Caritas In Veritate Bishop Lafont


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Power point presentation by Bishop Emmanuel Lafont, Diocese of Cayenne, French Guiana and AEC Chairman of the Justice and Peace(J&P) Commission at the Seminar at the St John Vianney Seminary, Tunapuna Trinidad on 12 and 13 September.

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Caritas In Veritate Bishop Lafont

  1. 1. Benedict XVI’s Encyclical « Caritas in Veritate » Presentation To the AEC Regional Justice and Peace convention 12-13 September, 2009
  2. 2. History <ul><li>Caritas in Veritate is one of the longest ever papal documents </li></ul><ul><li>It has a long history; it was due to be published in 2007 </li></ul><ul><li>Its publication, however, is very timely in the middle of a world financial, economic and social crisis </li></ul>
  3. 3. Content: <ul><li>Introduction </li></ul><ul><li>Chapter 1: The Message of Populorum Progressio </li></ul><ul><li>Chapter 2: Human Development in our Time </li></ul><ul><li>Chapter 3: Fraternity, Economic Development and Civil Society </li></ul><ul><li>Chapter 4: The Development of People, Rights and Duties, the Environment </li></ul><ul><li>Chapter 5: The Cooperation of the Human Family </li></ul><ul><li>Chapter 6: The Development of Peoples and Technology </li></ul><ul><li>Conclusion </li></ul>
  4. 4. Introduction <ul><li>It is an impressive reflexion on the absolute complementarity between love and truth. If love is the essence of human life, according to God’s plan, it cannot be lived without truth </li></ul><ul><li>Because without truth, charity could be mere subjectivity, sentimentality </li></ul><ul><li>And truth without charity would end up as a cold, inhuman reality </li></ul><ul><li>Truth is the light that gives meaning and value to charity </li></ul>
  5. 5. <ul><li>Therefore charity in truth is the driving force behind authentic human development. </li></ul><ul><li>Caritas in Veritate is therefore the principle on which the Church’s social teaching is based </li></ul><ul><li>A principle that takes on practical form in the criteria that govern moral action. </li></ul>
  6. 6. First criterion: Justice <ul><li>Justice: in any society there is a system of justice. </li></ul><ul><li>Charity goes beyond justice, because in loving I offer what is mine </li></ul><ul><li>But charity supposes justice </li></ul><ul><li>Because I must first give to people what is theirs! </li></ul><ul><li>Justice is inseparable from charity </li></ul>
  7. 7. 2th criterion: the common good <ul><li>“ The common good” is the good of “all of us” </li></ul><ul><li>I cannot live without others </li></ul><ul><li>Others need me too. </li></ul><ul><li>To love my neighbour is to take a stand for the “common good” </li></ul>
  8. 8. 40 years after PP. Benedict reaffirms that: <ul><li>“ The sharing of goods and resources, </li></ul><ul><li>From which authentic development proceeds </li></ul><ul><li>Is not guaranteed by merely technical progress and relationships of utility </li></ul><ul><li>But by the power of love that overcomes evil with good” (cf. Rom 12:21). </li></ul>
  9. 9. CHAPTER ONE: THE MESSAGE OF POPULORUM PROGRESSIO <ul><li>B XVI reads PP within its context (1967) </li></ul><ul><li>Closely related to Vatican II Gaudium et Spes (1965) </li></ul><ul><li>And with Paul VI’s magisterial teaching, </li></ul><ul><li>In Octogesima Adveniens (1971) </li></ul><ul><li>In Humanae Vitae (1968) </li></ul><ul><li>In Evangelii Nuntiandi 1975) </li></ul>
  10. 10. Populorum Progressio <ul><li>In PP, Paul VI says that progress is a vocation! </li></ul><ul><li>Such a vocation requires a free and responsible answer, it requires freedom </li></ul><ul><li>Together with freedom, Progress requires respect for the truth about human beings – promoting “ integral development of the whole man and of all men ” </li></ul><ul><li>Progress as a vocation puts charity at a central place within development </li></ul><ul><li>PP, finally, points out the urgency of reforms if we are to redress the injustices of this world </li></ul>
  11. 11. CHAPTER TWO: HUMAN DEVELOPMENT IN OUR TIME <ul><li>Paul VI, in 1967, wanted to fight hunger </li></ul><ul><li>Today, the situation is very different : </li></ul><ul><ul><li>The picture has many overlapping layers </li></ul></ul><ul><ul><li>The world’s wealth is growing in absolute terms, but not equality </li></ul></ul><ul><ul><li>Demarcation between rich and poor is less clear </li></ul></ul><ul><ul><li>Scandal of glaring inequalities continues </li></ul></ul><ul><ul><li>Corruption – no respect for human rights </li></ul></ul>
  12. 12. Present situation <ul><li>Development has come, but not integral </li></ul><ul><li>The world is more integrated – not more just </li></ul><ul><li>Socially : deregulation, loss of rights and jobs </li></ul><ul><li>Culturally: ecclectism and confusion </li></ul><ul><li>Hunger still scandalously wide spread </li></ul><ul><li>Life not respected (new policies) but in jeopardy, though openness to life is at the centre of integral development (n° 28) </li></ul>
  13. 13. Summary chapter II <ul><li>The present situation demands new solutions: </li></ul><ul><ul><li>Research on access to steady employment for all </li></ul></ul><ul><ul><li>Proper reflexion on the meaning of the economy and its goals – man at the centre </li></ul></ul><ul><ul><li>Far-sighted revision of the current model of development so as to correct its dysfunctions </li></ul></ul>
  14. 14. Populorum progressio’s legacy <ul><li>Forty years after PP, the theme of progress remains an open question within a new framework of the explosion of worldwide interdependence, known as globalisation, which in itself, represents a major opportunity. </li></ul><ul><li>The pope does not lament, he wants to look at the situation in a positive way </li></ul>
  15. 15. CHAPTER THREE: FRATERNITY, ECONOMIC DEVELOPMENT AND CIVIL SOCIETY <ul><li>In this chapter, B XVI makes two major points: </li></ul><ul><li>1. There will be no true development without a dimension of gift and gratuity </li></ul><ul><li>2. Every aspect of Economy, Finance, Business enterprise, has a moral value and moral standard to uphold </li></ul>
  16. 16. Chapter III – its content <ul><li>1. Its starts by affirming the necessity of gratuity in human social life: man is made for gift </li></ul><ul><li>2. It continues by analysing the role of the market </li></ul><ul><li>3. It analyses the moral dimension required in the life of any business enterprise </li></ul>
  17. 17. Chapter III – the experience of gift <ul><li>Human beings are made for gift, which expresses and makes present their transcendent dimension. </li></ul><ul><li>But this nature is wounded – and if we believe ourselves to be self sufficient, we end up confusing happiness and salvation </li></ul><ul><li>This leads to major abuses, for states are unable to deliver justice as promised. </li></ul>
  18. 18. 2. The ambivalence of market <ul><li>In a climate of mutual trust, the Market is a good institution, permitting encounter between people. </li></ul><ul><li>Economic activity cannot solve all social problems through commercial logic. It needs to be directed towards the pursuit of the common good: </li></ul><ul><li>The market is just an instrument which needs to be directed </li></ul><ul><li>Principle of gratuitousness and the logic of gift must find their place within economic activity </li></ul><ul><li>The market must draw its moral energies from other subjects </li></ul>
  19. 19. The ambivalence of Market <ul><li>Justice must be applied to every phase of economic activity – every economic decision has a moral dimension (37). </li></ul><ul><li>In the global era, economic activity cannot prescind from gratuitousness. Without gratuity there can be no justice in the first place (38) </li></ul><ul><li>The international market, according to PP, must be capable of including all people and not just the better-off. The State has to work for this (39). </li></ul>
  20. 20. 3. New way of understanding Business Enterprise <ul><li>Need for a new way of understanding business enterprise (40). </li></ul><ul><ul><li>They are too much answerable to investors </li></ul></ul><ul><ul><li>Without any stable director </li></ul></ul><ul><ul><li>Lacking sense of responsibility towards the stakeholders (workers, suppliers, consumers) </li></ul></ul><ul><ul><li>Quick to globalize merely for profit purposes </li></ul></ul><ul><li>There is a need for a greater social responsibility on their part </li></ul><ul><li>Investment always has moral, as well as economic significance </li></ul><ul><li>There is a need to take more care of the workers. They are part of the enterprise. </li></ul><ul><li>Business activity has to be seen as a human significance, prior to its professional one. </li></ul><ul><li>Every one who works is a creator (Paul VI) </li></ul>
  21. 21. CHAPTER FOUR: THE DEVELOPMENT OF PEOPLES – RIGHTS AND DUTIES – THE ENVIRONMENT <ul><li>This chapter brings a profound reflexion on human beings and their participation in the integral development of humankind. </li></ul>
  22. 22. Chapter four - content <ul><li>1. Man, subject of rights… and duties! (43) </li></ul><ul><li>2. Population growth, not a threat to progress (44) </li></ul><ul><li>3. The economy needs ethics at all levels – under which criteria ? (45-47) </li></ul><ul><li>4. Development and natural environment – energy – etc… need for more solidarity (48) </li></ul><ul><li>5.We ought to look for a new lifestyle! (51) </li></ul>
  23. 23. Chapter 4 – 1: Rights and Duties <ul><li>“ the reality of human solidarity, which is a benefit for us, also imposes a duty ” </li></ul><ul><ul><li>One cannot claim only his or her rights. </li></ul></ul><ul><ul><li>Need for a new reflexion on how rights presuppose duties, if they are not to become mere licence. </li></ul></ul><ul><ul><li>Grave contradiction : claiming alleged “rights” while many people’s rights are violated </li></ul></ul><ul><ul><li>In fact, duties reinforce rights and call for their defence and promotion as a task to be undertaken in the service of the common good. </li></ul></ul>
  24. 24. Chapter 4 – 2 population growth <ul><li>Population growth is not the primary cause of underdevelopment. </li></ul><ul><li>Cf. what happens in developed societies (reduction of infant mortality – rise in average life expectancy) and crisis where there is alarming decline in birth rate. </li></ul><ul><li>Morally acceptable openness to life represents a rich social and economic resource </li></ul><ul><ul><li>Where there is decline in birth rate, there is </li></ul></ul><ul><ul><ul><li>Strain on social welfare services </li></ul></ul></ul><ul><ul><ul><li>Increase their cost </li></ul></ul></ul><ul><ul><ul><li>Reduction in the availability of qualified workers </li></ul></ul></ul><ul><ul><ul><li>Narrowing “brain pool” upon which nations draw for their needs </li></ul></ul></ul><ul><ul><ul><li>Very small families with impoverished social relations </li></ul></ul></ul>
  25. 25. Chapter 4 – 3 Ethics <ul><li>Ethics, a word which has to be clarified </li></ul><ul><ul><li>Everybody speaks of ethics. But on which basis? </li></ul></ul><ul><ul><li>For the Church, two pillars to true ethics </li></ul></ul><ul><ul><ul><li>Ethics is based on man’s creation “in the image of God” (Gn 1:27) </li></ul></ul></ul><ul><ul><ul><li>Transcendent value of natural moral norms </li></ul></ul></ul><ul><ul><li>Without these pillars, ethics risks becoming subservient to existing economic and financial systems rather than correcting their dysfunctional aspects. </li></ul></ul>
  26. 26. Chapter 4 – 3 Ethics in Business <ul><li>In the present context, the distinction between profit-based companies and non-profit organisations can no longer do full justice to reality. </li></ul><ul><li>Profit-based companies have to achieve the goal of a more human and social end </li></ul><ul><li>In any company and in development programs, the principle of the centrality of the human person must be preserved. </li></ul>
  27. 27. Chapter 4 – 4 Environment <ul><li>Development today is closely related to the duties arising from our relationship to the natural environment. </li></ul><ul><ul><li>Man should consider nature as a gift at our disposal, a sign of God’s love </li></ul></ul><ul><ul><li>Without being tempted to consider it as un untouchable taboo </li></ul></ul><ul><ul><li>Or, on the contrary, abusing it; </li></ul></ul><ul><ul><li>Neither attitude is consonant with the Christian vision of nature as true fruit of God’s creation. </li></ul></ul><ul><ul><li>It is contrary to authentic development to view nature as something more important than the human person. </li></ul></ul>
  28. 28. Chapter 4 – 5 energy <ul><li>need to look afresh to the question of energy: </li></ul><ul><ul><li>Energy should not be hoarded by powerful states against others. </li></ul></ul><ul><ul><li>International community has the duty to regulate the exploitation of non renewable resources involving poor countries </li></ul></ul><ul><ul><li>The pressing moral need for renewed solidarity.(49) </li></ul></ul><ul><li>Need to care for future generations: what kind of world are they going to inherit? </li></ul><ul><ul><li>Need to protect the environment </li></ul></ul><ul><ul><li>The notion of “efficiency” is not value-free. </li></ul></ul>
  29. 29. Chapter 4 – 6 New lifestyle <ul><li>Contemporary society has to review its lifestyle, away from hedonism and consumerism, so as to stop impoverishing the earth </li></ul><ul><ul><li>There is a need for what might be called a human ecology, correctly understood </li></ul></ul><ul><ul><li>The deterioration of nature is connected to the culture that shapes human coexistence </li></ul></ul><ul><ul><li>In order to protect nature, we ought to consider the moral tenor of society n° 51 </li></ul></ul><ul><ul><li>It there is a lack or respect for the right of life,... the conscience of society ends up losing the concept of human ecology and that of environmental ecology </li></ul></ul>
  30. 30. CHAPTER FIVE: THE COOPERATION OF THE HUMAN FAMILY <ul><li>In this chapter, the Holy Father calls us to a renewed understanding of the human being as a being of relations (in the image of the Trinity). </li></ul><ul><li>He then invites us to apply this concept of relationship to all peoples: international cooperation is of the essence if we want real progress in this world </li></ul>
  31. 31. Chapter five: fostering relations <ul><li>in n°53 – 55, the pope analyses the relational dimension of humanity. </li></ul><ul><li>Christian faith holds that mankind is a family. the one family of God </li></ul><ul><li>All religions ought to teach this. </li></ul><ul><li>A Religion which separates, isolates, does not take part in the social life, fails to its role. </li></ul><ul><li>Need for fruitful dialogue between believers and with non believers.(57) </li></ul>
  32. 32. Chapter 5 – Human Cooperation <ul><li>The cooperation between nations goes together with the principle of subsidiarity </li></ul><ul><li>It is required for better education facilities </li></ul><ul><li>It promotes true human tourism </li></ul><ul><li>Accepts migrations as a challenging reality </li></ul><ul><li>Tries to bring about dignified work for all </li></ul><ul><li>Acknowledges that finances too must abide by ethical values </li></ul>
  33. 33. Chapter 5 – Reform the United Nations <ul><li>The Pope calls for a deep reform of the United Nations Organisation </li></ul><ul><li>So that a true World Political Authority may emerge </li></ul><ul><li>According to John XXIII’s wish and </li></ul>
  34. 34. CHAPTER SIX: THE DEVELOPMENT OF PEOPLES AND TECHNOLOGY <ul><li>In this chapter, the Pope reminds us that technology is a formidable instrument but only an instrument. </li></ul><ul><li>Technology will not solve our problems mechanically. It needs a human vision, according to the truth about mankind and its destiny as created by God and for God </li></ul>
  35. 35. Conclusion <ul><li>Without God, man neither knows which way to go nor even understands who he is.: “ apart from me you can do nothing ” (Jn 15, 5) Humanism which excludes God is inhuman humanism </li></ul><ul><li>79. Development needs Christians with their arms raised towards God in prayer, but deeply involved with others to bring about change in our lives. </li></ul>