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Sur la Lettre Encyclique “Caritas in Veritate”
Through the combination of social and economic change, trade union organizations experience greater difficulty in carrying out their task of representing the interests of workers, partly because Governments, for reasons of economic utility, often limit the freedom or the negotiating capacity of labour unions. First, one may observe a cultural eclecticism that is often assumed uncritically: It is also the way to ensure that it does not actually undermine the foundations of democracy.
Paul VI set out from this vision in order to convey two important truths. Often it is thought that development, or the socio-economic measures encyc,ique go with it, merely require to be implemented through joint action.
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 encyclisue part of a plan that is prior to us and constitutes for all of us a duty to be freely accepted.
Without truth, charity degenerates into sentimentality. Hence these relations take on fundamental importance. Paul VI, in his Encyclical Letter Populorum Progressiopointed out that the causes of underdevelopment are not primarily of the material order.
As Paul VI wrote: The truth of development consists in its completeness: In order to defeat underdevelopment, action is required not only on improving exchange-based transactions and implanting public welfare structures, but above all on gradually increasing openness, in a world context, to forms of economic activity marked by quotas of gratuitousness and communion. It is therefore necessary to cultivate a public conscience that considers food and access to water as universal rights of all human beings, without distinction or discrimination [65].
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 [90].
But it is man’s darkened reason that produces these consequences, not the instrument per se. This presents us with choices that cannot be postponed concerning nothing less than the destiny of man, who, moreover, cannot prescind from his nature. In and of itself, the market is not, and must not become, the place where the strong subdue the weak.
By cultivating openness to life, wealthy peoples can better understand the needs of poor ones, they can avoid employing huge economic and intellectual resources to satisfy the selfish desires of their own citizens, and instead, they can promote virtuous action within the perspective of production that is morally sound and marked by solidarity, respecting the fundamental right to life of every people and every individual.
Reason, by itself, is capable of grasping the equality between men and of giving stability to their civic coexistence, but it cannot establish fraternity.
EconPapers: Sur la Lettre Encyclique “Caritas in Veritate”
It should be remembered that the reduction of cultures to the technological dimension, even if it favours short-term profits, in the long term impedes reciprocal enrichment and the dynamics of cooperation.
Peace in and among peoples would also provide greater protection for nature. In order to protect nature, it is not enough to varitas with economic incentives or deterrents; not even an apposite education is sufficient. It is important to distinguish between short- and long-term economic or sociological considerations.
In economically developed countries, legislation contrary to life is very widespread, carias it has already shaped moral attitudes and praxis, contributing to the spread of an anti-birth mentality; frequent attempts are made to export caditas mentality to other States as if it were a form of cultural progress.
What they need even more is that this truth should be loved and demonstrated.
This is not a question of purely individual morality: For enccyclique Church, instructed by the Gospel, charity is everything because, as Saint John teaches cf. The world-wide diffusion of forms of prosperity should not therefore be held up by projects that are self-centred, protectionist or at the service of private interests.
Charity always manifests God’s love in human relationships as encycllique, it gives theological and salvific value to all commitment for justice in the world.
What should be avoided is a speculative use of financial resources that yields to the temptation of daritas only short-term profit, without regard for the long-term sustainability of the enterprise, its benefit to the real economy and attention to the advancement, in suitable and appropriate ways, of further economic initiatives in countries in need of development.
Caritas in veritate (June 29, ) | BENEDICT XVI
Love is revealed and made present by Christ cf. The market is subject to the principles of so-called commutative justicewhich regulates the relations of giving and receiving between parties to a transaction. According to the Pope, it was not just a matter of correcting veritatee through assistance. The very plurality of institutional forms of business gives rise to a market which is not only more civilized but also more competitive.
The dignity of the individual and the demands of justice require, particularly today, that economic choices do not cause disparities in wealth to increase in an excessive and morally unacceptable manner [83]and that we continue to prioritize the goal of access to steady employment encydlique everyone. Public life veritage sapped of its motivation and politics takes on a domineering and aggressive character.
An overemphasis on rights leads to a disregard for duties. It is shaped by the cultural configurations which define it and give it direction. Reason always stands in need of being purified by faith: For its part, religion always needs to be purified by reason in order to show its authentically human face. Our nature, constituted not only by matter but also by spirit, and as such, endowed with transcendent meaning and aspirations, is also normative for culture.
After so many years, as we observe with concern the developments and perspectives of the succession of crises that afflict the world today, we ask to what extent Paul VI’s expectations have been fulfilled by the model of development adopted in recent decades.