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Comments on Caritas in veritate
BENEDICT XVI
GENERAL AUDIENCE
Paul VI Audience Hall
Wednesday, 8 July 2009
Dear Brothers and Sisters,
My new Encyclical Caritas in Veritate was officially presented yesterday. Its
fundamental vision is inspired from a passage of the Letter of St Paul to the
Ephesians, in which the Apostle speaks of acting in accordance with truth in
love: "Speaking the truth in love", as we have just heard, "we are to grow up in
every way into him who is the Head, into Christ" (4: 15). Charity in truth is
therefore the principal force behind the true development of every person and of
all humanity. For this reason the entire social doctrine of the Church revolves
around the principle caritas in veritate. Only with charity, illumined by reason
and by faith, is it possible to achieve goals of development endowed with humane
and humanizing values. Charity in truth "is the principle around which the
Church's social doctrine turns, a principle that takes on practical form in the
criteria that govern moral action" (n. 6). In the introduction the Encyclical
immediately mentions two fundamental criteria: justice and the common good.
Justice is an integral part of that love "in deed and in truth" (1 Jn 3: 18), to
which the Apostle John exhorts us (cf. n. 6). And "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 a good that is linked to living in society.... The more
we strive to obtain a common good corresponding to the real needs of our
neighbours, the more effectively we love them" (n. 6). Hence there are two
operative criteria, justice and the common good. Thanks to the latter, charity
acquires a social dimension. Every Christian, the Encyclical says, is called to
practise this charity, and it adds: "This is the institutional path... of
charity" (n. 7).
Like other Magisterial documents this Encyclical too takes up, continues and
deepens the Church's analysis and reflection on social themes of vital interest
for mankind in our century. It is linked in a special way to what Paul VI wrote
more than 40 years ago in Populorum Progressio a milestone in the Church's
social teaching in which the great Pontiff outlines certain crucial guidelines,
which continue to be timely, for the integral development of man and of the
modern world. The world situation, as the news in recent months amply
demonstrates, continues to present serious problems and the "scandal" of glaring
inequalities which have endured despite past efforts. On the one hand, there are
signs of grave social and economic imbalances; on the other, reforms are being
called for on various sides which can no longer be postponed in order to narrow
the gap in the development of peoples. To this end, the phenomenon of
globalization can constitute a real opportunity, but for this reason it is
important to initiate a profound moral and cultural renewal as well as
responsible discernment concerning decisions leading to the common good. A
better future for all is possible, if it is founded on the rediscovery of
fundamental ethical values. What is needed, then, is new financial planning in
order to redesign development globally, based on the ethical foundation of
responsibility before God and to the human being as God's creature.
The Encyclical does not of course aim to offer technical solutions to the vast
social problems of the contemporary world. This lies outside the competence of
the Magisterium of the Church (cf. n. 9). Yet, it recalls the great principles
that prove indispensable to building human development in the years to come.
Among them, in the first place, is attention to human life, considered to be the
core of all true progress; respect for the right to religious freedom that is
always closely linked to human development; the rejection of a Promethean vision
of the human being which maintains that he is the absolute author of his own
destiny. An unlimited trust in the potential of technology ultimately shows
itself to be illusory. We need upright people both in politics and in the
economy who sincerely have the common good at heart. In particular, looking at
the global emergencies, it is urgent to focus public opinion on the tragedy of
hunger and food security which affects a considerable part of humanity. A
tragedy of such proportions calls our consciences into question: it must be
tackled with determination by eliminating the structural causes that give rise
to it and encouraging agricultural development in the poorest countries. I am
sure that this path of solidarity towards the development of the poorer
countries will certainly help to find a solution to the current global crisis.
Without doubt, the role and political power of States must be carefully
reassessed, in an epoch in which limitations to their sovereignty de facto exist
because of the new international economic, commercial and financial context. On
the other hand, there must be no lack in the responsible participation of
citizens in national and international politics thanks in part to a renewed
commitment of the trade unions called to establish new synergies at the local
and international levels. In this field too, a lead role is played by the means
of social communication in the strengthening of the dialogue between diverse
cultures and traditions.
Therefore, seeking to plan a development that is not marred by the dysfunctions
and distortions that are widespread today, a serious reflection on the very
meaning of the economy and on its purposes is obligatory for all. The state of
the ecological health of the planet requires it; the cultural and moral crisis
of man which is visibly emerging in every part of the globe demands it. If it is
to function properly, the economy needs ethics; it needs to recover the
important contribution of the principle of gratuitousness and the "logic of
gift" in the market economy, where the rule cannot be profit alone. However this
is only possible with the commitment of all economists, and politicians,
producers and consumers and it presupposes a formation of consciences that gives
strength to moral criteria in the elaboration of political and economic
projects. On various sides an appeal is rightly being made for rights to
presuppose corresponding duties, without which they risk becoming arbitrary. As
must always be reiterated, a different lifestyle for the whole of humanity is
necessary in which the duties of everyone towards the environment are linked to
those towards the individual, considered in himself and in relation to others.
Humanity is one family and fruitful dialogue between faith and reason cannot but
enrich it, making charitable work in social life more effective and providing
the appropriate framework in which to encourage collaboration between believers
and non-believers, in the shared prospective of working for justice and peace in
the world. As criteria and guidelines for this fraternal interaction, I indicate
in the Encyclical the principles of subsidiarity and solidarity, which are
closely connected. Lastly, in the face of the problems of today's world that are
so immense and profound, I point out the need for a world political authority,
regulated by law, which would abide by the above-mentioned principles of
subsidiarity and solidarity and would be firmly oriented to the realization of
the common good with respect for humanity's great moral and religious
traditions.
The Gospel reminds us that man does not live on bread alone: it is impossible to
satisfy the profound thirst of the human heart solely with material goods. The
human horizon is undoubtedly higher and broader; for this reason every
development programme must consider alongside the material the spiritual growth
of the human person, who is endowed with both a body and a soul. This is the
integral development to which the Church's social doctrine constantly refers.
The criterion that orients it is the driving force of "charity in truth". Dear
brothers and sisters, let us pray that this Encyclical may also help humanity to
feel that it is one family committed to bringing about a world of justice and
peace. Let us pray that believers who work in the financial and political
sectors may realize how important their consistent Gospel witness is in the
service they render to society. In particular, I invite you to pray for the
Heads of State and Government of the G8 who are meeting in these days at
L'Aquila. May this important World Summit result in decisions and approaches
that will serve the true progress of all peoples, especially the poorest. Let us
entrust these intentions to the maternal intercession of Mary, Mother of the
Church and of mankind.
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