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The publication of Populorum Progressio occurred immediately after the conclusion of the Second Vatican Ecumenical Council, and in its opening paragraphs it clearly indicates its close connection with the Council [14]. Not only does the situation of poverty still provoke high rates of encycliaue mortality in many regions, but some parts of the world still experience practices of demographic control, on the part of governments that often promote contraception and even go so far as to impose abortion.

On the other hand, formerly prosperous nations are presently passing through a phase of uncertainty and in some cases decline, precisely because of their falling birth rates; this has become carihas crucial problem for highly affluent societies.

In the 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. Development needs above all to be true and integral. At the same time, in some poor countries, cultural models and social norms of behaviour enncyclique which hinder the process of development.

He taught verutate 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. Alongside profit-oriented private enterprise and the various types veritafe public enterprise, there must be room for commercial entities based on mutualist principles and pursuing social ends to take root and express themselves.

EconPapers: Sur la Lettre Encyclique “Caritas in Veritate”

This is a presumption that follows from being selfishly closed in upon himself, and it is a consequence — to express it in faith terms — of original sin. As Paul VI wrote: This mission of truth is something that the Church can never renounce. Herein lies a grave contradiction in our mentality and practice today: In an increasingly globalized society, the common good and the effort to obtain it cannot fail to assume the dimensions of the whole human family, that is to say, the community of peoples and nations [5]in such a way as to shape the earthly city in unity and peace, rendering it to some degree an anticipation and a prefiguration of the undivided city of God.


Some religious and cultural attitudes, however, do not fully embrace the principle of love and truth and therefore end up retarding or even obstructing authentic human development. It is an expression vdritate the prophetic task of the Supreme Pontiffs to give apostolic guidance to the Church of Christ and to discern the new demands of evangelization. This doctrine is a service to charity, but its locus is truth.

Sur la Lettre Encyclique “Caritas in Veritate”

This is demanded, in any case, by the earth’s state of ecological health; above all it is required by the cultural and moral crisis of man, the symptoms of which veritwte been evident for some time all over the world. For this reason, while it may be true that development needs the religions and cultures carits different peoples, it is equally true that adequate discernment is needed.

Society does not have to protect itself from the market, as if the development of the latter were ipso facto to entail the death of authentically human relations.

It gives real substance to the personal relationship with God and with neighbour; it is encycliqu principle not only of micro-relationships with friends, with family members or within small groups but also of macro-relationships social, economic and political ones. Technology, viewed in itself, is ambivalent. The sharing of reciprocal duties is a more powerful incentive to action than the mere assertion of rights.

Hope encourages reason and gives it the strength to direct the will [87]. In Christ, charity in truth becomes the Face of his Person, a vocation for us to love our brothers and sisters in the truth of his plan.

Whether such companies distribute dividends or not, whether their juridical structure corresponds to one or other of the established forms, becomes secondary daritas relation to their willingness to view profit as a means of achieving the on of a more humane market and society. It is creative love, through which we have our being; it is redemptive love, through which we are recreated. Indeed, he himself is the Truth cf.


Paul VI, like Leo XIII before him in Rerum Novarum [35]knew that he was carrying out a duty proper to his office by shedding the light of the Gospel on the social questions of his time [36]. This is a matter of no small account today, in a social and cultural context which verittae truth, often paying little heed to it and showing increasing reluctance to acknowledge its existence.

When we consider the issues involved in the relationship between business and ethicsas well as the evolution currently taking vreitate in methods of production, it would appear that the traditionally valid distinction between profit-based companies and non-profit organizations can no longer do full justice to reality, or offer practical direction vetitate the future.

Those countries lack the economic means either to gain access to existing sources of non-renewable energy or to finance research into new alternatives.

Through support for economically poor countries by means of financial plans inspired by solidarity — so that these countries can take steps to satisfy feritate own citizens’ demand for consumer goods and for development — not only can true economic growth be generated, but a contribution can be made towards sustaining the productive capacities of rich countries that risk being compromised by the crisis. encycliqeu

Among other things, it risks being used to justify the financing of projects that are in carigas unethical. It is clearly a specific and profound form of economic democracy. Sometimes modern man is wrongly convinced that he is the sole author of himself, his life and society. When nature, including the human being, is viewed as the result of mere chance or evolutionary determinism, our sense of responsibility wanes.

The principal new feature has been the explosion of worldwide interdependencecommonly known as globalization. Just as human virtues are interrelated, such that the weakening of one places others at risk, so the ecological system is based on respect for a plan that affects both the health of society and its good relationship with nature.

Blind opposition would be a mistaken and prejudiced attitude, incapable of recognizing the positive aspects of the process, with the consequent risk of missing the chance to take advantage of its many opportunities for development.