Download Citation on ResearchGate | L’encyclique Caritas in veritate. Une lecture | This text sets out to achieve an overall reading of the encyclical Caritas in. Read Guide de lecture de l’encyclique caritas in veritate book reviews & author details and more at Free delivery on qualified orders. Lettre encyclique Caritas in veritate du Souverain Pontife Benoît XVI by Benoît XVI at – ISBN – ISBN
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This dynamic of charity received and given is what gives rise to the Church’s social teaching, which is caritas in veritate in re sociali: Every violation of solidarity and civic friendship harms the environment, just as environmental deterioration in turn upsets relations in society. It is important, moreover, to emphasize that solidarity with poor countries in the process of development can point towards veritaate solution of the current global crisis, as politicians and directors of international institutions have begun to sense in recent times.
EconPapers: Sur la Lettre Encyclique “Caritas in Veritate”
The strengthening of different types of businesses, especially those capable of viewing profit as a means for achieving the goal of verritate more humane market and society, must also be pursued in those countries that are excluded or marginalized from the influential circles of the global economy. It would be wrong to uphold one set of duties while trampling on the other. The sharing of reciprocal duties is a more powerful incentive to action than the mere assertion of rights.
It is clearly a specific and profound form of economic democracy.
But the social doctrine of the Church has unceasingly highlighted the importance of distributive justice and social justice for the market economy, not only because it belongs within a broader social and political context, but also because of the wider network of relations within which it operates. Such discernment has to be based on the criterion of charity and truth. Reducing nature merely to a collection of contingent cairtas ends up doing violence to the environment and even encouraging activity that fails to respect human nature itself.
Nature, especially in our time, is so integrated into the dynamics of society and culture that by now it hardly constitutes an independent variable. The Christian religion and other religions can offer their contribution to development only if God has a place in the public realmspecifically in regard to its cultural, social, economic, and particularly its political dimensions.
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.
Sur la Lettre Encyclique “Caritas in Veritate”
Yet there is also increasing awareness of the need for greater social responsibility on the part of business. It is necessary to correct the malfunctionssome of them serious, that cause new divisions between peoples and within peoples, and also to ensure that the verltate of wealth does not come about through the redistribution or increase of poverty: Admittedly, the market can be a negative force, not because it is so by nature, but because a certain ideology can make it so.
Charity is love received and given. The Church’s social doctrine illuminates with an unchanging light the new problems that are constantly emerging . Its source is the wellspring of the Father’s love for the Son, in the Holy Spirit.
For believers, the world derives neither from blind chance nor from strict necessity, but from God’s plan. Paul VI had a keen ceritate of the importance of economic structures and institutions, but he had an equally clear sense of their nature as instruments of human freedom. It shows us the road to true development.
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. This urgency is also a consequence of charity in truth.
Globalization is a multifaceted and complex phenomenon which must be grasped in the diversity and unity of all its different dimensions, including the theological dimension. Moreover, Populorum Progressio repeatedly underlines the urgent need for reform and in the face of great problems of injustice in the development of peoples, it calls for courageous action to be taken without delay.
Economic activity cannot solve all social problems through the simple application of commercial logic. Economic activity and the political process were both largely conducted within the same geographical area, and could therefore feed off one another. It was timely when Paul VI in Populorum Progressio insisted that the economic system itself would benefit from the wide-ranging practice of justice, inasmuch as the first to gain from the development of poor countries would be rich ones .
In our own day, the State finds itself having to address the limitations to its sovereignty imposed by the new context of international trade and finance, which is characterized by increasing mobility both of financial capital and means of production, material and immaterial.
Discernment is needed regarding the contribution of cultures and religions, especially on the part of those who wield political power, if the social community is to be built up in a spirit of respect for the common good. Moreover, the so-called outsourcing of production can weaken the company’s sense of responsibility towards the stakeholders — namely the workers, the suppliers, the consumers, the natural environment and broader society — in favour of the shareholders, who are not tied to a specific geographical area and who therefore enjoy extraordinary mobility.
Violence puts the brakes on authentic development and impedes the evolution of peoples towards greater socio-economic and spiritual well-being. He was making an observation, but also expressing a wish: Thus every economic decision has a moral consequence.