ENCYCLICAL LETTER ‘CARITAS IN VERITATE’ ON INTEGRAL HUMAN DEVELOPMENT IN CHARITY AND TRUTH, Rome, 29 June 2009.
Charity in truth is “the principal driving force behind the authentic development of every person and of all humanity”. Love leads to engagement in the field of justice and peace. “Love and truth come from God” (n-1).
Truth and charity are closely linked. Only in truth does charity shine forth. God is both agape and logos – love and truth (n. 3).
Caritas in veritate is the principle that governs moral action; that leads to justice and the common good (n. 6).
Message of Populorum Progressio is one of charity and truth (n. 10).
Two important truths: integral human development and authentic human development concerns the whole of the person in every single dimension (n. 11; PP. 14).
Christian charity is the principal force at the service of development (n. 13).
Integral human development presupposes responsible freedom (n. 17).
Integral human developments demands respect for truth (n. 18).
Chapter Two. Human Development in our Time.
Today new forms of poverty are emerging. Corruption, abuse of workers’ rights (n. 22).
Openness to life is at the centre of true development (n. 28).
Globalization must be guided by charity in truth (n. 33).
Chapter Three. Fraternity, Economic Development and Civil Society.
“Charity in truth is a force that builds community; it brings all people together without imposing barriers or limits” (n.34).
“The market is the economic institution that permits encounter between persons. Market is subject to commutative justice, distributive justice and social justice” (n. 35).
John Paul II mentions a system with 3 subjects: market, state, and civil society (Centesimmus Annus, 35, n.38), “He saw civil society as the most natural setting for an economy of gratuitousness and fraternity” (n.38).
Globalization directed towards “communion and sharing of goods” (n.42).
Chapter Four. The Development of People, Rights and Duties, the Environment
Human solidarity which benefits us, also imposes a duty. “The sharing of reciprocal duties is a more powerful incentive to action than the mere assertion of rights” (n. 43).
Development is closely related to the natural environment. Environment is God’s gift to everyone and in our use of it we have a responsibility towards the poor, towards future generations and towards humanity as a whole” (48). Nature expresses a design of love and truth. “Consequently projects for integral human development cannot ignore coming generations, but need to be marked by solidarity and intergenerational justice, while taking into account a variety of contexts: ecological, juridical, economic, political and cultural” (n. 48).
“Responsible stewardship over nature, in order to protect it, to enjoy its fruits and to cultivate it new ways, with the assistance of advanced technologies, so that, it can worthily accommodate and feed the world’s population (n.50).
“The Church has a responsibility towards creation and she must assert this responsibility in the public sphere. In so doing, she must defend not only earth, water and air as gifts of creation that belong to everyone – she must above all protect mankind from self-destruction (n. 51).
Chapter Five. Cooperation of Human Family
Poverty is born from isolation, from not being loved and from difficulties in being able to love. “The development of people depends, above all, on a recognition that the human race is a single family working together in true communion, not simply a group of subjects who happen to live side by side” (n. 53).
“The principle of subsidiarity must remain closely linked to the principle of solidarity and vice-versa. This general rule applies also to international development aid” (n.59).
“Cooperation for development…offers a wonderful opportunity for encounter between cultures and peoples” (n. 59).
“Development aid for poor countries must be considered a valid means of creating wealth for all” (n. 60).
“Greater access to education (the complete formation of the person) is an essential precondition for effective international cooperation” (n.61).
Chapter Six. The Development of Peoples and Technology.
“Technology…is linked to the autonomy and freedom of man (n. 69). It is a response to God’s command to till and to keep the land (n.69).
“Development is impossible without upright men and women, without financiers and politicians whose consciences are finely attuned to the requirement of the common good”(n.71).
Peace-building requires listening to the people and interpreting their expectations (n.72).
Technological development and means of social communications are linked together (n.73).
“The greatest service to development…is a Christian humanism that includes charity and truth” (n. 78).
Source: Communication from the Bishop (No. 543, 29 July 2009)