Download Citation on ResearchGate | On Jan 1, , Heinrich Pompey and others published Impulzy pro sociální práci církve – encyklika “Deus caritas est” }. 1. Encyklika Ojca świętego Bendykta XVI Deus caritas by Benedykt, (papież · Encyklika Ojca świętego Bendykta XVI Deus caritas est. by Benedykt, (papież ;. Encyklika Deus caritas est pápeža Benedikta XVI. biskupom, kňazom a diakonom, zasväteným osobám a všetkým veriacim laikom o kresťanskej láske.

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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.

The human community that we build by ourselves can never, purely by its own strength, be a fully fraternal community, nor can it overcome every division and become a truly universal community. Finally, Mary is a woman who loves.

Only thus is love — eros —able to mature and attain its authentic grandeur. Human costs always include economic costsand economic dysfunctions always involve human costs. The pious Jew prayed daily the words of the Book of Deuteronomy which expressed the heart of his existence: Charity is not an added extra, like an appendix to work already concluded in each of the various disciplines: International cooperation requires people who can be part of the process of economic and human development through the solidarity of their presence, supervision, training and respect.

Likewise the truth of ourselves, of our personal conscience, is first of all given to us. Finally, the vision of development as a vocation brings with it the central place of charity within that development. Society does not have to protect itself from the market, as if the development of the latter were ipso facto to entail the death of authentically human relations. On the cultural plane, compared with Paul VI’s day, the difference is even more marked. Other cultures and religions teach brotherhood and peace and are therefore of enormous importance to integral human development.

By their own inner logic, these initial, somewhat philosophical reflections on the essence of love have now brought us to the threshold of biblical faith.

Pope’s new encyclical “Charity in Truth” on social teaching

As John Paul II has already observed, the demarcation line between rich and poor countries is no longer as clear as encyklikw was at the time of Populorum Progressio [55]. Whoever loves Christ loves the Church, and desires the Church to be increasingly the image and instrument of the love which flows from Christ.


Feed the hungry cf. Indeed, he himself is the Truth cf.

Caritas in veritate (June 29, ) | BENEDICT XVI

Love is revealed and made present by Christ cf. Yet at the same time she cannot and must not remain on the sidelines in the fight for justice. Thinking of this kind requires a deeper critical evaluation of the encyklkka of relation.

This principle is the starting-point for understanding the great parables of Jesus. Prayer, as a means of drawing ever new strength from Christ, is concretely and urgently needed. It is likewise incumbent upon the competent authorities to make every effort to ensure that the economic and social costs of using up shared environmental resources are recognized with transparency and fully borne by those who incur them, not by other peoples or encykli,a generations: On the contrary, the whole context of the passage quoted from the First Letter dejs John shows that such love is explicitly demanded.

This is a human demand at the present time, but it is also demanded by economic logic. These are matters closely connected with development.

Encyclicals | BENEDICT XVI

Eros is thus supremely ennobled, yet at the same time it is so purified as to become one with agape. The saints—consider the example of Blessed Teresa of Calcutta—constantly renewed their capacity for love of neighbour from their encounter with the Eucharistic Lord, and conversely this encounter acquired its real- ism and depth in their service to others.

Purification and growth in maturity are called for; and these also pass through the path of renunciation.

Through the systemic increase of social inequality, both within a single country and between the populations of different countries i. The Desu is a sign and instrument of this unity []. Often the deepest cause of suffering is the very absence of God.

The transition which he makes from the Law and the Prophets to the twofold commandment of love of God and of neighbour, and his grounding the whole life of faith on this central precept, is not simply a matter of morality—something that could exist apart from and alongside faith in Christ and its sacramental re-actualization.

The Church is one of those living forces: They constantly experience the gift of her goodness and the unfailing love which she pours out from the depths of her heart. Thus far, two essential facts have emerged from our reflections: Just as human virtues are interrelated, such that the weakening of one places others at risk, so the ecological system is based on respect for a plan that affects both the health of society and its good relationship with nature.


Peaceful agreement about the use of resources can protect nature and, at the same time, the well-being of the societies concerned.

To consider population increase as the primary cause of underdevelopment is mistaken, even from an economic point of view. In recent years a new cosmopolitan encykllka of managers has emerged, who are often answerable only to the shareholders generally consisting of anonymous funds which de facto determine their remuneration. Certainly, as the Lord tells us, one can become a source from which rivers of living water flow cf. In the same verse, Saint John also offers a kind of summary of the Christian life: Another important consideration is the common good.

Idealizing technical progress, or contemplating the utopia of a return to humanity’s original natural caritws, are two contrasting ways of detaching progress from its moral evaluation and hence from our responsibility.

It is creative love, through which we have our being; it is redemptive love, through which we are recreated. The dsus part is more concrete, since it treats the ecclesial exercise of the commandment of love of neighbour. Political authority also involves a wide range of valueswhich must not be overlooked in the process of constructing a new order of economic productivity, socially responsible and human in scale.

Here politics and faith meet. They needed now to be imitated and outdone.

It is part of love’s growth towards higher levels and inward purification that it now seeks to become definitive, and it does so in a twofold sense: Underneath the eencyklika visible process, humanity itself is becoming increasingly interconnected; it is made up of encykljka and peoples to whom this process should offer benefits and development []as they assume their respective responsibilities, singly and collectively.

On the other hand, charity transcends justice and completes it in the logic of giving and forgiving [3].

It is Saint Augustine who gives us faith’s answer to our sufferings: The Church has a responsibility towards creation and she must assert this responsibility in the public sphere.

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