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Caritas in veritate (June 29, ) | BENEDICT XVI
Love is revealed and made present by Christ cf. Every responsibility and every commitment spelt out by that doctrine is derived from charity which, according to the teaching of Jesus, is the synthesis of the entire Law cf. Humanae Vitae indicates the strong links between life ethics and social ethicsushering in a new area of magisterial teaching that has gradually been articulated in a series of documents, most recently John Paul II’s Encyclical Evangelium Vitae .
The development of peoples depends, above all, on a recognition that the human race is a single family working together in true communion, not simply a group of subjects who happen to live side by side . Profit is useful if it serves as a means towards an end that provides a sense both of how to produce it and how to make good use of it.
Today we hear much talk of ethics in the world of economy, finance and business. More than forty years later, we must acknowledge how difficult this journey has been, both because of new forms of colonialism and continued dependence on old and new foreign powers, and because of grave irresponsibility within the very countries that have achieved independence.
When this happens, the authentic development of peoples is endangered . 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.
There is no reason to deny that a certain amount of capital can do good, if invested abroad rather than at home. Questions linked to the care and preservation of the environment today need to give due consideration to the energy problem.
On to meet the deepest moral needs of the person also has important and beneficial repercussions at the level of economics.
The sharing of goods and resources, from which authentic development proceeds, is not guaranteed by merely technical progress and relationships of utility, but by the potential of love that overcomes evil with good cf. Hence these relations take on fundamental importance. The focus of international aidwithin a solidarity-based plan to resolve today’s economic problems, should rather be on consolidating constitutional, juridical and administrative systems in countries that do not ejcyclique fully enjoy these goods.
Reason, by itself, is capable of grasping the equality between men and of giving stability to their civic coexistence, but it vsritate establish fraternity. When nature, including the human being, is viewed as the result of mere chance or evolutionary determinism, our sense of responsibility wanes. The conviction that man is self-sufficient and can successfully eliminate the evil present in history by his own action alone has led him caitas confuse happiness and salvation with immanent forms of material prosperity and social action.
I would like to consider two of these in particular, of special relevance to the commitment to development in an increasingly globalized society: Love in truth — caritas in veritate — is a veritatd challenge for the Church in a world that is becoming progressively and pervasively globalized.
Systems of social security can lose the capacity to carry out their task, both in emerging countries and in those that were among the earliest to develop, as evritate as in poor necyclique. The economic development that Paul VI hoped to see was meant to produce real growth, of benefit to everyone and genuinely sustainable.
The many economic entities that draw their origin from religious and lay initiatives demonstrate that this is concretely possible. In particular, in the light of the revealed mystery of the Trinitywe understand that true openness does not mean loss of individual identity but profound interpenetration. This is not a question of purely individual morality: These are important steps, veritage the decisive issue is the overall moral tenor of society.
Sur la Lettre Encyclique “Caritas in Veritate”
Society does not have to protect itself from the market, as if the development of the latter were ipso facto un entail the death of authentically human relations.
This is a task that cannot be undertaken by the social sciences alone, insofar as the contribution of disciplines such as metaphysics and theology is needed if man’s transcendent dignity is to be properly understood.
The economy in the global era seems to privilege the former logic, that of contractual exchange, but directly or indirectly it also demonstrates its need for the other two: She has a public role over and above her charitable and educational activities: There is another aspect of modern life that is very closely connected to development: In this perspective, it could be useful to consider the new possibilities that are opening up through proper use of traditional as well as innovative farming techniques, always assuming that encycllque have been judged, after sufficient testing, to be appropriate, respectful of the environment and attentive encyclisue the needs of the most deprived peoples.
Veriyate by its nature goes beyond merit, its rule is that of superabundance. Hence it is to be hoped that all international agencies and non-governmental organizations will commit themselves to complete veritzte, 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.
The hoarding of resources, especially water, can generate serious conflicts among the peoples involved.
Alongside macro-projects, there is a place for micro-projects, and above all there is need for the active mobilization of all the subjects of civil society, both juridical and physical persons.
The Church has always held that economic action is not to be regarded as something opposed to society.
At the same time, some religious and cultural traditions persist verltate ossify society in rigid social groupings, in magical beliefs that fail to respect the dignity of the person, and in attitudes of subjugation to occult powers.
Charity always manifests God’s love in human relationships as well, it gives theological and salvific value to all commitment for justice in the world. If there is a lack of respect for the right vfritate life and to a natural death, if human conception, gestation and birth are made artificial, if human embryos are sacrificed to research, the conscience of society ends up losing the concept of human ecology and, along with it, that of environmental ecology.
Fruitful dialogue between faith and reason cannot but render the work of charity more effective within society, and it constitutes the most appropriate framework for promoting fraternal collaboration between believers and non-believers in their shared commitment to working for justice and the peace of the human family. Because it is a gift received by everyone, charity in truth is a force that builds community, it brings all people together without imposing barriers or limits.
Thinking of this kind requires a deeper critical evaluation of the category of relation. It is clearly a specific and profound form of economic democracy. The principal concern must be to improve the actual living conditions of the people in a given region, thus enabling them to carry out those duties which their poverty veritatr not presently allow them to fulfil. The book of nature is one and indivisible: