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| Benedict XVI Tightens Up the Church's Social Teaching |
| by Deal W. Hudson |
| 7/07/09 |
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Pope Benedict XVI's third encyclical -- Caritas in Veritate -- arrived today containing 30,468 words: an introduction, six chapters, conclusion, and 159 footnotes. It's not thrilling reading, even by encyclical standards, but as the latest papal statement on the Church's social teaching, "Love in Truth" will be a work of lasting significance.
Those who dig through the document to see whether it leans left or right will be disappointed: There is something here for everybody. For the Left, anxious to set the scene for President Barack Obama's meeting with Benedict in a few days, there are plenty of concerns expressed that fit their agenda. But the pope's criticism of free markets and the pursuit of short-term profits, as well as his support for labor unions, environmental ecology, and the right to food and water, are embedded in an overall account of social teaching tightly integrated with the life issues, moral duties, natural law, and truth. Love, in other words, is wedded to the truth about God and man.
Benedict intends his encyclical as both a tribute and commentary on Populorum Progressio (1967) of Pope Paul VI:
Now that a further twenty years have passed, I express my conviction that Populorum Progressio deserves to be considered 'the Rerum Novarum of the present age', shedding light upon humanity's journey towards unity.
Rerum Novarum, published by Pope Leo XIII in 1891, is considered to be the foundation of the Church's modern social teaching. Benedict affirms a coherent tradition between Leo XIII to Paul VI, John Paul II, and himself, rejecting the oft-used distinction between preconciliar and postconciliar: "There is a single teaching, consistent and at the same time ever new."
Throughout his reading of Populorum Progressio, the Holy Father stresses the "link between life ethics and social ethics," as seen in Paul VI's more controversial encyclical Humanae Vitae (1968), which reaffirmed the Church's teaching on abortion and its ban on contraception. Not surprisingly, Benedict condemns foreign aid to undeveloped countries that impose abortion and contraception practices:
In economically developed countries, legislation contrary to life is very widespread, and it has already shaped moral attitudes and praxis, contributing to the spread of an anti-birth mentality; frequent attempts are made to export this mentality to other States as if it were a form of cultural progress.
The encyclical argues that authentic human development is undermined by the practices of the culture of death. Abortion, euthanasia, human cloning, and eugenics all undermine human dignity, creating an "indifference shown towards situations of human degradation... on account of a conscience that can no longer distinguish what is human."
One very welcome point of emphasis in this encyclical is its treatment of rights and duties. "An overemphasis on rights leads to a disregard for duties," Benedict explains. Catholic social teaching has embraced such a long list of rights, it has become practically impossible to adjudicate rights claims between different parties, as in the debate over the right to immigrate and the right of nations to protect their boundaries. In Caritas in Veritate, the pope places the emphasis on duties. "Duties set a limit on rights because they point to the anthropological and ethical framework of which rights are a part, in this way ensuring that they do not become licence." Duties throw light on the bigger picture of human development, while rights isolate only a portion.
In describing the importance of duty, Benedict uses this stunning line, which will go a long way toward unravelling some of the confusion about rights language: "The sharing of reciprocal duties is a more powerful incentive to action than the mere assertion of rights." Here the Holy Father is arguing that we should first think about our social teaching in terms of what we should do for others, rather than a set of demands of what we are ourselves owed.
Another somewhat surprising point of insistence in the encyclical is the importance of faith being allowed expression in politics.
The Christian religion and other religions can offer their contribution to development only if God has a place in the public realm, specifically in regard to its cultural, social, economic, and particularly its political dimensions.
The only true, or integrated, humanism is one that recognizes man's supernatural origin and destiny:
Reason always stands in need of being purified by faith: this also holds true for political reason, which must not consider itself omnipotent.
Finally, Benedict seems to be preoccupied with the impact of technology in this encyclical -- he constantly warns us not to seek merely technological solutions to the problems of human development. Technology has become such a large concept, covering so many variations, that I wondered just which aspect provoked the Holy Father's attention. What is bothering him about technology now that hasn't already been around for a long time? Then I reread this passage from the first portion of the document:
Technology, viewed in itself, is ambivalent. 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.
What Benedict is concerned about, I believe, is this: The very acceleration of technology, its growing market share in our lives, has led to a concern for technological development alone, while human development is increasingly ignored. Like the teenagers who stare at computer screens all day and never pick up a baseball bat, walk the dog, or mow the lawn, we are more and more a society losing ourselves in our new media. The Holy Father views this passivity in the face of technology as a new spiritual malaise: "The idea of a world without development indicates a lack of trust in man and in God."
Deal W. Hudson is the director of InsideCatholic.com and the author of Onward, Christian Soldiers: The Growing Political Power of Catholics and Evangelicals in the United States (Simon and Schuster). Readers have left 16 comments. Deal, You are correct to point out the important clarification of rights language, but we should not be confused about the point he is making about the necessity of justice. He explains it as a minimum standard and speaks of how we are called to more. First of all, justice. Ubi societas, ibi ius: every society draws up its own system of justice. Charity goes beyond justice, because to love is to give, to offer what is “mine” to the other; but it never lacks justice, which prompts us to give the other what is “his”, what is due to him by reason of his being or his acting. I cannot “give” what is mine to the other, without first giving him what pertains to him in justice. If we love others with charity, then first of all we are just towards them. Not only is justice not extraneous to charity, not only is it not an alternative or parallel path to charity: justice is inseparable from charity[1], and intrinsic to it. Justice is the primary way of charity or, in Paul VI's words, “the minimum measure” of it[2], an integral part of the love “in deed and in truth” (1 Jn 3:18), to which Saint John exhorts us. On the one hand, charity demands justice: recognition and respect for the legitimate rights of individuals and peoples. It strives to build the earthly city according to law and justice. On the other hand, charity transcends justice and completes it in the logic of giving and forgiving[3]. The earthly city is promoted not merely by relationships of rights and duties, but to an even greater and more fundamental extent by relationships of gratuitousness, mercy and communion. — Someone Written by BDK Just a quick comment about technology and capability. There is a tendency nowadays that "because I can, I will do" - a feature of power poltics - for good or bad. Because technology gives one the capability, there is always the temptation and urge even to act on that capability. Many thanks for this article and for the website - I very much appreciate the work you are doing. Written by John Melvin Benedict is correct: the Church should be neither pro Capitalist nor pro Marxist. They should advocate all of us treating each other with honesty and fairness [not to mention respect]. I liked the capitalism that we had in this country in the 1950's and 1960's, which seemed to provide for a fair return for investors, as well as fair treatment for the workers and customers, unfortunately, in the last 20 or so years, we got into a capitalism of greed and dishonesty. You can be a Christian and a Capitalist, but in order to be both, you must be honest and fair. Written by Austin I read the sections at American Papist and maybe its because I have 16 years of Catholic school, but I laughed when you noted above that it was not thrilling. The sections I read were not thrilling because they were predictable in that they were based not on research but on moral positions. Had he done research, he would have had to cite examples of the countries that are in crisis because birth rates are falling and shown that that really was the reason (or were there other reasons). But we do not require research from Popes but only essays based on known positions. This is an odd hybrid: sociology without proof and without citations of concrete examples. If we are ever going to reach the outside world with such letters, the outside world is not impressed with a priori reasoning in a context where there should be research. I just read the part about rights and duties. I think someone around here submitted an article that talked about that very thing :) (see link) "The principle of subsidiarity must remain closely linked to the principle of solidarity and vice versa, since the former without the latter gives way to social privatism, while the latter without the former gives way to paternalist social assistance that is demeaning to those in need." (58) Written by Joe H "Science can analyse a pork-chop, and say how much of it is phosphorus and how much is protein; but science cannot analyse any man's wish for a prok-chop, and say how muchy of it is hunger, how much custom, how much nervous fancy, how much a haunting love of the beautiful. The man's desire for the pork-chop remains literally as mystical and ethereal as his desire for heaven. All attempts, therefore, at a science of any human things, at a science of history, a science of folk-lore, a science of sociology, are by their nature not merely hopeless, but crazy. You can no more be certain in economic history that a man's desire for money was merely a desire for money than you can be certain in hagiology that a saint's desire for God was merely a desire for God. And this kind of vagueness in the primary phenomena of the study is an absolutely final blow to anything in the nature of a science." From the chapter titled Science and the Savage in his book Heretics. I think that the outside world is, generally, impressed only by research which supports their current belief. Written by John C Since the ego competes and the spirit cooperates, I believe that the concept of unions has become passe'. The idea that the people signing your paycheck should be viewed as adversaries is ridiculous. For this reason (among many) I believe that American businesses would be far better off eliminating unions once a company is large enough to be publicly traded and having those companies be 50% employee owned. Let's end the tug-of-war and start pulling on the same end of the rope. Written by Mark like my 86 year old priest said last sunday, the pope needs to spend less time visiting other countries and more time penning excommunications, starting with those at notre dame. there will be those who are heretics that will take this most recent writing and will twist it so that it means what they want it to mean and to the unknowed it will seem as though a cleric in good standing is speaking as the mouth of the Church, and many will be led astray. i believe my priest would include "writing encyclicals" along side "visiting other countries." Written by anthony Since the ego competes and the spirit cooperates, I believe that the concept of unions has become passe'. The idea that the people signing your paycheck should be viewed as adversaries is ridiculous. For this reason (among many) I believe that American businesses would be far better off eliminating unions once a company is large enough to be publicly traded and having those companies be 50% employee owned. — MarkLet's end the tug-of-war and start pulling on the same end of the rope. I don't know which Mark you are, but I agree with what you just said. I'd even drink to it, if I had a drink nearby :) Written by Joe H The lack of specifics, which I guess is the nature of a Papal Ency. really does a disservice to us. Does this mean that the US should collect and give more of my and other tax money to others who have a hand out, no matter whether they SHOULD be handed the money or service? Is some one entitled because he or she SAYS they are entitled? Do those who have a hand out have any duties or responsibilities before I have to pay more taxes?? What would the Pope say that my correct tax burden is? Good Lord, we have had cheaters since day one of history! Look at all the beautiful churches and Bishops' houses in the cities and tell me that we ought to scrap the life we have in America. This country is the most generous nation ever in the world. If it is not, name a more generous , more Christian one! Is the Pope saying that we all ought to be socialists, embrace the Obama socialism? Have the government own the manner of production? Tell me what I should get as a result of my efforts. The same government which runs wasteful programs and runs up billions in deficits? I love the Pope but is the Pope's latest Ency. worth what the left and the lib Bishops Groups will do with the vague words? Get ready to see Fr Mc Brien and other far left folks on all the major networks. Oh boy !! Written by Dan Currie Since the ego competes and the spirit cooperates, I believe that the concept of unions has become passe'. The idea that the people signing your paycheck should be viewed as adversaries is ridiculous. For this reason (among many) I believe that American businesses would be far better off eliminating unions once a company is large enough to be publicly traded and having those companies be 50% employee owned. — MarkLet's end the tug-of-war and start pulling on the same end of the rope. I don't know which Mark you are, but I agree with what you just said. I'd even drink to it, if I had a drink nearby :) I agree with this, too. It's so simple that it's no wonder it hasn't been tried. Written by Andy Just curious why the usual presence of women is absent on this important writing? I hope it is because they have not had time to read and thoughtfully consider... I, myself am grateful for the quick link to the document and intend to read it this evening. Written by Mother of Two Sons "Unfortunately, too much confidence was placed in those institutions, as if they were able to deliver the desired objective automatically. In reality, institutions by themselves are not enough, because integral human development is primarily a vocation, and therefore it involves a free assumption of responsibility in solidarity on the part of everyone. Moreover, such development requires a transcendent vision of the person, it needs God: without him, development is either denied, or entrusted exclusively to man, who falls into the trap of thinking he can bring about his own salvation, and ends up promoting a dehumanized form of development. [i]Only through an encounter with God are we able to see in the other something more than just another creature[17], to recognize the divine image in the other, thus truly coming to discover him or her and to mature in a love that “becomes concern and care for the other.”[18] It is as Mary and Elizabeth experienced, as Temples of the Living God, we as Christians should recognize the presence of Jesus in each other; if filled with Him we should see others as God sees them -- as a Father who loves deeply his child... never giving up on him/her achieving Excellence and lovingly present with encouragement along the journey. We have so programmed our Church, so organized the activities of the Church, that LOVE spontaneous love, tenderness, touch, physical and spiritual are often absent. The work I am currently involved in explores what is going on behind the high number of High School drop outs, rising number of Foster Care children, and the youth state in one way or another how no one, not one has ever showm them LOVE... It seems that we have successfully removed sincere, authentic charity, from the home, the schools and the Church..... The Good News is that these children are able to turn it around with just one truly caring adult in their life! In just one generation we have become strangers to one another..... is it any wonder that the young seek community in Facebook and MySpace...... Oh that we would heed this call to TRUE Community Building... Sustainable, loving, thriving communities. Written by Mother of Two Sons — Someone For this reason, even in the most difficult and complex times, besides recognizing what is happening, we must above all else turn to God's love. Development requires attention to the spiritual life, a serious consideration of the experiences of trust in God, spiritual fellowship in Christ, reliance upon God's providence and mercy, love and forgiveness, self-denial, acceptance of others, justice and peace. All this is essential if “hearts of stone” are to be transformed into “hearts of flesh” (Ezek 36:26), rendering life on earth “divine” and thus more worthy of humanity.— Someone Sorry that I am treating this like a class assignment but I believe we as Catholics have more at our disposal for spiritual development today, if we but read and meditate :).. I know that the bloggers here are exceptions I'm sure! This captures a desparate need in our Church, that of spirtitual development.... even in my work again, you may have read that 80% of High School graduates have read less than 10 books since they graduated.... wonder what the statistics would reflect on the number of Catholics who seek to grow in their spiritual lives. I love that our Holy Father stresses that it is our primary vocation to develop the gifts and talents mind, hearts and souls throughout out journey. I believe that this is fundamental to ushering in the City of God.... soul by soul by soul.... turning more and more into His likeness, each as a brilliant facet of the diamond. Choicest Blessings on you all and on this great work, IC. Written by Mother of Two Sons Bill Bannon what do you think the "moral positions" are based on if not the truth and teachings of Jesus Christ? Don't you think you have it backwards, since everything must flow from Truth? The "research" has already been done, by the Son of God; doesn't get any better. Deal (great piece by the way, thanks), I also suspect that regarding technology, Benedict might be implying medical technology as well, as the horrors of "we can so we will" loom in the world of Biotechnology. Examples that immediatley come to mind: multiparent (3 or more donors) children, fetal farming, sperm cells from stem cells (no father needed, high tech "eugenics", and the list goes on. For me, I see the take home message of one more justification that regardless of what the issue of the day is coming from our Pope(s); it's always about human life and dignity. Hopefully, when the left tries to use this for their political agendas, as informed Catholics, we must be quick and able to remind that this is a "package deal only." Written by Klaire |







