Pope Benedict XVI- General Audiences
On the 3rd Encyclical
"A Better Future for Everyone is Possible"
H.H. Benedict XVI
July 8, 2009
Dear brothers and sisters:
My new encyclical "Caritas in Veritate," which was officially presented
yesterday, was fundamentally inspired in a passage from the Letter of
St. Paul to the Ephesians, in which the apostle speaks of acting
according to truth in charity: "Rather," we have just heard, "living the
truth in love, we should grow in every way into him who is the head,
Charity in truth is, therefore, the principal propelling force for the
true development of each person and all of humanity. Because of this,
the whole of the Church's social doctrine revolves around the principle
"caritas in veritate." Only with charity, enlightened by reason and
faith, is it possible to achieve objectives of development with a human
and humanizing value. Charity in the truth "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" (No. 6).
In the introduction, the encyclical immediately refers to two
fundamental criteria: justice and the common good. Justice is an
integral part of this love "in deed and truth" (1 John 3:18), to which
the Apostle John exhorts us (cf. No. 6). And "to love someone is to
desire that person's good and to take effective steps to secure it.
Besides the good of the individual, there is a good that is linked to
living in society. … The more we strive to secure a common good
corresponding to the real needs of our neighbors, the more effectively
we love them." Therefore, there are two operative criteria: justice and
the common good. In this second element, charity acquires a social
dimension. Every Christian, the encyclical says, is called to this
charity and, it adds, "This is the institutional path … of charity" (cf.
Like other documents of the magisterium, this encyclical also takes up
again and goes deeper into the analysis and reflection of the Church on
social issues of vital interest to humanity in our times. In a special
way, it is linked to what Paul VI wrote now more than 40 years ago in "Populorum
Progressio," the cornerstone of the Church's social teaching, in which
the great Pontiff outlined certain decisive and ever relevant ideas for
the integral development of man and of the modern world. The world
situation, as the chronicle of recent months amply demonstrates,
continues presenting not a few problems and the "scandal" of outrageous
inequalities, which remain despite commitments made in the past. On one
hand, signs of grave social and economic inequalities are evident; on
the other hand, peoples from all over are calling for reform that will
overcome the discrepancy of development among peoples, and this cannot
The phenomenon of globalization can, in this sense, be a real
opportunity, but for this, it is important to undertake a profound moral
and cultural renewal and responsible discernment of the decisions that
must be made for the common good. A better future for everyone is
possible, if it is founded on the discovery of fundamental ethical
values. A new economic plan is needed that will reshape development in a
global way, basing itself on the fundamental ethics of responsibility
before God and before man as a creature of God.
The encyclical certainly doesn't look to give technical solutions to the
great social problems of the world today -- this is not the role of the
Church's magisterium (cf. No. 9). It recalls, however, the great
principles that show themselves to be indispensable for building human
development in the coming years. Among these: In the first place,
attention to the life of the person, considered as the center of all
true progress; respect for the right to religious liberty, always
closely linked to the development of the person; rejection of a
Promethean vision of the human being, which considers him the absolute
author of his own destiny. An unlimited trust in the power of technology
in the end shows itself to be illusory.
Upright people are needed as much in politics as in the economy, people
who are sincerely attentive to the common good. In particular, looking
at world emergencies, it is urgent to call the attention of public
opinion to the drama of hunger and food security, which affects a
considerable portion of humanity. A drama of such proportions piques our
consciences: It must be decisively confronted, eliminating the
structural causes that bring it about and promoting agricultural
development in the poorest countries.
I am sure that this path of solidarity toward the development of the
poorest countries will certainly help to elaborate a solution to the
current global crisis. Undoubtedly, the role and political power of the
state should be attentively re-evaluated, in an age in which limitations
to its sovereignty exist as a result of the new economic-commercial and
international financial situation.
And on the other hand, the participation of citizens in national and
international politics should not be lacking, thanks as well to a
renewed commitment from the associations of workers called to establish
new synergies at the local and international level. The means of social
communication also have a primary role in this field, to advance
dialogue among cultures and distinct traditions.
In wanting to make a plan for development that is not tainted by the
malfunctions and distortions amply present today, serious reflection on
the very meaning of the economy and its goals is required from everyone.
The ecological state of the planet demands it; the cultural and moral
crisis of man that is apparent in every corner of the globe requires it.
The economy needs ethics for its correct functioning; it needs to
recover the important contribution of the principle of gratuitousness
and the "logic of gift" in the economy of the market, in which the norm
cannot be personal gain.
But this is only possible thanks to a commitment from everyone,
economists and politicians, producers and consumers, and presupposes
formation of the conscience that gives strength to moral criteria in the
elaboration of political and economic projects. Rightly so, many places
pay recourse to the fact that rights presuppose corresponding duties,
without which rights run the risk of becoming arbitrary.
It is said more and more that it is necessary for all of humanity to
have a different style of life, in which the duties of everyone toward
the environment are united with those of the person considered in
himself and in relation with others. Humanity is one family and fruitful
dialogue between faith and reason cannot but enrich it, making the work
of charity more effective in society, moreover establishing the
appropriate framework to stimulate collaboration between believers and
non-believers, in the shared perspective of working for justice and
peace in the world.
As guidelines for this fraternal interaction, in the encyclical I
indicate the principles of subsidiarity and solidarity, which are
interconnected. I have indicated, finally, faced with such vast and deep
problems in the world of today, the need for a world political Authority
regulated by law, which abides by the principles of subsidiarity and
solidarity already mentioned and which is firmly oriented toward the
fulfillment of the common good, in respect of the great moral and
religious traditions of humanity.
The Gospel reminds us that man does not live on bread alone: not just
with material goods can he satisfy the deep thirst of his heart. The
horizons of man are undoubtedly higher and broader. Because of this,
every development program should have present, together with the
material, the spiritual growth of the human person, who is gifted with
soul and body.
This is integral development, to which the Church's social doctrine
constantly refers -- development that has its guiding criteria in the
propelling strength of "charity in truth." Dear brothers and sisters,
let us pray so that this encyclical too can help humanity to feel that
it is one family committed in bringing about a world of justice and
peace. Let us pray that believers who work in economics and politics
realize how important is the coherence of their Gospel testimony in the
service they offer society.
In particular, I invite you to pray for the leaders of states and
governments of the G-8 who are meeting during these days in L'Aquila.
That from this important world summit might come decisions and useful
guidelines for the true progress of all peoples, especially of the
poorest. Let us entrust these intentions to the maternal intercession of
Mary, Mother of the Church and of humanity.
[Translation by ZENIT]
[The Holy Father then greeted the people in several languages. In
English, he said:]
Dear Brothers and Sisters,
Today I wish to reflect on my Encyclical, Caritas in Veritate. Some
forty years after Pope Paul VI's Encyclical Populorum Progressio, it too
addresses social themes vital to the well-being of humanity and reminds
us that authentic renewal of both individuals and society requires
living by Christ’s truth in love (cf. Eph 4:15) which stands at the
heart of the Church’s social teaching. The Encyclical does not aim to
provide technical solutions to today’s social problems but instead
focuses on the principles indispensable for human development. Most
important among these is human life itself, the centre of all true
progress. Additionally, it speaks of the right to religious freedom as a
part of human development, it warns against unbounded hope in technology
alone, and it underlines the need for upright men and women -- attentive
to the common good -- in both politics and the business world. In regard
to matters of particular urgency affecting the word today, the
Encyclical addresses a wide range of issues and calls for decisive
action to promote food security and agricultural development, as well as
respect for the environment and for the rule of law. Stressed is the
need for politicians, economists, producers and consumers alike ensure
that ethics shape economics so that profit alone does not regulate the
world of business. Dear friends: humanity is a single family where every
development programme -- if it is to be integral -- must consider the
spiritual growth of human persons and the driving force of charity in
truth. Let us pray for all those who serve in politics and the
management of economies, and in particular let us pray for the Heads of
State gathering in Italy for the G8 summit. May their decisions promote
true development especially for the world’s poor. Thank you.
I welcome all the English-speaking visitors present today, including the
university and school groups from America, Canada, and England. May your
visit to Rome be a time of deep spiritual renewal. Upon you all I invoke
God’s blessings of joy and peace.
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