Moreover, there is reason to suspect that development aid is sometimes linked to specific health-care policies which de facto involve the imposition of strong birth control measures. Following his lead, we need to affirm today that the social question has become a radically anthropological question, in the sense that it concerns not just how life is conceived but also how it is manipulated, as bio-technology places it increasingly under man's control. Even if the ethical considerations that currently inform debate on the social responsibility of the corporate world are not all acceptable from the perspective of the Church's social doctrine, there is nevertheless a growing conviction that business management cannot concern itself only with the interests of the proprietors, but must also assume responsibility for all the other stakeholders who contribute to the life of the business: the workers, the clients, the suppliers of various elements of production, the community of reference. Translations in context of "of Caritas" in English-Spanish from Reverso Context: Alexander Bodmann is the treasurer of Caritas Internationalis. [117] Pontifical Council for Justice And Peace, Compendium of the Social Doctrine of the Church, 451-487. 0134 Oslo Are you learning Spanish? I would like to consider two of these in particular, of special relevance to the commitment to development in an increasingly globalized society: justice and the common good. © Copyright 2009 - Libreria Editrice Vaticana, Compendium of the Social Doctrine of the Church, Address at the Inauguration of the Fifth General Conference of the Bishops of Latin America and the Caribbean, Address to the participants at the International Congress promoted by the Pontifical Lateran University on the fortieth anniversary of Paul VI's Encyclical “Humanae Vitae, Address to the Participants in the Fourth National Congress of the Church in Italy, Address to the Pontifical Academy of Social Sciences, Address to the General Assembly of the United Nations Organization, Address to the Members of the Vatican Foundation “Centesimus Annus – Pro Pontifice”, Address to the Civil Authorities and Diplomatic Corps of Austria, Message to the Catholic University of the Sacred Heart, Address to the Sixth Public Session of the Pontifical Academies of Theology and of Saint Thomas Aquinas, Doctrinal Note on some questions regarding the participation of Catholics in political life, ddress to Members of the International Theological Commission, Address to the Participants in the International Congress on Natural Moral Law, Address to the Bishops of Thailand on their “Ad Limina” Visit, Address to the Members of the General Assembly of the United Nations Organization. I would like to consider two of these in particular, of special relevance to the commitment to development in an increasingly globalized society: justice and the common good . THE DEVELOPMENT OF PEOPLERIGHTS AND DUTIESTHE ENVIRONMENT. In so doing, she must defend not only earth, water and air as gifts of creation that belong to everyone. For this reason, while it may be true that development needs the religions and cultures of different peoples, it is equally true that adequate discernment is needed. In Norway, Caritas Norway collaborates with parish-based Caritas groups, diaspora groups, NUK (National Catholic Youth Organisation) and the Norwegian Catholic dioceses. In his Apostolic Letter Octogesima Adveniens of 1971, Paul VI reflected on the meaning of politics, and the danger constituted by utopian and ideological visions that place its ethical and human dimensions in jeopardy. This mission of truth is something that the Church can never renounce. Spendenabsetzbarkeitsnummer SO-1129 . It cannot be reduced merely to pleasure or entertainment, nor can sex education be reduced to technical instruction aimed solely at protecting the interested parties from possible disease or the “risk” of procreation. Pontifical Council for Justice and Peace, Compendium of the Social Doctrine of the Church, 76. [108] Cf. It is part and parcel of human activity and precisely because it is human, it must be structured and governed in an ethical manner. At the other end of the spectrum, a pro-euthanasia mindset is making inroads as an equally damaging assertion of control over life that under certain circumstances is deemed no longer worth living. cit., 262-263. There is always a need to push further ahead: this is what is required by charity in truth[76]. Similarly, in the context of immaterial or cultural causes of development and underdevelopment, we find these same patterns of responsibility reproduced. Caritas England and Wales – CAFOD. In poorer areas some groups enjoy a sort of “superdevelopment” of a wasteful and consumerist kind which forms an unacceptable contrast with the ongoing situations of dehumanizing deprivation. 38. cit., 843-845. John Paul II, Encyclical Letter Centesimus Annus, 22-29: loc. To manage the global economy; to revive economies hit by the crisis; to avoid any deterioration of the present crisis and the greater imbalances that would result; to bring about integral and timely disarmament, food security and peace; to guarantee the protection of the environment and to regulate migration: for all this, there is urgent need of a true world political authority, as my predecessor Blessed John XXIII indicated some years ago. What aid programme is there that can hold out such significant growth prospects — even from the point of view of the world economy — as the support of populations that are still in the initial or early phases of economic development? Learn the pronuniciation of Caritas. It is present in all work, understood as a personal action, an “actus personae”[99], which is why every worker should have the chance to make his contribution knowing that in some way “he is working ‘for himself'”[100]. Privredna banka Zagreb d.d. 20. This is a striking phenomenon because of the sheer numbers of people involved, the social, economic, political, cultural and religious problems it raises, and the dramatic challenges it poses to nations and the international community. It is Christ's charity that drives us on: “caritas Christi urget nos” (2 Cor 5:14). The increasing prominence of a relativistic understanding of that nature presents serious problems for education, especially moral education, jeopardizing its universal extension. Even when we work through satellites or through remote electronic impulses, our actions always remain human, an expression of our responsible freedom. To desire the common good and strive towards it is a requirement of justice and charity. In this way man's interiority is emptied of its meaning and gradually our awareness of the human soul's ontological depths, as probed by the saints, is lost. This deviation from solid humanistic principles that a technical mindset can produce is seen today in certain technological applications in the fields of development and peace. In rich countries, new sectors of society are succumbing to poverty and new forms of poverty are emerging. Paul VI, Encyclical Letter Populorum Progressio, 10, 41: loc. cit., 262; cf. Paul VI was in no doubt that obstacles and forms of conditioning hold up development, but he was also certain that “each one remains, whatever be these influences affecting him, the principal agent of his own success or failure.”[39] This freedom concerns the type of development we are considering, but it also affects situations of underdevelopment which are not due to chance or historical necessity, but are attributable to human responsibility. The way humanity treats the environment influences the way it treats itself, and vice versa. En verden uten sult er mulig! Another aspect of integral human development that is worthy of attention is the phenomenon of migration. In other words, there would no longer be any real place for God in the world. This is not a question of purely individual morality: Humanae Vitae indicates the strong links between life ethics and social ethics, ushering in a new area of magisterial teaching that has gradually been articulated in a series of documents, most recently John Paul II's Encyclical Evangelium Vitae[28]. Neither attitude is consonant with the Christian vision of nature as the fruit of God's creation. In this way he was applying on a global scale the insights and aspirations contained in Rerum Novarum, written when, as a result of the Industrial Revolution, the idea was first proposed — somewhat ahead of its time — that the civil order, for its self-regulation, also needed intervention from the State for purposes of redistribution. John Paul II, Encyclical Letter Sollicitudo Rei Socialis, 3: loc. Yielding to this kind of relativism makes everyone poorer and has a negative impact on the effectiveness of aid to the most needy populations, who lack not only economic and technical means, but also educational methods and resources to assist people in realizing their full human potential. God's love calls us to move beyond the limited and the ephemeral, it gives us the courage to continue seeking and working for the benefit of all, even if this cannot be achieved immediately and if what we are able to achieve, alongside political authorities and those working in the field of economics, is always less than we might wish[158]. John Paul II, Message for the 2000 World Day of Peace, 15: AAS 92 (2000), 366. Hence the need to link charity with truth not only in the sequence, pointed out by Saint Paul, of veritas in caritate (Eph 4:15), but also in the inverse and complementary sequence of caritas in veritate. On the other hand, formerly prosperous nations are presently passing through a phase of uncertainty and in some cases decline, precisely because of their falling birth rates; this has become a crucial problem for highly affluent societies. And today it is this trust which has ceased to exist, and the loss of trust is a grave loss. Man is not a lost atom in a random universe[70]: he is God's creature, whom God chose to endow with an immortal soul and whom he has always loved. In parallel Latin and English, with rubrics and plainchant notation. If we love others with charity, then first of all we are just towards them. Hence a sustained commitment is needed so as to promote a person-based and community-oriented cultural process of world-wide integration that is open to transcendence. How do you say the Latin word caritas in English? Technology is the objective side of human action[151] whose origin and raison d'etre is found in the subjective element: the worker himself. Human translations with examples: home mission, caritas (org). Norway, Telephone: +47 23 33 43 60 cit., 280-281; John Paul II, Encyclical Letter Sollicitudo Rei Socialis, 42: loc. Each person finds his good by adherence to God's plan for him, in order to realize it fully: in this plan, he finds his truth, and through adherence to this truth he becomes free (cf. It favours cross-fertilization between different types of business activity, with shifting of competences from the “non-profit” world to the “profit” world and vice versa, from the public world to that of civil society, from advanced economies to developing countries. [27] Cf. Email: caritas@caritas.no In every truth there is something more than we would have expected, in the love that we receive there is always an element that surprises us. It should also be remembered that, in the economic sphere, the principal form of assistance needed by developing countries is that of allowing and encouraging the gradual penetration of their products into international markets, thus making it possible for these countries to participate fully in international economic life. Truth — which is itself gift, in the same way as charity — is greater than we are, as Saint Augustine teaches[88]. Knowing is not simply a material act, since the object that is known always conceals something beyond the empirical datum. cit., 594-598. 32. cit., 274. Each of them requires and expresses a specific business capacity. In the notion of development, understood in human and Christian terms, he identified the heart of the Christian social message, and he proposed Christian charity as the principal force at the service of development. Given in Rome, at Saint Peter's, on 29 June, the Solemnity of the Holy Apostles Peter and Paul, in the year 2009, the fifth of my Pontificate. Man does not develop through his own powers, nor can development simply be handed to him. In this regard it is useful to remember that while globalization should certainly be understood as a socio-economic process, this is not its only dimension. The notion of rights and duties in development must also take account of the problems associated with population growth. Caritas Norway was founded in 1952 as Norsk katolsk flyktninghjelp (Norwegian Catholic Help for Refugees) by the Catholic Church in Norway. [134] Benedict XVI, Encyclical Letter Spe Salvi, 31: loc. [38] Ibid., 11: loc. 78. Second Vatican Ecumenical Council, Pastoral Constitution on the Church in the Modern World Gaudium et Spes, 57. It means work that expresses the essential dignity of every man and woman in the context of their particular society: work that is freely chosen, effectively associating workers, both men and women, with the development of their community; work that enables the worker to be respected and free from any form of discrimination; work that makes it possible for families to meet their needs and provide schooling for their children, without the children themselves being forced into labour; work that permits the workers to organize themselves freely, and to make their voices heard; work that leaves enough room for rediscovering one's roots at a personal, familial and spiritual level; work that guarantees those who have retired a decent standard of living. 52. 4, ad 3. 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]. Ubi caritas et amor, Deus ibi est. Zagreb, Hrvatska +385 1 563 50 45 caritas.croatia@caritas.hr . Other causes, however, mentioned only in passing in the Encyclical, have since emerged with greater clarity. [65] Cf. The acceptance of life strengthens moral fibre and makes people capable of mutual help. Hrvatski Caritas Ksaverska cesta 12a, Zagreb. See more. cit., 799. Even peace can run the risk of being considered a technical product, merely the outcome of agreements between governments or of initiatives aimed at ensuring effective economic aid. Such an authority would need to be regulated by law, to observe consistently the principles of subsidiarity and solidarity, to seek to establish the common good[147], and to make a commitment to securing authentic integral human development inspired by the values of charity in truth. The right to food, like the right to water, has an important place within the pursuit of other rights, beginning with the fundamental right to life. To consider population increase as the primary cause of underdevelopment is mistaken, even from an economic point of view. Only when it is free can development be integrally human; only in a climate of responsible freedom can it grow in a satisfactory manner. 4. This is a very important aspect of authentic development, since it concerns the inalienable values of life and the family[110]. Lowering the level of protection accorded to the rights of workers, or abandoning mechanisms of wealth redistribution in order to increase the country's international competitiveness, hinder the achievement of lasting development. It was timely when Paul VI in Populorum Progressio insisted that the economic system itself would benefit from the wide-ranging practice of justice, inasmuch as the first to gain from the development of poor countries would be rich ones[90]. Charity in truth places man before the astonishing experience of gift. Without internal forms of solidarity and mutual trust, the market cannot completely fulfil its proper economic function. [58] Cf. Furthermore, smaller and at times miniscule families run the risk of impoverishing social relations, and failing to ensure effective forms of solidarity. The crisis thus becomes an opportunity for discernment, in which to shape a new vision for the future. Motivated by the wish to make Christ's love fully visible to contemporary men and women, Paul VI addressed important ethical questions robustly, without yielding to the cultural weaknesses of his time. 17. Because charity is now understood mainly as financial or material generosity to people in need, Careful Nursing keeps caritas so we can keep to its original meaning. In the Pastoral Constitution Gaudium et Spes, the Council fathers asserted that “believers and unbelievers agree almost unanimously that all things on earth should be ordered towards man as to their centre and summit”[136]. Furthermore, a certain proliferation of different religious “paths”, attracting small groups or even single individuals, together with religious syncretism, can give rise to separation and disengagement. Jn 8:32). Unfortunately, too much confidence was placed in those institutions, as if they were able to deliver the desired objective automatically. Often, underneath the intricacies of economic, financial and political interconnections, there remain misunderstandings, hardships and injustice. On this earth there is room for everyone: here the entire human family must find the resources to live with dignity, through the help of nature itself — God's gift to his children — and through hard work and creativity. The Latin word caritas in English vocabulary. Hence Populorum Progressio assigned a central, albeit not exclusive, role to “public authorities”[59]. While in the past it was possible to argue that justice had to come first and gratuitousness could follow afterwards, as a complement, today it is clear that without gratuitousness, there can be no justice in the first place. We need to think hard about the cause. Technology is highly attractive because it draws us out of our physical limitations and broadens our horizon. Therefore it is not the instrument that must be called to account, but individuals, their moral conscience and their personal and social responsibility. If on the one hand, some today would be inclined to entrust the entire process of development to technology, on the other hand we are witnessing an upsurge of ideologies that deny in toto the very value of development, viewing it as radically anti-human and merely a source of degradation. Mt 25: 35, 37, 42) is an ethical imperative for the universal Church, as she responds to the teachings of her Founder, the Lord Jesus, concerning solidarity and the sharing of goods. The media can make an important contribution towards the growth in communion of the human family and the ethos of society when they are used to promote universal participation in the common search for what is just. These important teachings form the basis for the missionary aspect[32] of the Church's social doctrine, which is an essential element of evangelization[33]. This doctrine points definitively to the New Man, to the “last Adam [who] became a life-giving spirit” (1 Cor 15:45), the principle of the charity that “never ends” (1 Cor 13:8). Our duties towards the environment are linked to our duties towards the human person, considered in himself and in relation to others. [125] Cf. Fidelity to man requires fidelity to the truth, which alone is the guarantee of freedom (cf. Nevertheless, without the guidance of charity in truth, this global force could cause unprecedented damage and create new divisions within the human family. But it is man's darkened reason that produces these consequences, not the instrument per se. Benedict XVI, Encyclical Letter Spe Salvi, 35: loc. cit., 219. Since the development of persons and peoples is at stake, this discernment will have to take account of the need for emancipation and inclusivity, in the context of a truly universal human community. 25. Development must include not just material growth but also spiritual growth, since the human person is a “unity of body and soul”[156], born of God's creative love and destined for eternal life. A fresh reading of Populorum Progressio, more than forty years after its publication, invites us to remain faithful to its message of charity and truth, viewed within the overall context of Paul VI's specific magisterium and, more generally, within the tradition of the Church's social doctrine. The strengthening of different types of businesses, especially those capable of viewing profit as a means for achieving the goal of a more humane market and society, must also be pursued in those countries that are excluded or marginalized from the influential circles of the global economy. cit., 859-867; Id., Encyclical Letter Redemptor Hominis (4 March 1979), 13-14: AAS 71 (1979), 282-286. Hence traditional networks of solidarity have more and more obstacles to overcome. 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