Catholic Transcript Online

Pope Benedict XVI’s first encyclical, Deus Caritas Est ("God is Love"), given in Rome on Christmas 2005 and issued in several languages on 25 January 2006, is so theologically rich that even many veteran commentators are evidently at a loss as to how to begin assessing it. Moreover, Part II of the 16,000-word document addresses the principal theme expressed in its title in an entirely different way from Part I. While the opening section reflects on the profound doctrinal and philosophical roots of love, the second discusses the practice of love by the Church, viewed as a "community of love." While the first part is from the pen of a consummate academician, the second reflects the soul of a Pope driven by pastoral concern and sensitivity.

In Part II of the Encyclical the Holy Father boldly stresses the Church’s role in the exercise of charity. This activity, he reaffirms, is not something ancillary to the Church; on the contrary, it is definitely a "ministry" (Sec. 21), essential to the Church’s raison d’etre. As such it ranks alongside the proclamation of the word (preaching), the celebration of the Eucharist and the Sacraments together with prayer. "The Church," he writes, "cannot neglect the service of charity any more than she can neglect the Sacraments and the Word." (Sec. 22)

The link between Liturgy and charitable endeavor is already discernible in the New Testament Scriptures; for example, Acts 6:1-7, which relates the choice of the Seven, the basis for diakonia, the Church structure for helping impoverished widows. The chosen Seven provided practical assistance, yet they functioned within a ministerial context for the Church. St. Justin Martyr (d. 155), discussing Sunday worship, is quick also to cite Christian charity as "linked to the Eucharist as such" (ibid.). Tertullian (c. 220) records how pagans were impressed by the Christians’ outreach for the needy. In fact, by the middle of the fourth century, when the Church had emerged from the Roman catacombs, a charitable ministry known as diakonia had already become a regular monastic institution throughout Egypt – an institution destined to rise in every Egyptian diocese by the sixth century. And by the beginning of the seventh century, diakonia as an institution was functioning in many places not only in the West, but also the East. The reason, Pope Benedict explains, is that "the Church is God’s family in the world" and "in this family no one ought to go without the necessities of life." Moreover, the Church’s caritas – Christian love – "extends beyond the frontiers of the Church," and seeks to embrace everyone whom we meet in the world. (Sec. 25)

What about the objection, raised especially by Marxism, that the poor do not need charity – Christian love – but rather justice? (In the Marxist mind, this complaint justifies a revolutionary reordering of society, even through violence.) Justice is indeed necessary, Benedict grants, yet the Church cannot assume the political struggle to effect the most just society. Such is the obligation of the State. Nevertheless, love "will always prove necessary." What we all need is not a State "which regulates and controls everything," but one which, "in accordance with the principle of subsidiarity, generously acknowledges and supports initiatives arising from the different social forces and combines spontaneity with closeness to those in need." The truth is that man really cannot live "by bread alone"; spiritual concern is "often even more necessary than material support." (Sec. 28)

Furthermore, the Church has a crucial role, now and always, through the "purification of reason" and "through ethical formation" to lead and urge persons of good will toward the recognition and attainment of social justice. In testimony of this principle, the Holy Father cites the Church’s Great social justice encyclicals, from Rerum Novarum (1891) to John Paul’s incomparable trilogy: Laborem Exercens (1981), Sollicitudo Rei Socialis (1987) and Centesimus Annus (1991)

Benedict closes with a warning against proselytism. Love cannot be used to achieve other ends than its own, and faith can never be imposed. (Sec. 31) And he stresses Christian love as integral to ecumenism. Whoever is in need is our brother and sister; as Christians we are called to share Christ’s love with whomever we chance to meet in the world. Again, the Eucharist, preaching the word of God, prayer and Christian love all go together.

Baron Friedrich von Hügel’s famed axiom comes to mind here; namely that Christians stand in the world looking upward to God, but with arms extended to embrace all mankind – like a cross, made up of two beams: the horizontal extending from the vertical, the ultimate basis for stability and purpose.