“Caritas in veritate” 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. It is almost impossible today to imagine the life of the human family without them. Relationships between human beings throughout history cannot but be enriched by reference to this divine model. In the search for solutions to the current economic crisis, development aid for poor countries must be considered a valid means of creating wealth for all. The Latin word caritas in English vocabulary. 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 does not presently allow them to fulfil. Nowadays we are witnessing a grave inconsistency. Paul VI, Encyclical Letter Populorum Progressio, 14: loc. What is needed is an effective shift in mentality which can lead to the adoption of new life-styles “in which the quest for truth, beauty, goodness and communion with others for the sake of common growth are the factors which determine consumer choices, savings and investments”[123]. In every truth there is something more than we would have expected, in the love that we receive there is always an element that surprises us. Norway, Telephone: +47 23 33 43 60 The principle of subsidiarity must remain closely linked to the principle of solidarity and vice versa, since the former without the latter gives way to social privatism, while the latter without the former gives way to paternalist social assistance that is demeaning to those in need. ; Id., Encyclical Letter Centesimus Annus, 5, 54: loc. Social and psychological alienation and the many neuroses that afflict affluent societies are attributable in part to spiritual factors. These words of Paul VI are all the more timely nowadays, as our world becomes progressively more integrated. All this — it should be stressed — is still valid today, despite the fact that the capital market has been significantly liberalized, and modern technological thinking can suggest that investment is merely a technical act, not a human and ethical one. Encyclical Letter Populorum Progressio, 47: loc. cit., 794-796. It is a good that is sought not for its own sake, but for the people who belong to the social community and who can only really and effectively pursue their good within it. In technology we express and confirm the hegemony of the spirit over matter. The State does not need to have identical characteristics everywhere: the support aimed at strengthening weak constitutional systems can easily be accompanied by the development of other political players, of a cultural, social, territorial or religious nature, alongside the State. The technologically advanced societies can and must lower their domestic energy consumption, either through an evolution in manufacturing methods or through greater ecological sensitivity among their citizens. The Church's social doctrine has always maintained that justice must be applied to every phase of economic activity, because this is always concerned with man and his needs. “The whole man and all men” is also the criterion for evaluating cultures and religions. 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. [141] Cf. These practices in turn foster a materialistic and mechanistic understanding of human life. From the social point of view, systems of protection and welfare, already present in many countries in Paul VI's day, are finding it hard and could find it even harder in the future to pursue their goals of true social justice in today's profoundly changed environment. This too is a vocation, a call addressed by free subjects to other free subjects in favour of an assumption of shared responsibility. The sharing of reciprocal duties is a more powerful incentive to action than the mere assertion of rights. The first is that the whole Church, in all her being and acting — when she proclaims, when she celebrates, when she performs works of charity — is engaged in promoting integral human development. nos. These conflicts are often fought on the soil of those same countries, with a heavy toll of death, destruction and further decay. 24. [109] Paul VI, Encyclical Letter Populorum Progressio, 65: loc. [36] Cf. Often the development of peoples is considered a matter of financial engineering, the freeing up of markets, the removal of tariffs, investment in production, and institutional reforms — in other words, a purely technical matter. It is already present in faith, indeed it is called forth by faith. Cooperation for development must not be concerned exclusively with the economic dimension: it offers a wonderful opportunity for encounter between cultures and peoples. cit., 838-840. [144] Jubilee of Workers, Greeting after Mass, 1 May 2000. 4. cit., 1010; Address to the Participants in the Fourth National Congress of the Church in Italy, Verona, 19 October 2006. 1210 Brussels, Belgium. Caritas of the Gniezno Archdiocese [...] is the first charitable NGO in the country to be given the ISO 9001:2000 certificate for quality management by the International Organization for Standardization. It must draw its moral energies from other subjects that are capable of generating them. The new forms of slavery to drugs and the lack of hope into which so many people fall can be explained not only in sociological and psychological terms but also in essentially spiritual terms. Hence Populorum Progressio assigned a central, albeit not exclusive, role to “public authorities”[59]. The way humanity treats the environment influences the way it treats itself, and vice versa. 64. Paul VI strongly opposed this mentality in Populorum Progressio. The weakest members of society should be helped to defend themselves against usury, just as poor peoples should be helped to derive real benefit from micro-credit, in order to discourage the exploitation that is possible in these two areas. Following his lead, we need to affirm today that the social question has become a radically anthropological question, in the sense that it concerns not just how life is conceived but also how it is manipulated, as bio-technology places it increasingly under man's control. [97] Cf. The human person by nature is actively involved in his own development. He taught that life in Christ is the first and principal factor of development[6] and he entrusted us with the task of travelling the path of development with all our heart and all our intelligence[7], that is to say with the ardour of charity and the wisdom of truth. Caritas is collecting clothes and non-perishable food for the flood victims. The Church's traditional teaching makes a valid distinction between the respective roles and functions of trade unions and politics. The key to development is a mind capable of thinking in technological terms and grasping the fully human meaning of human activities, within the context of the holistic meaning of the individual's being. This is a phenomenon that needs to be further explored, as it contains positive elements to be encouraged as well as excesses to be avoided. Ubi Caritas (English Translation) Live In Chairity Lyrics by Connie Dover. (Acting) Secretary General, Address: Paul VI set out from this vision in order to convey two important truths. Precisely because God gives a resounding “yes” to man[47], man cannot fail to open himself to the divine vocation to pursue his own development. The challenge of development today is closely linked to technological progress, with its astounding applications in the field of biology. Caritas definition, charity. What is astonishing is the arbitrary and selective determination of what to put forward today as worthy of respect. The “types of messianism which give promises but create illusions”[38] always build their case on a denial of the transcendent dimension of development, in the conviction that it lies entirely at their disposal. In development programmes, the principle of the centrality of the human person, as the subject primarily responsible for development, must be preserved. In this way, it is actually possible to improve social services and welfare programmes, and at the same time to save resources — by eliminating waste and rejecting fraudulent claims — which could then be allocated to international solidarity. In addition to its important link with the entirety of the Church's social doctrine, Populorum Progressio is closely connected to the overall magisterium of Paul VI, especially his social magisterium. In the face of the enormous problems surrounding the development of peoples, which almost make us yield to discouragement, we find solace in the sayings of our Lord Jesus Christ, who teaches us: “Apart from me you can do nothing” (Jn 15:5) and then encourages us: “I am with you always, to the close of the age” (Mt 28:20). That which is prior to us and constitutes us — subsistent Love and Truth — shows us what goodness is, and in what our true happiness consists. Finally, the vision of development as a vocation brings with it the central place of charity within that development. Despite some of its structural elements, which should neither be denied nor exaggerated, “globalization, a priori, is neither good nor bad. This doctrine points definitively to the New Man, to the “last Adam [who] became a life-giving spirit” (1 Cor 15:45), the principle of the charity that “never ends” (1 Cor 13:8). The “technical” worldview that follows from this vision is now so dominant that truth has come to be seen as coinciding with the possible. For its part, religion always needs to be purified by reason in order to show its authentically human face. On this subject the Church's social doctrine can make a specific contribution, since it is based on man's creation “in the image of God” (Gen 1:27), a datum which gives rise to the inviolable dignity of the human person and the transcendent value of natural moral norms. Österreich steuerlich absetzbar. The increasing prominence of a relativistic understanding of that nature presents serious problems for education, especially moral education, jeopardizing its universal extension. Website: http://www.caritas.no Unfortunately this spirit is often overwhelmed or suppressed by ethical and cultural considerations of an individualistic and utilitarian nature. According to the Pope, it was not just a matter of correcting dysfunctions through assistance. 17. It must be remembered that the market does not exist in the pure state. The environment is God's gift to everyone, and in our use of it we have a responsibility towards the poor, towards future generations and towards humanity as a whole. Therefore, it must be borne in mind that grave imbalances are produced when economic action, conceived merely as an engine for wealth creation, is detached from political action, conceived as a means for pursuing justice through redistribution. Through the systemic increase of social inequality, both within a single country and between the populations of different countries (i.e. [20] Cf. cit., 275-276. [91] John Paul II, Encyclical Letter Centesimus Annus, 28: loc. [128] Encyclical Letter Populorum Progressio, 85: loc. This principle is extremely important for society and for development, since neither can be a purely human product; the vocation to development on the part of individuals and peoples is not based simply on human choice, but is an intrinsic part of a plan that is prior to us and constitutes for all of us a duty to be freely accepted. It favours cross-fertilization between different types of business activity, with shifting of competences from the “non-profit” world to the “profit” world and vice versa, from the public world to that of civil society, from advanced economies to developing countries. Thinking of this kind requires a deeper critical evaluation of the category of relation. One possible negative effect of the process of globalization is the tendency to favour this kind of syncretism[132] by encouraging forms of “religion” that, instead of bringing people together, alienate them from one another and distance them from reality. Now that a further twenty years have passed, I express my conviction that Populorum Progressio deserves to be considered “the Rerum Novarum of the present age”, shedding light upon humanity's journey towards unity. For this reason technology can appear ambivalent. cit., 798-800; Benedict XVI, Address to the Participants in the Fourth National Congress of the Church in Italy, Verona, 19 October 2006. It is a force that has its origin in God, Eternal Love and Absolute Truth. [78] Cf. Yet both the market and politics need individuals who are open to reciprocal gift. Congregation for the Doctrine of the Faith, Instruction on certain bioethical questions Dignitas Personae (8 September 2008): AAS 100 (2008), 858-887. Eph 1:9-10; Col 1:19-20). Obviously it would have to have the authority to ensure compliance with its decisions from all parties, and also with the coordinated measures adopted in various international forums. Today we can say that economic life must be understood as a multi-layered phenomenon: in every one of these layers, to varying degrees and in ways specifically suited to each, the aspect of fraternal reciprocity must be present. The urgency is inscribed not only in things, it is not derived solely from the rapid succession of events and problems, but also from the very matter that is at stake: the establishment of authentic fraternity. It must be distributed with the involvement not only of the governments of receiving countries, but also local economic agents and the bearers of culture within civil society, including local Churches. 65. 19. Every migrant is a human person who, as such, possesses fundamental, inalienable rights that must be respected by everyone and in every circumstance[142]. Globalization certainly requires authority, insofar as it poses the problem of a global common good that needs to be pursued. But human freedom is authentic only when it responds to the fascination of technology with decisions that are the fruit of moral responsibility. [56] Paul VI, Encyclical Letter Populorum Progressio, 9: loc. Rom 12:21), opening up the path towards reciprocity of consciences and liberties. cit., 261-262. In this regard, reason finds inspiration and direction in Christian revelation, according to which the human community does not absorb the individual, annihilating his autonomy, as happens in the various forms of totalitarianism, but rather values him all the more because the relation between individual and community is a relation between one totality and another[130]. [5] Cf. 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