Hence Populorum Progressio assigned a central, albeit not exclusive, role to “public authorities”[59]. Congregavit nos in unum Christi amor. It is clearly a specific and profound form of economic democracy. Internationally, Caritas Norway operates primarily through partnerships with other diocesan and national Caritas organizations, Caritas Internationalis and Caritas Europe. After its former director Andreas Vogt unexpecteldy died in November, Caritas Luxembourg has now found a replacement with Crochet. A: charity. Social concern must never be an abstract attitude. Yet there is also increasing awareness of the need for greater social responsibility on the part of business. cit., 536-537. How to say Caritas in English? Man's earthly activity, when inspired and sustained by charity, contributes to the building of the universal city of God, which is the goal of the history of the human family. The deterioration of nature is in fact closely connected to the culture that shapes human coexistence: when “human ecology”[124] is respected within society, environmental ecology also benefits. It takes first place in our souls as a sign of God's presence in us, a sign of what he expects from us. Indeed, the most valuable resources in countries receiving development aid are human resources: herein lies the real capital that needs to accumulate in order to guarantee a truly autonomous future for the poorest countries. In fact, human freedom is intrinsically linked with these higher values. As well as cultivating differentiated forms of business activity on the global plane, we must also promote a dispersed political authority, effective on different levels. cit., 293; Pontifical Council for Justice and Peace, Compendium of the Social Doctrine of the Church, 441. The increasing prominence of a relativistic understanding of that nature presents serious problems for education, especially moral education, jeopardizing its universal extension. Without truth, without trust and love for what is true, there is no social conscience and responsibility, and social action ends up serving private interests and the logic of power, resulting in social fragmentation, especially in a globalized society at difficult times like the present. In this way, not only do we do a service to charity enlightened by truth, but we also help give credibility to truth, demonstrating its persuasive and authenticating power in the practical setting of social living. This has been achieved only in part, and it is still a real duty that needs to be discharged, perhaps by means of the choices that are necessary to overcome current economic problems. 41. Economic activity cannot solve all social problems through the simple application of commercial logic. By considering reciprocity as the heart of what it is to be a human being, subsidiarity is the most effective antidote against any form of all-encompassing welfare state. Hence the canons of justice must be respected from the outset, as the economic process unfolds, and not just afterwards or incidentally. Nowadays we are witnessing a grave inconsistency. Contextual translation of "caritas" into English. Research centres and seminars in business ethics are on the rise; the system of ethical certification is spreading throughout the developed world as part of the movement of ideas associated with the responsibilities of business towards society. Globalization is a multifaceted and complex phenomenon which must be grasped in the diversity and unity of all its different dimensions, including the theological dimension. Business activity has a human significance, prior to its professional one[98]. As the official Catholic aid agency for England and Wales, CAFOD was born when volunteer members of the National Board of Catholic Women organised the first Family Fast Day on Friday, March 11, 1960 to raise money to help a … Ubi Caritas (English Translation) Live In Chairity Lyrics by Connie Dover. Nature is at our disposal not as “a heap of scattered refuse”[116], but as a gift of the Creator who has given it an inbuilt order, enabling man to draw from it the principles needed in order “to till it and keep it” (Gen 2:15). She must above all protect mankind from self-destruction. All three volumes are indexed in both Latin and English. cit., 838-840. They also require the construction of a social order that at last conforms to the moral order, to the interconnection between moral and social spheres, and to the link between politics and the economic and civil spheres, as envisaged by the Charter of the United Nations. No consideration of the problems associated with development could fail to highlight the direct link between poverty and unemployment. In Christ, charity in truth becomes the Face of his Person, a vocation for us to love our brothers and sisters in the truth of his plan. A person's development is compromised, if he claims to be solely responsible for producing what he becomes. Charity always manifests God's love in human relationships as well, it gives theological and salvific value to all commitment for justice in the world. When both the logic of the market and the logic of the State come to an agreement that each will continue to exercise a monopoly over its respective area of influence, in the long term much is lost: solidarity in relations between citizens, participation and adherence, actions of gratuitousness, all of which stand in contrast with giving in order to acquire (the logic of exchange) and giving through duty (the logic of public obligation, imposed by State law). The “broadening [of] our concept of reason and its application”[82] is indispensable if we are to succeed in adequately weighing all the elements involved in the question of development and in the solution of socio-economic problems. Today the possibilities of interaction between cultures have increased significantly, giving rise to new openings for intercultural dialogue: a dialogue that, if it is to be effective, has to set out from a deep-seated knowledge of the specific identity of the various dialogue partners. 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. This is a task that cannot be undertaken by the social sciences alone, insofar as the contribution of disciplines such as metaphysics and theology is needed if man's transcendent dignity is to be properly understood. In the search for solutions to the current economic crisis, development aid for poor countries must be considered a valid means of creating wealth for all. On this front too, there is a pressing moral need for renewed solidarity, especially in relationships between developing countries and those that are highly industrialized[118]. cit., 832-833; Paul VI, Encyclical Letter Populorum Progressio, 25: loc. Precisely because God gives a resounding “yes” to man[47], man cannot fail to open himself to the divine vocation to pursue his own development. Such policies should set out from close collaboration between the migrants' countries of origin and their countries of destination; it should be accompanied by adequate international norms able to coordinate different legislative systems with a view to safeguarding the needs and rights of individual migrants and their families, and at the same time, those of the host countries. The Church is a sign and instrument of this unity[131]. Technologically advanced societies must not confuse their own technological development with a presumed cultural superiority, but must rather rediscover within themselves the oft-forgotten virtues which made it possible for them to flourish throughout their history. Pius XI, Encyclical Letter Quadragesimo Anno (15 May 1931): AAS 23 (1931), 203; John Paul II, Encyclical Letter Centesimus Annus, 48: loc. 6. “Caritas in veritate” is the principle around which the Church's social doctrine turns, a principle that takes on practical form in the criteria that govern moral action. The technical forces in play, the global interrelations, the damaging effects on the real economy of badly managed and largely speculative financial dealing, large-scale migration of peoples, often provoked by some particular circumstance and then given insufficient attention, the unregulated exploitation of the earth's resources: all this leads us today to reflect on the measures that would be necessary to provide a solution to problems that are not only new in comparison to those addressed by Pope Paul VI, but also, and above all, of decisive impact upon the present and future good of humanity. It touches the heart of the vocation of human labour: in technology, seen as the product of his genius, man recognizes himself and forges his own humanity. The world-wide diffusion of forms of prosperity should not therefore be held up by projects that are self-centred, protectionist or at the service of private interests. Benedict XVI, Message for the 2007 World Day of Peace, 13: loc. The Church's social doctrine proclaims and bears witness to faith. The protection of these workers, partly achieved through appropriate initiatives aimed at their countries of origin, will enable trade unions to demonstrate the authentic ethical and cultural motivations that made it possible for them, in a different social and labour context, to play a decisive role in development. Truth frees charity from the constraints of an emotionalism that deprives it of relational and social content, and of a fideism that deprives it of human and universal breathing-space. It is destined to be “recapitulated” in Christ at the end of time (cf. The Encyclical Humanae Vitae emphasizes both the unitive and the procreative meaning of sexuality, thereby locating at the foundation of society the married couple, man and woman, who accept one another mutually, in distinction and in complementarity: a couple, therefore, that is open to life[27]. Are you learning Spanish? For this reason, not only is commercial orientation needed for production of this kind, but also the establishment of international trade regulations to support it and stronger financing for development in order to increase the productivity of these economies. Ubi Caritas (English Translation) Live In Chairity Lyrics by Connie Dover. She has a public role over and above her charitable and educational activities: all the energy she brings to the advancement of humanity and of universal fraternity is manifested when she is able to operate in a climate of freedom. Paul VI set out from this vision in order to convey two important truths. 58. In these countries it is very important to move ahead with projects based on subsidiarity, suitably planned and managed, aimed at affirming rights yet also providing for the assumption of corresponding responsibilities. “Ethical financing” is being developed, especially through micro-credit and, more generally, micro-finance. [56] Paul VI, Encyclical Letter Populorum Progressio, 9: loc. A Christianity of charity without truth would be more or less interchangeable with a pool of good sentiments, helpful for social cohesion, but of little relevance. Often it is thought that development, or the socio-economic measures that go with it, merely require to be implemented through joint action. cit., 859-867; Id., Encyclical Letter Redemptor Hominis (4 March 1979), 13-14: AAS 71 (1979), 282-286. It is true that the export of investments and skills can benefit the populations of the receiving country. Lady Keith's Lament Lyrics. 78. Moreover, an evaluation is needed of the different terms in which the problem of development is presented today, as compared with forty years ago. 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. The global context in which work takes place also demands that national labour unions, which tend to limit themselves to defending the interests of their registered members, should turn their attention to those outside their membership, and in particular to workers in developing countries where social rights are often violated. In the global era, the economy is influenced by competitive models tied to cultures that differ greatly among themselves. The Church's social doctrine has always maintained that justice must be applied to every phase of economic activity, because this is always concerned with man and his needs. 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. Privredna banka Zagreb d.d. 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. Caritas Internationalis is a network of 154 national Catholic relief development and social work organisations in 198 countries and territories all over the world. While reflecting on the theme of work, it is appropriate to recall how important it is that labour unions — which have always been encouraged and supported by the Church — should be open to the new perspectives that are emerging in the world of work. It is shaped by the cultural configurations which define it and give it direction. Let us hope that the international community and individual governments will succeed in countering harmful ways of treating the environment. Finally, the vision of development as a vocation brings with it the central place of charity within that development. cit., 298-299. Encyclical Letter Populorum Progressio, 40, 85: loc. This mission of truth is something that the Church can never renounce. The correct viewpoint, then, is that of the Tradition of the apostolic faith[13], a patrimony both ancient and new, outside of which Populorum Progressio would be a document without roots — and issues concerning development would be reduced to merely sociological data. Furthermore, smaller and at times miniscule families run the risk of impoverishing social relations, and failing to ensure effective forms of solidarity. Benedict XVI, Christmas Address to the Roman Curia, 22 December 2005. Moreover, the elimination of world hunger has also, in the global era, become a requirement for safeguarding the peace and stability of the planet. [36] Cf. The exclusion of religion from the public square — and, at the other extreme, religious fundamentalism — hinders an encounter between persons and their collaboration for the progress of humanity. In not a few cases, that freedom is impeded by prohibitions and persecutions, or it is limited when the Church's public presence is reduced to her charitable activities alone. 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. Old models are disappearing, but promising new ones are taking shape on the horizon. I would like to remind everyone, especially governments engaged in boosting the world's economic and social assets, that the primary capital to be safeguarded and valued is man, the human person in his or her integrity: “Man is the source, the focus and the aim of all economic and social life”[61]. This is what gives rise to the duty of believers to unite their efforts with those of all men and women of good will, with the followers of other religions and with non-believers, so that this world of ours may effectively correspond to the divine plan: living as a family under the Creator's watchful eye. Vi jobber med klimarobuste løsninger som øker matproduksjonen for de aller fattigste. Charity in truth feeds on hope and, at the same time, manifests it. 28. Consequently, the market has prompted new forms of competition between States as they seek to attract foreign businesses to set up production centres, by means of a variety of instruments, including favourable fiscal regimes and deregulation of the labour market. At the same time, in some poor countries, cultural models and social norms of behaviour persist which hinder the process of development. The reciprocal transparency among the divine Persons is total and the bond between each of them complete, since they constitute a unique and absolute unity. It is therefore helpful to consider these texts too in relation to Populorum Progressio. Sometimes modern man is wrongly convinced that he is the sole author of himself, his life and society. From this standpoint, international organizations might question the actual effectiveness of their bureaucratic and administrative machinery, which is often excessively costly. [46] Paul VI, Encyclical Letter Populorum Progressio, 13: loc. cit., 277, 298-299. To regard development as a vocation is to recognize, on the one hand, that it derives from a transcendent call, and on the other hand that it is incapable, on its own, of supplying its ultimate meaning. Another aspect of integral human development that is worthy of attention is the phenomenon of migration. [138] Cf. John Paul II, Message for the 2002 World Day of Peace, 4-7, 12-15: AAS 94 (2002), 134-136, 138-140; Id., Message for the 2004 World Day of Peace, 8: AAS 96 (2004), 119; Id., Message for the 2005 World Day of Peace, 4: AAS 97 (2005), 177-178; Benedict XVI, Message for the 2006 World Day of Peace, 9-10: AAS 98 (2006), 60-61; Id., Message for the 2007 World Day of Peace, 5, 14: loc. John Paul II, Message for the 2002 World Day of Peace, 6: loc. cit., 779. Encyclical Letter Evangelium Vitae (25 March 1995), 93: AAS 87 (1995), 507-508. These words of Paul VI are all the more timely nowadays, as our world becomes progressively more integrated. Deeds without knowledge are blind, and knowledge without love is sterile. A vocation is a call that requires a free and responsible answer. 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. Encyclical Letter Populorum Progressio, 3: loc. Without truth, charity is confined to a narrow field devoid of relations. 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. A humanism which excludes God is an inhuman humanism. Paul VI in Populorum Progressio called for the creation of a model of market economy capable of including within its range all peoples and not just the better off. What is needed, therefore, is a market that permits the free operation, in conditions of equal opportunity, of enterprises in pursuit of different institutional ends. To achieve goals of this kind, they need to focus on promoting the dignity of persons and peoples, they need to be clearly inspired by charity and placed at the service of truth, of the good, and of natural and supernatural fraternity. Today we can say that economic life must be understood as a multi-layered phenomenon: in every one of these layers, to varying degrees and in ways specifically suited to each, the aspect of fraternal reciprocity must be present. Paul VI had already recognized and drawn attention to the global dimension of the social question[155]. cit., 265. Not only are other persons outside our control, but each one of us is outside his or her own control. As the absolutely gratuitous gift of God, hope bursts into our lives as something not due to us, something that transcends every law of justice. First of all, justice. Österreich steuerlich absetzbar. cit., 154-155. It is the primordial truth of God's love, grace bestowed upon us, that opens our lives to gift and makes it possible to hope for a “development of the whole man and of all men”[8], to hope for progress “from less human conditions to those which are more human”[9], obtained by overcoming the difficulties that are inevitably encountered along the way. Global interconnectedness has led to the emergence of a new political power, that of consumers and their associations. Unfortunately the negative ideologies continue to flourish. Caritas Norway has programs in the following countries: Mali, Malawi, Uganda, DR Congo, Zambia, Niger, South Sudan, the Philippines, Sri Lanka, Vietnam, Norway, Romania, Slovakia, Czech Republic, Colombia, Cuba, El Salvador, Ecuador and Honduras. Insofar as they are instruments, the entire economy and finance, not just certain sectors, must be used in an ethical way so as to create suitable conditions for human development and for the development of peoples. 43. “The reality of human solidarity, which is a benefit for us, also imposes a duty”[105]. Relationships between human beings throughout history cannot but be enriched by reference to this divine model. He understood the term to indicate the goal of rescuing peoples, first and foremost, from hunger, deprivation, endemic diseases and illiteracy. 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. Suffice it to consider, on the one hand, the significant reduction in infant mortality and the rise in average life expectancy found in economically developed countries, and on the other hand, the signs of crisis observable in societies that are registering an alarming decline in their birth rate. John Paul II, Message for the 1990 World Day of Peace, 10: loc. These are important steps, but the decisive issue is the overall moral tenor of society. Reason, by itself, is capable of grasping the equality between men and of giving stability to their civic coexistence, but it cannot establish fraternity. A particular manifestation of charity and a guiding criterion for fraternal cooperation between believers and non-believers is undoubtedly the principle of subsidiarity[137], an expression of inalienable human freedom. Social doctrine is built on the foundation handed on by the Apostles to the Fathers of the Church, and then received and further explored by the great Christian doctors. Rom 1:20) and his love for humanity. [101] Encyclical Letter Populorum Progressio, 27: loc. In this way one loses sight of the profound significance of the culture of different nations, of the traditions of the various peoples, by which the individual defines himself in relation to life's fundamental questions[62]. The risk for our time is that the de facto interdependence of people and nations is not matched by ethical interaction of consciences and minds that would give rise to truly human development. Gen 2:15) that he has entrusted to humanity, and it must serve to reinforce the covenant between human beings and the environment, a covenant that should mirror God's creative love. cit., 275-276. To consider population increase as the primary cause of underdevelopment is mistaken, even from an economic point of view. As a spiritual being, the human creature is defined through interpersonal relations. cit., 799, 859-860. The great challenge before us, accentuated by the problems of development in this global era and made even more urgent by the economic and financial crisis, is to demonstrate, in thinking and behaviour, not only that traditional principles of social ethics like transparency, honesty and responsibility cannot be ignored or attenuated, but also that in commercial relationships the principle of gratuitousness and the logic of gift as an expression of fraternity can and must find their place within normal economic activity. The English for the Latin word caritas is charity. Pope Paul VI noted that “the world is in trouble because of the lack of thinking”[128]. John Paul II, Message for the 2000 World Day of Peace, 15: AAS 92 (2000), 366. Violence puts the brakes on authentic development and impedes the evolution of peoples towards greater socio-economic and spiritual well-being. Being out of work or dependent on public or private assistance for a prolonged period undermines the freedom and creativity of the person and his family and social relationships, causing great psychological and spiritual suffering. When nature, including the human being, is viewed as the result of mere chance or evolutionary determinism, our sense of responsibility wanes. About Caritas Norway, English text here Globale utfordringer- lokale løsninger Caritas Norge ble grunnlagt i 1952 som Norsk Katolsk Flyktninghjelp av Den katolske kirke i Norge. cit., 262, 277-278. [121] Cf. This is not merely a matter of a “third sector”, but of a broad new composite reality embracing the private and public spheres, one which does not exclude profit, but instead considers it a means for achieving human and social ends. We need to think hard about the cause. Hence the consumer has a specific social responsibility, which goes hand-in- hand with the social responsibility of the enterprise. 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