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The criteria to be applied should aspire towards incremental development in a context of solidarity — with careful monitoring of results — inasmuch as there are no universally valid solutions.
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 carktas responsibility for all the other stakeholders who contribute to the life of the business: As the absolutely gratuitous gift of God, hope bursts into our lives as something not due to us, something that transcends every law of justice.
The crisis thus becomes an opportunity for discernment, in which to shape a new vision for the future. The exclusion of religion from the public square — and, at the other extreme, religious fundamentalism — hinders an encounter between persons and their collaboration veritste the progress of humanity.
To defend the truth, to articulate it with humility and conviction, and to bear witness to it in enctclique are therefore exacting and indispensable forms of charity.
In so doing, she must defend not only earth, water and air as gifts of creation that belong to everyone. 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.
EconPapers: Sur la Lettre Encyclique “Caritas in Veritate”
It is nevertheless erroneous to hold that the market economy has an inbuilt need for a quota of poverty and underdevelopment veritats order to function at its best. Yet it should be stressed that progress of a merely economic and technological kind is insufficient.
Due attention must obviously be given to responsible procreation, which among other things has a positive contribution to make to integral human development. In Populorum ProgressioPaul VI taught that progress, in its origin and essence, is first and foremost a vocation: In other words, there would no longer be any real place for God in the world.
For this reason, while it may be true that development needs the religions and cultures of different peoples, it is equally true that adequate discernment is needed.
Caritas in veritate (June 29, ) | BENEDICT XVI
Among other things, it risks being used to justify the financing of projects that are in reality unethical. This position leads encycliqie attitudes of neo-paganism or a new pantheism — human salvation cannot come from nature alone, understood in a purely naturalistic sense.
Hence charity and truth confront us with an altogether new and creative challenge, one that is certainly vast and complex. International cooperation requires people who can be part of the process of economic and human development through the solidarity of their presence, supervision, training and respect.
It must draw its moral energies from other subjects that are capable of generating them. Solidarity is first and foremost a sense of responsibility on the part of everyone with regard to everyone and it cannot therefore be merely delegated to the State.
This urgency is also a consequence of charity in truth. 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.
Today’s international capital market offers great freedom of action. Truth preserves and expresses charity’s power to liberate in the ever-changing events of history. It is shaped by the cultural configurations which define it and give it direction. This fact should prompt us to liberate ourselves from ideologies, which often oversimplify reality in artificial ways, and it should lead us to examine objectively the full human dimension of the problems.
Peace in and among peoples would also provide greater protection for nature. Unfortunately, too much confidence was placed in those institutions, as if they were able to deliver the desired objective automatically. Nature speaks to us of the Creator cf. The sharing of reciprocal duties is a more powerful incentive to action than the mere assertion of rights.
On this earth there is room for everyone: We recognize, therefore, that the Church had good reason to be concerned about the capacity of a purely technological society to set realistic goals and to make good use of the instruments at its disposal.
Sur la Lettre Encyclique “Caritas in Veritate”
Nature, especially in our time, is so integrated into the dynamics of society and culture that by now it hardly constitutes an independent variable. At the same time, some religious and cultural traditions persist which 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.
In view of the complexity of the issues, it is obvious that the various disciplines have to work together through an orderly interdisciplinary exchange.
There is another aspect of modern life that is very closely connected to development: The world that Paul VI had before him — even though society had already evolved to such an extent that he could speak of social issues in global terms — was still far less integrated than today’s world.
The reciprocal transparency among the divine Persons is total and the bond between each of them complete, since they constitute a unique and absolute unity. It is at the same time the truth of faith and of reason, both in the distinction and also in the convergence of those two cognitive fields.
Social doctrine is built on the foundation handed on by the Apostles to the Fathers of the Church, and then received and further explored by the great Christian doctors.