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Charity does not exclude knowledge, but rather requires, promotes, and animates it from within. Congregavit nos in unum Christi amor. Truth is the light that gives meaning and value to charity. In the truth, charity reflects the personal yet public dimension of faith in the God of the Bible, who is both Agápe and Lógos: Charity and Truth, Love and Word. Many areas of the globe today have evolved considerably, albeit in problematical and disparate ways, thereby taking their place among the great powers destined to play important roles in the future. This authority, however, must be organized in a subsidiary and stratified way[138], if it is not to infringe upon freedom and if it is to yield effective results in practice. 21. “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. Even when we work through satellites or through remote electronic impulses, our actions always remain human, an expression of our responsible freedom. Philip T. Weller. [27] Cf. Furthermore, the experience of micro-finance, which has its roots in the thinking and activity of the civil humanists — I am thinking especially of the birth of pawnbroking — should be strengthened and fine-tuned. Yet there is also increasing awareness of the need for greater social responsibility on the part of business. 30. When both the logic of the market and the logic of the State come to an agreement that each will continue to exercise a monopoly over its respective area of influence, in the long term much is lost: solidarity in relations between citizens, participation and adherence, actions of gratuitousness, all of which stand in contrast with giving in order to acquire (the logic of exchange) and giving through duty (the logic of public obligation, imposed by State law). John Paul II, Encyclical Letter Centesimus Annus, 25: loc. In not a few cases, that freedom is impeded by prohibitions and persecutions, or it is limited when the Church's public presence is reduced to her charitable activities alone. He was making an observation, but also expressing a wish: a new trajectory of thinking is needed in order to arrive at a better understanding of the implications of our being one family; interaction among the peoples of the world calls us to embark upon this new trajectory, so that integration can signify solidarity[129] rather than marginalization. There are a number of reasons, of a meta-economic kind, for saying this. 17. Neither attitude is consonant with the Christian vision of nature as the fruit of God's creation. Gratuitousness is present in our lives in many different forms, which often go unrecognized because of a purely consumerist and utilitarian view of life. In 1964 its current name was adopted. Economic activity and the political process were both largely conducted within the same geographical area, and could therefore feed off one another. In reality, business has to be understood in an articulated way. the massive increase in relative poverty), not only does social cohesion suffer, thereby placing democracy at risk, but so too does the economy, through the progressive erosion of “social capital”: the network of relationships of trust, dependability, and respect for rules, all of which are indispensable for any form of civil coexistence. Paul VI, Apostolic Letter Octogesima Adveniens, 29: loc. John XXIII, Encyclical Letter Pacem in Terris (11 April 1963): AAS 55 (1963), 268-270. 54. The main goals of Caritas Norway’s international efforts are to eradicate hunger and malnutrition. As a spiritual being, the human creature is defined through interpersonal relations. The information contained on this website does not necessarily reflect the position or opinion of the European Commission. Both professional competence and moral consistency are necessary. cit., 838-840. The Church is a sign and instrument of this unity[131]. Only if we are aware of our calling, as individuals and as a community, to be part of God's family as his sons and daughters, will we be able to generate a new vision and muster new energy in the service of a truly integral humanism. cit., 152-153. They must not, therefore, be treated like any other factor of production. Mt 6:9-13). Life in many poor countries is still extremely insecure as a consequence of food shortages, and the situation could become worse: hunger still reaps enormous numbers of victims among those who, like Lazarus, are not permitted to take their place at the rich man's table, contrary to the hopes expressed by Paul VI[64]. In the Pastoral Constitution Gaudium et Spes, the Council fathers asserted that “believers and unbelievers agree almost unanimously that all things on earth should be ordered towards man as to their centre and summit”[136]. [113] Cf. The strengthening of different types of businesses, especially those capable of viewing profit as a means for achieving the goal of a 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. Every migrant is a human person who, as such, possesses fundamental, inalienable rights that must be respected by everyone and in every circumstance[142]. Caritas Internationalis is a confederation of 165 Catholic relief, development and social service organizations operating in over 200 countries and territories worldwide.. Without God man neither knows which way to go, nor even understands who he is. Spendenabsetzbarkeitsnummer SO-1129 . [112] Cf. 41. 29. 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 Church's social doctrine proclaims and bears witness to faith. Nor is it merely at the mercy of our caprice, since we all know that we are a gift, not something self-generated. Subsidiarity is first and foremost a form of assistance to the human person via the autonomy of intermediate bodies. God's love calls us to move beyond the limited and the ephemeral, it gives us the courage to continue seeking and working for the benefit of all, even if this cannot be achieved immediately and if what we are able to achieve, alongside political authorities and those working in the field of economics, is always less than we might wish[158]. 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. Fidelity to man requires fidelity to the truth, which alone is the guarantee of freedom (cf. Only when it is free can development be integrally human; only in a climate of responsible freedom can it grow in a satisfactory manner. If development were concerned with merely technical aspects of human life, and not with the meaning of man's pilgrimage through history in company with his fellow human beings, nor with identifying the goal of that journey, then the Church would not be entitled to speak on it. In order to construct an economy that will soon be in a position to serve the national and global common good, it is appropriate to take account of this broader significance of business activity. Every responsibility and every commitment spelt out by that doctrine is derived from charity which, according to the teaching of Jesus, is the synthesis of the entire Law (cf. [59] Cf. In this fair land i'll stay no more here labor is. Pontifical Council for Justice and Peace, Compendium of the Social Doctrine of the Church, 76. John Paul II, Encyclical Letter Centesimus Annus, 22-29: loc. Any breach in this dialogue comes only at an enormous price to human development. Yet it should be stressed that progress of a merely economic and technological kind is insufficient. Collectively and individually, their missions are to work to build a better world, especially for the poor and oppressed. Only in charity, illumined by the light of reason and faith, is it possible to pursue development goals that possess a more humane and humanizing value. The Gospel is fundamental for development, because in the Gospel, Christ, “in the very revelation of the mystery of the Father and of his love, fully reveals humanity to itself”[45]. Such aid, whatever the donors' intentions, can sometimes lock people into a state of dependence and even foster situations of localized oppression and exploitation in the receiving country. These processes have led to a downsizing of social security systems as the price to be paid for seeking greater competitive advantage in the global market, with consequent grave danger for the rights of workers, for fundamental human rights and for the solidarity associated with the traditional forms of the social State. What is missing, in other words, is a network of economic institutions capable of guaranteeing regular access to sufficient food and water for nutritional needs, and also capable of addressing the primary needs and necessities ensuing from genuine food crises, whether due to natural causes or political irresponsibility, nationally and internationally. Caritas Twain main office in Taipei City employs 11 staff to carry out their social services and activities. Likewise the truth of ourselves, of our personal conscience, is first of all given to us. In the social, juridical, cultural, political and economic fields — the contexts, in other words, that are most exposed to this danger — it is easily dismissed as irrelevant for interpreting and giving direction to moral responsibility. 0182 Oslo, Postal address: Paul VI hoped to see the journey towards autonomy unfold freely and in peace. It is part and parcel of human activity and precisely because it is human, it must be structured and governed in an ethical manner. I may sit in my wee old house At the spinning. Benedict XVI, Encyclical Letter Spe Salvi, 35: loc. Even in less extreme cases, international tourism often follows a consumerist and hedonistic pattern, as a form of escapism planned in a manner typical of the countries of origin, and therefore not conducive to authentic encounter between persons and cultures. Originating within economically developed countries, this process by its nature has spread to include all economies. On the other hand, ideological rejection of God and an atheism of indifference, oblivious to the Creator and at risk of becoming equally oblivious to human values, constitute some of the chief obstacles to development today. All this is essential if “hearts of stone” are to be transformed into “hearts of flesh” (Ezek 36:26), rendering life on earth “divine” and thus more worthy of humanity. [20] Cf. Our projects in Norway aim primarily to help migrants and refugees. Today, as we take to heart the lessons of the current economic crisis, which sees the State's public authorities directly involved in correcting errors and malfunctions, it seems more realistic to re-evaluate their role and their powers, which need to be prudently reviewed and remodelled so as to enable them, perhaps through new forms of engagement, to address the challenges of today's world. cit., 586-589. Enclosed within history, it runs the risk of being reduced to the mere accumulation of wealth; humanity thus loses the courage to be at the service of higher goods, at the service of the great and disinterested initiatives called forth by universal charity. We are a family of 162 national Catholic relief and development agencies working across the world. John Paul II, Encyclical Letter Sollicitudo Rei Socialis, 41: loc. In all knowledge and in every act of love the human soul experiences something “over and above”, which seems very much like a gift that we receive, or a height to which we are raised. 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). 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. b) Love—caritas—will always prove necessary, even in the most just society. In the face of such Promethean presumption, we must fortify our love for a freedom that is not merely arbitrary, but is rendered truly human by acknowledgment of the good that underlies it. If personal and social sensitivity towards the acceptance of a new life is lost, then other forms of acceptance that are valuable for society also wither away[67]. 19. cit., 277-278; cf. This is a striking phenomenon because of the sheer numbers of people involved, the social, economic, political, cultural and religious problems it raises, and the dramatic challenges it poses to nations and the international community. Benedict XVI, Message for the 2007 World Day of Peace, 5. When technology is allowed to take over, the result is confusion between ends and means, such that the sole criterion for action in business is thought to be the maximization of profit, in politics the consolidation of power, and in science the findings of research. cit., 278. This is a human demand at the present time, but it is also demanded by economic logic. The crisis thus becomes an opportunity for discernment, in which to shape a new vision for the future. Nature, especially in our time, is so integrated into the dynamics of society and culture that by now it hardly constitutes an independent variable. 33. It is already present in faith, indeed it is called forth by faith. [141] Cf. Charity is not an added extra, like an appendix to work already concluded in each of the various disciplines: it engages them in dialogue from the very beginning. Vi jobber med klimarobuste løsninger som øker matproduksjonen for de aller fattigste. 47. Hunger is not so much dependent on lack of material things as on shortage of social resources, the most important of which are institutional. cit., 822-824. 1210 Brussels, Belgium. Through this close link with truth, charity can be recognized as an authentic expression of humanity and as an element of fundamental importance in human relations, including those of a public nature. “The scandal of glaring inequalities”[56] continues. What is needed, therefore, is a market that permits the free operation, in conditions of equal opportunity, of enterprises in pursuit of different institutional ends. For these reasons, Populorum Progressio, situated within the great current of Tradition, can still speak to us today. The “technical” worldview that follows from this vision is now so dominant that truth has come to be seen as coinciding with the possible. John Paul II, Encyclical Letter Centesimus Annus, 41: loc. We should never cease to marvel at these things. If this vision is lost, we end up either considering nature an untouchable taboo or, on the contrary, abusing it. Since the development of persons and peoples is at stake, this discernment will have to take account of the need for emancipation and inclusivity, in the context of a truly universal human community. The human being is made for gift, which expresses and makes present his transcendent dimension. Questions linked to the care and preservation of the environment today need to give due consideration to the energy problem. If love is wise, it can find ways of working in accordance with provident and just expediency, as is illustrated in a significant way by much of the experience of credit unions. Christianity, the religion of the “God who has a human face”[134], contains this very criterion within itself. John Paul II, Encyclical Letter Veritatis Splendor (6 August 1993), 33, 46, 51: AAS 85 (1993), 1160, 1169-1171, 1174-1175; Id., Address to the Assembly of the United Nations, 5 October 1995, 3. Second Vatican Ecumenical Council, Pastoral Constitution on the Church in the Modern World Gaudium et Spes, 36; Paul VI, Apostolic Letter Octogesima Adveniens (14 May 1971), 4: AAS 63 (1971), 403-404; John Paul II, Encyclical Letter Centesimus Annus (1 May 1991), 43: AAS 83 (1991), 847. The theme of development can be identified with the inclusion-in-relation of all individuals and peoples within the one community of the human family, built in solidarity on the basis of the fundamental values of justice and peace. Such policies should set out from close collaboration between the migrants' countries of origin and their countries of destination; it should be accompanied by adequate international norms able to coordinate different legislative systems with a view to safeguarding the needs and rights of individual migrants and their families, and at the same time, those of the host countries. Despite some of its structural elements, which should neither be denied nor exaggerated, “globalization, a priori, is neither good nor bad. cit., 265-266. [45] Second Vatican Ecumenical Council, Pastoral Constitution on the Church in the Modern World Gaudium et Spes, 22. In 1964 its current name was adopted. The following is a translation of the Summary of the Holy Father's first Encyclical, Deus Caritas Est (God Is Love), which was published on Thursday, 26 January. [98] Cf. For better or for worse, they are so integral a part of life today that it seems quite absurd to maintain that they are neutral — and hence unaffected by any moral considerations concerning people. [133] Cf. This applies especially to terrorism motivated by fundamentalism[69], which generates grief, destruction and death, obstructs dialogue between nations and diverts extensive resources from their peaceful and civil uses. 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]. Morally responsible openness to life represents a rich social and economic resource. [33] Cf. Against such policies, there is a need to defend the primary competence of the family in the area of sexuality[111], as opposed to the State and its restrictive policies, and to ensure that parents are suitably prepared to undertake their responsibilities. The current situation offers unique opportunities for the economic aspects of development — that is to say the flow of money and the emergence of a significant amount of local enterprise — to be combined with the cultural aspects, chief among which is education. 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. 1 Jn 4:8, 16) and as I recalled in my first Encyclical Letter, “God is love” (Deus Caritas Est): everything has its origin in God's love, everything is shaped by it, everything is directed towards it. 49. Caritas translation in English-German dictionary. On the cultural plane, compared with Paul VI's day, the difference is even more marked. Lady Keith's Lament Lyrics. Insignificant matters are considered shocking, yet unprecedented injustices seem to be widely tolerated. All people feel the interior impulse to love authentically: love and truth never abandon them completely, because these are the vocation planted by God in the heart and mind of every human person. cit., 258, 272, 273. [13] Cf. Poverty is often produced by a rejection of God's love, by man's basic and tragic tendency to close in on himself, thinking himself to be self-sufficient or merely an insignificant and ephemeral fact, a “stranger” in a random universe. In nature, the believer recognizes the wonderful result of God's creative activity, which we may use responsibly to satisfy our legitimate needs, material or otherwise, while respecting the intrinsic balance of creation. It means work that expresses the essential dignity of every man and woman in the context of their particular society: work that is freely chosen, effectively associating workers, both men and women, with the development of their community; work that enables the worker to be respected and free from any form of discrimination; work that makes it possible for families to meet their needs and provide schooling for their children, without the children themselves being forced into labour; work that permits the workers to organize themselves freely, and to make their voices heard; work that leaves enough room for rediscovering one's roots at a personal, familial and spiritual level; work that guarantees those who have retired a decent standard of living. Only through an encounter with God are we able to see in the other something more than just another creature[17], to recognize the divine image in the other, thus truly coming to discover him or her and to mature in a love that “becomes concern and care for the other.”[18]. 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. It is shaped by the cultural configurations which define it and give it direction. 73. The Church has always held that economic action is not to be regarded as something opposed to society. I would like to consider two of these in particular, of special relevance to the commitment to development in an increasingly globalized society: justice and the common good. Our duties towards the environment are linked to our duties towards the human person, considered in himself and in relation to others. [124] Ibid., 38: loc. Religious should remember there is no better way than their own example to commend their institutes and gain candidates for the religious life. This is a matter of no small account today, in a social and cultural context which relativizes truth, often paying little heed to it and showing increasing reluctance to acknowledge its existence. At the same time we must recognize our grave duty to hand the earth on to future generations in such a condition that they too can worthily inhabit it and continue to cultivate it. cit., 519-520; Id., Encyclical Letter Centesimus Annus, 5: loc. He saw civil society as the most natural setting for an economy of gratuitousness and fraternity, but did not mean to deny it a place in the other two settings. In fact, human freedom is intrinsically linked with these higher values. John Paul II, Encyclical Letter Laborem Exercens (14 September 1981), 3: AAS 73 (1981), 583-584. Our work is inspired by the Gospel. 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 for everyone. In development programmes, the principle of the centrality of the human person, as the subject primarily responsible for development, must be preserved. cit., 154-155. Taught by her Lord, the Church examines the signs of the times and interprets them, offering the world “what she possesses as her characteristic attribute: a global vision of man and of the human race”[46]. Congregation for the Doctrine of the Faith, Declaration on the Unicity and Salvific Universality of Jesus Christ and the Church Dominus Iesus (6 August 2000), 22: AAS 92 (2000), 763-764; Id., Doctrinal Note on some questions regarding the participation of Catholics in political life (24 November 2002), 8: AAS 96 (2004), 369-370. We have a clear proof of this at the present time. 14. Here we are dealing with major issues; if they are to be faced adequately, then everyone must responsibly recognize the impact they will have on future generations, particularly on the many young people in the poorer nations, who “ask to assume their active part in the construction of a better world”[119]. It is able to take account both of the manifold articulation of plans — and therefore of the plurality of subjects — as well as the coordination of those plans. 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