MIDTERM REVIEWER

Luke 6: 39-45

39 He also told them this parable: “Can the blind lead the blind? Will they not
both fall into a pit? 40 The student is not above the teacher, but everyone who
is fully trained will be like their teacher.

41 “Why do you look at the speck of sawdust in your brother’s eye and pay no
attention to the plank in your own eye? 42 How can you say to your brother,
‘Brother, let me take the speck out of your eye,’ when you yourself fail to see
the plank in your own eye? You hypocrite, first take the plank out of your eye,
and then you will see clearly to remove the speck from your brother’s eye.

A Tree and Its Fruit

43 “No good tree bears bad fruit, nor does a bad tree bear good fruit. 44 Each
tree is recognized by its own fruit. People do not pick figs from thornbushes,
or grapes from briers. 45 A good man brings good things out of the good
stored up in his heart, and an evil man brings evil things out of the evil stored
up in his heart. For the mouth speaks what the heart is full of.

LUKE 4: 1- 13

Jesus Is Tested in the Wilderness

4 Jesus, full of the Holy Spirit, left the Jordan and was led by the Spirit into the
wilderness, 2 where for forty days he was tempted[a] by the devil. He ate
nothing during those days, and at the end of them he was hungry.

3 The devil said to him, “If you are the Son of God, tell this stone to become
bread.”

4 Jesus answered, “It is written: ‘Man shall not live on bread alone.’[b]”

5 The devil led him up to a high place and showed him in an instant all the
kingdoms of the world. 6 And he said to him, “I will give you all their authority
and splendor; it has been given to me, and I can give it to anyone I want to. 7
If you worship me, it will all be yours.”

8 Jesus answered, “It is written: ‘Worship the Lord your God and serve him
only.’[c]”

9 The devil led him to Jerusalem and had him stand on the highest point of
the temple. “If you are the Son of God,” he said, “throw yourself down from
here. 10 For it is written:

“‘He will command his angels concerning you

 to guard you carefully;
11 they will lift you up in their hands,
so that you will not strike your foot against a stone.’[d]”

12 Jesus answered, “It is said: ‘Do not put the Lord your God to the test.’[e]”

13 When the devil had finished all this tempting, he left him until an opportune
time.

Luke 9 : 28- 36
The Transfiguration
28 About eight days after Jesus said this, he took Peter, John and James with
him and went up onto a mountain to pray. 29 As he was praying, the
appearance of his face changed, and his clothes became as bright as a flash
of lightning. 30 Two men, Moses and Elijah, appeared in glorious splendor,
talking with Jesus. 31 They spoke about his departure,[a] which he was about
to bring to fulfillment at Jerusalem. 32 Peter and his companions were very
sleepy, but when they became fully awake, they saw his glory and the two
men standing with him. 33 As the men were leaving Jesus, Peter said to him,
“Master, it is good for us to be here. Let us put up three shelters—one for you,
one for Moses and one for Elijah.” (He did not know what he was saying.)

34 While he was speaking, a cloud appeared and covered them, and they
were afraid as they entered the cloud. 35 A voice came from the cloud,
saying, “This is my Son, whom I have chosen; listen to him.” 36 When the
voice had spoken, they found that Jesus was alone. The disciples kept this to
themselves and did not tell anyone at that time what they had seen.

Solidarity
We are one human family whatever our national, racial, ethnic, economic,
and ideological differences. We are our brothers’ and sisters’ keepers,
wherever they may be. Loving our neighbor has global dimensions in a
shrinking world. At the core of the virtue of solidarity is the pursuit of justice
and peace. Pope Paul VI taught that “if you want peace, work for justice.”1
The Gospel calls us to be peacemakers. Our love for all our sisters and
brothers demands that we promote peace in a world surrounded by violence
and conflict.

Scripture
Genesis 12:1-3
God blessed Israel so that all nations would be blessed through it.

Psalms 72
Living in right relationship with others brings peace.

Psalms 122
Peace be with you! For the sake of the Lord, I will seek your good.
Zechariah 8:16
These are the things you should do: Speak truth, judge well, make
peace.
Matthew 5:9
Blessed are the peacemakers, they will be called children of God.

Matthew 5:21-24
Be reconciled to one another before coming to the altar.

Romans 13:8-10
Living rightly means to love one another.

1 Corinthians 12:12-26
If one member of Christ’s body suffers, all suffer. If one member is
honored, all rejoice.

Colossians 3:9-17
Above all, clothe yourself with love and let the peace of Christ reign in
your hearts.

1 John 3:16-18
The love of God in us is witnessed to by our willingness to lay down our
lives for others as Christ did for us.
Tradition
Developing countries, where the most important reserves of the biosphere are
found, continue to fuel the development of richer countries at the cost of their
own present and future. The land of the southern poor is rich and mostly
unpolluted, yet access to ownership of goods and resources for meeting vital
needs is inhibited by a system of commercial relations and ownership which is
structurally perverse. . . . As the United States bishops have said, greater
attention must be given to "the needs of the poor, the weak and the
vulnerable, in a debate often dominated by more powerful interests". We need
to strengthen the conviction that we are one single human family. There are
no frontiers or barriers, political or social, behind which we can hide, still less
is there room for the globalization of indifference. (Pope Francis, On Care for
Our Common Home [Laudato Si'],no. 52, quoting United States Conference of
Catholic Bishops, Global Climate Change: A Plea for Dialogue, Prudence and
the Common Good)
In the present condition of global society, where injustices abound and
growing numbers of people are deprived of basic human rights and
considered expendable, the principle of the common good immediately
becomes, logically and inevitably, a summons to solidarity and a preferential
option for the poorest of our brothers and sisters. This option entails
recognizing the implications of the universal destination of the world's goods,
but, as I mentioned in the Apostolic Exhortation Evangelii Gaudium, it
demands before all else an appreciation of the immense dignity of the poor in
the light of our deepest convictions as believers. We need only look around us
to see that, today, this option is in fact an ethical imperative essential for
effectively attaining the common good. (Pope Francis, On Care for Our
Common Home [Laudato Si'],no. 158)
To love someone is to desire that person's good and to take effective steps to
secure it. Besides the good of the individual, there is the good that is linked
to living in society: the common good. It is the good of "all of us", made up
of individuals, families and intermediate groups who together constitute
society. … To desire the common good and strive towards it is a requirement
of justice and charity. (Pope Benedict XVI, Charity in Truth [Caritas in
Veritate], no. 7)

It is good for people to realize that purchasing is always a moral — and not
simply economic — act. Hence the consumer has a specific social
responsibility, which goes hand-in- hand with the social responsibility of the
enterprise. Consumers should be continually educated regarding their daily
role, which can be exercised with respect for moral principles without
diminishing the intrinsic economic rationality of the act of purchasing… It can
be helpful to promote new ways of marketing products from deprived areas of
the world, so as to guarantee their producers a decent return. (Pope Benedict
XVI, Charity in Truth [Caritas in Veritate], no. 66)

At another level, the roots of the contradiction between the solemn affirmation
of human rights and their tragic denial in practice lies in a notion of freedom
which exalts the isolated individual in an absolute way, and gives no place to
solidarity, to openness to others and service of them. . . It is precisely in this
sense that Cain's answer to the Lord's question: "Where is Abel your
brother?" can be interpreted: "I do not know; am I my brother's keeper?" (Gen
4:9). Yes, every man is his "brother's keeper", because God entrusts us to
one another. (St. John Paul II, The Gospel of Life [Evangelium Vitae], no. 19)

[Solidarity] is not a feeling of vague compassion or shallow distress at the

misfortunes of so many people, both near and far. On the contrary, it is a firm
and persevering determination to commit oneself to the common good; that is
to say, to the good of all and of each individual, because we are all really
responsible for all. (St. John Paul II, On Social Concern [Sollicitudo rei
Socialis], no. 38)
Interdependence must be transformed into solidarity, based upon the principle
that the goods of creation are meant for all. That which human industry
produces through the processing of raw materials, with the contribution of
work, must serve equally for the good of all. (St. John Paul II, On Social
Concern [Sollicitudo rei Socialis], no. 39)

We have to move from our devotion to independence, through an

understanding of interdependence, to a commitment to human solidarity.
That challenge must find its realization in the kind of community we build
among us. Love implies concern for all - especially the poor - and a continued
search for those social and economic structures that permit everyone to
share in a community that is a part of a redeemed creation (Rom 8:21-23).
(United States Conference of Catholic Bishops, Economic Justice for All, no.
365)
The solidarity which binds all men together as members of a common family
makes it impossible for wealthy nations to look with indifference upon the
hunger, misery and poverty of other nations whose citizens are unable to
enjoy even elementary human rights. The nations of the world are becoming
more and more dependent on one another and it will not be possible to
preserve a lasting peace so long as glaring economic and social imbalances
persist. (St. John XXIII, On Christianity and Social Progress [Mater et
Magistra], no. 157)

The Catholic social teaching principle of solidarity is about recognising others

as our brothers and sisters and actively working for their good. In our
connected humanity, we are invited to build relationships -
whakawhanaungatanga - to understand what life is like for others who are
different from us.

Download Solidarity Resource

Walking Together
Being in solidarity is recognising others as our brothers and sisters and
actively working for their good. From the food we eat and the clothes we buy,
to the news we read and the websites we browse, we are connected to
people and places all over the world.

In our connected humanity, we are invited to build relationships –

whakawhanaungatanga – to understand what life is like for others who are
different from us; to help us understand what life is like for the poorest, most
vulnerable, most overlooked, wherever they are in the world.

As a human family we commit to work together for the well-being of all to

ensure everyone has what they need to live with dignity.

Searching the Scriptures...

Social Justice teaching is founded on firm scriptural foundations.

'There is no longer Jew or Greek, there is no longer slave or free, there is no

longer male and female; for all of you are one in Christ Jesus.'
Galatians 3:28

'If one member suffers, all suffer with it; if one member is honoured, all rejoice
together with it.’
1 Corinthians 12:26

‘Whoever welcomes one such child in my name welcomes me, and whoever
welcomes me welcomes not me but the one who sent me.’
Mark 9:37

...And in the light of Catholic social teaching.

‘While modern society places more importance on one’s own interests
regardless of or even to the detriment of others…[true Christians] ban
individualism in order to encourage sharing and solidarity.’
Pope Francis, General Audience, June 26, 2019
‘I prefer a Church which is bruised, hurting and dirty because it has been out
on the streets, rather than a Church which is unhealthy from being confined
and from clinging to its own security...More than by a fear of going astray, my
hope is that we will be moved by fear of remaining within structures that give
us a false sense of security...while at our door people are starving and Jesus
does not tire of saying to us: ‘Give them something to eat’ (Mk 6:37)’
Pope Francis: Evangelii Gaudium, paragraph 49, 2013.

‘Respecting human dignity is important in any profession … because even

behind the simple account of an event there are sentiments, emotions, and
ultimately, people's lives.’
Pope Francis, Audience with National Council Order of Journalists, 2016

‘‘Solidarity is also an authentic moral virtue, not a ‘feeling of vague

compassion or shallow distress at the misfortunes of so many people, both
near and far. On the contrary, it is a firm and persevering determination to
commit oneself to the common good. That is to say to the good of all and of
each individual, because we are all really responsible for all.’
St John Paul II, as quoted in the Compendium of Catholic Social Teaching,
paragraph 193

Download Solidarity Bookmark

Great Examples: Snapshots from Oceania

Every year, thousands of young Catholic students from all over New Zealand
choose to unite together to walk alongside and support those in need.

At Caritas, we have been privileged to share this journey with so many

students from all year levels through our events including the Caritas
Challenge, Mufti Mania and Justice Leadership Days.

Standing in solidarity with others is not always comfortable, as many students

taking part in the Caritas Challenge have discovered. Reflecting on vulnerable
families and what they experience daily, students have slept overnight in
basic cardboard structures, given up luxuries like technology and gourmet
food, worked hard in tough conditions for hours on end, or pushed themselves
to the limit through events requiring a lot of movement and exercise. Over the
last seven years, hundreds of thousands of dollars have been raised through
the Caritas Challenge to provide for families connected to Caritas
programmes in the Solomon Islands, Philippines, Cambodia, Kiribati, Timor-
Leste, and South Sudan.

Since 2017, through Mufti Mania, Catholic primary schools throughout New
Zealand have responded in solidarity to schools in need throughout the
Pacific. Through Mufti Mania more than $300,000 has been provided for
books and resource, classroom repairs and new toilets.
Through Justice Leadership Days, senior secondary student leaders have
been challenged to reflect on how they can act in their communities to
empower others to choose solidarity over the many other tempting options
faced in today’s society.

It is both heart-warming and inspiring to consider how so many youth today

are seeking to stand with others and sacrifice their own time, money, and
benefits, in order to help others. In almost every case, it is to stand in
solidarity with members of our global community who they may never have
even met.

CATHOLIC SOCIAL TEACHING ON SOLIDARITY

To understand the concept of solidarity as part of Catholic social
doctrine, we must first ask ourselves, “What is Catholic social teaching?”

From a document by the United States Conference of Catholic Bishops, we

can find an explanation of the basis for social doctrine:

“Catholic social teaching emerges from the truth of what God has revealed to
us about himself. We believe in the triune God whose very nature is
communal and social. God the Father sends his only Son Jesus Christ and
shares his Spirit as his gift of love. God reveals himself to us as one who is
not alone, but rather as one who is relational, one who is Trinity. Therefore,
we who are made in God’s image share this communal, social nature. We are
called to reach out and to build relationships of love and justice. Catholic
social teaching is based on and inseparable from our understanding of human
life and human dignity…. Every person, from the moment of conception to
natural death, has inherent dignity and a right to life consistent with that
dignity. Human dignity comes from God, not from any human quality or
accomplishment.” (Catholic Social Teaching: Challenges and Directions)

We must then ask ourselves, “What is the social doctrine of the Catholic
Church regarding solidarity?” First of all, it is not a feeling about helping other
people, but rather a way of life that recognizes that we are all brothers and
sisters regardless of race, creed, or ethnic background. It has a global
dimension. Pope Paul VI taught that if we want peace, we must work for
justice.

The Catechism of the Catholic Church devotes some paragraphs to the idea
of solidarity as part of the Church’s social teaching. Quoting Pope Pius XII, it
states that: “An error, today abundantly widespread, is disregard for the law of
human solidarity and charity, dictated and imposed both by our common
origin and by the equality in rational nature of all men, whatever nation they
belong to. This law is sealed by the sacrifice of redemption offered by Jesus
Christ on the altar of the Cross to his heavenly Father, on behalf of sinful
humanity.” (CCC, 1939)

But while we can cite these documents regarding social justice in general and
solidarity in particular, there is a long list of papal documents on the subject.
Just to name a few: Rerum Novarum of Leo XIII in 1891; Quadragesimo Anno
of Pius XI in 1931;

It has been said that the social doctrine of the Church has been the best kept
secret in the world because these doctrines are progressive and offer a clear
direction to obtain social justice in the world, but are little known by the faithful
and less by world leaders.Mater et Magistra of John XXIII in 1961; Populorum
Progressio of Paul VI in 1967; Sollicitudo Rei Socialis of Blessed John Paul II
in 1987; Deus Caritas Est of Benedict XVI in 2005; and Caritatis in Veritate of
Benedict XVI in 2009.

To better understand the social doctrine of solidarity, it would be good to

break down the concept into two parts, as proposed by Blessed John Paul II.

Solidarity is first of all an obligation of society, of nations, and secondly of

individuals. “A consistent theme of Catholic social teaching is the option or
love of preference for the poor. Today this preference has to be expressed in
worldwide dimensions, embracing the immense number of hungry, the needy,
the homeless, those without medical care and those without hope.” (Of Social
Concern, #42)

“One must denounce the economic, financial, and social mechanisms and
structures that are manipulated by the rich and powerful for their own benefit
at the expense of the poor.” (Of Social Concern, #16)

“Solidarity helps us to see the other—whether person, people, or nation—not

just as some kind of instrument, with work capacity and physical strength to
be exploited at low cost and then discarded when no longer useful, but as our
neighbor, a helper (Gn 2:18-20) to be made a sharer on a par with ourselves
in the banquet of life to which all are equally invited by God….
Interdependence must be transformed into solidarity, grounded on the
principle that the goods of creation are meant for all. Avoiding every type of
imperialism, the stronger nations must feel responsible for other nations,
based on the equality of all peoples with respect for the differences.” (Of
Social Concern, #39)

The obligation of solidarity is also one for individuals. While nations must
provide for its citizens and give them a just and healthy life, individuals also
have an obligation toward one another.

“Legislation is necessary but it is not sufficient for setting up true relationships

of justice and equality…. If beyond legal rules there is really no deeper feeling
of respect for and service to others, then equality before the law can serve as
an alibi for flagrant discrimination, continued exploitation and actual contempt.
Without a renewed education in solidarity, an overemphasis on equality can
give rise to an individualism in which one claims his own rights without
wishing to be answerable for the common good.” (A Call To Action, #23)

While it is both lawful and moral to own things, the question becomes, “What
are the obligations of an individual to provide for those who do not have?” It is
a moral principle that one must provide for the necessities of the individual
and the family. But when the demands of necessity have been met, there is
the duty to give to the poor out of that which remains.

“In our parishes the Eucharist represents a central setting for discovering and
expressing our commitment to our brothers and sisters throughout the
world…. A parish reaching beyond its own members and beyond national
boundaries is a truly ‘catholic’ parish…. Parishes are called to help those who
suffer in our own communities and in situations of poverty and pain around
the world…. We respond very generously when network news tells us of
hurricanes and famines, but will we help those victimized by often less visible
disasters of poverty caused by structural injustice such as debt, ethnic
conflicts, and the arms trade? (U.S. Catholic Bishops, Called To Global
Solidarity)

“Our faith challenges us to reach out to those in need…and to resist the

immorality of isolationism. Pope John Paul II reminds us that to turn to ‘selfish
isolation’ would not only be a ‘betrayal of humanity’s legitimate expectations…
but also a real desertion of a moral obligation.’” (Called to Global Solidarity,
#6)

(Father John Bednarik, O.F.M., Cap., is pastor of St. Francis of Assisi Parish
in Harrisburg.)