1. “SPE SALVI facti sumus”—in hope we were saved, says Saint Paul to the Romans, and likewise to us (Rom 8:24). According to the Christian faith, “redemption”—salvation—is not simply a given. Redemption is offered to us in the sense that we have been given hope, trustworthy hope, by virtue of which we can face our present: the present, even if it is arduous, can be lived and accepted if it leads towards a goal, if we can be sure of this goal, and if this goal is great enough to justify the effort of the journey. Now the question immediately arises: what sort of hope could ever justify the statement that, on the basis of that hope and simply because it exists, we are redeemed? And what sort of certainty is involved here?
Showing posts with label introduction. Show all posts
Showing posts with label introduction. Show all posts
Tuesday, September 2, 2008
Spe Salvi: In Hope We were Saved
ENCYCLICAL LETTER
SPE SALVI
OF THE SUPREME PONTIFF
BENEDICT XVI
TO THE BISHOPS
PRIESTS AND DEACONS
MEN AND WOMEN RELIGIOUS
AND ALL THE LAY FAITHFUL
ON CHRISTIAN HOPE
SPE SALVI
OF THE SUPREME PONTIFF
BENEDICT XVI
TO THE BISHOPS
PRIESTS AND DEACONS
MEN AND WOMEN RELIGIOUS
AND ALL THE LAY FAITHFUL
ON CHRISTIAN HOPE
Introduction
Faith is Hope
The concept of faith-based hope in the New Testament and the early Church
Eternal life – what is it?
Is Christian hope individualistic?
The true shape of Christian hope
Deus Caritas Est: God is Love
ENCYCLICAL LETTER
DEUS CARITAS EST
OF THE SUPREME PONTIFF
BENEDICT XVI
TO THE BISHOPS
PRIESTS AND DEACONS
MEN AND WOMEN RELIGIOUS
AND ALL THE LAY FAITHFUL
ON CHRISTIAN LOVE
DEUS CARITAS EST
OF THE SUPREME PONTIFF
BENEDICT XVI
TO THE BISHOPS
PRIESTS AND DEACONS
MEN AND WOMEN RELIGIOUS
AND ALL THE LAY FAITHFUL
ON CHRISTIAN LOVE
PART I
THE UNITY OF LOVE
IN CREATION
AND IN SALVATION HISTORY
A problem of language
“Eros” and “Agape” – difference and unity
The newness of biblical faith
Jesus Christ – the incarnate love of God
Love,of God and love of neighbour
PART II
CARITAS
THE PRACTICE OF LOVE
BY THE CHURCH
AS A “COMMUNITY OF LOVE”The Church's charitable activity as a manifestation of Trinitarian love
Charity as a responsibility of the Church
Justice and Charity
The multiple structures of charitable service in the social context of the present day
The distinctiveness of the Church's charitable activity
Those responsible for the Church's charitable activity
Wednesday, July 2, 2008
Sacramentum Caritatis:INTRODUCTION
1. The sacrament of charity (1), the Holy Eucharist is the gift that Jesus Christ makes of himself, thus revealing to us God's infinite love for every man and woman. This wondrous sacrament makes manifest that "greater" love which led him to "lay down his life for his friends" (Jn 15:13). Jesus did indeed love them "to the end" (Jn 13:1). In those words the Evangelist introduces Christ's act of immense humility: before dying for us on the Cross, he tied a towel around himself and washed the feet of his disciples. In the same way, Jesus continues, in the sacrament of the Eucharist, to love us "to the end," even to offering us his body and his blood. What amazement must the Apostles have felt in witnessing what the Lord did and said during that Supper! What wonder must the eucharistic mystery also awaken in our own hearts!
Saturday, July 28, 2007
Pope's Intro to Cardinal Bertone's Book
"The Last Fatima Visionary: My Meetings With Sister Lucia"
VATICAN CITY, MAY 20, 2007 (Zenit.org).- Here is a translation of the Pope's introduction to Cardinal Bertone's book "The Last Fatima Visionary: My Meetings With Sister Lucia" (Rai Eri/Rizzoli). The book was written in collaboration with Giuseppe De Carli.
* * *
To Cardinal Tarcisio Bertone
Vatican Secretary of State
Venerable Brother, Sister Lucia entrusts so many memories to the book "The Last Fatima Visionary" that treat of events that have marked the history of the last part of the 20th century. She has entrusted them to this book so that they do not remain merely precious baggage of personal emotions, but be handed over to the collective memory as they are not without significance for secular history.
In reality, during that memorable time that was the Jubilee Year of 2000, we experienced together the chapter that treats of the publication of the third Fatima secret: I, as the prefect of the Congregation for the Doctrine of the Faith, and you, as the secretary of the same dicastery. The great Pontiff who preceded me, John Paul II, fecund with prophetic inspirations and personally convinced that the "maternal hand" of the Virgin had deflected the bullet that could have been fatal for him, saw that the time had come to remove the veil of mystery that covered the last part of the secret that the Virgin had consigned to the three little shepherds of Fatima. The congregation, which conserved the precious document written by Sister Lucia, was put in charge.
It was a time of light, not only because the message could thus be known by all, but also because the truth could be unveiled in the midst of the confusion of apocalyptic interpretations and speculations that circulated in the Church and created anxiety among the faithful instead of inviting them to prayer and penance. Nevertheless, on the other hand, one could see the comforting development of Marian piety, authentic font of Christian life, around the imposing shrine of Fatima and in every part of the world where devotion to the Virgin, under the influence of the apparitions of Fatima, took deep root in the faith of the people, inviting men and women to consecrate themselves to the Immaculate Heart of Mary.
The conversations between the visionary, the last remaining of the three shepherd children, and you, a bishop sent by the Pope, have been important not only for the verification of the veridicality of the facts, but also as an occasion to know the limpid freshness of the soul of Sister Lucia, the intelligence of the heart typical of her femininity, transferred into a robust Christian faith. Through this humble nun, there shines the role of the Virgin Mary who with her maternal hand accompanies the Christian through life's bitterness.
I myself oversaw the drafting of the theological commentary on the event, after having intensely prayed and deeply meditated on the contents of the pages written by Sister Lucia. I was deeply affected by the consoling promise of the Most Holy Virgin, which was like a synthesis and precious seal: "My Immaculate Heart will triumph." As it had been written, "Mary's 'fiat,' the word of her heart, changed the history of the world, because it introduced the Savior into this world -- because thanks to this 'yes' God could become man among us and he will remain such forever."
And again, "From the time that God himself has a human heart and directed human freedom toward the good, toward God, freedom for evil does not have the last word." The message of Fatima is a further confirmation of this.
I invoke the protection of the Most Holy Virgin for all those who will read the testimony offered with this book and to you, dear cardinal, and to Doctor Giuseppe De Carli, who shared the work of producing this memoir, I impart the apostolic blessing.
From the Vatican, Feb. 22, 2007.
VATICAN CITY, MAY 20, 2007 (Zenit.org).- Here is a translation of the Pope's introduction to Cardinal Bertone's book "The Last Fatima Visionary: My Meetings With Sister Lucia" (Rai Eri/Rizzoli). The book was written in collaboration with Giuseppe De Carli.
* * *
To Cardinal Tarcisio Bertone
Vatican Secretary of State
Venerable Brother, Sister Lucia entrusts so many memories to the book "The Last Fatima Visionary" that treat of events that have marked the history of the last part of the 20th century. She has entrusted them to this book so that they do not remain merely precious baggage of personal emotions, but be handed over to the collective memory as they are not without significance for secular history.
In reality, during that memorable time that was the Jubilee Year of 2000, we experienced together the chapter that treats of the publication of the third Fatima secret: I, as the prefect of the Congregation for the Doctrine of the Faith, and you, as the secretary of the same dicastery. The great Pontiff who preceded me, John Paul II, fecund with prophetic inspirations and personally convinced that the "maternal hand" of the Virgin had deflected the bullet that could have been fatal for him, saw that the time had come to remove the veil of mystery that covered the last part of the secret that the Virgin had consigned to the three little shepherds of Fatima. The congregation, which conserved the precious document written by Sister Lucia, was put in charge.
It was a time of light, not only because the message could thus be known by all, but also because the truth could be unveiled in the midst of the confusion of apocalyptic interpretations and speculations that circulated in the Church and created anxiety among the faithful instead of inviting them to prayer and penance. Nevertheless, on the other hand, one could see the comforting development of Marian piety, authentic font of Christian life, around the imposing shrine of Fatima and in every part of the world where devotion to the Virgin, under the influence of the apparitions of Fatima, took deep root in the faith of the people, inviting men and women to consecrate themselves to the Immaculate Heart of Mary.
The conversations between the visionary, the last remaining of the three shepherd children, and you, a bishop sent by the Pope, have been important not only for the verification of the veridicality of the facts, but also as an occasion to know the limpid freshness of the soul of Sister Lucia, the intelligence of the heart typical of her femininity, transferred into a robust Christian faith. Through this humble nun, there shines the role of the Virgin Mary who with her maternal hand accompanies the Christian through life's bitterness.
I myself oversaw the drafting of the theological commentary on the event, after having intensely prayed and deeply meditated on the contents of the pages written by Sister Lucia. I was deeply affected by the consoling promise of the Most Holy Virgin, which was like a synthesis and precious seal: "My Immaculate Heart will triumph." As it had been written, "Mary's 'fiat,' the word of her heart, changed the history of the world, because it introduced the Savior into this world -- because thanks to this 'yes' God could become man among us and he will remain such forever."
And again, "From the time that God himself has a human heart and directed human freedom toward the good, toward God, freedom for evil does not have the last word." The message of Fatima is a further confirmation of this.
I invoke the protection of the Most Holy Virgin for all those who will read the testimony offered with this book and to you, dear cardinal, and to Doctor Giuseppe De Carli, who shared the work of producing this memoir, I impart the apostolic blessing.
From the Vatican, Feb. 22, 2007.
Wednesday, June 20, 2007
INTRODUCTION
WHY A SYNOD ON THE WORD OF GOD?
“That which was from the beginning, which we have heard, which we have seen with our eyes, which we have looked upon and touched with our hands, concerning the word of life—the life was made manifest, and we saw it, and testify to it, and proclaim to you the eternal life which was with the Father and was made manifest to us—that which we have seen and heard we proclaim also to you, so that you may have fellowship with us; and our fellowship is with the Father and with his Son Jesus Christ. And we are writing this that our joy may be complete” (1 Jn 1:1-4).
1. “In the beginning was the Word” (Jn 1:1). “The Word of our God will endure for ever” (Is 40:8). The Word of God, present at the creation of the world and humankind, initiates history: “God spoke” (Gn 1, 3,6ff.). The Incarnation of God’s Son, Jesus Christ, the most decisive moment in history, is announced by the Word of God: “And the Word became flesh” (Jn 1:14). The Word of God will bring history to a close with the sure promise of meeting Christ in everlasting life: “Surely, I am coming soon” (Rev 22:20).
The Word of God is the ultimate surety which God, in his infinite love, gives to people of every age and time, enabling them to become witnesses to his Word. The Synod wishes to reverently contemplate this mystery of the Word, God’s greatest gift, to render thanks for it, to meditate upon it and to proclaim it to all members of the Church and all people of good will.
2. In an increasing number of ways, people today are displaying a great need to listen to God and speak with him. At present, Christians are eagerly seeking the Word of God as the source of life and as a means of encountering the Lord in a personal manner.
Clearly, the unseen God interacts in this personal encounter “out of the abundance of his love; [he] speaks to humankind as friends and lives among them, so that he may invite and take them into fellowship with himself.”1 This generous act of God’s Revelation is an ongoing, grace-filled event.
This communication takes place through the action of the Holy Spirit, who, through the Word, seeks to renew the life and mission of the Church, to call her to an ongoing conversion and to send her to bring the message of the Gospel to all peoples, so “that they may have life, and have it abundantly” (Jn 10:10).
3. The Person of Christ the Lord is at the core of the Word of God. Throughout her history, the Church has constantly experienced and mirrored the mystery of the Word. “What do you believe the Scriptures to be, if not the Word of God? Certainly, many words are penned by the prophets; yet the Word of God is one, uniting the whole of Scripture. The faithful conceive this unique Word from a seed given by God as a lawful spouse, and fruitfully bring it forth from their mouths, so to speak, by giving it birth and recording it in characters, so it can be passed on, even to us.”2
In the Dogmatic Constitution on Divine Revelation Dei Verbum, the Second Vatican Council set forth the Church’s solemn Magisterium on the Word of God, explaining its teaching and indicating its practise. This document completed the long study and development of three Encyclical Letters: Providentissimus Deus of Leo XIII, Spiritu Paraclitus of Benedict XV and Divino Afflante Spiritu of Pius XII.3 It also represented a stage in the process of renewal in exegesis and theology which was further enriched by the spiritual experience of the faithful and opportunely treated in the Synod of Bishops of 19854 and the Catechism of the Catholic Church. In the years following the Council, the Magisterium of the universal and local Churches placed greater insistence on an encounter with the Word, convinced that this “will bring the Church to a new spiritual Spring.”5
In the continuing process of God’s breathing forth his Word, this Synodal Assembly is being convoked in close connection with preceding Synods of Bishops (1965-2006). It looks to the foundations of faith and seeks to present how the Word has been encountered in the Bible (cf. Josh 24; Neh 8; Acts 2) and throughout the history of the Church.
4. More specifically, this Synod wishes to set forth, in continuity with the preceding one, the intrinsic connection between the Eucharist and the Word of God, since the Church must receive nourishment from the one “bread of life from the table of both God's word and Christ's body.”6 This is the Synod’s underlying purpose and primary goal, namely, to fully encounter the Word of God in Jesus the Lord, present in the Sacred Scriptures and the Eucharist. St. Jerome observes: “The Lord’s flesh is real food and his blood real drink; this is our true good in this present life: to nourish ourselves with his flesh and to drink his blood in not only the Eucharist but also the reading of Sacred Scripture. In fact, the Word of God, drawn from the knowledge of the Scriptures, is real food and real drink.”7
Forty years after the Second Vatican Council, questions arise as to what are the fruits of the conciliar document, Dei Verbum, in our Church communities and whether this Dogmatic Constitution has really been taken to heart. With regard to the Word of God, many positive things have clearly taken place in the People of God: for example, biblical renewal in the liturgy, theology and catechesis; the distribution and practise of the Bible by the biblical apostolate and efforts of communities and ecclesial movements; and the increased use of the instruments of today’s communication media.
Some things, however, pose problems or still remain an open question. The lack of knowledge and uncertainty regarding the teachings of Revelation are a deep concern. Many Christians remain without any contact with the Bible and the danger is always present that it will not be used properly. Without the truth of God’s Word, relativism becomes alluring in people’s lives and thinking. This situation urgently warrants a total and complete knowledge of the Church’s teachings concerning the Word of God. It also requires employing suitable methods in providing all Christians with opportunities to encounter Sacred Scripture. The Church must take up the new ways suggested by the Spirit today to ensure that the various manifestations of the Word of God be known, discerned, loved, and more profoundly grounded and lived in the Church, thereby becoming the Word of Truth and Love for all people.
5. The purpose of this Synod is primarily pastoral, namely, spreading and strengthening encounters with the Word of God by thoroughly examining its doctrinal underpinnings and allowing them to show the manner in which this is to be done. This will lead to experiencing the Word of God as the source of life in everyday circumstances and devising true and readily available ways in which Christians and all people of good will can listen to God and speak with him.
In a concrete sense, the Synod intends among its many objectives: to help clarify the basic truths of Revelation as the Word of God, Divine Tradition, the Bible and the Magisterium, which prompt and guarantee an authentic and effective living of the faith; to spark an appreciation and deep love of Sacred Scripture so that “the faithful might have easy access” to it;8 to renew listening to the Word of God, in the liturgy and catechesis, specifically through lectio divina, duly adapted to various circumstances; and to offer a Word of consolation and hope to the poor of the world.
This Synod desires to give the Word of God as bread to the People of God. Its aim is to foster a proper approach to biblical hermeneutics and to correctly direct the process of evangelization and inculturation. It also intends to encourage ecumenical dialogue, which is closely linked to listening to the Word of God and to promote an encounter and dialogue of not only Christians and Jews9 but also those engaged in interreligious and inter-cultural dialogue. The synod proposes to achieve this task by treating the following three areas:
— Revelation, the Word of God, the Church (Chapter I)
— The Word of God in the Life of the Church (Chapter II)
— The Word of God in the Mission of the Church (Chapter III).
In this way, the foundational elements of the Word of God might be united to its operation in the Church.
The Lineamenta does not intend to treat every demand and application of encountering the Word of God. Rather, drawing on the teachings of the Second Vatican Council, this document will describe the essential characteristics of the Word of God, emphasizing both its doctrinal content and that drawn from experience and inviting the reader to provide further detailed information.
Tuesday, June 19, 2007
Introduction of Pontifical Academy Meeting
Introduction of Pontifical Academy Meeting
"A Lack of Charity and Justice in the World"
VATICAN CITY, APRIL 26, 2007 (Zenit.org).
The plenary session will be held in Vatican City from April 27 to May 1.
* * *
INTRODUCTION: CHARITY AND JUSTICE IN THE RELATIONS AMONG PEOPLES AND NATIONS
The next plenary session of the Pontifical Academy of Social Sciences will be devoted to the study of Charity and Justice in the Relations Among Peoples and Nations. In the recent past, the academy has devoted sessions to the study of globalization and these have enabled us to see that there is a lack of charity and justice in the world we live in.
This may be summarized in a general way as: disproportionate reallocations, promises not honored, and unequal divisions. In addition, we are faced with new signs of the times that are very worrying. All of this has been met by the renewed appeal to charity and justice made by the Pope, Benedict XVI, in particular in his encyclical "Deus Caritas Est." These facts and this appeal form an important part of the background to our meeting.
The subject of the session will be the relations among peoples and nations: the developed, the developing, the emerging and the poor. We will ask ourselves whether these relations, in the light of the social magisterium of the Church, can become more just, fairer, and more peaceful, and what the route should be to achieve such ends. In other words, is a partnership for charity and justice possible in the globalized world?
1. Worrying recent signs of the times
Although it is at times a common conviction that the pursuit of charity and justice at the international level is of key importance for contemporary society, at the same time we encounter signs that are working in the opposite direction:
The re-emergence of nationalism. In developing and developed countries there are signs of crisis as regards two key features of the process of globalization: one is a human problem and relates to increased legal and illegal international migration and the political resistance to it; the second is economic and relates to the tensions between protectionism and free trade.
Weak convergence. In spite of continuing rapid economic growth in many developing countries, signals of economic and social convergence between developed and developing countries are still confined to only to a few of this last category. This is not only the case at the economic level but is also true in the field of education.
Pervasive poverty. At the same time, even in countries that have a fast-growing economy, the incidence of poverty and extreme poverty is still very high.
The weakness of multilateralism. Bilateralism is growing stronger and most multilateral institutions, such as the UN, the WTO, the IMF, the World Bank, and even some of their regional counterparts, are demonstrating signs of weakness and tiredness. However, no institutions are presently emerging to replace them.
Millennium Goals. These were based on a broad international consensus but there are now well-grounded doubts about the possibility of really implementing them within the time envisaged. The previous consensus on the Millennium Goals is thus beginning to crumble. As a result, there is a need for further reflection on the mechanisms by which these goals can be achieved, together with the formulation of new proposals.
Insufficient and inefficient aid. The aid that has been given has fallen far short of the goal of allocating 0.7% of the GDP of developed countries to foreign aid. In addition, the aid that has been given has often been inefficiently distributed and utilized both by international organizations and by local governments and agencies.
Terrorism and war. As the events of Sept. 11, 2001, indicate, the beginning of the new century has been characterized by a notable increase in the social and moral scourge of terrorism. At the same time, the world is still afflicted on a large scale by wars between countries and wars within countries.
2. The Encyclical "Deus Caritas Est" of Pope Benedict XVI
Our meeting wants to draw inspiration from the Pope's first encyclical and its important implications. In particular this document reminds us that the theological and human virtue of charity must preside over all of the social teaching and all of the social works of the Church and her members. First of all, this encyclical leads us to the center of our faith, to the truth that "God is love."
Thus the Pope declares that "Jesus united into a single precept this commandment of love for God and the commandment of love for neighbor." The Pope draws our attention to the fact that this teaching is both timely and significant "in a world where the name of God is sometimes associated with vengeance or even a duty of hatred and violence."
This is why "Deus Caritas Est" has been correctly described as being in part a social encyclical. It is love (caritas) that animates the Church's care for the needy, the work of laywomen and men for justice and peace in the secular sphere, and is the leavening force of the Church in society. And without love, as Paul told the Corinthians, our words and works will come to nothing.
Indeed, "Deus Caritas Est" places itself in the long lineage of other social encyclicals (cf. No. 27), not only because it addresses the virtue of charity but also because it attributes primary importance to the virtue of justice. Indeed, it has a highly significant reference to a famous statement on this virtue by one of the great figures of Tradition: "As Augustine once said, a state which is not governed according to justice would be just a bunch of thieves: 'Remota itaque iustitia quid sunt regna nisi magna latrocinia?"'
Taking into consideration traditional philosophical-political doctrines and also (in a critical way) the Marxist demand for a fair distribution of goods by public powers, Benedict XVI declares: "In today's complex situation, not least because of the growth of a globalized economy, the social doctrine of the Church has become a set of fundamental guidelines offering approaches that are even beyond the confines of the Church: in the face of ongoing development these guidelines need to be addressed in the context of dialogue with all those seriously concerned for humanity and for the world in which we live" (No. 27).
When discussing the relationship between the Church, a "Community of Love," and politics, the Pope's approach to justice is particularly relevant to the social sciences and to the role of the magisterium of the Church.
First of all, the Pope offers the strongest vision that has ever been formulated in the contemporary age on the relationship between politics and justice: "The just ordering of society and the State is a central responsibility of politics." Indeed, "Justice is both the aim and the intrinsic criterion of all politics."
For the Pope justice (and politics) is not a mere utilitarian or contractual technique but "by its very nature has to do with ethics" (No. 28). In contrast to the solely descriptive and value-free understanding of human action proposed by many within the human and social sciences, the Pope upholds the importance of practical reason by renewing the question of the most just political order.
However, he perceives the modern danger of detaching reason from faith: "If reason is to be exercised properly, it must undergo constant purification, since it can never be completely free of the danger of a certain ethical blindness caused by the dazzling effect of power and special interests." Indeed, we cannot but engage in an assessment of our sense of justice in the light of faith: "From God's standpoint, faith liberates reason from its blind spots and therefore helps it to be ever more fully itself."
This critical work of faith frees reason from its limits: "Faith enables reason to do its work more effectively and to see its proper object more clearly." Not only the historical dimension of the meaning of justice, founded on both the Jewish and Christian traditions and the Roman and Greek inheritance, but also its contemporary meaning, derive from the constant purification that faith brings to reason: "This is where Catholic social doctrine has its place: it has no intention of giving the Church power over the State. Even less is it an attempt to impose on those who do not share the faith ways of thinking and modes of conduct proper to faith."
To conclude, here, too, the Pope attributes to the Christian a fundamental task and stresses that the aim of the social doctrine of the Church "is simply to help purify reason and to contribute, here and now, to the acknowledgement and attainment of what is just" (No. 28a).
The Holy Father, in conformity with this teaching on charity and justice, thus calls for the structures of charitable service in the social context of the present day to promote the wellbeing of individuals, of peoples and of humanity: "Our times call for a new readiness to assist our neighbors in need. … Concern for our neighbor transcends the confines of national communities and has increasingly broadened its horizon to the whole world" (No. 30).
"A Lack of Charity and Justice in the World"
VATICAN CITY, APRIL 26, 2007 (Zenit.org).
The plenary session will be held in Vatican City from April 27 to May 1.
* * *
INTRODUCTION: CHARITY AND JUSTICE IN THE RELATIONS AMONG PEOPLES AND NATIONS
The next plenary session of the Pontifical Academy of Social Sciences will be devoted to the study of Charity and Justice in the Relations Among Peoples and Nations. In the recent past, the academy has devoted sessions to the study of globalization and these have enabled us to see that there is a lack of charity and justice in the world we live in.
This may be summarized in a general way as: disproportionate reallocations, promises not honored, and unequal divisions. In addition, we are faced with new signs of the times that are very worrying. All of this has been met by the renewed appeal to charity and justice made by the Pope, Benedict XVI, in particular in his encyclical "Deus Caritas Est." These facts and this appeal form an important part of the background to our meeting.
The subject of the session will be the relations among peoples and nations: the developed, the developing, the emerging and the poor. We will ask ourselves whether these relations, in the light of the social magisterium of the Church, can become more just, fairer, and more peaceful, and what the route should be to achieve such ends. In other words, is a partnership for charity and justice possible in the globalized world?
1. Worrying recent signs of the times
Although it is at times a common conviction that the pursuit of charity and justice at the international level is of key importance for contemporary society, at the same time we encounter signs that are working in the opposite direction:
The re-emergence of nationalism. In developing and developed countries there are signs of crisis as regards two key features of the process of globalization: one is a human problem and relates to increased legal and illegal international migration and the political resistance to it; the second is economic and relates to the tensions between protectionism and free trade.
Weak convergence. In spite of continuing rapid economic growth in many developing countries, signals of economic and social convergence between developed and developing countries are still confined to only to a few of this last category. This is not only the case at the economic level but is also true in the field of education.
Pervasive poverty. At the same time, even in countries that have a fast-growing economy, the incidence of poverty and extreme poverty is still very high.
The weakness of multilateralism. Bilateralism is growing stronger and most multilateral institutions, such as the UN, the WTO, the IMF, the World Bank, and even some of their regional counterparts, are demonstrating signs of weakness and tiredness. However, no institutions are presently emerging to replace them.
Millennium Goals. These were based on a broad international consensus but there are now well-grounded doubts about the possibility of really implementing them within the time envisaged. The previous consensus on the Millennium Goals is thus beginning to crumble. As a result, there is a need for further reflection on the mechanisms by which these goals can be achieved, together with the formulation of new proposals.
Insufficient and inefficient aid. The aid that has been given has fallen far short of the goal of allocating 0.7% of the GDP of developed countries to foreign aid. In addition, the aid that has been given has often been inefficiently distributed and utilized both by international organizations and by local governments and agencies.
Terrorism and war. As the events of Sept. 11, 2001, indicate, the beginning of the new century has been characterized by a notable increase in the social and moral scourge of terrorism. At the same time, the world is still afflicted on a large scale by wars between countries and wars within countries.
2. The Encyclical "Deus Caritas Est" of Pope Benedict XVI
Our meeting wants to draw inspiration from the Pope's first encyclical and its important implications. In particular this document reminds us that the theological and human virtue of charity must preside over all of the social teaching and all of the social works of the Church and her members. First of all, this encyclical leads us to the center of our faith, to the truth that "God is love."
Thus the Pope declares that "Jesus united into a single precept this commandment of love for God and the commandment of love for neighbor." The Pope draws our attention to the fact that this teaching is both timely and significant "in a world where the name of God is sometimes associated with vengeance or even a duty of hatred and violence."
This is why "Deus Caritas Est" has been correctly described as being in part a social encyclical. It is love (caritas) that animates the Church's care for the needy, the work of laywomen and men for justice and peace in the secular sphere, and is the leavening force of the Church in society. And without love, as Paul told the Corinthians, our words and works will come to nothing.
Indeed, "Deus Caritas Est" places itself in the long lineage of other social encyclicals (cf. No. 27), not only because it addresses the virtue of charity but also because it attributes primary importance to the virtue of justice. Indeed, it has a highly significant reference to a famous statement on this virtue by one of the great figures of Tradition: "As Augustine once said, a state which is not governed according to justice would be just a bunch of thieves: 'Remota itaque iustitia quid sunt regna nisi magna latrocinia?"'
Taking into consideration traditional philosophical-political doctrines and also (in a critical way) the Marxist demand for a fair distribution of goods by public powers, Benedict XVI declares: "In today's complex situation, not least because of the growth of a globalized economy, the social doctrine of the Church has become a set of fundamental guidelines offering approaches that are even beyond the confines of the Church: in the face of ongoing development these guidelines need to be addressed in the context of dialogue with all those seriously concerned for humanity and for the world in which we live" (No. 27).
When discussing the relationship between the Church, a "Community of Love," and politics, the Pope's approach to justice is particularly relevant to the social sciences and to the role of the magisterium of the Church.
First of all, the Pope offers the strongest vision that has ever been formulated in the contemporary age on the relationship between politics and justice: "The just ordering of society and the State is a central responsibility of politics." Indeed, "Justice is both the aim and the intrinsic criterion of all politics."
For the Pope justice (and politics) is not a mere utilitarian or contractual technique but "by its very nature has to do with ethics" (No. 28). In contrast to the solely descriptive and value-free understanding of human action proposed by many within the human and social sciences, the Pope upholds the importance of practical reason by renewing the question of the most just political order.
However, he perceives the modern danger of detaching reason from faith: "If reason is to be exercised properly, it must undergo constant purification, since it can never be completely free of the danger of a certain ethical blindness caused by the dazzling effect of power and special interests." Indeed, we cannot but engage in an assessment of our sense of justice in the light of faith: "From God's standpoint, faith liberates reason from its blind spots and therefore helps it to be ever more fully itself."
This critical work of faith frees reason from its limits: "Faith enables reason to do its work more effectively and to see its proper object more clearly." Not only the historical dimension of the meaning of justice, founded on both the Jewish and Christian traditions and the Roman and Greek inheritance, but also its contemporary meaning, derive from the constant purification that faith brings to reason: "This is where Catholic social doctrine has its place: it has no intention of giving the Church power over the State. Even less is it an attempt to impose on those who do not share the faith ways of thinking and modes of conduct proper to faith."
To conclude, here, too, the Pope attributes to the Christian a fundamental task and stresses that the aim of the social doctrine of the Church "is simply to help purify reason and to contribute, here and now, to the acknowledgement and attainment of what is just" (No. 28a).
The Holy Father, in conformity with this teaching on charity and justice, thus calls for the structures of charitable service in the social context of the present day to promote the wellbeing of individuals, of peoples and of humanity: "Our times call for a new readiness to assist our neighbors in need. … Concern for our neighbor transcends the confines of national communities and has increasingly broadened its horizon to the whole world" (No. 30).
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