16 ottobre 2009
7. I have wished to communicate the thought of the encyclical on some themes of more immediate relevance for the present conference; but one could say that there isn't any of the great debated social themes that isn't touched upon: migration, poverty and world hunger, human rights, particularly freedom of religion, ethical banking, micro-credits, technological progress and moral responsibility, with a particular reference to bioethical problems, the energy problem, ecology and inter-generational justice (this is a theme that is amply developed), demographical and economical development, foreign debt of underdeveloped countries, mass media and societal ethos, inter-religious dialog and cultural exchange, world political authority, etc. It is a small "summa" of the great social problems of our day, and all of them with both economical and moral implications for today's world.
In such an array of themes the question that spontaneously presents itself seems to be this: What are the foundational ideas of the discourse of the encyclical? I would answer with the following.
8. First: The centrality of the human person - every person and the whole person. That is, the person taken in the complexity of their needs, aspirations and possibilities. "The Church, Benedict XVI declares, does not have technical solutions to offer and does not claim ‘to interfere in any way in the politics of States.' She does, however, have a mission of truth to accomplish, in every time and circumstance, for a society that is attuned to man, to his dignity, to his vocation…… This mission of truth is something that the Church can never renounce. Her social doctrine is a particular dimension of this proclamation: it is a service to the truth which sets us free." (n. 9)
The dignity of the person is at the foundation of the right to employment and of employees' rights. Attention to the human dignity of workers favors relationships of trust, reliability, respect for the rules and is not without positive effect upon productivity in the economic field.
The encyclical observes: "Economic science tells us that structural insecurity generates anti-productive attitudes wasteful of human resources, inasmuch as workers tend to adapt passively to automatic mechanisms, rather than to release creativity….. Human costs always include economic costs, and economic dysfunctions always involve human costs". (n. 32)
9. Another idea - no doubt the fundamental and supreme - is the reference to God. This is indispensable for understanding the true reality of the human person. It is most certainly superfluous to mention - I feel, nonetheless, the urgency of doing so - that we recall that the inalienable dignity of every human person, always, without distinction, consists in being created in the image of God and redeemed by the blood of Christ. That is to say, that every man bears in himself an incalculable treasure of love. Such a treasure can and must be made productive in all its potential. In this context the encyclical quotes the Second Vatican Council when it states: "Christ, ‘in the very revelation of the mystery of the Father and of his love, fully reveals humanity to itself', (n. 18), and "only through an encounter with God are we able to see in the other something more than just another creature". (n. 11)
The social as well as the economical consequences are multiple and evident. Whether it be, for example, in the field of employment or in that of immigration, and more generally in reference to a development that is truly sustainable, because it is truly human.
10. Given that the authentic development of humanity also includes the totality of the human person, the encyclical does not hesitate to touch upon the aspect of eternal life. It can seem perhaps strange that the encyclical talks about eternal life, while dealing with problems of this earthly and mortal life. However, - the encyclical affirms - without this aspect "human progress in this world is denied breathing-space. Enclosed within history, it runs the risk of being reduced to the mere accumulation of wealth; humanity thus loses the courage to be at the service of higher goods, at the service of the great and disinterested initiatives called forth by universal charity (n. 11)
When looking at the whole thinking of the encyclical, it becomes clear how the morally correct economical and financial activity not only responds to the need of answering to the Judgment of God, who shows no partiality, but is in itself useful and profitable in the temporal circumstances of the present human moment. And this not only from the social point of view but also from the point of view of the individual economical agent. Even if not so in the short term, the morally proper action, in the economic field, beyond answering to the duties of conscience, beyond satisfying the interior call to dignity, it is profitable and lucrative. In fact, I read an article by Prof. Stefano Zamagni which states that the so-called "ethical funds" have brilliantly overcome the crisis of 2008.
11. From all I have said above, it seems to me we arrive at the understanding of the title of the encyclical, "Caritas in veritate". Truth and love are two fundamental components of the human person, and thus, of the being and acting of the person also in their social dimension. On this basis, the encyclical adds to the traditional structure, proper of a well ordered society, governed by the two principles of solidarity and subsidiarity, a third principle, that is the principle of fraternity. And what I previously mentioned, about the importance, and even the need for giving and knowing how to give, is an application of charity in truth. The encyclical affirms: "Truth preserves and expresses charity's power to liberate in the ever-changing events of history. (n. 5)
12. It has come time for me to conclude. I have only presented you a glimpse of the treasure of the themes, suggestions and teachings that this encyclical offers us.
I am well aware that my words are by no means sufficient for such a vast and demanding subject. However, my intention was above all to invite you to personally read this important document, thus penetrating with patience the insights and perspectives it offers. I trust you will find it useful for your lives and your activities.
The sails of human progress, that by no means is solely material, will certainly collapse when they are not filled by the force of the spirit.
For this we are in need of God's blessing!