25 Mela jqum wieħed għaref fil-Liġi u, biex iġarrbu, staqsieh: “Mgħallem, x’nagħmel biex niret il-ħajja ta’ dejjem?” 26 Qallu Ġesù: “Fil-Liġi x’hemm miktub? Inti x’taqra fiha?” 27 U dak wieġeb: “Int għandek tħobb il-Mulej, Alla tiegħek, b’qalbek kollha, u b’ruħek kollha, bil-qawwa tiegħek kollha, u b’moħħok kollu, u lill-proxxmu tiegħek bħalek innifsek.” 28 “Sewwa weġibt,” qallu Ġesù, “agħmel hekk u tgħix.” 29 Iżda dak, biex juri li kellu raġun, qal lil Ġesù: “U l-proxxmu tiegħi min hu?” 30 U Ġesù raġa’ qabad jgħidlu: “Wieħed raġel kien nieżel Ġeriko minn Ġerusalemm, u waqa’ f’idejn il-ħallelin; dawn neżżgħuh, biċċruh bis-swat u telqu, u ħallewh nofsu mejjet. 31 Nzerta kien nieżel qassis minn dik it-triq u rah, għadda minn mal-ġenb u baqa’ sejjer. 32 Hekk ukoll wieħed levita, meta wasal hemm u rah, għadda minn mal-ġenb u baqa’ sejjer. 33 Imma kien għaddej minn hemm wieħed Samaritan, wasal ħdejh, rah u tħassru. 34 Resaq lejh, dewwielu l-ġrieħi biż-żejt u l-inbid u rabathomlu, u mbagħad tellgħu fuq il-bhima tiegħu, wasslu f’lukanda u ħa ħsiebu. 35 L-għada ħareġ biċċtejn flus, tahom lil tal-lukanda u qallu, “Ħu ħsiebu; jekk tonfoq xi ħaġa iżjed, nroddhielek jien meta nerġa’ ngħaddi.’ 36 Minn dawn it-tlieta, int min jidhirlek li ġieb ruħu ta’ proxxmu ma’ dak li waqa’ f’idejn il-ħallelin?” 37 “Min ħenn għalih,” wieġbu dak. “Mur,” qallu Ġesù, “u agħmel hekk int ukoll.”
Il-Pedament tad-Duttrina Soċjali tal-Knisja
L-ispiritwalità nisranija:
L-ispiritwalità nisranija:
Mikea 6,8
Bniedem, huwa wriek x’inhu tajjeb
u x’jistenna minnek il-Mulej:
li tagħmel dak li hu ġust,
li tħobb u tkun ħanin,
u li tkun umli fl-imġiba tiegħek
ma’ Alla tiegħek.”
Id-dimensjoni personali tal-iSpiritwalità
Lk 18, 9-14
“X’nista’ nwieġeb jien li ma niswiex karfa? Ikolli nqiegħed idi fuq ħalqi! Darba tkellimt u ma nerġax; darbtejn, u ma nissuktax.” (Job 40:4-5) ⇒ Umiltà
Għandna bżonn konverżjoni reliġjuża
Id-dimensjoni interpersonali tal-iSpiritwalità
Le Sette Opere di Misericordia, Caravaggio
“…U t-tieni jixbhu: ‘Ħobb lil għajrek bħalek innifsek.’”
(Mt 22:39)
Għandna bżonn konverżjoni morali
22. Attitudni meħtieġa
Sabiex min jagħti l-Eżerċizzi Spiritwali u min jagħmilhom ikunu ta’ għajnuna u profitt ikbar għal xulxin, jeħtieġ li jżommu quddiem għajnejhom li kull nisrani tajjeb għandu jkun iktar lest biex jinterpreta tajjeb xi ħaġa li jkun sema’ mingħand ieħor milli biex jikkundannaha. Jekk ma jistax jinterpretaha tajjeb, għandu jistaqsih ħa jara l-ieħor kif jifhimha. Jekk tassew jifhimha ħażin, jikkorreġih bl-imħabba. U jekk dan ma jkunx biżżejjed, għandu jfittex b’kull mezz xieraq li l-ieħor jifhimha tajjeb u ma jkunx żbaljat.
Id-dimensjoni soċjali tal-iSpiritwalità
“Isimgħu, ħuti għeżież: mhux Alla kien li għażel lill-foqra għad-dinja biex jistagħnu fil-fidi u jsiru werrieta tas-Saltna li hu wiegħed lil dawk li jħobbuh? Imma intom lill-fqir inqastuh mill-ġieħ.” (Ġak 2:5-6)
Għandna bżonn konverżjoni politika
Id-Dinjità tal-Persuna Umana
Il-bniedem mhuwiex:
Strument
Element fis-sistema
Magna
Kull persuna hi unika u sagra għax:
Redemptor hominis #15
The development of technology and the development of contemporary civilization, which is marked by the ascendancy of technology, demand a proportional development of morals and ethics. For the present, this last development seems unfortunately to be always left behind. Accordingly, in spite of the marvel of this progress, in which it is difficult not to see also authentic signs of man's greatness, signs that in their creative seeds were revealed to us in the pages of the Book of Genesis, as early as where it describes man's creation, this progress cannot fail to give rise to disquiet on many counts. The first reason for disquiet concerns the essential and fundamental question: Does this progress, which has man for its author and promoter, make human life on earth “more human” in every aspect of that life? Does it make it more “worthy of man”? There can be no doubt that in various aspects it does. But the question keeps coming back with regard to what is most essential - whether in the context of this progress man, as man, is becoming truly better, that is to say more mature spiritually, more aware of the dignity of his humanity, more responsible, more open to others, especially the neediest and the weakest, and readier to give and to aid all.
Dignitatis Humanae #1
This Vatican Council likewise professes its belief that it is upon the human conscience that these obligations fall and exert their binding force. The truth cannot impose itself except by virtue of its own truth, as it makes its entrance into the mind at once quietly and with power.
Religious freedom, in turn, which men demand as necessary to fulfill their duty to worship God, has to do with immunity from coercion in civil society.
Redemptor Hominis #11
However, we can and must immediately reach and display to the world our unity in proclaiming the mystery of Christ, in revealing the divine dimension and also the human dimension of the Redemption, and in struggling with unwearying perseverance for the dignity that each human being has reached and can continually reach in Christ, namely the dignity of both the grace of divine adoption and the inner truth of humanity, a truth which – if in the common awareness of the modern world it has been given such fundamental importance – for us is still clearer in the light of the reality that is Jesus Christ.
Centesimus Annus #33
…They have no possibility of acquiring the basic knowledge which would enable them to express their creativity and develop their potential. They have no way of entering the network of knowledge and intercommunication which would enable them to see their qualities appreciated and utilized. Thus, if not actually exploited, they are to a great extent marginalized; economic development takes place over their heads…
Many other people, while not completely marginalized, live in situations in which the struggle for a bare minimum is uppermost. These are situations in which the rules of the earliest period of capitalism still flourish in conditions of “ruthlessness” in no way inferior to the darkest moments of the first phase of industrialization. In other cases the land is still the central element in the economic process, but those who cultivate it are excluded from ownership and are reduced to a state of quasi-servitude. […]
In fact, for the poor, to the lack of material goods has been added a lack of knowledge and training which prevents them from escaping their state of humiliating subjection.
Il-bniedem mhuwiex:
Merkanzija
Riżorsa
Imma:
1. Li nħarsu lejn il-persuna l-oħra kif inhi
↓
2. Li nippromwovu jew li nirristawraw id-dinjità umana
3. Nirrikonoxxu l-ieħor bħala uman daqsi
∴ L-uman hu iktar importanti mill-flus (spejjes mediċi; kemm il-persuna tikkontribwixxi lill-ekonomija tal-pajjiż)
“Ħadd ma għandu mħabba akbar minn din: li wieħed jagħti ħajtu għal ħbiebu.”
Ġw 15:13
Li wieħed jagħti ħajtu lill-oħrajn.
Kull individwu għandu l-istess dinjità
Indipendentement minn:
Ir-reliġjon li jħaddan
Is-sess
L-opinjoni politika tiegħu
Fejn twieled
Imma, xi wħud huma inqas minn oħrajn, le?
Il-kriminal
Min ma jaħdimx
il-musulman
il-barrani
LE! Imma ħafna drabi niċħdu lil xi wħud drittijiet bażiċi.
L-obbligu tar-rispett…
… u tas-solidarjetà
Storja twila fejn il-Knisja kellha rwol importanti anke jekk mhux dejjem qatgħet figura tajba.
Diġà fi żminijiet bibbliċi insibu ’l San Pawl li, għalkemm ma jikkundannax l-iskjavitù, jissuġġerixxi lil Filemon li jilqa’ lil Oneżimu bħala ħuh. “Għandu mnejn li għalhekk hu telaq minn miegħek għal ftit, biex inti terġa’ tiksbu lura għal dejjem, mhux iktar bħala lsir, imma xi ħaġa iktar minn ilsir, bħala ħuk għażiż” (Film 1:15-16)
Id-dibattitu ta’ Valladolid (1557) dwar id-dinjità tal-inidiġeni amerikani.
Piu VI ikkundanna d-drittijiet tal-bniedem fost l-oħrajn għax ma kellux fiduċja li l-bniedem kapaċi juża l-libertà tiegħu mingħajr ma jgħedded ir-raġuni…
Id-dikjarazzjoni tad-drittijiet universali tal-bniedem (1948)
Ġwanni XXIII, Pacem in Terris §9
“Any well-regulated and productive association of men in society demands the acceptance of one fundamental principle: that each individual man is truly a person. His is a nature, that is, endowed with intelligence and free will. As such he has rights and duties, which together flow as a direct consequence from his nature. These rights and duties are universal and inviolable, and therefore altogether inalienable.”
No man is an island
Is-soċjetà hi iktar minn kollezzjoni ta’ individwi
Bilanċ delikat bejn id-drittijiet tal-persuni u l-ordni u l-għaqda fis-soċjetà
∴Bżonn ta’ istituzzjonijiet intermedjarji: Unions, Partiti politiċi, assoċjazzjonijiet, eċċ
Istituzzjoni fundamentali: il-Familja
Drittijiet tal-bniedem U Dmirijiet
Dmirijiet lejn:
xulxin
il-familji
is-Soċjetà
Ġen 4:9 “Jaqaw jien għassies ta’ ħija?”
One would hope that also men and women without an explicit faith would be convinced that the obstacles to integral development are not only economic but rest on more profound attitudes which human beings can make into absolute values. Thus one would hope that all those who, to some degree or other, are responsible for ensuring a “more human life” for their fellow human beings, whether or not they are inspired by a religious faith, will become fully aware of the urgent need to change the spiritual attitudes which define each individual’s relationship with self, with neighbor, with even the remotest human communities, and with nature itself; and all of this in view of higher values such as the common good or, to quote the felicitous expression of the Encyclical Populorum Progressio, the full development “of the whole individual and of all people.”
Żewġ għajnuniet biex wieħed jasal għal żvilupp ġust tas-soċjetà u ta’ kull membru tagħha.
Is-Solidarjetà
Is-Sussidjarjetà
Winston Churchill: “Il-grad ta’ ċivilizzazzjoni ta’ soċjetà jitkejjel minn kif tittratta lill-membri l-aktar dgħajfa tagħha.”
Fyodor Dostoyevsky: “Tista’ tiġġudika soċjetà skont kemm tittratta tajjeb lill-priġunieri tagħha”.
Imma dak li tfisser hi differenti ħafna skont min int.
Dawk li għandhom poter u flus
Il-fqar
Min joffri servizzi
Mosè