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Ubi societas, ibi ius: 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. The truth of globalization as a process and its fundamental ethical criterion are given by the unity of the human family and its development towards what is good.

In the context of cultural, commercial or political relations, it also sometimes happens that encycpique developed or emerging countries export this reductive vision of the person and his destiny to poor countries.

Underneath the more visible process, humanity itself is becoming increasingly interconnected; it is made up of individuals and peoples to whom this process should offer benefits and development []as they assume their respective responsibilities, singly and collectively. Their ultimate source is not, and cannot be, mankind, encycloque only God, who is himself Truth and Love. Production took place predominantly within national boundaries, and financial investments had somewhat limited circulation outside the country, so that the politics of many States could still determine the priorities of the economy and to some degree govern its performance using the instruments at their disposal.

The Christian vocation to development helps to promote the advancement of all men and of the whole man. To desire the common good and strive towards it is a requirement of justice and charity. In the global era, economic activity cannot prescind from gratuitousness, which fosters and disseminates solidarity and responsibility for justice and the common good among the different economic players.

Knowledge is never purely the work of the intellect. If this carktas is lost, we end up either considering nature an untouchable taboo or, on the contrary, abusing it. 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.

In these countries it is very important to move ahead with projects based on subsidiarity, suitably planned and managed, aimed at affirming rights yet also providing for the assumption of corresponding responsibilities. What they need even more is that this acritas should be loved and demonstrated. Human beings interpret and shape the natural environment through culture, which in turn is given direction by the responsible use of freedom, in accordance with the dictates of the moral law.


Each ecyclique finds his good by adherence to God’s plan for him, in order to realize it fully: The many economic entities that draw their origin from religious and lay initiatives demonstrate that this is concretely possible. In these contexts, love and truth have difficulty asserting themselves, and authentic development is impeded. The international community has an urgent duty to find institutional means of regulating the exploitation of non-renewable resources, involving poor countries in the process, in order to plan together for the future.

It is important to distinguish between short- and long-term economic or sociological considerations.

EconPapers: Sur la Lettre Encyclique “Caritas in Veritate”

This leads to a rejection, not only of the distorted and unjust way in which progress is sometimes directed, but also of scientific discoveries themselves, which, if well used, could serve as an opportunity of growth for all. Many people today would claim that they owe nothing to anyone, except to themselves. But herein lies the problem: The Church’s social teaching is quite clear veriyate the subject, recalling that the economy, in all its branches, constitutes a faritas of human activity [].

The exclusion of religion from the public square — and, at the other extreme, religious fundamentalism — hinders an encounter between persons and their collaboration for the progress of humanity. In rich encyflique, new sectors of society are succumbing to poverty and new forms of poverty are emerging.

Consequently, projects for integral human development cannot ignore coming caritad, but need to be marked by solidarity and inter-generational justicewhile taking into account a variety of contexts: 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 VIespecially his social magisterium.

Caritas in veritate (June 29, ) | BENEDICT XVI

Hence it is important to call for a renewed reflection on how rights presuppose duties, if they are not to become mere licence []. This continual application to contemporary circumstances began with the Encyclical Sollicitudo Rei Socialiswith which the Servant of God Pope John Paul II chose to mark the twentieth anniversary of the publication of Populorum Progressio.

Not only is this vision threatened today by the way in which markets and societies are opening up, but it is evidently insufficient to satisfy the demands of a fully humane economy. The correct viewpoint, then, is that of the Tradition of the apostolic faith [13]a patrimony both ancient and new, outside of which Populorum Progressio would be a document without roots — and issues concerning development would be reduced to merely sociological data.

Originating within economically developed countries, this process by its nature has spread to include all economies. Hence these relations take on fundamental verittate. The crisis thus becomes an opportunity for discernment, in which to shape a new vision for the future.


In ih long term, these convictions have led to economic, social and political systems that trample upon personal and social freedom, and are therefore unable to deliver the justice that they promise. 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.

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. The truth of development consists in its completeness: The processes of globalization, suitably understood and directed, open up the unprecedented possibility of large-scale redistribution of wealth on a world-wide scale; if badly directed, however, they can lead to an increase in poverty and inequality, and could even trigger a global crisis.

In the context of this discussion, it is helpful to observe that business enterprise involves a wide range of valuesbecoming wider all the time. It is from their reciprocal encounter in the marketplace that one may expect hybrid forms of commercial behaviour to emerge, and hence an attentiveness to ways of civilizing the economy.

The mobility of labourassociated with a climate of deregulation, is an important phenomenon with certain positive aspects, because it can stimulate wealth production and cultural exchange. This responsibility is a global one, for it is concerned not just with energy but with the whole of creation, which must not be bequeathed to future generations depleted of its resources. This invites contemporary society to a serious review of its life-style, which, in many parts of the world, is prone to hedonism and consumerism, regardless of their harmful consequences [].

This requires further and deeper reflection on the meaning of the economy and its goals [84]as well as a profound and far-sighted revision of the current model of development, so as to correct its dysfunctions and deviations.

Sur la Lettre Encyclique “Caritas in Veritate”

In some nations, moreover, the construction or reconstruction of the State remains a key factor in their development. It takes first place in cariitas souls as a sign of God’s presence in us, a sign of what he expects from us.

Hence it is to be hoped that all international agencies and non-governmental organizations will commit themselves to complete transparency, 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 encycluque expenditure of the institution itself.