se, but must focus on some outward object or goal (here, the bettering of the world; there are a multitude of aspects to that goal). Gods promise and Jesus Christs 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). ... This hope, rather than weaken, must instead strengthen concern for the work that is needed in the present reality. Our hope for ultimate justice and fulfillment comes from our faith Christ and the World to Come, and this hope should drive us to struggle for Gods kingdom on earth. Looking to the heart of Mary, to the depth of her faith expressed in the words of the Magnificat, Christs disciples are called to renew ever more fully in themselves the awareness that the truth about God who saves, the truth about God who is the source of every gift, cannot be separated from the manifestation of his love of preference for the poor and humble, that love which, celebrated in the Magnificat, is later expressed in the words and works of Jesus[71]. Here we have (I think) the Compendiums first reference to preference (a.k.a., preferential option) for the poor. The Compendium is very clear that God cannot be separated from his love of preference for the poor. Thats a heady concept and requires a lot of thought; Im hoping the Compendium fully develops and guides on this concept. The section of the Magnificat the Compendium is referring to: He hath scattered the proud in the conceit of their heart. He hath put down the mighty from their seat, and hath exalted the humble. He hath filled the hungry with good things; and the rich he hath sent empty away.
Posted on: Sat, 15 Mar 2014 14:52:50 +0000
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