The Vatican has today published an Encyclical Letter from Pope Benedict XVI on Christian Love, entitled Deus Caritas Est. This is Pope. The following is a translation of the Summary of the Holy Father’s first Encyclical, Deus Caritas Est (God Is Love), which was published on Thursday, 26 January. Romanus Cessario, O.P. / Saint John’s Seminary, Boston. In the United States and Australia, the Encyclical Letter Deus caritas est enjoyed a.
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The Church’s social teaching argues on the basis of reason and natural law, namely, on the basis of what is in accord with the nature of every human being. I cannot possess Christ just for myself; I can carutas to him only in union with all those who have become, or who will become, his own.
First there is the word dodima plural form suggesting a love that is still insecure, indeterminate and searching. This can only take place on the basis of an intimate encounter with God, an encounter which has become a communion of will, even affecting my feelings.
That, in essence, is what the two main parts of this Letter are about, and they are profoundly interconnected.
His friend is my friend. Presiding at vespershe said in his homily: Those who are obsessed with this immorality, with these unrestrained, exacerbated carnal pleasures would not know how to find a way to preach according to the Word of God the mystical loves that their ancestors celebrated in the liturgy of Divine Office, with a holy rapture inspired by Holy Scripture and the writing of the saints.
In short, eros and agape somehow need to be connected to each other. Going beyond exterior appearances, I perceive in others an interior desire for a sign of love, of concern.
Jesus united into a single precept this commandment of love for God and the commandment of love for neighbour found in the Book of Leviticus: When Jesus speaks in his parables of the shepherd who goes after the lost sheep, of the woman who looks for the lost coin, of the father who goes to meet and embrace his prodigal son, these are no mere words: Dignitatis humanae Gaudium et spes.
Private works Introduction to Christianity Eschatology: On the other hand, man cannot live by oblative, descending love alone. But as a punishment for pride, he was split in two by Zeus, so that now he longs for his other half, striving with all his being to possess it and thus regain his integrity.
Only thus is love — eros —able to mature and attain its authentic grandeur. Such was the idea of Saint Pius X for restoring all things in Christ.
Summary of Deus Caritas Est
In a world in which God’s Caditas is sometimes linked with revenge or even with hatred and violence, the Christian message of God-Love is very timely. We see it in the delicacy with which she recognizes the need of the spouses at Cana and makes it known to Jesus. This is how God wanted us to love Him. Even though this Encyclical will deal primarily with the understanding and practice of love in sacred Scripture and in the Church’s Tradition, we cannot simply prescind from the meaning of the word in the different cultures and in present-day usage.
The encyclical contains almost 16, words in 42 paragraphs. We are publishing our translation in full, accompanied by our commentary.
Taking inspiration from the parable of the Good Shepherd John Interior openness to the Catholic dimension of the Church cannot fail to dispose charity workers to work in harmony with other organizations in serving various forms of need, but in a way that respects what is distinctive about the service which Christ requested of his disciples.
Only when both enccylical are truly united, does man attain his full stature. Finally, Mary is a woman who loves. Jesus united into a single precept xeus commandment of love for God and the commandment of love for neighbour found in the Book of Leviticus: This new vision of love, an essentially Christian innovation, has often been judged in a totally negative way as the rejection of eros and of bodiliness.
We have seen that the formation of just structures is not directly the duty of the Church, but belongs to the world of politics, the sphere of the autonomous use of necyclical. He also points to the example of Moses, who entered the ecnyclical time and again, deu in dialogue with God, so that when he emerged he could be at the service of his people.
It is not a means of changing the world ideologically, and it is not at the service of worldly stratagems, but it is a way of making present here and now the love which man always needs.
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Anyone who needs me, and whom I can help, is my neighbour. Practical activity will always be insufficient, unless it visibly expresses a love for man, a love nourished by encyckical encounter with Christ.
Prayer, as a means of drawing ever new strength from Christ, is concretely and urgently needed. Yet there is no ordering of the State, however just, that can make a service of love superfluous.
Deus caritas est (December 25, ) | BENEDICT XVI
Saint Ambrose, De officiis ministrorumII, 28, At such times, a living encyclixal with Christ is decisive if we are to keep on the right path, without falling into an arrogant contempt for man, something not only unconstructive but actually destructive, or surrendering to a resignation which would prevent us from being guided by love in the service of others. God loves, and his love may certainly be called erosyet it is also totally agape.
These words from the First Letter of John express with remarkable clarity the heart of the Christian faith: Love is caaritas light—and in the end, the encycliccal light—that can always illuminate a world grown dim and give us the courage needed to keep living and working.
The Christian faith has always considered man as a being in whom there is a sort of interpenetration of spirit and matter, from which he draws a new nobility. Love is free; it is not practised as a way of achieving other ends.
The just ordering of society and of the State, however, is a core duty of politics and therefore cannot be an immediate responsibility of the Church. To her we entrust the Church and her mission in the service of love: He knows—to return to the questions raised earlier—that disdain for love is disdain for God and man alike; it is an attempt to do without God.