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She must above all protect mankind from self-destruction. Yet it should be added that, dncyclique well as religious fanaticism that in some contexts impedes the exercise of the right to religious freedom, so too the deliberate promotion of religious indifference or practical atheism on the part of many countries obstructs the requirements for the development of peoples, depriving them of spiritual and human resources.
Hence it is to be hoped that all international agencies and non-governmental organizations will commit themselves ejcyclique complete transparency, informing donors and the public of the percentage of their income allocated to programmes of cooperation, the actual content of those programmes and, finally, the detailed expenditure of the institution itself.
To love someone is to desire that person’s good and to take effective steps to secure it.
This presents us with choices that cannot be postponed concerning nothing less than the destiny of man, who, moreover, cannot prescind from his nature. Once profit becomes the exclusive goal, if it is produced by improper acritas and without the common good as its ultimate end, it risks destroying wealth and creating poverty.
Caritas in veritate (June 29, ) | BENEDICT XVI
Today, as we take to heart the lessons of the current economic crisis, which sees the State’s public authorities directly involved in correcting errors and malfunctions, it seems more realistic to re-evaluate their role and their powers, which need to be prudently reviewed and remodelled so as to enable them, perhaps through new forms of engagement, to address the challenges of today’s world.
Man does not develop through his own powers, nor caritax development simply be handed to him. Both wisdom and prudence suggest not being too precipitous in kn the demise of the State. Corruption and illegality are unfortunately evident in the conduct of the economic and political class in rich countries, both old and new, as well as in poor ones.
The Encyclical Humanae Vitae emphasizes both the unitive and the procreative meaning of sexuality, thereby locating at the foundation of society the married couple, man and woman, who accept one another mutually, in distinction and in complementarity: In fact, if the market is governed solely by the principle of the equivalence in value of exchanged goods, it cannot produce the social cohesion that it requires in order to function well.
In this way one loses sight of the profound significance of the culture of different nations, of the traditions of the various peoples, by which the individual defines himself in relation to life’s fundamental questions . Even if the ethical considerations that currently inform debate on the social responsibility of the corporate world are not all acceptable from the perspective of the Church’s social doctrine, there is nevertheless a growing conviction that business management cannot concern itself only with the interests of the proprietors, but must also assume responsibility for all the other stakeholders who contribute to the life of the business: In the course of history, it was often maintained that the creation of institutions was sufficient to guarantee the fulfilment of humanity’s right to development.
On the one hand, appeals are made to alleged rights, arbitrary and non-essential in nature, accompanied by the demand that they be recognized and promoted by public structures, while, on the other hand, elementary and basic rights remain unacknowledged and are violated in much of the world .
The truth of development consists in its completeness: Until that time, only Rerum Novarum had been commemorated in this way. Many areas of the globe today have evolved considerably, albeit in problematical and disparate ways, thereby taking their place among the great powers destined to play important roles in the future.
It is in the interests of the market to promote emancipation, but in order to do so effectively, it cannot rely only on itself, because it is not able to produce by itself something that lies outside its competence. This is demanded, in any case, by the earth’s state of ecological health; above all it is required by the cultural and moral crisis of man, the symptoms of which have been evident for some time all over the world.
The deterioration of nature is in fact closely connected to the culture that shapes human coexistence: The first is that the whole Church, in all her being and acting — when she proclaims, when she celebrates, when she performs works of charity — is engaged in promoting integral human development. Research centres and seminars in business ethics are on the rise; the system of ethical certification is spreading throughout the developed world as part of the movement of ideas associated with the responsibilities of business towards society.
There is need for what might be called a human ecology, correctly understood. Further grounds for concern are laws permitting euthanasia as well as pressure from lobby groups, nationally and internationally, in favour of its juridical recognition. It is Christ’s charity that drives us on: This would be to impoverish and disregard the deeper meaning of sexuality, a meaning which needs to be acknowledged and responsibly appropriated not only by individuals but also by the community.
In other words, there would no longer be any real place for God in the world.
Some non-governmental Organizations work actively to spread abortion, at times promoting the practice of sterilization in poor countries, in some cases not even informing the women concerned.
The global market has stimulated first and foremost, on the part of rich countries, a search for areas in which to outsource production at low cost with a view to reducing the prices of many goods, increasing purchasing power and thus accelerating the rate of development in terms of greater availability of consumer goods for the domestic market. Alongside on private enterprise and the various types of public enterprise, there must be room for commercial entities based on mutualist principles and pursuing social ends to take root emcyclique express themselves.
Hunger is not so much dependent on lack of material things as on shortage of social resources, the most important of which are institutional. Because it is filled with truth, charity can be understood in the rncyclique of its values, it can be shared and communicated.
Sur la Lettre Encyclique “Caritas in Veritate”
Since the development of persons and peoples is at stake, this discernment will have to take account of the need for emancipation and inclusivity, in the context of vreitate truly universal human community. Through support for economically poor countries by means of financial plans inspired by solidarity — so that these countries can take steps to satisfy their own citizens’ demand for consumer goods and for development — not only can true economic growth be generated, but a contribution can be made towards sustaining the productive capacities of rich countries that risk being compromised by the crisis.
Two further documents by Paul VI without any direct link to social doctrine — the Encyclical Humanae Vitae 25 July and the Apostolic Exhortation Evangelii Nuntiandi 8 December — are highly important for delineating the fully human meaning of the development that the Church proposes.
Hence charity and truth confront us with an altogether new and creative challenge, one that is certainly vast and complex. The stockpiling of natural resources, which in encycoique cases are found in the poor countries themselves, gives rise to exploitation and frequent conflicts between and within nations.
This iin leads to attitudes of neo-paganism or a new pantheism — human salvation cannot come from nature alone, understood in a purely naturalistic sense. The market is subject to the principles of so-called commutative justicewhich regulates the relations of giving and receiving between parties to a transaction.
Paul VI had partially foreseen it, but the ferocious pace at which it has evolved could not have been anticipated. Love in truth — caritas in veritate — is a great challenge for the Church in a world that is becoming progressively and pervasively globalized.
It is an expression of the prophetic task of the Supreme Pontiffs to give apostolic guidance to the Church of Christ and to discern the new demands of evangelization.
The sharing of reciprocal duties is a more powerful incentive to action than the mere assertion of rights. All of humanity is alienated when too much trust is placed in merely human projects, ideologies and false utopias .
Caritws ultimate source is not, and cannot be, mankind, but only God, who is himself Truth and Love. In view of this, States are called to enact policies promoting the centrality and the integrity of the family founded on marriage between a man and a woman, the primary vital cell of society and to assume responsibility for its economic and fiscal needs, while respecting its essentially relational character.
Today’s international economic scene, marked by grave deviations and failures, requires a profoundly new way of understanding business enterprise. Each person finds his good by adherence to God’s plan for him, in order to realize it fully: On the other hand, formerly prosperous nations are presently passing through a phase of uncertainty and in some cases decline, precisely because of their falling birth rates; this has become verihate crucial problem for highly affluent societies.
As Paul VI wrote: Vsritate international community has an urgent duty to find institutional means of regulating the exploitation of non-renewable resources, involving poor countries in the process, in order to plan together for the future.
In these contexts, love and truth have difficulty asserting themselves, and authentic development is impeded.