Summary: Caritas in Veritate

Summary: Caritas in Veritate

Caritas in Veritate is Pope Benedict XVI’s detailed encyclical concerned with the overarching theme of how love in truth impact the progress of human development, particularly in light of increasing globalization, economic development, technological development, and much more.

In his introduction, Benedict reflects on the idea of charity (or love) in truth being the force that drives the development of all individuals and, indeed, humankind. According to the pope, it is at the core of all ethical principles that guide the Church’s thinking about and moving within society. Benedict mentions that Paul VI had an “articulated vision” of what it meant to develop in an individual and humane sense. The primary goal of the development of humanity was the rescuing of one another from things such disease, illiteracy, hunger, and poverty (p. 10).

All of the Church’s responsibilities and commitments come from the concept of love in truth being at the core of human development. This idea defines our relationships with God and our earthly peers, as well. It is a significant, live-by principle on micro-levels (friends and family), as well as macro-levels (social, economic, and political) (p.1).

Chapter One is important for establishing that the close connection between charity, or love, and truth. Love only exists in truth, and it is that truth that gives meaning to love. Benedict reminds the reader (identified from the start as a wide-ranging assortment of bishops, priests, deacons, men and women in the clergy, lay people, and all people of good will) this truth is the essence of man with God. Man does not accomplish anything on his own power, but through God’s. He is, in fact, unable to even achieve recognition of the impetus of his actions (p.5) Without that truth, charity, and love, is empty, meaningless, and random.

Chapter Two is a look at the development of humanity in contemporary days, primarily in terms of globalization. The Church is increasingly challenged by a progressively global world to present love in truth. Although people and nations are, by needs, interdependent on one another, we are not seeing this dependence being matched by the ethical actions and mindfulness that truly develop humanity. Only in charity is this possible. Benedict was particularly troubled by economic growth and profit, which have provided benefits to many countries. He maintains, though, that “Once profit becomes the exclusive goal, if it is produced by improper means and without the common good as its ultimate end, it risks destroying wealth and creating poverty” The same economic growth that has benefited some has weighted others down (p.10).

In Chapter Three, Pope Benedict discusses fraternity, economic development, and civil society. He is particularly concerned with the experience of gift in man’s life, which often goes unnoticed due to a consumerist view of life (p.18). Man is so busy bartering goods and services rather than giving gratuitously as God’s example dictates that he misses the opportunity to offer charity. It is Benedict’s belief that our market economy must move beyond self-interest, to encompass an ideal of gratuity and charity, in order to solve social problems (p. 19).

In Chapter Four, Benedict addresses the development of people, rights and duties, and the environment. He argues that while many insist upon their rights, few understand the idea that with privilege comes responsibility. Rights are accompanied by duty. He states:

“The link consists in this: individual rights, when detached from a framework of duties which grants them their full meaning, can run wild, leading to an escalation of demands which is effectively unlimited and indiscriminate. An overemphasis on rights leads to a disregard for duties.” (p. 24)

He is also very concerned with the environment, saying that nature, too, expresses an affinity for love and truth. Man needs to care for it, embracing environmental principles, but at the same time should be wary of placing concern for the environment before that of concern for other men (p.27).

Chapter Five is concerned with the cooperation of the human family. Benedict makes a profound statement when he says, “one of the deepest forms of poverty a person can experience is isolation” (p.30). All kinds of poverty, he feels, stem inherently from isolation. Isolation and alienation, he further says, comes when we place our trust in the fleeting things of man, rather than the enduring promises of God. It is interesting and potentially misleading that in our contemporary day we appear to be more connected to one another and closer than ever before, both in geographical location and via the web. “[T]his shared sense of being close to one another must be transformed into true communion” (p.30). He is concerned that man does not fully understand that the human race is a family working jointly to achieve communion with one another, not just people who happen to live in proximity to one another (p. 30).

The final chapter, Six, deals with the development of peoples and technology. In this chapter, Benedict uses the analogy of how individuals development to reflect upon the development of technology. It is Promethean to presume, he says, that the phenomena of technology can recreate humanity (p. 38). As with anything, there must be ethical, responsible use of technology. Its use must be tuned to the common good, and must stem, ultimately, from the impulse of God’s love in truth (p. 39).

Reflection

This encyclical provided thought-provoking reading and discussion material. Pope Benedict managed, through wise reflection, to encapsulate all of the major problems of the world today—economic, social, environmental, moral, political—under the single potential solution of loving one another with the agape love Christ displayed. It is a sobering thought to realize how far we have strayed, as a society, from the values espoused by Benedict in this encyclical.