| A 'Social Encyclical' |
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| Monday, 03 August 2009 14:16 | |||
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An Encyclical Letter is the highest form of Papal communication, and Pope Benedict XVI, like his predecessor, is a world-class theologian in his own right doubtless the supreme theological mind of our age. Accordingly, one would expect that Benedicts latest encyclical, Caritas in Veritate ("Charity in Truth"), dedicated to the "social question," should prove to be a masterpiece of theological expression. "Awesome" as a descriptive almost seems weak. On its face, it is likely to be dismissed by secularists as well as media which cannot grasp profound verities beyond sound bites, yet it is certain to impact the Church and the world by the sheer power of its articulate reasoning. Whether it is heeded is, of course, another issue; excuses will invariably begin with hackneyed phrases like "people just dont read anymore" or "bumper stickers are all we have time for." "Without God," writes the Holy Father, "man neither knows which way to go, nor even understands who he is." (n. 78) Thus, "atheistic humanism" is a contradiction in itself; likewise, "secular humanism." Somewhere the Russian philosopher-novelist Feodor Dostoevsky remarked that a man who tries to proceed in life without reference to God is like one who saws off a tree limb while resting on it; he is bound to crash. "Openness to God," Benedict argues, "makes us open toward our brothers and sisters and toward an understanding of life as a joyful task to be accomplished in a spirit of solidarity." Conversely these are weighty thoughts "the greatest service to development is a Christian humanism that enkindles charity ." Moreover, the "ideological rejection of God and an atheism of indifference, oblivious to the Creator and at risk of becoming equally oblivious to human values, constitute some of the chief obstacles to development today." (ibid.) Among specific emphases made by Benedict, one is the strong link that exists, and hence must be maintained, between "life ethics and social ethics." Social development, in brief, cannot be divorced from personal development and the recognition of individual personal property. This, in turn, requires personal freedom. Hence, "progress" of a merely economic or technological character is insufficient; it is bound to fail. Here the Holy Father insisted on reverence for all human life as a necessary aspect of social development. This tasks the State with safeguarding the God-given right to religious freedom. So-called "religious fanaticism," especially that involving violence, is a major impediment to real development. "Moral underdevelopment," Benedict notes, corrupts authentic development. (n. 29) Note: this caution does encompass sound ethics relating to human sexuality and the irreplaceable role of the family as a sanctuary as well as the primary civilizing unit of society. Thus, economic development, business enterprise, and the political spectrum are not per se opposed to religion; but each of these rests on absolute ethical principles. Nor is so-called "globalization" good or bad, a priori. Human beings should not be victimized by it, however; nor can it be viewed outside of an ethical prism respecting personal dignity and freedom. "The economy needs ethics in order to function correctly" a people-centered ethics, again. (n. 45) Benedict also comments on burning issues such as the profit motive and energy resources, and the environment all as seen in the context of ethical norms. The media have been quick to cite Benedicts call for "a reform" of the United Nations and other economic/sociological institutions, "so that the family of nations can have real teeth." (n. 67) Likewise noted by the press and broadcast media is the Popes concern over the dangers of exploding areas of technology, lest we all become more and more "alienated" (as John Paul II used to say) and hence captives of our creations. (Remember the computer in the film 2001: A Space Odyssey?) Caritas in Veritate was conceived of in terms of the 40th anniversary of Pope Paul VIs monumental 1967 encyclical Populorum Progressio. Paul VI had directed the Churchs eye toward the "development of peoples"; Benedict now widens this view to "integral human development." It is a "social encyclical," therefore, which not only reaches out to all persons everywhere, but helps illumine all aspects of its coverage, including deep insights into every person, embracing his or her beginning, nature, and destiny.
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