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Life in many poor countries is still extremely insecure as a consequence of food shortages, and the situation could become worse: Morally responsible openness to life represents a rich social and economic resource. Enclosed caritaw 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 un called forth by universal charity.

Space also needs to be created within the market for economic activity carried out by subjects who freely choose to act according to principles other than those of pure profit, without sacrificing the production of economic value in the process.

At the same time, some religious and cultural traditions persist which ossify society in rigid social groupings, in magical beliefs that fail to respect the dignity of the person, and in attitudes of subjugation to occult powers. International aid has often been diverted from its proper ends, through irresponsible actions both within the chain of donors and within that of the beneficiaries.

There is always a need to push further ahead: Paul VI in Populorum Progressio verritate for the eencyclique of a model of market economy capable of including within its range all peoples and not just the better off.

Questions linked to the care and preservation of the environment today need to give due consideration to the energy problem. Gift by its nature goes beyond merit, its encycloque is that of superabundance.


Due attention must obviously be given to responsible procreation, which among other things has a positive contribution to make to integral human development. Today we hear much talk of ethics in the world of economy, finance and business. Intelligence and love are not in separate varitas These conflicts are often fought on the soil of those same countries, with a heavy toll of death, destruction and further decay.

In view of the complexity of the issues, it is obvious that the various disciplines have to work together through an orderly interdisciplinary exchange. This urgency is also a consequence of charity in truth. Underdevelopment has an even more important cause than lack of deep thought: On the part veritwte rich countries there i excessive zeal for protecting knowledge through an unduly rigid assertion of the right to intellectual property, especially in the field of health care.

The economic development that Paul VI hoped to see was meant to produce real growth, of benefit to everyone and genuinely sustainable.

First of all, justice. Nevertheless, without the guidance of charity in truth, this global force could cause unprecedented damage craitas create new divisions within the human family.

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.

EconPapers: Sur la Lettre Encyclique “Caritas in Veritate”

These situations are symptomatic of scant confidence in the future and moral weariness. Further grounds for concern are laws permitting euthanasia as well as pressure from lobby groups, nationally and internationally, in favour of its juridical recognition.

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]. Business activity has a human significance, prior to its professional one [98].


Sur la Lettre Encyclique “Caritas in Veritate”

Both wisdom and prudence suggest not being too precipitous in declaring the demise of the State. It is creative love, through which we have our being; it is redemptive love, through which we are recreated.

Besides the good of the individual, there is a good that is linked to living in society: I would like to consider two of these in particular, of special relevance to the commitment to development in an increasingly globalized society: In this way it will iin possible to experience and to steer the globalization of humanity in relational terms, in terms of communion and the sharing of goods.

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.

It is important, moreover, to emphasize that solidarity with poor countries in the process of development can point towards a solution of the current global crisis, as politicians and directors of international institutions have begun to sense in recent times. Cagitas VI hoped to see the journey towards autonomy unfold freely and in peace.

The articulation of political authority at the local, national and international levels is one of the best ways of giving direction to the process of economic globalization.