(07 Jul 09 - RV) Pope Benedict XVI's long awaited third encyclical was presented today
during a press conference in the Holy See Press Office. Below we publish a synthesis
of the themes at the heart of the Papal document: “Charity in truth, to which
Jesus Christ bore witness” is “the principal driving force behind the authentic development
of every person and of all humanity”: thus begins Caritas in Veritate, the
Encyclical addressed to the Catholic world and “to all people of good will”. In the
Introduction, the Pope reminds us that “charity is at the heart of the Church’s
social doctrine”. On the other hand, given “the risk of being misinterpreted,
detached from ethical living”, it is linked with truth. And cautions us: “A Christianity
of charity without truth would be more or less interchangeable with a pool of good
sentiments, helpful for social cohesion, but of little relevance” (§ 1-4). Truth
is necessary for development. Without it, says the Pope, “the social action ends
up serving private interests and the logic of power, resulting in social fragmentation”
(§ 5). Benedict XVI dwells upon two “criteria that govern moral action” that come
from the “charity in truth” principle: Justice and the common good. Every Christian
is called to love through an “institutional path” which has an incidence on the life
of the pólis, of life in society (§ 6-7). The Church, he insists, “does not
have technical solutions to offer”; however, she has “a mission of truth to accomplish”
for “a society that is attuned to man, to his dignity, to his vocation” (§ 8-9). The
first chapter of the document is about Paul VI’s Message of Populorum
Progressio. “Without the perspective of eternal life – the Pope warns us –
human progress in this world is denied breathing-space”. Without God, development
becomes negative, “dehumanized” (§ 10-12). Paul VI, one can read, stressed
on “the indispensable importance of the Gospel for building a society according to
freedom and justice” (§ 13) In Humanae Vitae, Paul VI “shows the strong ties
between life ethics and social ethics” (§ 14-15). He explains the concept of vocation
in Populorum Progressio. “Development is vocation” because “it derives from
a transcendent call”. He goes on to underline that it is thus “integral”, that is,
it has to “promote the good of every man and of the whole man”. “Faith – he adds –
does not rely on privilege or positions of power”, “but only on Christ” (§ 16-18).
Paul VI shows that “the causes of underdevelopment are not primarily of the material
order”. They are above all in the will, thought and even more “in the lack of brotherhood
among individuals and peoples”. “As society becomes ever more globalized, it makes
us neighbours but does not make us brothers”. We must therefore mobilise ourselves,
so that economics evolves “towards fully human outcomes” (§ 19-20).
In
the second chapter, the Pope deals with Human development in our time. Profit
as the exclusive goal “without the common good as its ultimate end, risks destroying
wealth and creating poverty”. He goes on to mention some distortions of development:
financial dealing that is “largely speculative”, migration of peoples “often provoked”
and then insufficiently attended to, and “the unregulated exploitation of the earth’s
resources”. Before such interconnected problems, the Pope calls for “a new humanistic
synthesis”. The crisis “obliges us to re-plan our journey” (§ 21). Development
today, says the Pope, “has many overlapping layers”. “The world’s wealth is growing
in absolute terms, but inequalities are on the increase”, with new forms of poverty
emerging. Corruption, he fears, is present in countries rich and poor; too often,
multinational enterprises do not respect the rights of the workers. Besides, “international
aids has often been diverted from its proper ends, through irresponsible actions”
both of donors and of beneficiaries. At the same time, says the Pope, “there is
excessive zeal for protecting knowledge on the part of rich countries, through
an unduly rigid assertion of the right to intellectual property, especially in the
field of health care” (§ 22). Since the end of the “blocs”, John Paul II had been
asking for a global “re-examination of development”, but this “has been achieved only
in part”. There is today “a re-evaluation” of the roles of the “State’s public authorities”,
and one can foresee an increase in the “political participation in civil society,
nationally and internationally”. The Pope then turns his attention to the search,
by rich countries, for areas in which to outsource production at low cost. “These
processes have led to a downsizing of social security systems”, with “grave danger
for the rights of workers”. To this, one has to add that “the cuts in social spending,
often made under pressure from international financial institutions, can leave citizens
powerless in the face of old and new risks”. In any case, one can observe that “governments,
for reasons of economic utility, often limit the freedom of labour unions”. Those
who rule are reminded that “the primary capital to be safeguarded and valued is
man, the human person in his or her integrity” (§ 23-25). On a cultural level,
the possibility of interaction opens new perspectives of dialogue, but with a double
danger. First, there can be a cultural eclecticism in which all cultures are
viewed as “substantially equivalent”. The opposite danger is that of “cultural levelling”,
“the indiscriminate acceptance of types of conduct and life-styles” (§ 26). The Pope
then turns his attention to the scandal that hunger represents. What is missing is
a “network of economic institutions” capable of confronting this emergency. One must
hope for “new possibilities” in the techniques of agriculture and land reform in developing
countries (§ 27). Benedict XVI then underlines that the respect for life “cannot
in any way be detached” from the development of peoples. Various parts of the
world still experience practices of demographic control which “go as far as to impose
abortion”. In economically developed countries, there is “an anti-birth mentality,
frequent attempts (being) made to export this mentality to other States as if it were
a form of cultural progress”. In addition, there is “reason to suspect that development
aid is sometimes linked” to “specific healthcare policies which de facto involve the
imposition” of birth control. The “laws permitting euthanasia” are another matter
for concern. “When a society moves towards the denial or suppression of life, it ends
up no longer finding the necessary motivation and energy to strive for man’s true
good” (§ 28). There is another aspect connected to development: the right to
religious freedom. Violence “puts the brakes on authentic development”, and this
“applies especially to terrorism motivated by fundamentalism”. At the same time, promotion
of atheism in many countries “obstructs the requirements for the development of peoples,
depriving them of spiritual and human resources” (§ 29). For development needs the
interaction of the various levels of knowledge, put in harmony through charity (§
30-31). One must hope that the economic choices continue “to prioritize the goal
of access to steady employment” for everyone. Benedict XVI warns us against “short-term
– sometimes very short-term – economy, which leads to “lowering the level of protection
accorded to the rights of workers” in order to “increase the country’s international
competitiveness”. For this, he exhorts us to correct some dysfunctions of the development
models as is required today by the “earth’s state of ecological health”. He concludes
with globalization: “Without the guidance of charity in truth, this global force could
cause unprecedented damage and create new divisions”. Therefore, we have to deal with
“a new and creative challenge” (§ 32-33).
Fraternity, economic Development
and civil society is the theme of the 3rd chapter of the Encyclical,
opening with a praise of the experience of giving, often unrecognised “because
of a purely consumerist and utilitarian view of life”. The conviction that economics
are free from the “influences of a moral character” “has led man to abuse the economic
process in a thoroughly destructive way”. Development, “if it is to be authentically
human”, must “make room for the principle of gratuitousness” (§ 34). This is particularly
relevant regarding the market. “Without internal forms of solidarity and mutual
trust, the market cannot completely fulfil its proper economic function”. The market
“cannot rely only on itself”, it “must draw its moral energies from other subjects”
and must not consider the poor as a “burden, but a resource”. The market must not
become “the place where the strong subdue the weak”. Commercial logic needs to
be “directed towards the pursuit of the common good, for which the political community
in particular must also take responsibility”. The market is not negative by nature.
Therefore, what is to be challenged is man, his “moral conscience and responsibility”.
The present crisis shows that the “traditional principles of social ethics like transparency,
honesty and responsibility cannot be ignored or attenuated”. At the same time, the
Pope reminds us that economics do not eliminate the role of the State, and requires
“just laws”. Calling to mind Centesimus Annus, he points to the “necessity
of a system with three subjects: the market, the State and civil society”, and calls
for ways to “civilizing the economy”. We need “economic forms based on solidarity”.
The market and politics need “individuals who are open to reciprocal gift” (§ 35-39).
In
the 4th chapter, the Encyclical deals with the Development of people,
rights and duties, the environment. One can notice the “claims to a ‘right to
excess’” in the affluent societies, while food and water are lacking in certain underdeveloped
regions. “Individual rights when detached from a framework of duties can run wild”.
Rights and duties are in connexion to an ethical context. If, on the other hand, their
basis is only “to be found in the deliberations of an assembly of citizens”, they
are liable to be “changed at any time”. Governments and international bodies must
not forget “the objectivity and ‘inviolability’ of rights” (§ 43). On this matter,
one can dwell upon the “problems associated with population growth”. It is a “mistake”
to “consider population increase as the primary cause of underdevelopment”. The Pope
reaffirms that sexuality cannot be “reduced merely to pleasure or entertainment”.
One cannot regulate sexuality through “strategies of mandatory birth control”. He
then goes on to underline that “morally responsible openness to life represents a
rich social and economic resource”. “States are called to enact policies promoting
the centrality and the integrity of the family” (§ 44). “The economy, he adds,
needs ethics in order to function correctly – not any ethics whatsoever, but an ethics
which is people-centred”. The same centrality of the human person must be the
guiding principle “in development programmes” of international cooperation,
in which the beneficiaries should always be involved. “International organizations
might question the actual effectiveness of their bureaucratic machinery”, “often excessively
costly”. The Pope notices that too often “the poor serve to perpetuate expensive bureaucracies”.
Hence his call for a “complete transparency” concerning funds received (§ 45-47). The
last paragraphs of the chapter are devoted to the environment. For the believer,
nature is a gift of God, to be used in a responsible way. In this context, our attention
is brought to consider the energy problem. The fact that some States and power
groups “hoard non-renewable energy resources” constitutes “a grave obstacle to development
in poor countries”. Therefore, the international community should “find institutional
means of regulating the exploitation of non-renewable resources”. “The technologically
advanced societies can and must lower their domestic energy consumption”, while at
the same time “encourage research into alternative forms of energy”. Basically,
“what is needed is an effective shift in mentality which can lead to the adoption
of new life-styles”. A style which, up to now in most parts of the world, “is prone
to hedonism and consumerism”. The decisive issue, therefore, is “the overall moral
tenor of society”. The Pope goes on to caution: “If there is a lack of respect for
the right to life and to a natural death”, “the conscience of society ends up losing
the concept of human ecology”, including that of environmental ecology (§ 48-52). The
cooperation of the human family is at the heart of the 5th chapter,
in which Benedict XVI shows that “the development of peoples depend above all on a
recognition that the human race is a single family”. On the other hand, one can read
that the Christian religion can contribute to development “only if God has a place
in the public realm”. By “denying the right to profess one’s religion in public”,
politics “takes on a domineering and aggressive character”. The Pope warns: “Secularism
and fundamentalism exclude the possibility of fruitful dialogue” between reason and
religious faith. A breach that “comes only at an enormous price to human development”
(§ 53-56). The Pope then examines the principle of subsidiarity,
which offers a help to the human person “via the autonomy of intermediate bodies”.
Subsidiarity “is the most effective antidote against any form of all-encompassing
welfare state” and is well-suited to direct globalization towards its authentic human
development. International aids “can sometimes lock people into a state of dependence”,
hence all subjects of the civil society, and not only the rulers, should be involved.
“Too often, aid has served to create only fringe markets for the products” of these
countries (§ 57-58). The Pope exhorts the economically developed nations to “allocate
larger portions” of their gross domestic product to development aid, thus respecting
the obligations undertaken. He then advocates a greater access to education and
more towards “the complete formation of the person”, for relativism makes everyone
poorer. An example is given by the perverse phenomenon of sex tourism. “It
is sad to note that this activity takes place with the support of local governments,
with silence from those in the tourists’ countries of origin, and with the complicity
of many of the tour operators” (§ 59-61). The Pope then deals with the phenomenon
of migration, with “epoch-making” proportions. “No country can be expected to
address today’s problems of migration by itself”. Every migrant is “a human person”
who “possesses fundamental, inalienable rights that must be respected by everyone
and in every circumstance”. The Pope asks that the foreign workers be not considered
as a merchandise and shows the “direct link between poverty and unemployment”. He
pleads for a decent employment for all, and invites the authorities other than those
in politics to focus their attention to the workers of countries where the social
rights are violated (§ 62-64). Finance, “after its misuse which has wreaked
such havoc on the real economy, needs to go back to being an instrument directed
towards development”. “Financiers must rediscover the genuinely ethical foundation
of their activity”. In addition, the Pope calls for a “regulation of the financial
sector” to safeguard weaker parties (§ 65-66). The last paragraph of the chapter
deals with the “strongly felt need” for a “reform of the UN” and of the “economic
institutions and international finance”. There is an “urgent need of a true world
political authority”, which seeks to “observe consistently the principles of subsidiarity
and solidarity”. An authority vested with “effective power”. The Pope concludes with
a call to establish “a greater degree of international ordering” for the management
of globalization (§ 67). The 6th and final chapter is centred on the
development of peoples and technology. The Pope cautions us against the “Promethean
presumption” which would have us believe that “humanity can recreate itself through
the wonders of technology”. Technology cannot have an “absolute freedom”. “The
process of globalization could replace ideologies with technology” (§ 68-72). Connected
with technological development are the “means of social communications”, called to
promote “the dignity of persons and peoples” (§ 73). A particularly crucial
battleground in “today’s cultural struggle between the supremacy of technology
and human moral responsibility is the field of bioethics”. The Pope goes on
to add: “Reason without faith is doomed to flounder in an illusion of its own omnipotence”.
The social question has become an “anthropological question”. Research on the foetus,
on cloning, “are being promoted by today’s culture”, believing it has “mastered every
mystery”. The Pope expresses his fear of a “systematic eugenic programming of births”
(§ 74-75). He adds: “Development must include not just material growth but also spiritual
growth”. And he concludes, by exhorting us to have a “new heart” in order to rise
“above a materialistic vision of human events” (§ 76-77). In his conclusion,
the Pope underlines that development “needs Christians with their arms raised towards
God in prayer”; it needs “love and forgiveness, self-denial, acceptance of others,
justice and peace” (§ 78-79).