ENCYCLICALLETTER

    CARITASINVERITATE

    OFTHESUPREMEPONTIFF

    BENEDICTXVI

    TOTHEBISHOPS

    PRIESTSANDDEACONS

    MENANDWOMENRELIGIOUS

    THELAYFAITHFUL

    ANDALLPEOPLEOFGOODWILL

    ONINTEGRALHUMANDEVELOPMENT

    INCHARITYANDTRUTH

    INTRODUCTION

    1.Charityintruth,towhichJesusChristborewitnessbyhisearthlylifeandespeciallybyhisdeathandresurrection,istheprincipaldrivingforcebehindtheauthenticdevelopmentofeverypersonandofallhumanity.Love—caritas—isanextraordinaryforcewhichleadspeopletooptforcourageousandgenerousengagementinthefieldofjusticeandpeace.ItisaforcethathasitsorigininGod,EternalLoveandAbsoluteTruth.EachpersonfindshisgoodbyadherencetoGod'splanforhim,inordertorealizeitfully:inthisplan,hefindshistruth,andthroughadherencetothistruthhebecomesfree(cf.Jn8:22).Todefendthetruth,toarticulateitwithhumilityandconviction,andtobearwitnesstoitinlifearethereforeexactingandindispensableformsofcharity.Charity,infact,“rejoicesinthetruth”(1Cor13:6).Allpeoplefeeltheinteriorimpulsetoloveauthentically:loveandtruthneverabandonthemcompletely,becausethesearethevocationplantedbyGodintheheartandmindofeveryhumanperson.ThesearchforloveandtruthispurifiedandliberatedbyJesusChristfromtheimpoverishmentthatourhumanitybringstoit,andherevealstousinallitsfullnesstheinitiativeofloveandtheplanfortruelifethatGodhaspreparedforus.InChrist,charityintruthbecomestheFaceofhisPerson,avocationforustoloveourbrothersandsistersinthetruthofhisplan.Indeed,hehimselfistheTruth(cf.Jn14:6).

    2.CharityisattheheartoftheChurch'ssocialdoctrine.Everyresponsibilityandeverycommitmentspeltoutbythatdoctrineisderivedfromcharitywhich,accordingtotheteachingofJesus,isthesynthesisoftheentireLaw(cf.Mt22:36-40).ItgivesrealsubstancetothepersonalrelationshipwithGodandwithneighbour;itistheprinciplenotonlyofmicro-relationships(withfriends,withfamilymembersorwithinsmallgroups)butalsoofmacro-relationships(social,economicandpoliticalones).FortheChurch,instructedbytheGospel,charityiseverythingbecause,asSaintJohnteaches(cf.1Jn4:8,16)andasIrecalledinmyfirstEncyclicalLetter,“Godislove”(DeusCaritasEst):everythinghasitsorigininGod'slove,everythingisshapedbyit,everythingisdirectedtowardsit.LoveisGod'sgreatestgifttohumanity,itishispromiseandourhope.

    Iamawareofthewaysinwhichcharityhasbeenandcontinuestobemisconstruedandemptiedofmeaning,withtheconsequentriskofbeingmisinterpreted,detachedfromethicallivingand,inanyevent,undervalued.Inthesocial,juridical,cultural,politicalandeconomicfields—thecontexts,inotherwords,thataremostexposedtothisdanger—itiseasilydismissedasirrelevantforinterpretingandgivingdirectiontomoralresponsibility.Hencetheneedtolinkcharitywithtruthnotonlyinthesequence,pointedoutbySaintPaul,ofveritasincaritate(Eph4:15),butalsointheinverseandcomplementarysequenceofcaritasinveritate.Truthneedstobesought,foundandexpressedwithinthe“economy”ofcharity,butcharityinitsturnneedstobeunderstood,confirmedandpractisedinthelightoftruth.Inthisway,notonlydowedoaservicetocharityenlightenedbytruth,butwealsohelpgivecredibilitytotruth,demonstratingitspersuasiveandauthenticatingpowerinthepracticalsettingofsocialliving.Thisisamatterofnosmallaccounttoday,inasocialandculturalcontextwhichrelativizestruth,oftenpayinglittleheedtoitandshowingincreasingreluctancetoacknowledgeitsexistence.

    3.Throughthiscloselinkwithtruth,charitycanberecognizedasanauthenticexpressionofhumanityandasanelementoffundamentalimportanceinhumanrelations,includingthoseofapublicnature.Onlyintruthdoescharityshineforth,onlyintruthcancharitybeauthenticallylived.Truthisthelightthatgivesmeaningandvaluetocharity.Thatlightisboththelightofreasonandthelightoffaith,throughwhichtheintellectattainstothenaturalandsupernaturaltruthofcharity:itgraspsitsmeaningasgift,acceptance,andcommunion.Withouttruth,charitydegeneratesintosentimentality.Lovebecomesanemptyshell,tobefilledinanarbitraryway.Inaculturewithouttruth,thisisthefatalriskfacinglove.Itfallspreytocontingentsubjectiveemotionsandopinions,theword“love”isabusedanddistorted,tothepointwhereitcomestomeantheopposite.Truthfreescharityfromtheconstraintsofanemotionalismthatdeprivesitofrelationalandsocialcontent,andofafideismthatdeprivesitofhumananduniversalbreathing-space.Inthetruth,charityreflectsthepersonalyetpublicdimensionoffaithintheGodoftheBible,whoisbothAgápeandLógos:CharityandTruth,LoveandWord.

    4.Becauseitisfilledwithtruth,charitycanbeunderstoodintheabundanceofitsvalues,itcanbesharedandcommunicated.Truth,infact,islógoswhichcreatesdiá-logos,andhencecommunicationandcommunion.Truth,byenablingmenandwomentoletgooftheirsubjectiveopinionsandimpressions,allowsthemtomovebeyondculturalandhistoricallimitationsandtocometogetherintheassessmentofthevalueandsubstanceofthings.Truthopensandunitesourmindsinthelógosoflove:thisistheChristianproclamationandtestimonyofcharity.Inthepresentsocialandculturalcontext,wherethereisawidespreadtendencytorelativizetruth,practisingcharityintruthhelpspeopletounderstandthatadheringtothevaluesofChristianityisnotmerelyusefulbutessentialforbuildingagoodsocietyandfortrueintegralhumandevelopment.AChristianityofcharitywithouttruthwouldbemoreorlessinterchangeablewithapoolofgoodsentiments,helpfulforsocialcohesion,butoflittlerelevance.Inotherwords,therewouldnolongerbeanyrealplaceforGodintheworld.Withouttruth,charityisconfinedtoanarrowfielddevoidofrelations.Itisexcludedfromtheplansandprocessesofpromotinghumandevelopmentofuniversalrange,indialoguebetweenknowledgeandpraxis.

    5.Charityislovereceivedandgiven.Itis“grace”(cháris).ItssourceisthewellspringoftheFather'slovefortheSon,intheHolySpirit.LovecomesdowntousfromtheSon.Itiscreativelove,throughwhichwehaveourbeing;itisredemptivelove,throughwhichwearerecreated.LoveisrevealedandmadepresentbyChrist(cf.Jn13:1)and“pouredintoourheartsthroughtheHolySpirit”(Rom5:5).AstheobjectsofGod'slove,menandwomenbecomesubjectsofcharity,theyarecalledtomakethemselvesinstrumentsofgrace,soastopourforthGod'scharityandtoweavenetworksofcharity.

    ThisdynamicofcharityreceivedandgiveniswhatgivesrisetotheChurch'ssocialteaching,whichiscaritasinveritateinresociali:theproclamationofthetruthofChrist'sloveinsociety.Thisdoctrineisaservicetocharity,butitslocusistruth.Truthpreservesandexpressescharity'spowertoliberateintheever-changingeventsofhistory.Itisatthesametimethetruthoffaithandofreason,bothinthedistinctionandalsointheconvergenceofthosetwocognitivefields.Development,socialwell-being,thesearchforasatisfactorysolutiontothegravesocio-economicproblemsbesettinghumanity,allneedthistruth.Whattheyneedevenmoreisthatthistruthshouldbelovedanddemonstrated.Withouttruth,withouttrustandloveforwhatistrue,thereisnosocialconscienceandresponsibility,andsocialactionendsupservingprivateinterestsandthelogicofpower,resultinginsocialfragmentation,especiallyinaglobalizedsocietyatdifficulttimeslikethepresent.

    6.“Caritasinveritate”istheprinciplearoundwhichtheChurch'ssocialdoctrineturns,aprinciplethattakesonpracticalforminthecriteriathatgovernmoralaction.Iwouldliketoconsidertwooftheseinparticular,ofspecialrelevancetothecommitmenttodevelopmentinanincreasinglyglobalizedsociety:justiceandthecommongood.

    Firstofall,justice.Ubisocietas,ibiius:everysocietydrawsupitsownsystemofjustice.Charitygoesbeyondjustice,becausetoloveistogive,toofferwhatis“mine”totheother;butitneverlacksjustice,whichpromptsustogivetheotherwhatis“his”,whatisduetohimbyreasonofhisbeingorhisacting.Icannot“give”whatisminetotheother,withoutfirstgivinghimwhatpertainstohiminjustice.Ifweloveotherswithcharity,thenfirstofallwearejusttowardsthem.Notonlyisjusticenotextraneoustocharity,notonlyisitnotanalternativeorparallelpathtocharity:justiceisinseparablefromcharity[1],andintrinsictoit.Justiceistheprimarywayofcharityor,inPaulVI'swords,“theminimummeasure”ofit[2],anintegralpartofthelove“indeedandintruth”(1Jn3:18),towhichSaintJohnexhortsus.Ontheonehand,charitydemandsjustice:recognitionandrespectforthelegitimaterightsofindividualsandpeoples.Itstrivestobuildtheearthlycityaccordingtolawandjustice.Ontheotherhand,charitytranscendsjusticeandcompletesitinthelogicofgivingandforgiving[3].Theearthlycityispromotednotmerelybyrelationshipsofrightsandduties,buttoanevengreaterandmorefundamentalextentbyrelationshipsofgratuitousness,mercyandcommunion.CharityalwaysmanifestsGod'sloveinhumanrelationshipsaswell,itgivestheologicalandsalvificvaluetoallcommitmentforjusticeintheworld.

    7.Anotherimportantconsiderationisthecommongood.Tolovesomeoneistodesirethatperson'sgoodandtotakeeffectivestepstosecureit.Besidesthegoodoftheindividual,thereisagoodthatislinkedtolivinginsociety:thecommongood.Itisthegoodof“allofus”,madeupofindividuals,familiesandintermediategroupswhotogetherconstitutesociety[4].Itisagoodthatissoughtnotforitsownsake,butforthepeoplewhobelongtothesocialcommunityandwhocanonlyreallyandeffectivelypursuetheirgoodwithinit.Todesirethecommongoodandstrivetowardsitisarequirementofjusticeandcharity.Totakeastandforthecommongoodisontheonehandtobesolicitousfor,andontheotherhandtoavailoneselfof,thatcomplexofinstitutionsthatgivestructuretothelifeofsociety,juridically,civilly,politicallyandculturally,makingitthepólis,or“city”.Themorewestrivetosecureacommongoodcorrespondingtotherealneedsofourneighbours,themoreeffectivelywelovethem.EveryChristianiscalledtopractisethischarity,inamannercorrespondingtohisvocationandaccordingtothedegreeofinfluencehewieldsinthepólis.Thisistheinstitutionalpath—wemightalsocallitthepoliticalpath—ofcharity,nolessexcellentandeffectivethanthekindofcharitywhichencounterstheneighbourdirectly,outsidetheinstitutionalmediationofthepólis.Whenanimatedbycharity,commitmenttothecommongoodhasgreaterworththanamerelysecularandpoliticalstandwouldhave.Likeallcommitmenttojustice,ithasaplacewithinthetestimonyofdivinecharitythatpavesthewayforeternitythroughtemporalaction.Man'searthlyactivity,wheninspiredandsustainedbycharity,contributestothebuildingoftheuniversalcityofGod,whichisthegoalofthehistoryofthehumanfamily.Inanincreasinglyglobalizedsociety,thecommongoodandtheefforttoobtainitcannotfailtoassumethedimensionsofthewholehumanfamily,thatistosay,thecommunityofpeoplesandnations[5],insuchawayastoshapetheearthlycityinunityandpeace,renderingittosomedegreeananticipationandaprefigurationoftheundividedcityofGod.

    8.In1967,whenheissuedtheEncyclicalPopulorumProgressio,myvenerablepredecessorPopePaulVIilluminatedthegreatthemeofthedevelopmentofpeopleswiththesplendouroftruthandthegentlelightofChrist'scharity.HetaughtthatlifeinChrististhefirstandprincipalfactorofdevelopment[6]andheentrusteduswiththetaskoftravellingthepathofdevelopmentwithallourheartandallourintelligence[7],thatistosaywiththeardourofcharityandthewisdomoftruth.ItistheprimordialtruthofGod'slove,gracebestoweduponus,thatopensourlivestogiftandmakesitpossibletohopefora“developmentofthewholemanandofallmen”[8],tohopeforprogress“fromlesshumanconditionstothosewhicharemorehuman”[9],obtainedbyovercomingthedifficultiesthatareinevitablyencounteredalongtheway.

    AtadistanceofoverfortyyearsfromtheEncyclical'spublication,IintendtopaytributeandtohonourthememoryofthegreatPopePaulVI,revisitinghisteachingsonintegralhumandevelopmentandtakingmyplacewithinthepaththattheymarkedout,soastoapplythemtothepresentmoment.ThiscontinualapplicationtocontemporarycircumstancesbeganwiththeEncyclicalSollicitudoReiSocialis,withwhichtheServantofGodPopeJohnPaulIIchosetomarkthetwentiethanniversaryofthepublicationofPopulorumProgressio.Untilthattime,onlyRerumNovarumhadbeencommemoratedinthisway.Nowthatafurthertwentyyearshavepassed,IexpressmyconvictionthatPopulorumProgressiodeservestobeconsidered“theRerumNovarumofthepresentage”,sheddinglightuponhumanity'sjourneytowardsunity.

    9.Loveintruth—caritasinveritate—isagreatchallengefortheChurchinaworldthatisbecomingprogressivelyandpervasivelyglobalized.Theriskforourtimeisthatthedefactointerdependenceofpeopleandnationsisnotmatchedbyethicalinteractionofconsciencesandmindsthatwouldgiverisetotrulyhumandevelopment.Onlyincharity,illuminedbythelightofreasonandfaith,isitpossibletopursuedevelopmentgoalsthatpossessamorehumaneandhumanizingvalue.Thesharingofgoodsandresources,fromwhichauthenticdevelopmentproceeds,isnotguaranteedbymerelytechnicalprogressandrelationshipsofutility,butbythepotentialoflovethatovercomesevilwithgood(cf.Rom12:21),openingupthepathtowardsreciprocityofconsciencesandliberties.

    TheChurchdoesnothavetechnicalsolutionstooffer[10]anddoesnotclaim“tointerfereinanywayinthepoliticsofStates.”[11]Shedoes,however,haveamissionoftruthtoaccomplish,ineverytimeandcircumstance,forasocietythatisattunedtoman,tohisdignity,tohisvocation.Withouttruth,itiseasytofallintoanempiricistandscepticalviewoflife,incapableofrisingtothelevelofpraxisbecauseofalackofinterestingraspingthevalues—sometimeseventhemeanings—withwhichtojudgeanddirectit.Fidelitytomanrequiresfidelitytothetruth,whichaloneistheguaranteeoffreedom(cf.Jn8:32)andofthepossibilityofintegralhumandevelopment.ForthisreasontheChurchsearchesfortruth,proclaimsittirelesslyandrecognizesitwhereveritismanifested.ThismissionoftruthissomethingthattheChurchcanneverrenounce.Hersocialdoctrineisaparticulardimensionofthisproclamation:itisaservicetothetruthwhichsetsusfree.Opentothetruth,fromwhicheverbranchofknowledgeitcomes,theChurch'ssocialdoctrinereceivesit,assemblesintoaunitythefragmentsinwhichitisoftenfound,andmediatesitwithintheconstantlychanginglife-patternsofthesocietyofpeoplesandnations[12].

    ******

    [1]Cf.PaulVI,EncyclicalLetterPopulorumProgressio(26March1967),22:AAS59(1967),268;SecondVaticanEcumenicalCouncil,PastoralConstitutionontheChurchintheModernWorldGaudiumetSpes,69.

    [2]AddressfortheDayofDevelopment(23August1968):AAS60(1968),626-627.

    [3]Cf.JohnPaulII,Messageforthe2002WorldDayofPeace:AAS94(2002),132-140.

    [4]Cf.SecondVaticanEcumenicalCouncil,PastoralConstitutionontheChurchintheModernWorldGaudiumetSpes,26.

    [5]Cf.JohnXXIII,EncyclicalLetterPaceminTerris(11April1963):AAS55(1963),268-270.

    [6]Cf.no.16:loc.cit.,265.

    [7]Cf.ibid.,82:loc.cit.,297.

    [8]Ibid.,42:loc.cit.,278.

    [9]Ibid.,20:loc.cit.,267.

    [10]Cf.SecondVaticanEcumenicalCouncil,PastoralConstitutionontheChurchintheModernWorldGaudiumetSpes,36;PaulVI,ApostolicLetterOctogesimaAdveniens(14May1971),4:AAS63(1971),403-404;JohnPaulII,EncyclicalLetterCentesimusAnnus(1May1991),43:AAS83(1991),847.

    [11]PaulVI,EncyclicalLetterPopulorumProgressio,13:loc.cit.,263-264.

    [12]Cf.PontificalCouncilforJusticeandPeace,CompendiumoftheSocialDoctrineoftheChurch,76.

    10.AfreshreadingofPopulorumProgressio,morethanfortyyearsafteritspublication,invitesustoremainfaithfultoitsmessageofcharityandtruth,viewedwithintheoverallcontextofPaulVI'sspecificmagisteriumand,moregenerally,withinthetraditionoftheChurch'ssocialdoctrine.Moreover,anevaluationisneededofthedifferenttermsinwhichtheproblemofdevelopmentispresentedtoday,ascomparedwithfortyyearsago.Thecorrectviewpoint,then,isthatoftheTraditionoftheapostolicfaith[13],apatrimonybothancientandnew,outsideofwhichPopulorumProgressiowouldbeadocumentwithoutroots—andissuesconcerningdevelopmentwouldbereducedtomerelysociologicaldata.

    11.ThepublicationofPopulorumProgressiooccurredimmediatelyaftertheconclusionoftheSecondVaticanEcumenicalCouncil,andinitsopeningparagraphsitclearlyindicatesitscloseconnectionwiththeCouncil[14].Twentyyearslater,inSollicitudoReiSocialis,JohnPaulII,inhisturn,emphasizedtheearlierEncyclical'sfruitfulrelationshipwiththeCouncil,andespeciallywiththePastoralConstitutionGaudiumetSpes[15].ItoowishtorecallheretheimportanceoftheSecondVaticanCouncilforPaulVI'sEncyclicalandforthewholeofthesubsequentsocialMagisteriumofthePopes.TheCouncilprobedmoredeeplywhathadalwaysbelongedtothetruthofthefaith,namelythattheChurch,beingatGod'sservice,isattheserviceoftheworldintermsofloveandtruth.PaulVIsetoutfromthisvisioninordertoconveytwoimportanttruths.ThefirstisthatthewholeChurch,inallherbeingandacting—whensheproclaims,whenshecelebrates,whensheperformsworksofcharity—isengagedinpromotingintegralhumandevelopment.Shehasapublicroleoverandabovehercharitableandeducationalactivities:alltheenergyshebringstotheadvancementofhumanityandofuniversalfraternityismanifestedwhensheisabletooperateinaclimateoffreedom.Innotafewcases,thatfreedomisimpededbyprohibitionsandpersecutions,oritislimitedwhentheChurch'spublicpresenceisreducedtohercharitableactivitiesalone.Thesecondtruthisthatauthentichumandevelopmentconcernsthewholeofthepersonineverysingledimension[16].Withouttheperspectiveofeternallife,humanprogressinthisworldisdeniedbreathing-space.Enclosedwithinhistory,itrunstheriskofbeingreducedtothemereaccumulationofwealth;humanitythuslosesthecouragetobeattheserviceofhighergoods,attheserviceofthegreatanddisinterestedinitiativescalledforthbyuniversalcharity.Mandoesnotdevelopthroughhisownpowers,norcandevelopmentsimplybehandedtohim.Inthecourseofhistory,itwasoftenmaintainedthatthecreationofinstitutionswassufficienttoguaranteethefulfilmentofhumanity'srighttodevelopment.Unfortunately,toomuchconfidencewasplacedinthoseinstitutions,asiftheywereabletodeliverthedesiredobjectiveautomatically.Inreality,institutionsbythemselvesarenotenough,becauseintegralhumandevelopmentisprimarilyavocation,andthereforeitinvolvesafreeassumptionofresponsibilityinsolidarityonthepartofeveryone.Moreover,suchdevelopmentrequiresatranscendentvisionoftheperson,itneedsGod:withouthim,developmentiseitherdenied,orentrustedexclusivelytoman,whofallsintothetrapofthinkinghecanbringabouthisownsalvation,andendsuppromotingadehumanizedformofdevelopment.OnlythroughanencounterwithGodareweabletoseeintheothersomethingmorethanjustanothercreature[17],torecognizethedivineimageintheother,thustrulycomingtodiscoverhimorherandtomatureinalovethat“becomesconcernandcarefortheother.”[18]

    12.ThelinkbetweenPopulorumProgressioandtheSecondVaticanCouncildoesnotmeanthatPaulVI'ssocialmagisteriummarkedabreakwiththatofpreviousPopes,becausetheCouncilconstitutesadeeperexplorationofthismagisteriumwithinthecontinuityoftheChurch'slife[19].Inthissense,clarityisnotservedbycertainabstractsubdivisionsoftheChurch'ssocialdoctrine,whichapplycategoriestoPapalsocialteachingthatareextraneoustoit.Itisnotacaseoftwotypologiesofsocialdoctrine,onepre-conciliarandonepost-conciliar,differingfromoneanother:onthecontrary,thereisasingleteaching,consistentandatthesametimeevernew[20].ItisonethingtodrawattentiontotheparticularcharacteristicsofoneEncyclicaloranother,oftheteachingofonePopeoranother,butquiteanothertolosesightofthecoherenceoftheoveralldoctrinalcorpus[21].Coherencedoesnotmeanaclosedsystem:onthecontrary,itmeansdynamicfaithfulnesstoalightreceived.TheChurch'ssocialdoctrineilluminateswithanunchanginglightthenewproblemsthatareconstantlyemerging[22].Thissafeguardsthepermanentandhistoricalcharacterofthedoctrinal“patrimony”[23]which,withitsspecificcharacteristics,ispartandparceloftheChurch'sever-livingTradition[24].SocialdoctrineisbuiltonthefoundationhandedonbytheApostlestotheFathersoftheChurch,andthenreceivedandfurtherexploredbythegreatChristiandoctors.ThisdoctrinepointsdefinitivelytotheNewMan,tothe“lastAdam[who]becamealife-givingspirit”(1Cor15:45),theprincipleofthecharitythat“neverends”(1Cor13:8).ItisattestedbythesaintsandbythosewhogavetheirlivesforChristourSaviourinthefieldofjusticeandpeace.ItisanexpressionoftheprophetictaskoftheSupremePontiffstogiveapostolicguidancetotheChurchofChristandtodiscernthenewdemandsofevangelization.Forthesereasons,PopulorumProgressio,situatedwithinthegreatcurrentofTradition,canstillspeaktoustoday.

    13.InadditiontoitsimportantlinkwiththeentiretyoftheChurch'ssocialdoctrine,PopulorumProgressioiscloselyconnectedtotheoverallmagisteriumofPaulVI,especiallyhissocialmagisterium.Hiswascertainlyasocialteachingofgreatimportance:heunderlinedtheindispensableimportanceoftheGospelforbuildingasocietyaccordingtofreedomandjustice,intheidealandhistoricalperspectiveofacivilizationanimatedbylove.PaulVIclearlyunderstoodthatthesocialquestionhadbecomeworldwide[25]andhegraspedtheinterconnectionbetweentheimpetustowardstheunificationofhumanityandtheChristianidealofasinglefamilyofpeoplesinsolidarityandfraternity.Inthenotionofdevelopment,understoodinhumanandChristianterms,heidentifiedtheheartoftheChristiansocialmessage,andheproposedChristiancharityastheprincipalforceattheserviceofdevelopment.MotivatedbythewishtomakeChrist'slovefullyvisibletocontemporarymenandwomen,PaulVIaddressedimportantethicalquestionsrobustly,withoutyieldingtotheculturalweaknessesofhistime.

    14.InhisApostolicLetterOctogesimaAdveniensof1971,PaulVIreflectedonthemeaningofpolitics,andthedangerconstitutedbyutopianandideologicalvisionsthatplaceitsethicalandhumandimensionsinjeopardy.Thesearematterscloselyconnectedwithdevelopment.Unfortunatelythenegativeideologiescontinuetoflourish.PaulVIhadalreadywarnedagainstthetechnocraticideologysoprevalenttoday[26],fullyawareofthegreatdangerofentrustingtheentireprocessofdevelopmenttotechnologyalone,becauseinthatwayitwouldlackdirection.Technology,viewedinitself,isambivalent.Ifontheonehand,sometodaywouldbeinclinedtoentrusttheentireprocessofdevelopmenttotechnology,ontheotherhandwearewitnessinganupsurgeofideologiesthatdenyintototheveryvalueofdevelopment,viewingitasradicallyanti-humanandmerelyasourceofdegradation.Thisleadstoarejection,notonlyofthedistortedandunjustwayinwhichprogressissometimesdirected,butalsoofscientificdiscoveriesthemselves,which,ifwellused,couldserveasanopportunityofgrowthforall.TheideaofaworldwithoutdevelopmentindicatesalackoftrustinmanandinGod.Itisthereforeaseriousmistaketoundervaluehumancapacitytoexercisecontroloverthedeviationsofdevelopmentortooverlookthefactthatmanisconstitutionallyorientedtowards“beingmore”.Idealizingtechnicalprogress,orcontemplatingtheutopiaofareturntohumanity'soriginalnaturalstate,aretwocontrastingwaysofdetachingprogressfromitsmoralevaluationandhencefromourresponsibility.

    15.TwofurtherdocumentsbyPaulVIwithoutanydirectlinktosocialdoctrine—theEncyclicalHumanaeVitae(25July1968)andtheApostolicExhortationEvangeliiNuntiandi(8December1975)—arehighlyimportantfordelineatingthefullyhumanmeaningofthedevelopmentthattheChurchproposes.ItisthereforehelpfultoconsiderthesetextstooinrelationtoPopulorumProgressio.

    TheEncyclicalHumanaeVitaeemphasizesboththeunitiveandtheprocreativemeaningofsexuality,therebylocatingatthefoundationofsocietythemarriedcouple,manandwoman,whoacceptoneanothermutually,indistinctionandincomplementarity:acouple,therefore,thatisopentolife[27].Thisisnotaquestionofpurelyindividualmorality:HumanaeVitaeindicatesthestronglinksbetweenlifeethicsandsocialethics,usheringinanewareaofmagisterialteachingthathasgraduallybeenarticulatedinaseriesofdocuments,mostrecentlyJohnPaulII'sEncyclicalEvangeliumVitae[28].TheChurchforcefullymaintainsthislinkbetweenlifeethicsandsocialethics,fullyawarethat“asocietylackssolidfoundationswhen,ontheonehand,itassertsvaluessuchasthedignityoftheperson,justiceandpeace,butthen,ontheotherhand,radicallyactstothecontrarybyallowingortoleratingavarietyofwaysinwhichhumanlifeisdevaluedandviolated,especiallywhereitisweakormarginalized.”[29]

    TheApostolicExhortationEvangeliiNuntiandi,foritspart,isverycloselylinkedwithdevelopment,giventhat,inPaulVI'swords,“evangelizationwouldnotbecompleteifitdidnottakeaccountoftheunceasinginterplayoftheGospelandofman'sconcretelife,bothpersonalandsocial.”[30]“Betweenevangelizationandhumanadvancement—developmentandliberation—thereareinfactprofoundlinks”[31]:onthebasisofthisinsight,PaulVIclearlypresentedtherelationshipbetweentheproclamationofChristandtheadvancementoftheindividualinsociety.TestimonytoChrist'scharity,throughworksofjustice,peaceanddevelopment,ispartandparcelofevangelization,becauseJesusChrist,wholovesus,isconcernedwiththewholeperson.Theseimportantteachingsformthebasisforthemissionaryaspect[32]oftheChurch'ssocialdoctrine,whichisanessentialelementofevangelization[33].TheChurch'ssocialdoctrineproclaimsandbearswitnesstofaith.Itisaninstrumentandanindispensablesettingforformationinfaith.

    16.InPopulorumProgressio,PaulVItaughtthatprogress,initsoriginandessence,isfirstandforemostavocation:“inthedesignofGod,everymaniscalledupontodevelopandfulfilhimself,foreverylifeisavocation.”[34]ThisiswhatgiveslegitimacytotheChurch'sinvolvementinthewholequestionofdevelopment.Ifdevelopmentwereconcernedwithmerelytechnicalaspectsofhumanlife,andnotwiththemeaningofman'spilgrimagethroughhistoryincompanywithhisfellowhumanbeings,norwithidentifyingthegoalofthatjourney,thentheChurchwouldnotbeentitledtospeakonit.PaulVI,likeLeoXIIIbeforehiminRerumNovarum[35],knewthathewascarryingoutadutypropertohisofficebysheddingthelightoftheGospelonthesocialquestionsofhistime[36].

    Toregarddevelopmentasavocationistorecognize,ontheonehand,thatitderivesfromatranscendentcall,andontheotherhandthatitisincapable,onitsown,ofsupplyingitsultimatemeaning.Notwithoutreasontheword“vocation”isalsofoundinanotherpassageoftheEncyclical,whereweread:“ThereisnotruehumanismbutthatwhichisopentotheAbsolute,andisconsciousofavocationwhichgiveshumanlifeitstruemeaning.”[37]ThisvisionofdevelopmentisattheheartofPopulorumProgressio,anditliesbehindallPaulVI'sreflectionsonfreedom,ontruthandoncharityindevelopment.ItisalsotheprincipalreasonwhythatEncyclicalisstilltimelyinourday.

    17.Avocationisacallthatrequiresafreeandresponsibleanswer.Integralhumandevelopmentpresupposestheresponsiblefreedomoftheindividualandofpeoples:nostructurecanguaranteethisdevelopmentoverandabovehumanresponsibility.The“typesofmessianismwhichgivepromisesbutcreateillusions”[38]alwaysbuildtheircaseonadenialofthetranscendentdimensionofdevelopment,intheconvictionthatitliesentirelyattheirdisposal.Thisfalsesecuritybecomesaweakness,becauseitinvolvesreducingmantosubservience,toameremeansfordevelopment,whilethehumilityofthosewhoacceptavocationistransformedintotrueautonomy,becauseitsetsthemfree.PaulVIwasinnodoubtthatobstaclesandformsofconditioningholdupdevelopment,buthewasalsocertainthat“eachoneremains,whateverbetheseinfluencesaffectinghim,theprincipalagentofhisownsuccessorfailure.”[39]Thisfreedomconcernsthetypeofdevelopmentweareconsidering,butitalsoaffectssituationsofunderdevelopmentwhicharenotduetochanceorhistoricalnecessity,butareattributabletohumanresponsibility.Thisiswhy“thepeoplesinhungeraremakingadramaticappealtothepeoplesblessedwithabundance”[40].Thistooisavocation,acalladdressedbyfreesubjectstootherfreesubjectsinfavourofanassumptionofsharedresponsibility.PaulVIhadakeensenseoftheimportanceofeconomicstructuresandinstitutions,buthehadanequallyclearsenseoftheirnatureasinstrumentsofhumanfreedom.Onlywhenitisfreecandevelopmentbeintegrallyhuman;onlyinaclimateofresponsiblefreedomcanitgrowinasatisfactorymanner.

    18.Besidesrequiringfreedom,integralhumandevelopmentasavocationalsodemandsrespectforitstruth.Thevocationtoprogressdrivesusto“domore,knowmoreandhavemoreinordertobemore”[41].Buthereinliestheproblem:whatdoesitmean“tobemore”?PaulVIanswersthequestionbyindicatingtheessentialqualityof“authentic”development:itmustbe“integral,thatis,ithastopromotethegoodofeverymanandofthewholeman”[42].Amidthevariouscompetinganthropologicalvisionsputforwardintoday'ssociety,evenmoresothaninPaulVI'stime,theChristianvisionhastheparticularcharacteristicofassertingandjustifyingtheunconditionalvalueofthehumanpersonandthemeaningofhisgrowth.TheChristianvocationtodevelopmenthelpstopromotetheadvancementofallmenandofthewholeman.AsPaulVIwrote:“Whatweholdimportantisman,eachmanandeachgroupofmen,andweevenincludethewholeofhumanity”[43].Inpromotingdevelopment,theChristianfaithdoesnotrelyonprivilegeorpositionsofpower,norevenonthemeritsofChristians(eventhoughtheseexistedandcontinuetoexistalongsidetheirnaturallimitations)[44],butonlyonChrist,towhomeveryauthenticvocationtointegralhumandevelopmentmustbedirected.TheGospelisfundamentalfordevelopment,becauseintheGospel,Christ,“intheveryrevelationofthemysteryoftheFatherandofhislove,fullyrevealshumanitytoitself”[45].TaughtbyherLord,theChurchexaminesthesignsofthetimesandinterpretsthem,offeringtheworld“whatshepossessesashercharacteristicattribute:aglobalvisionofmanandofthehumanrace”[46].PreciselybecauseGodgivesaresounding“yes”toman[47],mancannotfailtoopenhimselftothedivinevocationtopursuehisowndevelopment.Thetruthofdevelopmentconsistsinitscompleteness:ifitdoesnotinvolvethewholemanandeveryman,itisnottruedevelopment.ThisisthecentralmessageofPopulorumProgressio,validfortodayandforalltime.Integralhumandevelopmentonthenaturalplane,asaresponsetoavocationfromGodtheCreator[48],demandsself-fulfilmentina“transcendenthumanismwhichgives[toman]hisgreatestpossibleperfection:thisisthehighestgoalofpersonaldevelopment”[49].TheChristianvocationtothisdevelopmentthereforeappliestoboththenaturalplaneandthesupernaturalplane;whichiswhy,“whenGodiseclipsed,ourabilitytorecognizethenaturalorder,purposeandthe‘good'beginstowane”[50].

    19.Finally,thevisionofdevelopmentasavocationbringswithitthecentralplaceofcharitywithinthatdevelopment.PaulVI,inhisEncyclicalLetterPopulorumProgressio,pointedoutthatthecausesofunderdevelopmentarenotprimarilyofthematerialorder.Heinvitedustosearchfortheminotherdimensionsofthehumanperson:firstofall,inthewill,whichoftenneglectsthedutiesofsolidarity;secondlyinthinking,whichdoesnotalwaysgiveproperdirectiontothewill.Hence,inthepursuitofdevelopment,thereisaneedfor“thedeepthoughtandreflectionofwisemeninsearchofanewhumanismwhichwillenablemodernmantofindhimselfanew”[51].Butthatisnotall.Underdevelopmenthasanevenmoreimportantcausethanlackofdeepthought:itis“thelackofbrotherhoodamongindividualsandpeoples”[52].Williteverbepossibletoobtainthisbrotherhoodbyhumaneffortalone?Associetybecomesevermoreglobalized,itmakesusneighboursbutdoesnotmakeusbrothers.Reason,byitself,iscapableofgraspingtheequalitybetweenmenandofgivingstabilitytotheirciviccoexistence,butitcannotestablishfraternity.ThisoriginatesinatranscendentvocationfromGodtheFather,wholovedusfirst,teachingusthroughtheSonwhatfraternalcharityis.PaulVI,presentingthevariouslevelsintheprocessofhumandevelopment,placedatthesummit,aftermentioningfaith,“unityinthecharityofChristwhocallsusalltoshareassonsinthelifeofthelivingGod,theFatherofall”[53].

    20.Theseperspectives,whichPopulorumProgressioopensup,remainfundamentalforgivingbreathing-spaceanddirectiontoourcommitmentforthedevelopmentofpeoples.Moreover,PopulorumProgressiorepeatedlyunderlinestheurgentneedforreform[54],andinthefaceofgreatproblemsofinjusticeinthedevelopmentofpeoples,itcallsforcourageousactiontobetakenwithoutdelay.Thisurgencyisalsoaconsequenceofcharityintruth.ItisChrist'scharitythatdrivesuson:“caritasChristiurgetnos”(2Cor5:14).Theurgencyisinscribednotonlyinthings,itisnotderivedsolelyfromtherapidsuccessionofeventsandproblems,butalsofromtheverymatterthatisatstake:theestablishmentofauthenticfraternity.

    Theimportanceofthisgoalissuchastodemandouropennesstounderstanditindepthandtomobilizeourselvesatthelevelofthe“heart”,soastoensurethatcurrenteconomicandsocialprocessesevolvetowardsfullyhumanoutcomes.

    ******

    [13]Cf.BenedictXVI,AddressattheInaugurationoftheFifthGeneralConferenceoftheBishopsofLatinAmericaandtheCaribbean(Aparecida,13May2007).

    [14]Cf.nos.3-5:loc.cit.,258-260.

    [15]Cf.JohnPaulII,EncyclicalLetterSollicitudoReiSocialis(30December1987),6-7:AAS80(1988),517-519.

    [16]Cf.PaulVI,EncyclicalLetterPopulorumProgressio,14:loc.cit.,264.

    [17]Cf.BenedictXVI,EncyclicalLetterDeusCaritasEst(25December2005),18:AAS98(2006),232.

    [18]Ibid.,6:loccit.,222.

    [19]Cf.BenedictXVI,ChristmasAddresstotheRomanCuria,22December2005.

    [20]Cf.JohnPaulII,EncyclicalLetterSollicitudoReiSocialis,3:loc.cit.,515.

    [21]Cf.ibid.,1:loc.cit.,513-514.

    [22]Cf.ibid.,3:loc.cit.,515.

    [23]Cf.JohnPaulII,EncyclicalLetterLaboremExercens(14September1981),3:AAS73(1981),583-584.

    [24]Cf.JohnPaulII,EncyclicalLetterCentesimusAnnus,3:loc.cit.,794-796.

    [25]Cf.EncyclicalLetterPopulorumProgressio,3:loc.cit.,258.

    [26]Cf.ibid.,34:loc.cit.,274.

    [27]Cf.nos.8-9:AAS60(1968),485-487;BenedictXVI,AddresstotheparticipantsattheInternationalCongresspromotedbythePontificalLateranUniversityonthefortiethanniversaryofPaulVI'sEncyclical“HumanaeVitae”,10May2008.

    [28]Cf.EncyclicalLetterEvangeliumVitae(25March1995),93:AAS87(1995),507-508.

    [29]Ibid.,101:loc.cit.,516-518.

    [30]No.29:AAS68(1976),25.

    [31]Ibid.,31:loc.cit.,26.

    [32]Cf.JohnPaulII,EncyclicalLetterSollicitudoReiSocialis,41:loc.cit.,570-572.

    [33]Cf.ibid.;Id.,EncyclicalLetterCentesimusAnnus,5,54:loc.cit.,799,859-860.

    [34]No.15:loc.cit.,265.

    [35]Cf.ibid.,2:loc.cit.,258;LeoXIII,EncyclicalLetterRerumNovarum(15May1891):LeonisXIIIP.M.Acta,XI,Romae1892,97-144;JohnPaulII,EncyclicalLetterSollicitudoReiSocialis,8:loc.cit.,519-520;Id.,EncyclicalLetterCentesimusAnnus,5:loc.cit.,799.

    [36]Cf.EncyclicalLetterPopulorumProgressio,2,13:loc.cit.,258,263-264.

    [37]Ibid.,42:loc.cit.,278.

    [38]Ibid.,11:loc.cit.,262;cf.JohnPaulII,EncyclicalLetterCentesimusAnnus,25:loc.cit.,822-824.

    [39]EncyclicalLetterPopulorumProgressio,15:loc.cit.,265.

    [40]Ibid.,3:loc.cit.,258.

    [41]Ibid.,6:loc.cit.,260.

    [42]Ibid.,14:loc.cit.,264.

    [43]Ibid.;cf.JohnPaulII,EncyclicalLetterCentesimusAnnus,53-62:loc.cit.,859-867;Id.,EncyclicalLetterRedemptorHominis(4March1979),13-14:AAS71(1979),282-286.

    [44]Cf.PaulVI,EncyclicalLetterPopulorumProgressio,12:loc.cit.,262-263.

    [45]SecondVaticanEcumenicalCouncil,PastoralConstitutionontheChurchintheModernWorldGaudiumetSpes,22.

    [46]PaulVI,EncyclicalLetterPopulorumProgressio,13:loc.cit.,263-264.

    [47]Cf.BenedictXVI,AddresstotheParticipantsintheFourthNationalCongressoftheChurchinItaly,Verona,19October2006.

    [48]Cf.PaulVI,EncyclicalLetterPopulorumProgressio,16:loc.cit.,265.

    [49]Ibid.

    [50]BenedictXVI,AddresstoyoungpeopleatBarangaroo,Sydney,17July2008.

    [51]PaulVI,EncyclicalLetterPopulorumProgressio,20:loc.cit.,267.

    [52]Ibid.,66:loc.cit.,289-290.

    [53]Ibid.,21:loc.cit.,267-268.

    [54]Cf.nos.3,29,32:loc.cit.,258,272,273.

    21.PaulVIhadanarticulatedvisionofdevelopment.Heunderstoodthetermtoindicatethegoalofrescuingpeoples,firstandforemost,fromhunger,deprivation,endemicdiseasesandilliteracy.Fromtheeconomicpointofview,thismeanttheiractiveparticipation,onequalterms,intheinternationaleconomicprocess;fromthesocialpointofview,itmeanttheirevolutionintoeducatedsocietiesmarkedbysolidarity;fromthepoliticalpointofview,itmeanttheconsolidationofdemocraticregimescapableofensuringfreedomandpeace.Aftersomanyyears,asweobservewithconcernthedevelopmentsandperspectivesofthesuccessionofcrisesthatafflicttheworldtoday,weasktowhatextentPaulVI'sexpectationshavebeenfulfilledbythemodelofdevelopmentadoptedinrecentdecades.Werecognize,therefore,thattheChurchhadgoodreasontobeconcernedaboutthecapacityofapurelytechnologicalsocietytosetrealisticgoalsandtomakegooduseoftheinstrumentsatitsdisposal.Profitisusefulifitservesasameanstowardsanendthatprovidesasensebothofhowtoproduceitandhowtomakegooduseofit.Onceprofitbecomestheexclusivegoal,ifitisproducedbyimpropermeansandwithoutthecommongoodasitsultimateend,itrisksdestroyingwealthandcreatingpoverty.TheeconomicdevelopmentthatPaulVIhopedtoseewasmeanttoproducerealgrowth,ofbenefittoeveryoneandgenuinelysustainable.Itistruethatgrowthhastakenplace,anditcontinuestobeapositivefactorthathasliftedbillionsofpeopleoutofmisery—recentlyithasgivenmanycountriesthepossibilityofbecomingeffectiveplayersininternationalpolitics.Yetitmustbeacknowledgedthatthissameeconomicgrowthhasbeenandcontinuestobeweigheddownbymalfunctionsanddramaticproblems,highlightedevenfurtherbythecurrentcrisis.Thispresentsuswithchoicesthatcannotbepostponedconcerningnothinglessthanthedestinyofman,who,moreover,cannotprescindfromhisnature.Thetechnicalforcesinplay,theglobalinterrelations,thedamagingeffectsontherealeconomyofbadlymanagedandlargelyspeculativefinancialdealing,large-scalemigrationofpeoples,oftenprovokedbysomeparticularcircumstanceandthengiveninsufficientattention,theunregulatedexploitationoftheearth'sresources:allthisleadsustodaytoreflectonthemeasuresthatwouldbenecessarytoprovideasolutiontoproblemsthatarenotonlynewincomparisontothoseaddressedbyPopePaulVI,butalso,andaboveall,ofdecisiveimpactuponthepresentandfuturegoodofhumanity.Thedifferentaspectsofthecrisis,itssolutions,andanynewdevelopmentthatthefuturemaybring,areincreasinglyinterconnected,theyimplyoneanother,theyrequireneweffortsofholisticunderstandingandanewhumanisticsynthesis.Thecomplexityandgravityofthepresenteconomicsituationrightlycauseusconcern,butwemustadoptarealisticattitudeaswetakeupwithconfidenceandhopethenewresponsibilitiestowhichwearecalledbytheprospectofaworldinneedofprofoundculturalrenewal,aworldthatneedstorediscoverfundamentalvaluesonwhichtobuildabetterfuture.Thecurrentcrisisobligesustore-planourjourney,tosetourselvesnewrulesandtodiscovernewformsofcommitment,tobuildonpositiveexperiencesandtorejectnegativeones.Thecrisisthusbecomesanopportunityfordiscernment,inwhichtoshapeanewvisionforthefuture.Inthisspirit,withconfidenceratherthanresignation,itisappropriatetoaddressthedifficultiesofthepresenttime.

    22.Todaythepictureofdevelopmenthasmanyoverlappinglayers.Theactorsandthecausesinbothunderdevelopmentanddevelopmentaremanifold,thefaultsandthemeritsaredifferentiated.Thisfactshouldpromptustoliberateourselvesfromideologies,whichoftenoversimplifyrealityinartificialways,anditshouldleadustoexamineobjectivelythefullhumandimensionoftheproblems.AsJohnPaulIIhasalreadyobserved,thedemarcationlinebetweenrichandpoorcountriesisnolongerasclearasitwasatthetimeofPopulorumProgressio[55].Theworld'swealthisgrowinginabsoluteterms,butinequalitiesareontheincrease.Inrichcountries,newsectorsofsocietyaresuccumbingtopovertyandnewformsofpovertyareemerging.Inpoorerareassomegroupsenjoyasortof“superdevelopment”ofawastefulandconsumeristkindwhichformsanunacceptablecontrastwiththeongoingsituationsofdehumanizingdeprivation.“Thescandalofglaringinequalities”[56]continues.Corruptionandillegalityareunfortunatelyevidentintheconductoftheeconomicandpoliticalclassinrichcountries,botholdandnew,aswellasinpoorones.Amongthosewhosometimesfailtorespectthehumanrightsofworkersarelargemultinationalcompaniesaswellaslocalproducers.Internationalaidhasoftenbeendivertedfromitsproperends,throughirresponsibleactionsbothwithinthechainofdonorsandwithinthatofthebeneficiaries.Similarly,inthecontextofimmaterialorculturalcausesofdevelopmentandunderdevelopment,wefindthesesamepatternsofresponsibilityreproduced.Onthepartofrichcountriesthereisexcessivezealforprotectingknowledgethroughanundulyrigidassertionoftherighttointellectualproperty,especiallyinthefieldofhealthcare.Atthesametime,insomepoorcountries,culturalmodelsandsocialnormsofbehaviourpersistwhichhindertheprocessofdevelopment.

    23.Manyareasoftheglobetodayhaveevolvedconsiderably,albeitinproblematicalanddisparateways,therebytakingtheirplaceamongthegreatpowersdestinedtoplayimportantrolesinthefuture.Yetitshouldbestressedthatprogressofamerelyeconomicandtechnologicalkindisinsufficient.Developmentneedsabovealltobetrueandintegral.Themerefactofemergingfromeconomicbackwardness,thoughpositiveinitself,doesnotresolvethecomplexissuesofhumanadvancement,neitherforthecountriesthatarespearheadingsuchprogress,norforthosethatarealreadyeconomicallydeveloped,norevenforthosethatarestillpoor,whichcansuffernotjustthrougholdformsofexploitation,butalsofromthenegativeconsequencesofagrowththatismarkedbyirregularitiesandimbalances.

    AfterthecollapseoftheeconomicandpoliticalsystemsoftheCommunistcountriesofEasternEuropeandtheendoftheso-calledopposingblocs,acompletere-examinationofdevelopmentwasneeded.PopeJohnPaulIIcalledforit,whenin1987hepointedtotheexistenceoftheseblocsasoneoftheprincipalcausesofunderdevelopment[57],inasmuchaspoliticswithdrewresourcesfromtheeconomyandfromtheculture,andideologyinhibitedfreedom.Moreover,in1991,aftertheeventsof1989,heaskedthat,inviewoftheendingoftheblocs,thereshouldbeacomprehensivenewplanfordevelopment,notonlyinthosecountries,butalsointheWestandinthosepartsoftheworldthatwereintheprocessofevolving[58].Thishasbeenachievedonlyinpart,anditisstillarealdutythatneedstobedischarged,perhapsbymeansofthechoicesthatarenecessarytoovercomecurrenteconomicproblems.

    24.TheworldthatPaulVIhadbeforehim—eventhoughsocietyhadalreadyevolvedtosuchanextentthathecouldspeakofsocialissuesinglobalterms—wasstillfarlessintegratedthantoday'sworld.Economicactivityandthepoliticalprocesswerebothlargelyconductedwithinthesamegeographicalarea,andcouldthereforefeedoffoneanother.Productiontookplacepredominantlywithinnationalboundaries,andfinancialinvestmentshadsomewhatlimitedcirculationoutsidethecountry,sothatthepoliticsofmanyStatescouldstilldeterminetheprioritiesoftheeconomyandtosomedegreegovernitsperformanceusingtheinstrumentsattheirdisposal.HencePopulorumProgressioassignedacentral,albeitnotexclusive,roleto“publicauthorities”[59].

    Inourownday,theStatefindsitselfhavingtoaddressthelimitationstoitssovereigntyimposedbythenewcontextofinternationaltradeandfinance,whichischaracterizedbyincreasingmobilitybothoffinancialcapitalandmeansofproduction,materialandimmaterial.ThisnewcontexthasalteredthepoliticalpowerofStates.

    Today,aswetaketoheartthelessonsofthecurrenteconomiccrisis,whichseestheState'spublicauthoritiesdirectlyinvolvedincorrectingerrorsandmalfunctions,itseemsmorerealistictore-evaluatetheirroleandtheirpowers,whichneedtobeprudentlyreviewedandremodelledsoastoenablethem,perhapsthroughnewformsofengagement,toaddressthechallengesoftoday'sworld.Oncetheroleofpublicauthoritieshasbeenmoreclearlydefined,onecouldforeseeanincreaseinthenewformsofpoliticalparticipation,nationallyandinternationally,thathavecomeaboutthroughtheactivityoforganizationsoperatingincivilsociety;inthiswayitistobehopedthatthecitizens'interestandparticipationintherespublicawillbecomemoredeeplyrooted.

    25.Fromthesocialpointofview,systemsofprotectionandwelfare,alreadypresentinmanycountriesinPaulVI'sday,arefindingithardandcouldfinditevenharderinthefuturetopursuetheirgoalsoftruesocialjusticeintoday'sprofoundlychangedenvironment.Theglobalmarkethasstimulatedfirstandforemost,onthepartofrichcountries,asearchforareasinwhichtooutsourceproductionatlowcostwithaviewtoreducingthepricesofmanygoods,increasingpurchasingpowerandthusacceleratingtherateofdevelopmentintermsofgreateravailabilityofconsumergoodsforthedomesticmarket.Consequently,themarkethaspromptednewformsofcompetitionbetweenStatesastheyseektoattractforeignbusinessestosetupproductioncentres,bymeansofavarietyofinstruments,includingfavourablefiscalregimesandderegulationofthelabourmarket.Theseprocesseshaveledtoadownsizingofsocialsecuritysystemsasthepricetobepaidforseekinggreatercompetitiveadvantageintheglobalmarket,withconsequentgravedangerfortherightsofworkers,forfundamentalhumanrightsandforthesolidarityassociatedwiththetraditionalformsofthesocialState.Systemsofsocialsecuritycanlosethecapacitytocarryouttheirtask,bothinemergingcountriesandinthosethatwereamongtheearliesttodevelop,aswellasinpoorcountries.Herebudgetarypolicies,withcutsinsocialspendingoftenmadeunderpressurefrominternationalfinancialinstitutions,canleavecitizenspowerlessinthefaceofoldandnewrisks;suchpowerlessnessisincreasedbythelackofeffectiveprotectiononthepartofworkers'associations.Throughthecombinationofsocialandeconomicchange,tradeunionorganizationsexperiencegreaterdifficultyincarryingouttheirtaskofrepresentingtheinterestsofworkers,partlybecauseGovernments,forreasonsofeconomicutility,oftenlimitthefreedomorthenegotiatingcapacityoflabourunions.Hencetraditionalnetworksofsolidarityhavemoreandmoreobstaclestoovercome.TherepeatedcallsissuedwithintheChurch'ssocialdoctrine,beginningwithRerumNovarum[60],forthepromotionofworkers'associationsthatcandefendtheirrightsmustthereforebehonouredtodayevenmorethaninthepast,asapromptandfar-sightedresponsetotheurgentneedfornewformsofcooperationattheinternationallevel,aswellasthelocallevel.

    Themobilityoflabour,associatedwithaclimateofderegulation,isanimportantphenomenonwithcertainpositiveaspects,becauseitcanstimulatewealthproductionandculturalexchange.Nevertheless,uncertaintyoverworkingconditionscausedbymobilityandderegulation,whenitbecomesendemic,tendstocreatenewformsofpsychologicalinstability,givingrisetodifficultyinforgingcoherentlife-plans,includingthatofmarriage.Thisleadstosituationsofhumandecline,tosaynothingofthewasteofsocialresources.Incomparisonwiththecasualtiesofindustrialsocietyinthepast,unemploymenttodayprovokesnewformsofeconomicmarginalization,andthecurrentcrisiscanonlymakethissituationworse.Beingoutofworkordependentonpublicorprivateassistanceforaprolongedperiodunderminesthefreedomandcreativityofthepersonandhisfamilyandsocialrelationships,causinggreatpsychologicalandspiritualsuffering.Iwouldliketoremindeveryone,especiallygovernmentsengagedinboostingtheworld'seconomicandsocialassets,thattheprimarycapitaltobesafeguardedandvaluedisman,thehumanpersoninhisorherintegrity:“Manisthesource,thefocusandtheaimofalleconomicandsociallife”[61].

    26.Ontheculturalplane,comparedwithPaulVI'sday,thedifferenceisevenmoremarked.Atthattimecultureswererelativelywelldefinedandhadgreateropportunitytodefendthemselvesagainstattemptstomergethemintoone.Todaythepossibilitiesofinteractionbetweencultureshaveincreasedsignificantly,givingrisetonewopeningsforinterculturaldialogue:adialoguethat,ifitistobeeffective,hastosetoutfromadeep-seatedknowledgeofthespecificidentityofthevariousdialoguepartners.Letitnotbeforgottenthattheincreasedcommercializationofculturalexchangetodayleadstoatwofolddanger.First,onemayobserveaculturaleclecticismthatisoftenassumeduncritically:culturesaresimplyplacedalongsideoneanotherandviewedassubstantiallyequivalentandinterchangeable.Thiseasilyyieldstoarelativismthatdoesnotservetrueinterculturaldialogue;onthesocialplane,culturalrelativismhastheeffectthatculturalgroupscoexistsidebyside,butremainseparate,withnoauthenticdialogueandthereforewithnotrueintegration.Secondly,theoppositedangerexists,thatofculturallevellingandindiscriminateacceptanceoftypesofconductandlife-styles.Inthiswayonelosessightoftheprofoundsignificanceofthecultureofdifferentnations,ofthetraditionsofthevariouspeoples,bywhichtheindividualdefineshimselfinrelationtolife'sfundamentalquestions[62].Whateclecticismandculturallevellinghaveincommonistheseparationofculturefromhumannature.Thus,culturescannolongerdefinethemselveswithinanaturethattranscendsthem[63],andmanendsupbeingreducedtoamereculturalstatistic.Whenthishappens,humanityrunsnewrisksofenslavementandmanipulation.

    27.Lifeinmanypoorcountriesisstillextremelyinsecureasaconsequenceoffoodshortages,andthesituationcouldbecomeworse:hungerstillreapsenormousnumbersofvictimsamongthosewho,likeLazarus,arenotpermittedtotaketheirplaceattherichman'stable,contrarytothehopesexpressedbyPaulVI[64].Feedthehungry(cf.Mt25:35,37,42)isanethicalimperativefortheuniversalChurch,assherespondstotheteachingsofherFounder,theLordJesus,concerningsolidarityandthesharingofgoods.Moreover,theeliminationofworldhungerhasalso,intheglobalera,becomearequirementforsafeguardingthepeaceandstabilityoftheplanet.Hungerisnotsomuchdependentonlackofmaterialthingsasonshortageofsocialresources,themostimportantofwhichareinstitutional.Whatismissing,inotherwords,isanetworkofeconomicinstitutionscapableofguaranteeingregularaccesstosufficientfoodandwaterfornutritionalneeds,andalsocapableofaddressingtheprimaryneedsandnecessitiesensuingfromgenuinefoodcrises,whetherduetonaturalcausesorpoliticalirresponsibility,nationallyandinternationally.Theproblemoffoodinsecurityneedstobeaddressedwithinalong-termperspective,eliminatingthestructuralcausesthatgiverisetoitandpromotingtheagriculturaldevelopmentofpoorercountries.Thiscanbedonebyinvestinginruralinfrastructures,irrigationsystems,transport,organizationofmarkets,andinthedevelopmentanddisseminationofagriculturaltechnologythatcanmakethebestuseofthehuman,naturalandsocio-economicresourcesthataremorereadilyavailableatthelocallevel,whileguaranteeingtheirsustainabilityoverthelongtermaswell.Allthisneedstobeaccomplishedwiththeinvolvementoflocalcommunitiesinchoicesanddecisionsthataffecttheuseofagriculturalland.Inthisperspective,itcouldbeusefultoconsiderthenewpossibilitiesthatareopeningupthroughproperuseoftraditionalaswellasinnovativefarmingtechniques,alwaysassumingthatthesehavebeenjudged,aftersufficienttesting,tobeappropriate,respectfuloftheenvironmentandattentivetotheneedsofthemostdeprivedpeoples.Atthesametime,thequestionofequitableagrarianreformindevelopingcountriesshouldnotbeignored.Therighttofood,liketherighttowater,hasanimportantplacewithinthepursuitofotherrights,beginningwiththefundamentalrighttolife.Itisthereforenecessarytocultivateapublicconsciencethatconsidersfoodandaccesstowaterasuniversalrightsofallhumanbeings,withoutdistinctionordiscrimination[65].Itisimportant,moreover,toemphasizethatsolidaritywithpoorcountriesintheprocessofdevelopmentcanpointtowardsasolutionofthecurrentglobalcrisis,aspoliticiansanddirectorsofinternationalinstitutionshavebeguntosenseinrecenttimes.Throughsupportforeconomicallypoorcountriesbymeansoffinancialplansinspiredbysolidarity—sothatthesecountriescantakestepstosatisfytheirowncitizens'demandforconsumergoodsandfordevelopment—notonlycantrueeconomicgrowthbegenerated,butacontributioncanbemadetowardssustainingtheproductivecapacitiesofrichcountriesthatriskbeingcompromisedbythecrisis.

    28.Oneofthemoststrikingaspectsofdevelopmentinthepresentdayistheimportantquestionofrespectforlife,whichcannotinanywaybedetachedfromquestionsconcerningthedevelopmentofpeoples.Itisanaspectwhichhasacquiredincreasingprominenceinrecenttimes,obligingustobroadenourconceptofpoverty[66]andunderdevelopmenttoincludequestionsconnectedwiththeacceptanceoflife,especiallyincaseswhereitisimpededinavarietyofways.

    Notonlydoesthesituationofpovertystillprovokehighratesofinfantmortalityinmanyregions,butsomepartsoftheworldstillexperiencepracticesofdemographiccontrol,onthepartofgovernmentsthatoftenpromotecontraceptionandevengosofarastoimposeabortion.Ineconomicallydevelopedcountries,legislationcontrarytolifeisverywidespread,andithasalreadyshapedmoralattitudesandpraxis,contributingtothespreadofananti-birthmentality;frequentattemptsaremadetoexportthismentalitytootherStatesasifitwereaformofculturalprogress.

    Somenon-governmentalOrganizationsworkactivelytospreadabortion,attimespromotingthepracticeofsterilizationinpoorcountries,insomecasesnoteveninformingthewomenconcerned.Moreover,thereisreasontosuspectthatdevelopmentaidissometimeslinkedtospecifichealth-carepolicieswhichdefactoinvolvetheimpositionofstrongbirthcontrolmeasures.Furthergroundsforconcernarelawspermittingeuthanasiaaswellaspressurefromlobbygroups,nationallyandinternationally,infavourofitsjuridicalrecognition.

    Opennesstolifeisatthecentreoftruedevelopment.Whenasocietymovestowardsthedenialorsuppressionoflife,itendsupnolongerfindingthenecessarymotivationandenergytostriveforman'struegood.Ifpersonalandsocialsensitivitytowardstheacceptanceofanewlifeislost,thenotherformsofacceptancethatarevaluableforsocietyalsowitheraway[67].Theacceptanceoflifestrengthensmoralfibreandmakespeoplecapableofmutualhelp.Bycultivatingopennesstolife,wealthypeoplescanbetterunderstandtheneedsofpoorones,theycanavoidemployinghugeeconomicandintellectualresourcestosatisfytheselfishdesiresoftheirowncitizens,andinstead,theycanpromotevirtuousactionwithintheperspectiveofproductionthatismorallysoundandmarkedbysolidarity,respectingthefundamentalrighttolifeofeverypeopleandeveryindividual.

    29.Thereisanotheraspectofmodernlifethatisverycloselyconnectedtodevelopment:thedenialoftherighttoreligiousfreedom.Iamnotreferringsimplytothestrugglesandconflictsthatcontinuetobefoughtintheworldforreligiousmotives,evenifattimesthereligiousmotiveismerelyacoverforotherreasons,suchasthedesirefordominationandwealth.Today,infact,peoplefrequentlykillintheholynameofGod,asbothmypredecessorJohnPaulIIandImyselfhaveoftenpubliclyacknowledgedandlamented[68].Violenceputsthebrakesonauthenticdevelopmentandimpedestheevolutionofpeoplestowardsgreatersocio-economicandspiritualwell-being.Thisappliesespeciallytoterrorismmotivatedbyfundamentalism[69],whichgeneratesgrief,destructionanddeath,obstructsdialoguebetweennationsanddivertsextensiveresourcesfromtheirpeacefulandciviluses.

    Yetitshouldbeaddedthat,aswellasreligiousfanaticismthatinsomecontextsimpedestheexerciseoftherighttoreligiousfreedom,sotoothedeliberatepromotionofreligiousindifferenceorpracticalatheismonthepartofmanycountriesobstructstherequirementsforthedevelopmentofpeoples,deprivingthemofspiritualandhumanresources.Godistheguarantorofman'struedevelopment,inasmuchas,havingcreatedhiminhisimage,healsoestablishesthetranscendentdignityofmenandwomenandfeedstheirinnateyearningto“bemore”.Manisnotalostatominarandomuniverse[70]:heisGod'screature,whomGodchosetoendowwithanimmortalsoulandwhomhehasalwaysloved.Ifmanweremerelythefruitofeitherchanceornecessity,orifhehadtolowerhisaspirationstothelimitedhorizonoftheworldinwhichhelives,ifallrealityweremerelyhistoryandculture,andmandidnotpossessanaturedestinedtotranscenditselfinasupernaturallife,thenonecouldspeakofgrowth,orevolution,butnotdevelopment.WhentheStatepromotes,teaches,oractuallyimposesformsofpracticalatheism,itdeprivesitscitizensofthemoralandspiritualstrengththatisindispensableforattainingintegralhumandevelopmentanditimpedesthemfrommovingforwardwithreneweddynamismastheystrivetoofferamoregeneroushumanresponsetodivinelove[71].Inthecontextofcultural,commercialorpoliticalrelations,italsosometimeshappensthateconomicallydevelopedoremergingcountriesexportthisreductivevisionofthepersonandhisdestinytopoorcountries.Thisisthedamagethat“superdevelopment”[72]causestoauthenticdevelopmentwhenitisaccompaniedby“moralunderdevelopment”[73].

    30.Inthiscontext,thethemeofintegralhumandevelopmenttakesonanevenbroaderrangeofmeanings:thecorrelationbetweenitsmultipleelementsrequiresacommitmenttofostertheinteractionofthedifferentlevelsofhumanknowledgeinordertopromotetheauthenticdevelopmentofpeoples.Oftenitisthoughtthatdevelopment,orthesocio-economicmeasuresthatgowithit,merelyrequiretobeimplementedthroughjointaction.Thisjointaction,however,needstobegivendirection,because“allsocialactioninvolvesadoctrine”[74].Inviewofthecomplexityoftheissues,itisobviousthatthevariousdisciplineshavetoworktogetherthroughanorderlyinterdisciplinaryexchange.Charitydoesnotexcludeknowledge,butratherrequires,promotes,andanimatesitfromwithin.Knowledgeisneverpurelytheworkoftheintellect.Itcancertainlybereducedtocalculationandexperiment,butifitaspirestobewisdomcapableofdirectingmaninthelightofhisfirstbeginningsandhisfinalends,itmustbe“seasoned”withthe“salt”ofcharity.Deedswithoutknowledgeareblind,andknowledgewithoutloveissterile.Indeed,“theindividualwhoisanimatedbytruecharitylaboursskilfullytodiscoverthecausesofmisery,tofindthemeanstocombatit,toovercomeitresolutely”[75].Facedwiththephenomenathatliebeforeus,charityintruthrequiresfirstofallthatweknowandunderstand,acknowledgingandrespectingthespecificcompetenceofeverylevelofknowledge.Charityisnotanaddedextra,likeanappendixtoworkalreadyconcludedineachofthevariousdisciplines:itengagesthemindialoguefromtheverybeginning.Thedemandsoflovedonotcontradictthoseofreason.Humanknowledgeisinsufficientandtheconclusionsofsciencecannotindicatebythemselvesthepathtowardsintegralhumandevelopment.Thereisalwaysaneedtopushfurtherahead:thisiswhatisrequiredbycharityintruth[76].Goingbeyond,however,nevermeansprescindingfromtheconclusionsofreason,norcontradictingitsresults.Intelligenceandlovearenotinseparatecompartments:loveisrichinintelligenceandintelligenceisfulloflove.

    31.Thismeansthatmoralevaluationandscientificresearchmustgohandinhand,andthatcharitymustanimatetheminaharmoniousinterdisciplinarywhole,markedbyunityanddistinction.TheChurch'ssocialdoctrine,whichhas“animportantinterdisciplinarydimension”[77],canexercise,inthisperspective,afunctionofextraordinaryeffectiveness.Itallowsfaith,theology,metaphysicsandsciencetocometogetherinacollaborativeeffortintheserviceofhumanity.ItishereaboveallthattheChurch'ssocialdoctrinedisplaysitsdimensionofwisdom.PaulVIhadseenclearlythatamongthecausesofunderdevelopmentthereisalackofwisdomandreflection,alackofthinkingcapableofformulatingaguidingsynthesis[78],forwhich“aclearvisionofalleconomic,social,culturalandspiritualaspects”[79]isrequired.Theexcessivesegmentationofknowledge[80],therejectionofmetaphysicsbythehumansciences[81],thedifficultiesencounteredbydialoguebetweenscienceandtheologyaredamagingnotonlytothedevelopmentofknowledge,butalsotothedevelopmentofpeoples,becausethesethingsmakeithardertoseetheintegralgoodofmaninitsvariousdimensions.The“broadening[of]ourconceptofreasonanditsapplication”[82]isindispensableifwearetosucceedinadequatelyweighingalltheelementsinvolvedinthequestionofdevelopmentandinthesolutionofsocio-economicproblems.

    32.Thesignificantnewelementsinthepictureofthedevelopmentofpeoplestodayinmanycasesdemandnewsolutions.Theseneedtobefoundtogether,respectingthelawspropertoeachelementandinthelightofanintegralvisionofman,reflectingthedifferentaspectsofthehumanperson,contemplatedthroughalenspurifiedbycharity.Remarkableconvergencesandpossiblesolutionswillthencometolight,withoutanyfundamentalcomponentofhumanlifebeingobscured.

    Thedignityoftheindividualandthedemandsofjusticerequire,particularlytoday,thateconomicchoicesdonotcausedisparitiesinwealthtoincreaseinanexcessiveandmorallyunacceptablemanner[83],andthatwecontinuetoprioritizethegoalofaccesstosteadyemploymentforeveryone.Allthingsconsidered,thisisalsorequiredby“economiclogic”.Throughthesystemicincreaseofsocialinequality,bothwithinasinglecountryandbetweenthepopulationsofdifferentcountries(i.e.themassiveincreaseinrelativepoverty),notonlydoessocialcohesionsuffer,therebyplacingdemocracyatrisk,butsotoodoestheeconomy,throughtheprogressiveerosionof“socialcapital”:thenetworkofrelationshipsoftrust,dependability,andrespectforrules,allofwhichareindispensableforanyformofcivilcoexistence.

    Economicsciencetellsusthatstructuralinsecuritygeneratesanti-productiveattitudeswastefulofhumanresources,inasmuchasworkerstendtoadaptpassivelytoautomaticmechanisms,ratherthantoreleasecreativity.Onthispointtoo,thereisaconvergencebetweeneconomicscienceandmoralevaluation.Humancostsalwaysincludeeconomiccosts,andeconomicdysfunctionsalwaysinvolvehumancosts.

    Itshouldberememberedthatthereductionofculturestothetechnologicaldimension,evenifitfavoursshort-termprofits,inthelongtermimpedesreciprocalenrichmentandthedynamicsofcooperation.Itisimportanttodistinguishbetweenshort-andlong-termeconomicorsociologicalconsiderations.Loweringthelevelofprotectionaccordedtotherightsofworkers,orabandoningmechanismsofwealthredistributioninordertoincreasethecountry'sinternationalcompetitiveness,hindertheachievementoflastingdevelopment.Moreover,thehumanconsequencesofcurrenttendenciestowardsashort-termeconomy—sometimesveryshort-term—needtobecarefullyevaluated.Thisrequiresfurtheranddeeperreflectiononthemeaningoftheeconomyanditsgoals[84],aswellasaprofoundandfar-sightedrevisionofthecurrentmodelofdevelopment,soastocorrectitsdysfunctionsanddeviations.Thisisdemanded,inanycase,bytheearth'sstateofecologicalhealth;aboveallitisrequiredbytheculturalandmoralcrisisofman,thesymptomsofwhichhavebeenevidentforsometimeallovertheworld.

    33.MorethanfortyyearsafterPopulorumProgressio,itsbasictheme,namelyprogress,remainsanopenquestion,madeallthemoreacuteandurgentbythecurrenteconomicandfinancialcrisis.Ifsomeareasoftheglobe,withahistoryofpoverty,haveexperiencedremarkablechangesintermsoftheireconomicgrowthandtheirshareinworldproduction,otherzonesarestilllivinginasituationofdeprivationcomparabletothatwhichexistedatthetimeofPaulVI,andinsomecasesonecanevenspeakofadeterioration.ItissignificantthatsomeofthecausesofthissituationwereidentifiedinPopulorumProgressio,suchasthehightariffsimposedbyeconomicallydevelopedcountries,whichstillmakeitdifficultfortheproductsofpoorcountriestogainafootholdinthemarketsofrichcountries.Othercauses,however,mentionedonlyinpassingintheEncyclical,havesinceemergedwithgreaterclarity.Acaseinpointwouldbetheevaluationoftheprocessofdecolonization,thenatitsheight.PaulVIhopedtoseethejourneytowardsautonomyunfoldfreelyandinpeace.Morethanfortyyearslater,wemustacknowledgehowdifficultthisjourneyhasbeen,bothbecauseofnewformsofcolonialismandcontinueddependenceonoldandnewforeignpowers,andbecauseofgraveirresponsibilitywithintheverycountriesthathaveachievedindependence.

    Theprincipalnewfeaturehasbeentheexplosionofworldwideinterdependence,commonlyknownasglobalization.PaulVIhadpartiallyforeseenit,buttheferociouspaceatwhichithasevolvedcouldnothavebeenanticipated.Originatingwithineconomicallydevelopedcountries,thisprocessbyitsnaturehasspreadtoincludealleconomies.Ithasbeentheprincipaldrivingforcebehindtheemergencefromunderdevelopmentofwholeregions,andinitselfitrepresentsagreatopportunity.Nevertheless,withouttheguidanceofcharityintruth,thisglobalforcecouldcauseunprecedenteddamageandcreatenewdivisionswithinthehumanfamily.Hencecharityandtruthconfrontuswithanaltogethernewandcreativechallenge,onethatiscertainlyvastandcomplex.Itisaboutbroadeningthescopeofreasonandmakingitcapableofknowinganddirectingthesepowerfulnewforces,animatingthemwithintheperspectiveofthat“civilizationoflove”whoseseedGodhasplantedineverypeople,ineveryculture.

    ******

    [55]Cf.EncyclicalLetter,SollicitudoReiSocialis,28:loc.cit.,548-550.

    [56]PaulVI,EncyclicalLetterPopulorumProgressio,9:loc.cit.,261-262.

    [57]Cf.EncyclicalLetterSollicitudoReiSocialis,20:loc.cit.,536-537.

    [58]Cf.JohnPaulII,EncyclicalLetterCentesimusAnnus,22-29:loc.cit.,819-830.

    [59]Cf.nos.23,33:loc.cit.,268-269,273-274.

    [60]Cf.loc.cit.,135.

    [61]SecondVaticanEcumenicalCouncil,PastoralConstitutionontheChurchintheModernWorldGaudiumetSpes,63.

    [62]Cf.JohnPaulII,EncyclicalLetterCentesimusAnnus,24:loc.cit.,821-822.

    [63]Cf.JohnPaulII,EncyclicalLetterVeritatisSplendor(6August1993),33,46,51:AAS85(1993),1160,1169-1171,1174-1175;Id.,AddresstotheAssemblyoftheUnitedNations,5October1995,3.

    [64]Cf.EncyclicalLetterPopulorumProgressio,47:loc.cit.,280-281;JohnPaulII,EncyclicalLetterSollicitudoReiSocialis,42:loc.cit.,572-574.

    [65]Cf.BenedictXVI,Messageforthe2007WorldFoodDay:AAS99(2007),933-935.

    [66]Cf.JohnPaulII,EncyclicalLetterEvangeliumVitae,18,59,63-64:loc.cit.,419-421,467-468,472-475.

    [67]Cf.BenedictXVI,Messageforthe2007WorldDayofPeace,5.

    [68]Cf.JohnPaulII,Messageforthe2002WorldDayofPeace,4-7,12-15:AAS94(2002),134-136,138-140;Id.,Messageforthe2004WorldDayofPeace,8:AAS96(2004),119;Id.,Messageforthe2005WorldDayofPeace,4:AAS97(2005),177-178;BenedictXVI,Messageforthe2006WorldDayofPeace,9-10:AAS98(2006),60-61;Id.,Messageforthe2007WorldDayofPeace,5,14:loc.cit.,778,782-783.

    [69]Cf.JohnPaulII,Messageforthe2002WorldDayofPeace,6:loc.cit.,135;BenedictXVI,Messageforthe2006WorldDayofPeace,9-10:loc.cit.,60-61.

    [70]Cf.BenedictXVI,HomilyatMass,IslingerFeld,Regensburg,12September2006.

    [71]Cf.BenedictXVI,EncyclicalLetterDeusCaritasEst,1:loc.cit.,217-218.

    [72]JohnPaulII,EncyclicalLetterSollicitudoReiSocialis,28:loc.cit.,548-550.

    [73]PaulVI,EncyclicalLetterPopulorumProgressio,19:loc.cit.,266-267.

    [74]Ibid.,39:loc.cit.,276-277.

    [75]Ibid.,75:loc.cit.,293-294.

    [76]Cf.BenedictXVI,EncyclicalLetterDeusCaritasEst,28:loc.cit.,238-240.

    [77]JohnPaulII,EncyclicalLetterCentesimusAnnus,59:loc.cit.,864.

    [78]Cf.EncyclicalLetterPopulorumProgressio,40,85:loc.cit.,277,298-299.

    [79]Ibid.,13:loc.cit.,263-264.

    [80]Cf.JohnPaulII,EncyclicalLetterFidesetRatio(14September1998),85:AAS91(1999),72-73.

    [81]Cf.ibid.,83:loc.cit.,70-71.

    [82]BenedictXVI,AddressattheUniversityofRegensburg,12September2006.

    [83]Cf.PaulVI,EncyclicalLetterPopulorumProgressio,33:loc.cit.,273-274.

    [84]Cf.JohnPaulII,Messageforthe2000WorldDayofPeace,15:AAS92(2000),366.

    34.Charityintruthplacesmanbeforetheastonishingexperienceofgift.Gratuitousnessispresentinourlivesinmanydifferentforms,whichoftengounrecognizedbecauseofapurelyconsumeristandutilitarianviewoflife.Thehumanbeingismadeforgift,whichexpressesandmakespresenthistranscendentdimension.Sometimesmodernmaniswronglyconvincedthatheisthesoleauthorofhimself,hislifeandsociety.Thisisapresumptionthatfollowsfrombeingselfishlyclosedinuponhimself,anditisaconsequence—toexpressitinfaithterms—oforiginalsin.TheChurch'swisdomhasalwayspointedtothepresenceoforiginalsininsocialconditionsandinthestructureofsociety:“Ignoranceofthefactthatmanhasawoundednatureinclinedtoevilgivesrisetoseriouserrorsintheareasofeducation,politics,socialactionandmorals”[85].Inthelistofareaswheretheperniciouseffectsofsinareevident,theeconomyhasbeenincludedforsometimenow.Wehaveaclearproofofthisatthepresenttime.Theconvictionthatmanisself-sufficientandcansuccessfullyeliminatetheevilpresentinhistorybyhisownactionalonehasledhimtoconfusehappinessandsalvationwithimmanentformsofmaterialprosperityandsocialaction.Then,theconvictionthattheeconomymustbeautonomous,thatitmustbeshieldedfrom“influences”ofamoralcharacter,hasledmantoabusetheeconomicprocessinathoroughlydestructiveway.Inthelongterm,theseconvictionshaveledtoeconomic,socialandpoliticalsystemsthattrampleuponpersonalandsocialfreedom,andarethereforeunabletodeliverthejusticethattheypromise.AsIsaidinmyEncyclicalLetterSpeSalvi,historyistherebydeprivedofChristianhope[86],deprivedofapowerfulsocialresourceattheserviceofintegralhumandevelopment,soughtinfreedomandinjustice.Hopeencouragesreasonandgivesitthestrengthtodirectthewill[87].Itisalreadypresentinfaith,indeeditiscalledforthbyfaith.Charityintruthfeedsonhopeand,atthesametime,manifestsit.AstheabsolutelygratuitousgiftofGod,hopeburstsintoourlivesassomethingnotduetous,somethingthattranscendseverylawofjustice.Giftbyitsnaturegoesbeyondmerit,itsruleisthatofsuperabundance.IttakesfirstplaceinoursoulsasasignofGod'spresenceinus,asignofwhatheexpectsfromus.Truth—whichisitselfgift,inthesamewayascharity—isgreaterthanweare,asSaintAugustineteaches[88].Likewisethetruthofourselves,ofourpersonalconscience,isfirstofallgiventous.Ineverycognitiveprocess,truthisnotsomethingthatweproduce,itisalwaysfound,orbetter,received.Truth,likelove,“isneitherplannednorwilled,butsomehowimposesitselfuponhumanbeings”[89].

    Becauseitisagiftreceivedbyeveryone,charityintruthisaforcethatbuildscommunity,itbringsallpeopletogetherwithoutimposingbarriersorlimits.Thehumancommunitythatwebuildbyourselvescannever,purelybyitsownstrength,beafullyfraternalcommunity,norcanitovercomeeverydivisionandbecomeatrulyuniversalcommunity.Theunityofthehumanrace,afraternalcommuniontranscendingeverybarrier,iscalledintobeingbythewordofGod-who-is-Love.Inaddressingthiskeyquestion,wemustmakeitclear,ontheonehand,thatthelogicofgiftdoesnotexcludejustice,nordoesitmerelysitalongsideitasasecondelementaddedfromwithout;ontheotherhand,economic,socialandpoliticaldevelopment,ifitistobeauthenticallyhuman,needstomakeroomfortheprincipleofgratuitousnessasanexpressionoffraternity.

    35.Inaclimateofmutualtrust,themarketistheeconomicinstitutionthatpermitsencounterbetweenpersons,inasmuchastheyareeconomicsubjectswhomakeuseofcontractstoregulatetheirrelationsastheyexchangegoodsandservicesofequivalentvaluebetweenthem,inordertosatisfytheirneedsanddesires.Themarketissubjecttotheprinciplesofso-calledcommutativejustice,whichregulatestherelationsofgivingandreceivingbetweenpartiestoatransaction.ButthesocialdoctrineoftheChurchhasunceasinglyhighlightedtheimportanceofdistributivejusticeandsocialjusticeforthemarketeconomy,notonlybecauseitbelongswithinabroadersocialandpoliticalcontext,butalsobecauseofthewidernetworkofrelationswithinwhichitoperates.Infact,ifthemarketisgovernedsolelybytheprincipleoftheequivalenceinvalueofexchangedgoods,itcannotproducethesocialcohesionthatitrequiresinordertofunctionwell.Withoutinternalformsofsolidarityandmutualtrust,themarketcannotcompletelyfulfilitspropereconomicfunction.Andtodayitisthistrustwhichhasceasedtoexist,andthelossoftrustisagraveloss.ItwastimelywhenPaulVIinPopulorumProgressioinsistedthattheeconomicsystemitselfwouldbenefitfromthewide-rangingpracticeofjustice,inasmuchasthefirsttogainfromthedevelopmentofpoorcountrieswouldberichones[90].AccordingtothePope,itwasnotjustamatterofcorrectingdysfunctionsthroughassistance.Thepoorarenottobeconsidereda“burden”[91],butaresource,evenfromthepurelyeconomicpointofview.Itisneverthelesserroneoustoholdthatthemarketeconomyhasaninbuiltneedforaquotaofpovertyandunderdevelopmentinordertofunctionatitsbest.Itisintheinterestsofthemarkettopromoteemancipation,butinordertodosoeffectively,itcannotrelyonlyonitself,becauseitisnotabletoproducebyitselfsomethingthatliesoutsideitscompetence.Itmustdrawitsmoralenergiesfromothersubjectsthatarecapableofgeneratingthem.

    36.Economicactivitycannotsolveallsocialproblemsthroughthesimpleapplicationofcommerciallogic.Thisneedstobedirectedtowardsthepursuitofthecommongood,forwhichthepoliticalcommunityinparticularmustalsotakeresponsibility.Therefore,itmustbeborneinmindthatgraveimbalancesareproducedwheneconomicaction,conceivedmerelyasanengineforwealthcreation,isdetachedfrompoliticalaction,conceivedasameansforpursuingjusticethroughredistribution.

    TheChurchhasalwaysheldthateconomicactionisnottoberegardedassomethingopposedtosociety.Inandofitself,themarketisnot,andmustnotbecome,theplacewherethestrongsubduetheweak.Societydoesnothavetoprotectitselffromthemarket,asifthedevelopmentofthelatterwereipsofactotoentailthedeathofauthenticallyhumanrelations.Admittedly,themarketcanbeanegativeforce,notbecauseitissobynature,butbecauseacertainideologycanmakeitso.Itmustberememberedthatthemarketdoesnotexistinthepurestate.Itisshapedbytheculturalconfigurationswhichdefineitandgiveitdirection.Economyandfinance,asinstruments,canbeusedbadlywhenthoseatthehelmaremotivatedbypurelyselfishends.Instrumentsthataregoodinthemselvescantherebybetransformedintoharmfulones.Butitisman'sdarkenedreasonthatproducestheseconsequences,nottheinstrumentperse.Thereforeitisnottheinstrumentthatmustbecalledtoaccount,butindividuals,theirmoralconscienceandtheirpersonalandsocialresponsibility.

    TheChurch'ssocialdoctrineholdsthatauthenticallyhumansocialrelationshipsoffriendship,solidarityandreciprocitycanalsobeconductedwithineconomicactivity,andnotonlyoutsideitor“after”it.Theeconomicsphereisneitherethicallyneutral,norinherentlyinhumanandopposedtosociety.Itispartandparcelofhumanactivityandpreciselybecauseitishuman,itmustbestructuredandgovernedinanethicalmanner.

    Thegreatchallengebeforeus,accentuatedbytheproblemsofdevelopmentinthisglobaleraandmadeevenmoreurgentbytheeconomicandfinancialcrisis,istodemonstrate,inthinkingandbehaviour,notonlythattraditionalprinciplesofsocialethicsliketransparency,honestyandresponsibilitycannotbeignoredorattenuated,butalsothatincommercialrelationshipstheprincipleofgratuitousnessandthelogicofgiftasanexpressionoffraternitycanandmustfindtheirplacewithinnormaleconomicactivity.Thisisahumandemandatthepresenttime,butitisalsodemandedbyeconomiclogic.Itisademandbothofcharityandoftruth.

    37.TheChurch'ssocialdoctrinehasalwaysmaintainedthatjusticemustbeappliedtoeveryphaseofeconomicactivity,becausethisisalwaysconcernedwithmanandhisneeds.Locatingresources,financing,production,consumptionandalltheotherphasesintheeconomiccycleinevitablyhavemoralimplications.Thuseveryeconomicdecisionhasamoralconsequence.Thesocialsciencesandthedirectiontakenbythecontemporaryeconomypointtothesameconclusion.Perhapsatonetimeitwasconceivablethatfirstthecreationofwealthcouldbeentrustedtotheeconomy,andthenthetaskofdistributingitcouldbeassignedtopolitics.Todaythatwouldbemoredifficult,giventhateconomicactivityisnolongercircumscribedwithinterritoriallimits,whiletheauthorityofgovernmentscontinuestobeprincipallylocal.Hencethecanonsofjusticemustberespectedfromtheoutset,astheeconomicprocessunfolds,andnotjustafterwardsorincidentally.Spacealsoneedstobecreatedwithinthemarketforeconomicactivitycarriedoutbysubjectswhofreelychoosetoactaccordingtoprinciplesotherthanthoseofpureprofit,withoutsacrificingtheproductionofeconomicvalueintheprocess.Themanyeconomicentitiesthatdrawtheiroriginfromreligiousandlayinitiativesdemonstratethatthisisconcretelypossible.

    Intheglobalera,theeconomyisinfluencedbycompetitivemodelstiedtoculturesthatdiffergreatlyamongthemselves.Thedifferentformsofeconomicenterprisetowhichtheygiverisefindtheirmainpointofencounterincommutativejustice.Economiclifeundoubtedlyrequirescontracts,inordertoregulaterelationsofexchangebetweengoodsofequivalentvalue.Butitalsoneedsjustlawsandformsofredistributiongovernedbypolitics,andwhatismore,itneedsworksredolentofthespiritofgift.Theeconomyintheglobaleraseemstoprivilegetheformerlogic,thatofcontractualexchange,butdirectlyorindirectlyitalsodemonstratesitsneedfortheothertwo:politicallogic,andthelogicoftheunconditionalgift.

    38.MypredecessorJohnPaulIIdrewattentiontothisquestioninCentesimusAnnus,whenhespokeoftheneedforasystemwiththreesubjects:themarket,theStateandcivilsociety[92].Hesawcivilsocietyasthemostnaturalsettingforaneconomyofgratuitousnessandfraternity,butdidnotmeantodenyitaplaceintheothertwosettings.Todaywecansaythateconomiclifemustbeunderstoodasamulti-layeredphenomenon:ineveryoneoftheselayers,tovaryingdegreesandinwaysspecificallysuitedtoeach,theaspectoffraternalreciprocitymustbepresent.Intheglobalera,economicactivitycannotprescindfromgratuitousness,whichfostersanddisseminatessolidarityandresponsibilityforjusticeandthecommongoodamongthedifferenteconomicplayers.Itisclearlyaspecificandprofoundformofeconomicdemocracy.Solidarityisfirstandforemostasenseofresponsibilityonthepartofeveryonewithregardtoeveryone[93],anditcannotthereforebemerelydelegatedtotheState.Whileinthepastitwaspossibletoarguethatjusticehadtocomefirstandgratuitousnesscouldfollowafterwards,asacomplement,todayitisclearthatwithoutgratuitousness,therecanbenojusticeinthefirstplace.Whatisneeded,therefore,isamarketthatpermitsthefreeoperation,inconditionsofequalopportunity,ofenterprisesinpursuitofdifferentinstitutionalends.Alongsideprofit-orientedprivateenterpriseandthevarioustypesofpublicenterprise,theremustberoomforcommercialentitiesbasedonmutualistprinciplesandpursuingsocialendstotakerootandexpressthemselves.Itisfromtheirreciprocalencounterinthemarketplacethatonemayexpecthybridformsofcommercialbehaviourtoemerge,andhenceanattentivenesstowaysofcivilizingtheeconomy.Charityintruth,inthiscase,requiresthatshapeandstructurebegiventothosetypesofeconomicinitiativewhich,withoutrejectingprofit,aimatahighergoalthanthemerelogicoftheexchangeofequivalents,ofprofitasanendinitself.

    39.PaulVIinPopulorumProgressiocalledforthecreationofamodelofmarketeconomycapableofincludingwithinitsrangeallpeoplesandnotjustthebetteroff.Hecalledforeffortstobuildamorehumanworldforall,aworldinwhich“allwillbeabletogiveandreceive,withoutonegroupmakingprogressattheexpenseoftheother”[94].InthiswayhewasapplyingonaglobalscaletheinsightsandaspirationscontainedinRerumNovarum,writtenwhen,asaresultoftheIndustrialRevolution,theideawasfirstproposed—somewhataheadofitstime—thatthecivilorder,foritsself-regulation,alsoneededinterventionfromtheStateforpurposesofredistribution.Notonlyisthisvisionthreatenedtodaybythewayinwhichmarketsandsocietiesareopeningup,butitisevidentlyinsufficienttosatisfythedemandsofafullyhumaneeconomy.WhattheChurch'ssocialdoctrinehasalwayssustained,onthebasisofitsvisionofmanandsociety,iscorroboratedtodaybythedynamicsofglobalization.

    WhenboththelogicofthemarketandthelogicoftheStatecometoanagreementthateachwillcontinuetoexerciseamonopolyoveritsrespectiveareaofinfluence,inthelongtermmuchislost:solidarityinrelationsbetweencitizens,participationandadherence,actionsofgratuitousness,allofwhichstandincontrastwithgivinginordertoacquire(thelogicofexchange)andgivingthroughduty(thelogicofpublicobligation,imposedbyStatelaw).Inordertodefeatunderdevelopment,actionisrequirednotonlyonimprovingexchange-basedtransactionsandimplantingpublicwelfarestructures,butaboveallongraduallyincreasingopenness,inaworldcontext,toformsofeconomicactivitymarkedbyquotasofgratuitousnessandcommunion.Theexclusivelybinarymodelofmarket-plus-Stateiscorrosiveofsociety,whileeconomicformsbasedonsolidarity,whichfindtheirnaturalhomeincivilsocietywithoutbeingrestrictedtoit,buildupsociety.Themarketofgratuitousnessdoesnotexist,andattitudesofgratuitousnesscannotbeestablishedbylaw.Yetboththemarketandpoliticsneedindividualswhoareopentoreciprocalgift.

    40.Today'sinternationaleconomicscene,markedbygravedeviationsandfailures,requiresaprofoundlynewwayofunderstandingbusinessenterprise.Oldmodelsaredisappearing,butpromisingnewonesaretakingshapeonthehorizon.Withoutdoubt,oneofthegreatestrisksforbusinessesisthattheyarealmostexclusivelyanswerabletotheirinvestors,therebylimitingtheirsocialvalue.Owingtotheirgrowthinscaleandtheneedformoreandmorecapital,itisbecomingincreasinglyrareforbusinessenterprisestobeinthehandsofastabledirectorwhofeelsresponsibleinthelongterm,notjusttheshortterm,forthelifeandtheresultsofhiscompany,anditisbecomingincreasinglyrareforbusinessestodependonasingleterritory.Moreover,theso-calledoutsourcingofproductioncanweakenthecompany'ssenseofresponsibilitytowardsthestakeholders—namelytheworkers,thesuppliers,theconsumers,thenaturalenvironmentandbroadersociety—infavouroftheshareholders,whoarenottiedtoaspecificgeographicalareaandwhothereforeenjoyextraordinarymobility.Today'sinternationalcapitalmarketoffersgreatfreedomofaction.Yetthereisalsoincreasingawarenessoftheneedforgreatersocialresponsibilityonthepartofbusiness.EveniftheethicalconsiderationsthatcurrentlyinformdebateonthesocialresponsibilityofthecorporateworldarenotallacceptablefromtheperspectiveoftheChurch'ssocialdoctrine,thereisneverthelessagrowingconvictionthatbusinessmanagementcannotconcernitselfonlywiththeinterestsoftheproprietors,butmustalsoassumeresponsibilityforalltheotherstakeholderswhocontributetothelifeofthebusiness:theworkers,theclients,thesuppliersofvariouselementsofproduction,thecommunityofreference.Inrecentyearsanewcosmopolitanclassofmanagershasemerged,whoareoftenanswerableonlytotheshareholdersgenerallyconsistingofanonymousfundswhichdefactodeterminetheirremuneration.Bycontrast,though,manyfar-sightedmanagerstodayarebecomingincreasinglyawareoftheprofoundlinksbetweentheirenterpriseandtheterritoryorterritoriesinwhichitoperates.PaulVIinvitedpeopletogiveseriousattentiontothedamagethatcanbecausedtoone'shomecountrybythetransferabroadofcapitalpurelyforpersonaladvantage[95].JohnPaulIItaughtthatinvestmentalwayshasmoral,aswellaseconomicsignificance[96].Allthis—itshouldbestressed—isstillvalidtoday,despitethefactthatthecapitalmarkethasbeensignificantlyliberalized,andmoderntechnologicalthinkingcansuggestthatinvestmentismerelyatechnicalact,notahumanandethicalone.Thereisnoreasontodenythatacertainamountofcapitalcandogood,ifinvestedabroadratherthanathome.Yettherequirementsofjusticemustbesafeguarded,withdueconsiderationforthewayinwhichthecapitalwasgeneratedandtheharmtoindividualsthatwillresultifitisnotusedwhereitwasproduced[97].Whatshouldbeavoidedisaspeculativeuseoffinancialresourcesthatyieldstothetemptationofseekingonlyshort-termprofit,withoutregardforthelong-termsustainabilityoftheenterprise,itsbenefittotherealeconomyandattentiontotheadvancement,insuitableandappropriateways,offurthereconomicinitiativesincountriesinneedofdevelopment.Itistruethattheexportofinvestmentsandskillscanbenefitthepopulationsofthereceivingcountry.Labourandtechnicalknowledgeareauniversalgood.Yetitisnotrighttoexportthesethingsmerelyforthesakeofobtainingadvantageousconditions,orworse,forpurposesofexploitation,withoutmakingarealcontributiontolocalsocietybyhelpingtobringaboutarobustproductiveandsocialsystem,anessentialfactorforstabledevelopment.

    41.Inthecontextofthisdiscussion,itishelpfultoobservethatbusinessenterpriseinvolvesawiderangeofvalues,becomingwiderallthetime.Thecontinuinghegemonyofthebinarymodelofmarket-plus-Statehasaccustomedustothinkonlyintermsoftheprivatebusinessleaderofacapitalisticbentontheonehand,andtheStatedirectorontheother.Inreality,businesshastobeunderstoodinanarticulatedway.Thereareanumberofreasons,ofameta-economickind,forsayingthis.Businessactivityhasahumansignificance,priortoitsprofessionalone[98].Itispresentinallwork,understoodasapersonalaction,an“actuspersonae”[99],whichiswhyeveryworkershouldhavethechancetomakehiscontributionknowingthatinsomeway“heisworking‘forhimself'”[100].Withgoodreason,PaulVItaughtthat“everyonewhoworksisacreator”[101].Itisinresponsetotheneedsandthedignityoftheworker,aswellastheneedsofsociety,thatthereexistvarioustypesofbusinessenterprise,overandabovethesimpledistinctionbetween“private”and“public”.Eachofthemrequiresandexpressesaspecificbusinesscapacity.Inordertoconstructaneconomythatwillsoonbeinapositiontoservethenationalandglobalcommongood,itisappropriatetotakeaccountofthisbroadersignificanceofbusinessactivity.Itfavourscross-fertilizationbetweendifferenttypesofbusinessactivity,withshiftingofcompetencesfromthe“non-profit”worldtothe“profit”worldandviceversa,fromthepublicworldtothatofcivilsociety,fromadvancedeconomiestodevelopingcountries.

    “Politicalauthority”alsoinvolvesawiderangeofvalues,whichmustnotbeoverlookedintheprocessofconstructinganeworderofeconomicproductivity,sociallyresponsibleandhumaninscale.Aswellascultivatingdifferentiatedformsofbusinessactivityontheglobalplane,wemustalsopromoteadispersedpoliticalauthority,effectiveondifferentlevels.TheintegratedeconomyofthepresentdaydoesnotmaketheroleofStatesredundant,butratheritcommitsgovernmentstogreatercollaborationwithoneanother.BothwisdomandprudencesuggestnotbeingtooprecipitousindeclaringthedemiseoftheState.Intermsoftheresolutionofthecurrentcrisis,theState'sroleseemsdestinedtogrow,asitregainsmanyofitscompetences.Insomenations,moreover,theconstructionorreconstructionoftheStateremainsakeyfactorintheirdevelopment.Thefocusofinternationalaid,withinasolidarity-basedplantoresolvetoday'seconomicproblems,shouldratherbeonconsolidatingconstitutional,juridicalandadministrativesystemsincountriesthatdonotyetfullyenjoythesegoods.Alongsideeconomicaid,thereneedstobeaiddirectedtowardsreinforcingtheguaranteespropertotheStateoflaw:asystemofpublicorderandeffectiveimprisonmentthatrespectshumanrights,trulydemocraticinstitutions.TheStatedoesnotneedtohaveidenticalcharacteristicseverywhere:thesupportaimedatstrengtheningweakconstitutionalsystemscaneasilybeaccompaniedbythedevelopmentofotherpoliticalplayers,ofacultural,social,territorialorreligiousnature,alongsidetheState.Thearticulationofpoliticalauthorityatthelocal,nationalandinternationallevelsisoneofthebestwaysofgivingdirectiontotheprocessofeconomicglobalization.Itisalsothewaytoensurethatitdoesnotactuallyunderminethefoundationsofdemocracy.

    42.Sometimesglobalizationisviewedinfatalisticterms,asifthedynamicsinvolvedweretheproductofanonymousimpersonalforcesorstructuresindependentofthehumanwill[102].Inthisregarditisusefultorememberthatwhileglobalizationshouldcertainlybeunderstoodasasocio-economicprocess,thisisnotitsonlydimension.Underneaththemorevisibleprocess,humanityitselfisbecomingincreasinglyinterconnected;itismadeupofindividualsandpeoplestowhomthisprocessshouldofferbenefitsanddevelopment[103],astheyassumetheirrespectiveresponsibilities,singlyandcollectively.Thebreaking-downofbordersisnotsimplyamaterialfact:itisalsoaculturaleventbothinitscausesanditseffects.Ifglobalizationisviewedfromadeterministicstandpoint,thecriteriawithwhichtoevaluateanddirectitarelost.Asahumanreality,itistheproductofdiverseculturaltendencies,whichneedtobesubjectedtoaprocessofdiscernment.Thetruthofglobalizationasaprocessanditsfundamentalethicalcriterionaregivenbytheunityofthehumanfamilyanditsdevelopmenttowardswhatisgood.Henceasustainedcommitmentisneededsoastopromoteaperson-basedandcommunity-orientedculturalprocessofworld-wideintegrationthatisopentotranscendence.

    Despitesomeofitsstructuralelements,whichshouldneitherbedeniednorexaggerated,“globalization,apriori,isneithergoodnorbad.Itwillbewhatpeoplemakeofit”[104].Weshouldnotbeitsvictims,butratheritsprotagonists,actinginthelightofreason,guidedbycharityandtruth.Blindoppositionwouldbeamistakenandprejudicedattitude,incapableofrecognizingthepositiveaspectsoftheprocess,withtheconsequentriskofmissingthechancetotakeadvantageofitsmanyopportunitiesfordevelopment.Theprocessesofglobalization,suitablyunderstoodanddirected,openuptheunprecedentedpossibilityoflarge-scaleredistributionofwealthonaworld-widescale;ifbadlydirected,however,theycanleadtoanincreaseinpovertyandinequality,andcouldeventriggeraglobalcrisis.Itisnecessarytocorrectthemalfunctions,someofthemserious,thatcausenewdivisionsbetweenpeoplesandwithinpeoples,andalsotoensurethattheredistributionofwealthdoesnotcomeaboutthroughtheredistributionorincreaseofpoverty:arealdangerifthepresentsituationweretobebadlymanaged.Foralongtimeitwasthoughtthatpoorpeoplesshouldremainatafixedstageofdevelopment,andshouldbecontenttoreceiveassistancefromthephilanthropyofdevelopedpeoples.PaulVIstronglyopposedthismentalityinPopulorumProgressio.Todaythematerialresourcesavailableforrescuingthesepeoplesfrompovertyarepotentiallygreaterthanbefore,buttheyhaveendeduplargelyinthehandsofpeoplefromdevelopedcountries,whohavebenefitedmorefromtheliberalizationthathasoccurredinthemobilityofcapitalandlabour.Theworld-widediffusionofformsofprosperityshouldnotthereforebeheldupbyprojectsthatareself-centred,protectionistorattheserviceofprivateinterests.Indeedtheinvolvementofemergingordevelopingcountriesallowsustomanagethecrisisbettertoday.Thetransitioninherentintheprocessofglobalizationpresentsgreatdifficultiesanddangersthatcanonlybeovercomeifweareabletoappropriatetheunderlyinganthropologicalandethicalspiritthatdrivesglobalizationtowardsthehumanizinggoalofsolidarity.Unfortunatelythisspiritisoftenoverwhelmedorsuppressedbyethicalandculturalconsiderationsofanindividualisticandutilitariannature.Globalizationisamultifacetedandcomplexphenomenonwhichmustbegraspedinthediversityandunityofallitsdifferentdimensions,includingthetheologicaldimension.Inthiswayitwillbepossibletoexperienceandtosteertheglobalizationofhumanityinrelationalterms,intermsofcommunionandthesharingofgoods.

    ******

    [85]CatechismoftheCatholicChurch,407;cf.JohnPaulII,EncyclicalLetterCentesimusAnnus,25:loc.cit.,822-824.

    [86]Cf.no.17:AAS99(2007),1000.

    [87]Cf.ibid.,23:loc.cit.,1004-1005.

    [88]SaintAugustineexpoundsthisteachingindetailinhisdialogueonfreewill(Deliberoarbitrio,II,3,8ff.).Heindicatestheexistencewithinthehumansoulofan“internalsense”.Thissenseconsistsinanactthatisfulfilledoutsidethenormalfunctionsofreason,anactthatisnottheresultofreflection,butisalmostinstinctive,throughwhichreason,realizingitstransientandfalliblenature,admitstheexistenceofsomethingeternal,higherthanitself,somethingabsolutelytrueandcertain.ThenamethatSaintAugustinegivestothisinteriortruthisattimesthenameofGod(ConfessionsX,24,35;XII,25,35;DeliberoarbitrioII,3,8),moreoftenthatofChrist(Demagistro11:38;ConfessionsVII,18,24;XI,2,4).

    [89]BenedictXVI,EncyclicalLetterDeusCaritasEst,3:loc.cit.,219.

    [90]Cf.no.49:loc.cit.,281.

    [91]JohnPaulII,EncyclicalLetterCentesimusAnnus,28:loc.cit.,827-828.

    [92]Cf.no.35:loc.cit.,836-838.

    [93]Cf.JohnPaulII,EncyclicalLetterSollicitudoReiSocialis,38:loc.cit.,565-566.

    [94]No.44:loc.cit.,279.

    [95]Cf.ibid.,24:loc.cit.,269.

    [96]Cf.EncyclicalLetterCentesimusAnnus,36:loc.cit.,838-840.

    [97]Cf.PaulVI,EncyclicalLetterPopulorumProgressio,24:loc.cit.,269.

    [98]Cf.JohnPaulII,EncyclicalLetterCentesimusAnnus,32:loc.cit.,832-833;PaulVI,EncyclicalLetterPopulorumProgressio,25:loc.cit.,269-270.

    [99]JohnPaulII,EncyclicalLetterLaboremExercens,24:loc.cit.,637-638.

    [100]Ibid.,15:loc.cit.,616-618.

    [101]EncyclicalLetterPopulorumProgressio,27:loc.cit.,271.

    [102]Cf.CongregationfortheDoctrineoftheFaith,InstructiononChristianFreedomandLiberationLibertatisConscientia(22March1987),74:AAS79(1987),587.

    [103]Cf.JohnPaulII,InterviewpublishedintheCatholicdailynewspaperLaCroix,20August1997.

    [104]JohnPaulII,AddresstothePontificalAcademyofSocialSciences,27April2001.

    THEDEVELOPMENTOFPEOPLE

    RIGHTSANDDUTIES

    THEENVIRONMENT

    43.“Therealityofhumansolidarity,whichisabenefitforus,alsoimposesaduty”[105].Manypeopletodaywouldclaimthattheyowenothingtoanyone,excepttothemselves.Theyareconcernedonlywiththeirrights,andtheyoftenhavegreatdifficultyintakingresponsibilityfortheirownandotherpeople'sintegraldevelopment.Henceitisimportanttocallforarenewedreflectiononhowrightspresupposeduties,iftheyarenottobecomemerelicence[106].Nowadayswearewitnessingagraveinconsistency.Ontheonehand,appealsaremadetoallegedrights,arbitraryandnon-essentialinnature,accompaniedbythedemandthattheyberecognizedandpromotedbypublicstructures,while,ontheotherhand,elementaryandbasicrightsremainunacknowledgedandareviolatedinmuchoftheworld[107].Alinkhasoftenbeennotedbetweenclaimstoa“righttoexcess”,andeventotransgressionandvice,withinaffluentsocieties,andthelackoffood,drinkablewater,basicinstructionandelementaryhealthcareinareasoftheunderdevelopedworldandontheoutskirtsoflargemetropolitancentres.Thelinkconsistsinthis:individualrights,whendetachedfromaframeworkofdutieswhichgrantsthemtheirfullmeaning,canrunwild,leadingtoanescalationofdemandswhichiseffectivelyunlimitedandindiscriminate.Anoveremphasisonrightsleadstoadisregardforduties.Dutiessetalimitonrightsbecausetheypointtotheanthropologicalandethicalframeworkofwhichrightsareapart,inthiswayensuringthattheydonotbecomelicence.Dutiestherebyreinforcerightsandcallfortheirdefenceandpromotionasatasktobeundertakenintheserviceofthecommongood.Otherwise,iftheonlybasisofhumanrightsistobefoundinthedeliberationsofanassemblyofcitizens,thoserightscanbechangedatanytime,andsothedutytorespectandpursuethemfadesfromthecommonconsciousness.Governmentsandinternationalbodiescanthenlosesightoftheobjectivityand“inviolability”ofrights.Whenthishappens,theauthenticdevelopmentofpeoplesisendangered[108].Suchawayofthinkingandactingcompromisestheauthorityofinternationalbodies,especiallyintheeyesofthosecountriesmostinneedofdevelopment.Indeed,thelatterdemandthattheinternationalcommunitytakeupthedutyofhelpingthemtobe“artisansoftheirowndestiny”[109],thatis,totakeupdutiesoftheirown.Thesharingofreciprocaldutiesisamorepowerfulincentivetoactionthanthemereassertionofrights.

    44.Thenotionofrightsanddutiesindevelopmentmustalsotakeaccountoftheproblemsassociatedwithpopulationgrowth.Thisisaveryimportantaspectofauthenticdevelopment,sinceitconcernstheinalienablevaluesoflifeandthefamily[110].Toconsiderpopulationincreaseastheprimarycauseofunderdevelopmentismistaken,evenfromaneconomicpointofview.Sufficeittoconsider,ontheonehand,thesignificantreductionininfantmortalityandtheriseinaveragelifeexpectancyfoundineconomicallydevelopedcountries,andontheotherhand,thesignsofcrisisobservableinsocietiesthatareregisteringanalarmingdeclineintheirbirthrate.Dueattentionmustobviouslybegiventoresponsibleprocreation,whichamongotherthingshasapositivecontributiontomaketointegralhumandevelopment.TheChurch,inherconcernforman'sauthenticdevelopment,urgeshimtohavefullrespectforhumanvaluesintheexerciseofhissexuality.Itcannotbereducedmerelytopleasureorentertainment,norcansexeducationbereducedtotechnicalinstructionaimedsolelyatprotectingtheinterestedpartiesfrompossiblediseaseorthe“risk”ofprocreation.Thiswouldbetoimpoverishanddisregardthedeepermeaningofsexuality,ameaningwhichneedstobeacknowledgedandresponsiblyappropriatednotonlybyindividualsbutalsobythecommunity.Itisirresponsibletoviewsexualitymerelyasasourceofpleasure,andlikewisetoregulateitthroughstrategiesofmandatorybirthcontrol.Ineithercasematerialisticideasandpoliciesareatwork,andindividualsareultimatelysubjectedtovariousformsofviolence.Againstsuchpolicies,thereisaneedtodefendtheprimarycompetenceofthefamilyintheareaofsexuality[111],asopposedtotheStateanditsrestrictivepolicies,andtoensurethatparentsaresuitablypreparedtoundertaketheirresponsibilities.

    Morallyresponsibleopennesstoliferepresentsarichsocialandeconomicresource.Populousnationshavebeenabletoemergefrompovertythanksnotleasttothesizeoftheirpopulationandthetalentsoftheirpeople.Ontheotherhand,formerlyprosperousnationsarepresentlypassingthroughaphaseofuncertaintyandinsomecasesdecline,preciselybecauseoftheirfallingbirthrates;thishasbecomeacrucialproblemforhighlyaffluentsocieties.Thedeclineinbirths,fallingattimesbeneaththeso-called“replacementlevel”,alsoputsastrainonsocialwelfaresystems,increasestheircost,eatsintosavingsandhencethefinancialresourcesneededforinvestment,reducestheavailabilityofqualifiedlabourers,andnarrowsthe“brainpool”uponwhichnationscandrawfortheirneeds.Furthermore,smallerandattimesminisculefamiliesruntheriskofimpoverishingsocialrelations,andfailingtoensureeffectiveformsofsolidarity.Thesesituationsaresymptomaticofscantconfidenceinthefutureandmoralweariness.Itisthusbecomingasocialandeveneconomicnecessityoncemoretoholduptofuturegenerationsthebeautyofmarriageandthefamily,andthefactthattheseinstitutionscorrespondtothedeepestneedsanddignityoftheperson.Inviewofthis,Statesarecalledtoenactpoliciespromotingthecentralityandtheintegrityofthefamilyfoundedonmarriagebetweenamanandawoman,theprimaryvitalcellofsociety[112],andtoassumeresponsibilityforitseconomicandfiscalneeds,whilerespectingitsessentiallyrelationalcharacter.

    45.Strivingtomeetthedeepestmoralneedsofthepersonalsohasimportantandbeneficialrepercussionsatthelevelofeconomics.Theeconomyneedsethicsinordertofunctioncorrectly—notanyethicswhatsoever,butanethicswhichispeople-centred.Todaywehearmuchtalkofethicsintheworldofeconomy,financeandbusiness.Researchcentresandseminarsinbusinessethicsareontherise;thesystemofethicalcertificationisspreadingthroughoutthedevelopedworldaspartofthemovementofideasassociatedwiththeresponsibilitiesofbusinesstowardssociety.Banksareproposing“ethical”accountsandinvestmentfunds.“Ethicalfinancing”isbeingdeveloped,especiallythroughmicro-creditand,moregenerally,micro-finance.Theseprocessesarepraiseworthyanddeservemuchsupport.Theirpositiveeffectsarealsobeingfeltinthelessdevelopedareasoftheworld.Itwouldbeadvisable,however,todevelopasoundcriterionofdiscernment,sincetheadjective“ethical”canbeabused.Whenthewordisusedgenerically,itcanlenditselftoanynumberofinterpretations,eventothepointwhereitincludesdecisionsandchoicescontrarytojusticeandauthentichumanwelfare.

    Muchinfactdependsontheunderlyingsystemofmorality.OnthissubjecttheChurch'ssocialdoctrinecanmakeaspecificcontribution,sinceitisbasedonman'screation“intheimageofGod”(Gen1:27),adatumwhichgivesrisetotheinviolabledignityofthehumanpersonandthetranscendentvalueofnaturalmoralnorms.Whenbusinessethicsprescindsfromthesetwopillars,itinevitablyriskslosingitsdistinctivenatureanditfallspreytoformsofexploitation;morespecifically,itrisksbecomingsubservienttoexistingeconomicandfinancialsystemsratherthancorrectingtheirdysfunctionalaspects.Amongotherthings,itrisksbeingusedtojustifythefinancingofprojectsthatareinrealityunethical.Theword“ethical”,then,shouldnotbeusedtomakeideologicaldistinctions,asiftosuggestthatinitiativesnotformallysodesignatedwouldnotbeethical.Effortsareneeded—anditisessentialtosaythis—notonlytocreate“ethical”sectorsorsegmentsoftheeconomyortheworldoffinance,buttoensurethatthewholeeconomy—thewholeoffinance—isethical,notmerelybyvirtueofanexternallabel,butbyitsrespectforrequirementsintrinsictoitsverynature.TheChurch'ssocialteachingisquiteclearonthesubject,recallingthattheeconomy,inallitsbranches,constitutesasectorofhumanactivity[113].

    46.Whenweconsidertheissuesinvolvedintherelationshipbetweenbusinessandethics,aswellastheevolutioncurrentlytakingplaceinmethodsofproduction,itwouldappearthatthetraditionallyvaliddistinctionbetweenprofit-basedcompaniesandnon-profitorganizationscannolongerdofulljusticetoreality,orofferpracticaldirectionforthefuture.Inrecentdecadesabroadintermediateareahasemergedbetweenthetwotypesofenterprise.Itismadeupoftraditionalcompanieswhichnonethelesssubscribetosocialaidagreementsinsupportofunderdevelopedcountries,charitablefoundationsassociatedwithindividualcompanies,groupsofcompaniesorientedtowardssocialwelfare,andthediversifiedworldoftheso-called“civileconomy”andthe“economyofcommunion”.Thisisnotmerelyamatterofa“thirdsector”,butofabroadnewcompositerealityembracingtheprivateandpublicspheres,onewhichdoesnotexcludeprofit,butinsteadconsidersitameansforachievinghumanandsocialends.Whethersuchcompaniesdistributedividendsornot,whethertheirjuridicalstructurecorrespondstooneorotheroftheestablishedforms,becomessecondaryinrelationtotheirwillingnesstoviewprofitasameansofachievingthegoalofamorehumanemarketandsociety.Itistobehopedthatthesenewkindsofenterprisewillsucceedinfindingasuitablejuridicalandfiscalstructureineverycountry.Withoutprejudicetotheimportanceandtheeconomicandsocialbenefitsofthemoretraditionalformsofbusiness,theysteerthesystemtowardsaclearerandmorecompleteassumptionofdutiesonthepartofeconomicsubjects.Andnotonlythat.Theverypluralityofinstitutionalformsofbusinessgivesrisetoamarketwhichisnotonlymorecivilizedbutalsomorecompetitive.

    47.Thestrengtheningofdifferenttypesofbusinesses,especiallythosecapableofviewingprofitasameansforachievingthegoalofamorehumanemarketandsociety,mustalsobepursuedinthosecountriesthatareexcludedormarginalizedfromtheinfluentialcirclesoftheglobaleconomy.Inthesecountriesitisveryimportanttomoveaheadwithprojectsbasedonsubsidiarity,suitablyplannedandmanaged,aimedataffirmingrightsyetalsoprovidingfortheassumptionofcorrespondingresponsibilities.Indevelopmentprogrammes,theprincipleofthecentralityofthehumanperson,asthesubjectprimarilyresponsiblefordevelopment,mustbepreserved.Theprincipalconcernmustbetoimprovetheactuallivingconditionsofthepeopleinagivenregion,thusenablingthemtocarryoutthosedutieswhichtheirpovertydoesnotpresentlyallowthemtofulfil.Socialconcernmustneverbeanabstractattitude.Developmentprogrammes,iftheyaretobeadaptedtoindividualsituations,needtobeflexible;andthepeoplewhobenefitfromthemoughttobedirectlyinvolvedintheirplanningandimplementation.Thecriteriatobeappliedshouldaspiretowardsincrementaldevelopmentinacontextofsolidarity—withcarefulmonitoringofresults—inasmuchastherearenouniversallyvalidsolutions.Muchdependsonthewayprogrammesaremanagedinpractice.“Thepeoplesthemselveshavetheprimeresponsibilitytoworkfortheirowndevelopment.Buttheywillnotbringthisaboutinisolation”[114].ThesewordsofPaulVIareallthemoretimelynowadays,asourworldbecomesprogressivelymoreintegrated.Thedynamicsofinclusionarehardlyautomatic.Solutionsneedtobecarefullydesignedtocorrespondtopeople'sconcretelives,basedonaprudentialevaluationofeachsituation.Alongsidemacro-projects,thereisaplaceformicro-projects,andaboveallthereisneedfortheactivemobilizationofallthesubjectsofcivilsociety,bothjuridicalandphysicalpersons.

    Internationalcooperationrequirespeoplewhocanbepartoftheprocessofeconomicandhumandevelopmentthroughthesolidarityoftheirpresence,supervision,trainingandrespect.Fromthisstandpoint,internationalorganizationsmightquestiontheactualeffectivenessoftheirbureaucraticandadministrativemachinery,whichisoftenexcessivelycostly.Attimesithappensthatthosewhoreceiveaidbecomesubordinatetotheaid-givers,andthepoorservetoperpetuateexpensivebureaucracieswhichconsumeanexcessivelyhighpercentageoffundsintendedfordevelopment.Henceitistobehopedthatallinternationalagenciesandnon-governmentalorganizationswillcommitthemselvestocompletetransparency,informingdonorsandthepublicofthepercentageoftheirincomeallocatedtoprogrammesofcooperation,theactualcontentofthoseprogrammesand,finally,thedetailedexpenditureoftheinstitutionitself.

    48.Todaythesubjectofdevelopmentisalsocloselyrelatedtothedutiesarisingfromourrelationshiptothenaturalenvironment.TheenvironmentisGod'sgifttoeveryone,andinouruseofitwehavearesponsibilitytowardsthepoor,towardsfuturegenerationsandtowardshumanityasawhole.Whennature,includingthehumanbeing,isviewedastheresultofmerechanceorevolutionarydeterminism,oursenseofresponsibilitywanes.Innature,thebelieverrecognizesthewonderfulresultofGod'screativeactivity,whichwemayuseresponsiblytosatisfyourlegitimateneeds,materialorotherwise,whilerespectingtheintrinsicbalanceofcreation.Ifthisvisionislost,weendupeitherconsideringnatureanuntouchabletabooor,onthecontrary,abusingit.NeitherattitudeisconsonantwiththeChristianvisionofnatureasthefruitofGod'screation.

    Natureexpressesadesignofloveandtruth.Itispriortous,andithasbeengiventousbyGodasthesettingforourlife.NaturespeakstousoftheCreator(cf.Rom1:20)andhisloveforhumanity.Itisdestinedtobe“recapitulated”inChristattheendoftime(cf.Eph1:9-10;Col1:19-20).Thusittooisa“vocation”[115].Natureisatourdisposalnotas“aheapofscatteredrefuse”[116],butasagiftoftheCreatorwhohasgivenitaninbuiltorder,enablingmantodrawfromittheprinciplesneededinorder“totillitandkeepit”(Gen2:15).Butitshouldalsobestressedthatitiscontrarytoauthenticdevelopmenttoviewnatureassomethingmoreimportantthanthehumanperson.Thispositionleadstoattitudesofneo-paganismoranewpantheism—humansalvationcannotcomefromnaturealone,understoodinapurelynaturalisticsense.Thishavingbeensaid,itisalsonecessarytorejecttheoppositeposition,whichaimsattotaltechnicaldominionovernature,becausethenaturalenvironmentismorethanrawmaterialtobemanipulatedatourpleasure;itisawondrousworkoftheCreatorcontaininga“grammar”whichsetsforthendsandcriteriaforitswiseuse,notitsrecklessexploitation.Todaymuchharmisdonetodevelopmentpreciselyasaresultofthesedistortednotions.Reducingnaturemerelytoacollectionofcontingentdataendsupdoingviolencetotheenvironmentandevenencouragingactivitythatfailstorespecthumannatureitself.Ournature,constitutednotonlybymatterbutalsobyspirit,andassuch,endowedwithtranscendentmeaningandaspirations,isalsonormativeforculture.Humanbeingsinterpretandshapethenaturalenvironmentthroughculture,whichinturnisgivendirectionbytheresponsibleuseoffreedom,inaccordancewiththedictatesofthemorallaw.Consequently,projectsforintegralhumandevelopmentcannotignorecominggenerations,butneedtobemarkedbysolidarityandinter-generationaljustice,whiletakingintoaccountavarietyofcontexts:ecological,juridical,economic,politicalandcultural[117].

    49.Questionslinkedtothecareandpreservationoftheenvironmenttodayneedtogivedueconsiderationtotheenergyproblem.ThefactthatsomeStates,powergroupsandcompanieshoardnon-renewableenergyresourcesrepresentsagraveobstacletodevelopmentinpoorcountries.Thosecountrieslacktheeconomicmeanseithertogainaccesstoexistingsourcesofnon-renewableenergyortofinanceresearchintonewalternatives.Thestockpilingofnaturalresources,whichinmanycasesarefoundinthepoorcountriesthemselves,givesrisetoexploitationandfrequentconflictsbetweenandwithinnations.Theseconflictsareoftenfoughtonthesoilofthosesamecountries,withaheavytollofdeath,destructionandfurtherdecay.Theinternationalcommunityhasanurgentdutytofindinstitutionalmeansofregulatingtheexploitationofnon-renewableresources,involvingpoorcountriesintheprocess,inordertoplantogetherforthefuture.

    Onthisfronttoo,thereisapressingmoralneedforrenewedsolidarity,especiallyinrelationshipsbetweendevelopingcountriesandthosethatarehighlyindustrialized[118].Thetechnologicallyadvancedsocietiescanandmustlowertheirdomesticenergyconsumption,eitherthroughanevolutioninmanufacturingmethodsorthroughgreaterecologicalsensitivityamongtheircitizens.Itshouldbeaddedthatatpresentitispossibletoachieveimprovedenergyefficiencywhileatthesametimeencouragingresearchintoalternativeformsofenergy.Whatisalsoneeded,though,isaworldwideredistributionofenergyresources,sothatcountrieslackingthoseresourcescanhaveaccesstothem.Thefateofthosecountriescannotbeleftinthehandsofwhoeverisfirsttoclaimthespoils,orwhoeverisabletoprevailovertherest.Herewearedealingwithmajorissues;iftheyaretobefacedadequately,theneveryonemustresponsiblyrecognizetheimpacttheywillhaveonfuturegenerations,particularlyonthemanyyoungpeopleinthepoorernations,who“asktoassumetheiractivepartintheconstructionofabetterworld”[119].

    50.Thisresponsibilityisaglobalone,foritisconcernednotjustwithenergybutwiththewholeofcreation,whichmustnotbebequeathedtofuturegenerationsdepletedofitsresources.Humanbeingslegitimatelyexercisearesponsiblestewardshipovernature,inordertoprotectit,toenjoyitsfruitsandtocultivateitinnewways,withtheassistanceofadvancedtechnologies,sothatitcanworthilyaccommodateandfeedtheworld'spopulation.Onthisearththereisroomforeveryone:heretheentirehumanfamilymustfindtheresourcestolivewithdignity,throughthehelpofnatureitself—God'sgifttohischildren—andthroughhardworkandcreativity.Atthesametimewemustrecognizeourgravedutytohandtheearthontofuturegenerationsinsuchaconditionthattheytoocanworthilyinhabititandcontinuetocultivateit.Thismeansbeingcommittedtomakingjointdecisions“afterponderingresponsiblytheroadtobetaken,decisionsaimedatstrengtheningthatcovenantbetweenhumanbeingsandtheenvironment,whichshouldmirrorthecreativeloveofGod,fromwhomwecomeandtowardswhomwearejourneying”[120].Letushopethattheinternationalcommunityandindividualgovernmentswillsucceedincounteringharmfulwaysoftreatingtheenvironment.Itislikewiseincumbentuponthecompetentauthoritiestomakeeveryefforttoensurethattheeconomicandsocialcostsofusingupsharedenvironmentalresourcesarerecognizedwithtransparencyandfullybornebythosewhoincurthem,notbyotherpeoplesorfuturegenerations:theprotectionoftheenvironment,ofresourcesandoftheclimateobligesallinternationalleaderstoactjointlyandtoshowareadinesstoworkingoodfaith,respectingthelawandpromotingsolidaritywiththeweakestregionsoftheplanet[121].Oneofthegreatestchallengesfacingtheeconomyistoachievethemostefficientuse—notabuse—ofnaturalresources,basedonarealizationthatthenotionof“efficiency”isnotvalue-free.

    51.Thewayhumanitytreatstheenvironmentinfluencesthewayittreatsitself,andviceversa.Thisinvitescontemporarysocietytoaseriousreviewofitslife-style,which,inmanypartsoftheworld,ispronetohedonismandconsumerism,regardlessoftheirharmfulconsequences[122].Whatisneededisaneffectiveshiftinmentalitywhichcanleadtotheadoptionofnewlife-styles“inwhichthequestfortruth,beauty,goodnessandcommunionwithothersforthesakeofcommongrowtharethefactorswhichdetermineconsumerchoices,savingsandinvestments”[123].Everyviolationofsolidarityandcivicfriendshipharmstheenvironment,justasenvironmentaldeteriorationinturnupsetsrelationsinsociety.Nature,especiallyinourtime,issointegratedintothedynamicsofsocietyandculturethatbynowithardlyconstitutesanindependentvariable.Desertificationandthedeclineinproductivityinsomeagriculturalareasarealsotheresultofimpoverishmentandunderdevelopmentamongtheirinhabitants.Whenincentivesareofferedfortheireconomicandculturaldevelopment,natureitselfisprotected.Moreover,howmanynaturalresourcesaresquanderedbywars!Peaceinandamongpeopleswouldalsoprovidegreaterprotectionfornature.Thehoardingofresources,especiallywater,cangenerateseriousconflictsamongthepeoplesinvolved.Peacefulagreementabouttheuseofresourcescanprotectnatureand,atthesametime,thewell-beingofthesocietiesconcerned.

    TheChurchhasaresponsibilitytowardscreationandshemustassertthisresponsibilityinthepublicsphere.Insodoing,shemustdefendnotonlyearth,waterandairasgiftsofcreationthatbelongtoeveryone.Shemustaboveallprotectmankindfromself-destruction.Thereisneedforwhatmightbecalledahumanecology,correctlyunderstood.Thedeteriorationofnatureisinfactcloselyconnectedtotheculturethatshapeshumancoexistence:when“humanecology”[124]isrespectedwithinsociety,environmentalecologyalsobenefits.Justashumanvirtuesareinterrelated,suchthattheweakeningofoneplacesothersatrisk,sotheecologicalsystemisbasedonrespectforaplanthataffectsboththehealthofsocietyanditsgoodrelationshipwithnature.

    Inordertoprotectnature,itisnotenoughtointervenewitheconomicincentivesordeterrents;notevenanappositeeducationissufficient.Theseareimportantsteps,butthedecisiveissueistheoverallmoraltenorofsociety.Ifthereisalackofrespectfortherighttolifeandtoanaturaldeath,ifhumanconception,gestationandbirtharemadeartificial,ifhumanembryosaresacrificedtoresearch,theconscienceofsocietyendsuplosingtheconceptofhumanecologyand,alongwithit,thatofenvironmentalecology.Itiscontradictorytoinsistthatfuturegenerationsrespectthenaturalenvironmentwhenoureducationalsystemsandlawsdonothelpthemtorespectthemselves.Thebookofnatureisoneandindivisible:ittakesinnotonlytheenvironmentbutalsolife,sexuality,marriage,thefamily,socialrelations:inaword,integralhumandevelopment.Ourdutiestowardstheenvironmentarelinkedtoourdutiestowardsthehumanperson,consideredinhimselfandinrelationtoothers.Itwouldbewrongtoupholdonesetofdutieswhiletramplingontheother.Hereinliesagravecontradictioninourmentalityandpracticetoday:onewhichdemeanstheperson,disruptstheenvironmentanddamagessociety.

    52.Truth,andthelovewhichitreveals,cannotbeproduced:theycanonlybereceivedasagift.Theirultimatesourceisnot,andcannotbe,mankind,butonlyGod,whoishimselfTruthandLove.Thisprincipleisextremelyimportantforsocietyandfordevelopment,sinceneithercanbeapurelyhumanproduct;thevocationtodevelopmentonthepartofindividualsandpeoplesisnotbasedsimplyonhumanchoice,butisanintrinsicpartofaplanthatispriortousandconstitutesforallofusadutytobefreelyaccepted.Thatwhichispriortousandconstitutesus—subsistentLoveandTruth—showsuswhatgoodnessis,andinwhatourtruehappinessconsists.Itshowsustheroadtotruedevelopment.

    ******

    [105]PaulVI,EncyclicalLetterPopulorumProgressio,17:loc.cit.,265-266.

    [106]Cf.JohnPaulII,Messageforthe2003WorldDayofPeace,5:AAS95(2003),343.

    [107]Cf.ibid.

    [108]Cf.BenedictXVI,Messageforthe2007WorldDayofPeace,13:loc.cit.,781-782.

    [109]PaulVI,EncyclicalLetterPopulorumProgressio,65:loc.cit.,289.

    [110]Cf.ibid.,36-37:loc.cit.,275-276.

    [111]Cf.ibid.,37:loc.cit.,275-276.

    [112]Cf.SecondVaticanEcumenicalCouncil,DecreeontheApostolateofLayPeopleApostolicamActuositatem,11.

    [113]Cf.PaulVI,EncyclicalLetterPopulorumProgressio,14:loc.cit.,264;JohnPaulII,EncyclicalLetterCentesimusAnnus,32:loc.cit.,832-833.

    [114]PaulVI,EncyclicalLetterPopulorumProgressio,77:loc.cit.,295.

    [115]JohnPaulII,Messageforthe1990WorldDayofPeace,6:AAS82(1990),150.

    [116]HeraclitusofEphesus(Ephesus,c.535B.C-c.475B.C.),Fragment22B124,inH.DielsandW.Kranz,DieFragmentederVorsokratiker,Weidmann,Berlin,1952,6(th)ed.

    [117]PontificalCouncilforJusticeAndPeace,CompendiumoftheSocialDoctrineoftheChurch,451-487.

    [118]Cf.JohnPaulII,Messageforthe1990WorldDayofPeace,10:loc.cit.,152-153.

    [119]PaulVI,EncyclicalLetterPopulorumProgressio,65:loc.cit.,289.

    [120]BenedictXVI,Messageforthe2008WorldDayofPeace,7:AAS100(2008),41.

    [121]Cf.BenedictXVI,AddresstotheGeneralAssemblyoftheUnitedNationsOrganization,NewYork,18April2008.

    [122]Cf.JohnPaulII,Messageforthe1990WorldDayofPeace,13:loc.cit.,154-155.

    [123]JohnPaulII,EncyclicalLetterCentesimusAnnus,36:loc.cit.,838-840.

    THECOOPERATION

    OFTHEHUMANFAMILY

    53.Oneofthedeepestformsofpovertyapersoncanexperienceisisolation.Ifwelookcloselyatotherkindsofpoverty,includingmaterialforms,weseethattheyarebornfromisolation,fromnotbeinglovedorfromdifficultiesinbeingabletolove.PovertyisoftenproducedbyarejectionofGod'slove,byman'sbasicandtragictendencytocloseinonhimself,thinkinghimselftobeself-sufficientormerelyaninsignificantandephemeralfact,a“stranger”inarandomuniverse.Manisalienatedwhenheisalone,whenheisdetachedfromreality,whenhestopsthinkingandbelievinginafoundation[125].Allofhumanityisalienatedwhentoomuchtrustisplacedinmerelyhumanprojects,ideologiesandfalseutopias[126].Todayhumanityappearsmuchmoreinteractivethaninthepast:thissharedsenseofbeingclosetooneanothermustbetransformedintotruecommunion.Thedevelopmentofpeoplesdepends,aboveall,onarecognitionthatthehumanraceisasinglefamilyworkingtogetherintruecommunion,notsimplyagroupofsubjectswhohappentolivesidebyside[127].

    PopePaulVInotedthat“theworldisintroublebecauseofthelackofthinking”[128].Hewasmakinganobservation,butalsoexpressingawish:anewtrajectoryofthinkingisneededinordertoarriveatabetterunderstandingoftheimplicationsofourbeingonefamily;interactionamongthepeoplesoftheworldcallsustoembarkuponthisnewtrajectory,sothatintegrationcansignifysolidarity[129]ratherthanmarginalization.Thinkingofthiskindrequiresadeepercriticalevaluationofthecategoryofrelation.Thisisataskthatcannotbeundertakenbythesocialsciencesalone,insofarasthecontributionofdisciplinessuchasmetaphysicsandtheologyisneededifman'stranscendentdignityistobeproperlyunderstood.

    Asaspiritualbeing,thehumancreatureisdefinedthroughinterpersonalrelations.Themoreauthenticallyheorshelivestheserelations,themorehisorherownpersonalidentitymatures.Itisnotbyisolationthatmanestablisheshisworth,butbyplacinghimselfinrelationwithothersandwithGod.Hencetheserelationstakeonfundamentalimportance.Thesameholdstrueforpeoplesaswell.Ametaphysicalunderstandingoftherelationsbetweenpersonsisthereforeofgreatbenefitfortheirdevelopment.Inthisregard,reasonfindsinspirationanddirectioninChristianrevelation,accordingtowhichthehumancommunitydoesnotabsorbtheindividual,annihilatinghisautonomy,ashappensinthevariousformsoftotalitarianism,butrathervalueshimallthemorebecausetherelationbetweenindividualandcommunityisarelationbetweenonetotalityandanother[130].Justasafamilydoesnotsubmergetheidentitiesofitsindividualmembers,justastheChurchrejoicesineach“newcreation”(Gal6:15;2Cor5:17)incorporatedbyBaptismintoherlivingBody,sotootheunityofthehumanfamilydoesnotsubmergetheidentitiesofindividuals,peoplesandcultures,butmakesthemmoretransparenttoeachotherandlinksthemmorecloselyintheirlegitimatediversity.

    54.Thethemeofdevelopmentcanbeidentifiedwiththeinclusion-in-relationofallindividualsandpeopleswithintheonecommunityofthehumanfamily,builtinsolidarityonthebasisofthefundamentalvaluesofjusticeandpeace.ThisperspectiveisilluminatedinastrikingwaybytherelationshipbetweenthePersonsoftheTrinitywithintheonedivineSubstance.TheTrinityisabsoluteunityinsofarasthethreedivinePersonsarepurerelationality.ThereciprocaltransparencyamongthedivinePersonsistotalandthebondbetweeneachofthemcomplete,sincetheyconstituteauniqueandabsoluteunity.Goddesirestoincorporateusintothisrealityofcommunionaswell:“thattheymaybeoneevenasweareone”(Jn17:22).TheChurchisasignandinstrumentofthisunity[131].Relationshipsbetweenhumanbeingsthroughouthistorycannotbutbeenrichedbyreferencetothisdivinemodel.Inparticular,inthelightoftherevealedmysteryoftheTrinity,weunderstandthattrueopennessdoesnotmeanlossofindividualidentitybutprofoundinterpenetration.Thisalsoemergesfromthecommonhumanexperiencesofloveandtruth.Justasthesacramentalloveofspousesunitesthemspirituallyin“oneflesh”(Gen2:24;Mt19:5;Eph5:31)andmakesoutofthetwoarealandrelationalunity,soinananalogouswaytruthunitesspiritsandcausesthemtothinkinunison,attractingthemasaunitytoitself.

    55.TheChristianrevelationoftheunityofthehumanracepresupposesametaphysicalinterpretationofthe“humanum”inwhichrelationalityisanessentialelement.Otherculturesandreligionsteachbrotherhoodandpeaceandarethereforeofenormousimportancetointegralhumandevelopment.Somereligiousandculturalattitudes,however,donotfullyembracetheprincipleofloveandtruthandthereforeendupretardingorevenobstructingauthentichumandevelopment.Therearecertainreligiousculturesintheworldtodaythatdonotobligemenandwomentoliveincommunionbutrathercutthemofffromoneotherinasearchforindividualwell-being,limitedtothegratificationofpsychologicaldesires.Furthermore,acertainproliferationofdifferentreligious“paths”,attractingsmallgroupsorevensingleindividuals,togetherwithreligioussyncretism,cangiverisetoseparationanddisengagement.Onepossiblenegativeeffectoftheprocessofglobalizationisthetendencytofavourthiskindofsyncretism[132]byencouragingformsof“religion”that,insteadofbringingpeopletogether,alienatethemfromoneanotheranddistancethemfromreality.Atthesametime,somereligiousandculturaltraditionspersistwhichossifysocietyinrigidsocialgroupings,inmagicalbeliefsthatfailtorespectthedignityoftheperson,andinattitudesofsubjugationtooccultpowers.Inthesecontexts,loveandtruthhavedifficultyassertingthemselves,andauthenticdevelopmentisimpeded.

    Forthisreason,whileitmaybetruethatdevelopmentneedsthereligionsandculturesofdifferentpeoples,itisequallytruethatadequatediscernmentisneeded.Religiousfreedomdoesnotmeanreligiousindifferentism,nordoesitimplythatallreligionsareequal[133].Discernmentisneededregardingthecontributionofculturesandreligions,especiallyonthepartofthosewhowieldpoliticalpower,ifthesocialcommunityistobebuiltupinaspiritofrespectforthecommongood.Suchdiscernmenthastobebasedonthecriterionofcharityandtruth.Sincethedevelopmentofpersonsandpeoplesisatstake,thisdiscernmentwillhavetotakeaccountoftheneedforemancipationandinclusivity,inthecontextofatrulyuniversalhumancommunity.“Thewholemanandallmen”isalsothecriterionforevaluatingculturesandreligions.Christianity,thereligionofthe“Godwhohasahumanface”[134],containsthisverycriterionwithinitself.

    56.TheChristianreligionandotherreligionscanoffertheircontributiontodevelopmentonlyifGodhasaplaceinthepublicrealm,specificallyinregardtoitscultural,social,economic,andparticularlyitspoliticaldimensions.TheChurch'ssocialdoctrinecameintobeinginordertoclaim“citizenshipstatus”fortheChristianreligion[135].Denyingtherighttoprofessone'sreligioninpublicandtherighttobringthetruthsoffaithtobearuponpubliclifehasnegativeconsequencesfortruedevelopment.Theexclusionofreligionfromthepublicsquare—and,attheotherextreme,religiousfundamentalism—hindersanencounterbetweenpersonsandtheircollaborationfortheprogressofhumanity.Publiclifeissappedofitsmotivationandpoliticstakesonadomineeringandaggressivecharacter.Humanrightsriskbeingignoredeitherbecausetheyarerobbedoftheirtranscendentfoundationorbecausepersonalfreedomisnotacknowledged.Secularismandfundamentalismexcludethepossibilityoffruitfuldialogueandeffectivecooperationbetweenreasonandreligiousfaith.Reasonalwaysstandsinneedofbeingpurifiedbyfaith:thisalsoholdstrueforpoliticalreason,whichmustnotconsideritselfomnipotent.Foritspart,religionalwaysneedstobepurifiedbyreasoninordertoshowitsauthenticallyhumanface.Anybreachinthisdialoguecomesonlyatanenormouspricetohumandevelopment.

    57.Fruitfuldialoguebetweenfaithandreasoncannotbutrendertheworkofcharitymoreeffectivewithinsociety,anditconstitutesthemostappropriateframeworkforpromotingfraternalcollaborationbetweenbelieversandnon-believersintheirsharedcommitmenttoworkingforjusticeandthepeaceofthehumanfamily.InthePastoralConstitutionGaudiumetSpes,theCouncilfathersassertedthat“believersandunbelieversagreealmostunanimouslythatallthingsonearthshouldbeorderedtowardsmanastotheircentreandsummit”[136].Forbelievers,theworldderivesneitherfromblindchancenorfromstrictnecessity,butfromGod'splan.Thisiswhatgivesrisetothedutyofbelieverstounitetheireffortswiththoseofallmenandwomenofgoodwill,withthefollowersofotherreligionsandwithnon-believers,sothatthisworldofoursmayeffectivelycorrespondtothedivineplan:livingasafamilyundertheCreator'swatchfuleye.Aparticularmanifestationofcharityandaguidingcriterionforfraternalcooperationbetweenbelieversandnon-believersisundoubtedlytheprincipleofsubsidiarity[137],anexpressionofinalienablehumanfreedom.Subsidiarityisfirstandforemostaformofassistancetothehumanpersonviatheautonomyofintermediatebodies.Suchassistanceisofferedwhenindividualsorgroupsareunabletoaccomplishsomethingontheirown,anditisalwaysdesignedtoachievetheiremancipation,becauseitfostersfreedomandparticipationthroughassumptionofresponsibility.Subsidiarityrespectspersonaldignitybyrecognizinginthepersonasubjectwhoisalwayscapableofgivingsomethingtoothers.Byconsideringreciprocityastheheartofwhatitistobeahumanbeing,subsidiarityisthemosteffectiveantidoteagainstanyformofall-encompassingwelfarestate.Itisabletotakeaccountbothofthemanifoldarticulationofplans—andthereforeofthepluralityofsubjects—aswellasthecoordinationofthoseplans.Hencetheprincipleofsubsidiarityisparticularlywell-suitedtomanagingglobalizationanddirectingittowardsauthentichumandevelopment.Inordernottoproduceadangerousuniversalpowerofatyrannicalnature,thegovernanceofglobalizationmustbemarkedbysubsidiarity,articulatedintoseverallayersandinvolvingdifferentlevelsthatcanworktogether.Globalizationcertainlyrequiresauthority,insofarasitposestheproblemofaglobalcommongoodthatneedstobepursued.Thisauthority,however,mustbeorganizedinasubsidiaryandstratifiedway[138],ifitisnottoinfringeuponfreedomandifitistoyieldeffectiveresultsinpractice.

    58.Theprincipleofsubsidiaritymustremaincloselylinkedtotheprincipleofsolidarityandviceversa,sincetheformerwithoutthelattergiveswaytosocialprivatism,whilethelatterwithouttheformergiveswaytopaternalistsocialassistancethatisdemeaningtothoseinneed.Thisgeneralrulemustalsobetakenbroadlyintoconsiderationwhenaddressingissuesconcerninginternationaldevelopmentaid.Suchaid,whateverthedonors'intentions,cansometimeslockpeopleintoastateofdependenceandevenfostersituationsoflocalizedoppressionandexploitationinthereceivingcountry.Economicaid,inordertobetruetoitspurpose,mustnotpursuesecondaryobjectives.Itmustbedistributedwiththeinvolvementnotonlyofthegovernmentsofreceivingcountries,butalsolocaleconomicagentsandthebearersofculturewithincivilsociety,includinglocalChurches.Aidprogrammesmustincreasinglyacquirethecharacteristicsofparticipationandcompletionfromthegrassroots.Indeed,themostvaluableresourcesincountriesreceivingdevelopmentaidarehumanresources:hereinliestherealcapitalthatneedstoaccumulateinordertoguaranteeatrulyautonomousfutureforthepoorestcountries.Itshouldalsoberememberedthat,intheeconomicsphere,theprincipalformofassistanceneededbydevelopingcountriesisthatofallowingandencouragingthegradualpenetrationoftheirproductsintointernationalmarkets,thusmakingitpossibleforthesecountriestoparticipatefullyininternationaleconomiclife.Tooofteninthepast,aidhasservedtocreateonlyfringemarketsfortheproductsofthesedonorcountries.Thiswasoftenduetoalackofgenuinedemandfortheproductsinquestion:itisthereforenecessarytohelpsuchcountriesimprovetheirproductsandadaptthemmoreeffectivelytoexistingdemand.Furthermore,therearethosewhofeartheeffectsofcompetitionthroughtheimportationofproducts—normallyagriculturalproducts—fromeconomicallypoorcountries.Nevertheless,itshouldberememberedthatforsuchcountries,thepossibilityofmarketingtheirproductsisveryoftenwhatguaranteestheirsurvivalinboththeshortandlongterm.Justandequitableinternationaltradeinagriculturalgoodscanbebeneficialtoeveryone,bothtosuppliersandtocustomers.Forthisreason,notonlyiscommercialorientationneededforproductionofthiskind,butalsotheestablishmentofinternationaltraderegulationstosupportitandstrongerfinancingfordevelopmentinordertoincreasetheproductivityoftheseeconomies.

    59.Cooperationfordevelopmentmustnotbeconcernedexclusivelywiththeeconomicdimension:itoffersawonderfulopportunityforencounterbetweenculturesandpeoples.Ifthepartiestocooperationonthesideofeconomicallydevelopedcountries—asoccasionallyhappens—failtotakeaccountoftheirownorothers'culturalidentity,orthehumanvaluesthatshapeit,theycannotenterintomeaningfuldialoguewiththecitizensofpoorcountries.Ifthelatter,intheirturn,areuncriticallyandindiscriminatelyopentoeveryculturalproposal,theywillnotbeinapositiontoassumeresponsibilityfortheirownauthenticdevelopment[139].Technologicallyadvancedsocietiesmustnotconfusetheirowntechnologicaldevelopmentwithapresumedculturalsuperiority,butmustratherrediscoverwithinthemselvestheoft-forgottenvirtueswhichmadeitpossibleforthemtoflourishthroughouttheirhistory.Evolvingsocietiesmustremainfaithfultoallthatistrulyhumanintheirtraditions,avoidingthetemptationtooverlaythemautomaticallywiththemechanismsofaglobalizedtechnologicalcivilization.Inallculturesthereareexamplesofethicalconvergence,someisolated,someinterrelated,asanexpressionoftheonehumannature,willedbytheCreator;thetraditionofethicalwisdomknowsthisasthenaturallaw[140].Thisuniversalmorallawprovidesasoundbasisforallcultural,religiousandpoliticaldialogue,anditensuresthatthemulti-facetedpluralismofculturaldiversitydoesnotdetachitselffromthecommonquestfortruth,goodnessandGod.Thusadherencetothelawetchedonhumanheartsisthepreconditionforallconstructivesocialcooperation.Everyculturehasburdensfromwhichitmustbefreedandshadowsfromwhichitmustemerge.TheChristianfaith,bybecomingincarnateinculturesandatthesametimetranscendingthem,canhelpthemgrowinuniversalbrotherhoodandsolidarity,fortheadvancementofglobalandcommunitydevelopment.

    60.Inthesearchforsolutionstothecurrenteconomiccrisis,developmentaidforpoorcountriesmustbeconsideredavalidmeansofcreatingwealthforall.Whataidprogrammeistherethatcanholdoutsuchsignificantgrowthprospects—evenfromthepointofviewoftheworldeconomy—asthesupportofpopulationsthatarestillintheinitialorearlyphasesofeconomicdevelopment?Fromthisperspective,moreeconomicallydevelopednationsshoulddoalltheycantoallocatelargerportionsoftheirgrossdomesticproducttodevelopmentaid,thusrespectingtheobligationsthattheinternationalcommunityhasundertakeninthisregard.Onewayofdoingsoisbyreviewingtheirinternalsocialassistanceandwelfarepolicies,applyingtheprincipleofsubsidiarityandcreatingbetterintegratedwelfaresystems,withtheactiveparticipationofprivateindividualsandcivilsociety.Inthisway,itisactuallypossibletoimprovesocialservicesandwelfareprogrammes,andatthesametimetosaveresources—byeliminatingwasteandrejectingfraudulentclaims—whichcouldthenbeallocatedtointernationalsolidarity.Amoredevolvedandorganicsystemofsocialsolidarity,lessbureaucraticbutnolesscoordinated,wouldmakeitpossibletoharnessmuchdormantenergy,forthebenefitofsolidaritybetweenpeoples.

    Onepossibleapproachtodevelopmentaidwouldbetoapplyeffectivelywhatisknownasfiscalsubsidiarity,allowingcitizenstodecidehowtoallocateaportionofthetaxestheypaytotheState.Provideditdoesnotdegenerateintothepromotionofspecialinterests,thiscanhelptostimulateformsofwelfaresolidarityfrombelow,withobviousbenefitsintheareaofsolidarityfordevelopmentaswell.

    61.Greatersolidarityattheinternationallevelisseenespeciallyintheongoingpromotion—eveninthemidstofeconomiccrisis—ofgreateraccesstoeducation,whichisatthesametimeanessentialpreconditionforeffectiveinternationalcooperation.Theterm“education”refersnotonlytoclassroomteachingandvocationaltraining—bothofwhichareimportantfactorsindevelopment—buttothecompleteformationoftheperson.Inthisregard,thereisaproblemthatshouldbehighlighted:inordertoeducate,itisnecessarytoknowthenatureofthehumanperson,toknowwhoheorsheis.Theincreasingprominenceofarelativisticunderstandingofthatnaturepresentsseriousproblemsforeducation,especiallymoraleducation,jeopardizingitsuniversalextension.Yieldingtothiskindofrelativismmakeseveryonepoorerandhasanegativeimpactontheeffectivenessofaidtothemostneedypopulations,wholacknotonlyeconomicandtechnicalmeans,butalsoeducationalmethodsandresourcestoassistpeopleinrealizingtheirfullhumanpotential.

    Anillustrationofthesignificanceofthisproblemisofferedbythephenomenonofinternationaltourism[141],whichcanbeamajorfactorineconomicdevelopmentandculturalgrowth,butcanalsobecomeanoccasionforexploitationandmoraldegradation.Thecurrentsituationoffersuniqueopportunitiesfortheeconomicaspectsofdevelopment—thatistosaytheflowofmoneyandtheemergenceofasignificantamountoflocalenterprise—tobecombinedwiththeculturalaspects,chiefamongwhichiseducation.Inmanycasesthisiswhathappens,butinothercasesinternationaltourismhasanegativeeducationalimpactbothforthetouristandthelocalpopulace.Thelatterareoftenexposedtoimmoralorevenpervertedformsofconduct,asinthecaseofso-calledsextourism,towhichmanyhumanbeingsaresacrificedevenatatenderage.Itissadtonotethatthisactivityoftentakesplacewiththesupportoflocalgovernments,withsilencefromthoseinthetourists'countriesoforigin,andwiththecomplicityofmanyofthetouroperators.Eveninlessextremecases,internationaltourismoftenfollowsaconsumeristandhedonisticpattern,asaformofescapismplannedinamannertypicalofthecountriesoforigin,andthereforenotconducivetoauthenticencounterbetweenpersonsandcultures.Weneed,therefore,todevelopadifferenttypeoftourismthathastheabilitytopromotegenuinemutualunderstanding,withouttakingawayfromtheelementofrestandhealthyrecreation.Tourismofthistypeneedstoincrease,partlythroughclosercoordinationwiththeexperiencegainedfrominternationalcooperationandenterprisefordevelopment.

    62.Anotheraspectofintegralhumandevelopmentthatisworthyofattentionisthephenomenonofmigration.Thisisastrikingphenomenonbecauseofthesheernumbersofpeopleinvolved,thesocial,economic,political,culturalandreligiousproblemsitraises,andthedramaticchallengesitposestonationsandtheinternationalcommunity.Wecansaythatwearefacingasocialphenomenonofepoch-makingproportionsthatrequiresbold,forward-lookingpoliciesofinternationalcooperationifitistobehandledeffectively.Suchpoliciesshouldsetoutfromclosecollaborationbetweenthemigrants'countriesoforiginandtheircountriesofdestination;itshouldbeaccompaniedbyadequateinternationalnormsabletocoordinatedifferentlegislativesystemswithaviewtosafeguardingtheneedsandrightsofindividualmigrantsandtheirfamilies,andatthesametime,thoseofthehostcountries.Nocountrycanbeexpectedtoaddresstoday'sproblemsofmigrationbyitself.Weareallwitnessesoftheburdenofsuffering,thedislocationandtheaspirationsthataccompanytheflowofmigrants.Thephenomenon,aseveryoneknows,isdifficulttomanage;butthereisnodoubtthatforeignworkers,despiteanydifficultiesconcerningintegration,makeasignificantcontributiontotheeconomicdevelopmentofthehostcountrythroughtheirlabour,besidesthatwhichtheymaketotheircountryoforiginthroughthemoneytheysendhome.Obviously,theselabourerscannotbeconsideredasacommodityoramereworkforce.Theymustnot,therefore,betreatedlikeanyotherfactorofproduction.Everymigrantisahumanpersonwho,assuch,possessesfundamental,inalienablerightsthatmustberespectedbyeveryoneandineverycircumstance[142].

    63.Noconsiderationoftheproblemsassociatedwithdevelopmentcouldfailtohighlightthedirectlinkbetweenpovertyandunemployment.Inmanycases,povertyresultsfromaviolationofthedignityofhumanwork,eitherbecauseworkopportunitiesarelimited(throughunemploymentorunderemployment),or“becausealowvalueisputonworkandtherightsthatflowfromit,especiallytherighttoajustwageandtothepersonalsecurityoftheworkerandhisorherfamily”[143].Forthisreason,on1May2000ontheoccasionoftheJubileeofWorkers,myvenerablepredecessorPopeJohnPaulIIissuedanappealfor“aglobalcoalitioninfavourof‘decentwork”'[144],supportingthestrategyoftheInternationalLabourOrganization.Inthisway,hegaveastrongmoralimpetustothisobjective,seeingitasanaspirationoffamiliesineverycountryoftheworld.Whatismeantbytheword“decency”inregardtowork?Itmeansworkthatexpressestheessentialdignityofeverymanandwomaninthecontextoftheirparticularsociety:workthatisfreelychosen,effectivelyassociatingworkers,bothmenandwomen,withthedevelopmentoftheircommunity;workthatenablestheworkertoberespectedandfreefromanyformofdiscrimination;workthatmakesitpossibleforfamiliestomeettheirneedsandprovideschoolingfortheirchildren,withoutthechildrenthemselvesbeingforcedintolabour;workthatpermitstheworkerstoorganizethemselvesfreely,andtomaketheirvoicesheard;workthatleavesenoughroomforrediscoveringone'srootsatapersonal,familialandspirituallevel;workthatguaranteesthosewhohaveretiredadecentstandardofliving.

    64.Whilereflectingonthethemeofwork,itisappropriatetorecallhowimportantitisthatlabourunions—whichhavealwaysbeenencouragedandsupportedbytheChurch—shouldbeopentothenewperspectivesthatareemergingintheworldofwork.Lookingtowiderconcernsthanthespecificcategoryoflabourforwhichtheywereformed,unionorganizationsarecalledtoaddresssomeofthenewquestionsarisinginoursociety:Iamthinking,forexample,ofthecomplexofissuesthatsocialscientistsdescribeintermsofaconflictbetweenworkerandconsumer.Withoutnecessarilyendorsingthethesisthatthecentralfocusontheworkerhasgivenwaytoacentralfocusontheconsumer,thiswouldstillappeartoconstitutenewgroundforunionstoexplorecreatively.Theglobalcontextinwhichworktakesplacealsodemandsthatnationallabourunions,whichtendtolimitthemselvestodefendingtheinterestsoftheirregisteredmembers,shouldturntheirattentiontothoseoutsidetheirmembership,andinparticulartoworkersindevelopingcountrieswheresocialrightsareoftenviolated.Theprotectionoftheseworkers,partlyachievedthroughappropriateinitiativesaimedattheircountriesoforigin,willenabletradeunionstodemonstratetheauthenticethicalandculturalmotivationsthatmadeitpossibleforthem,inadifferentsocialandlabourcontext,toplayadecisiveroleindevelopment.TheChurch'straditionalteachingmakesavaliddistinctionbetweentherespectiverolesandfunctionsoftradeunionsandpolitics.Thisdistinctionallowsunionstoidentifycivilsocietyasthepropersettingfortheirnecessaryactivityofdefendingandpromotinglabour,especiallyonbehalfofexploitedandunrepresentedworkers,whosewoefulconditionisoftenignoredbythedistractedeyeofsociety.

    65.Finance,therefore—throughtherenewedstructuresandoperatingmethodsthathavetobedesignedafteritsmisuse,whichwreakedsuchhavocontherealeconomy—nowneedstogobacktobeinganinstrumentdirectedtowardsimprovedwealthcreationanddevelopment.Insofarastheyareinstruments,theentireeconomyandfinance,notjustcertainsectors,mustbeusedinanethicalwaysoastocreatesuitableconditionsforhumandevelopmentandforthedevelopmentofpeoples.Itiscertainlyuseful,andinsomecircumstancesimperative,tolaunchfinancialinitiativesinwhichthehumanitariandimensionpredominates.However,thismustnotobscurethefactthattheentirefinancialsystemhastobeaimedatsustainingtruedevelopment.Aboveall,theintentiontodogoodmustnotbeconsideredincompatiblewiththeeffectivecapacitytoproducegoods.Financiersmustrediscoverthegenuinelyethicalfoundationoftheiractivity,soasnottoabusethesophisticatedinstrumentswhichcanservetobetraytheinterestsofsavers.Rightintention,transparency,andthesearchforpositiveresultsaremutuallycompatibleandmustneverbedetachedfromoneanother.Ifloveiswise,itcanfindwaysofworkinginaccordancewithprovidentandjustexpediency,asisillustratedinasignificantwaybymuchoftheexperienceofcreditunions.

    Boththeregulationofthefinancialsector,soastosafeguardweakerpartiesanddiscouragescandalousspeculation,andexperimentationwithnewformsoffinance,designedtosupportdevelopmentprojects,arepositiveexperiencesthatshouldbefurtherexploredandencouraged,highlightingtheresponsibilityoftheinvestor.Furthermore,theexperienceofmicro-finance,whichhasitsrootsinthethinkingandactivityofthecivilhumanists—Iamthinkingespeciallyofthebirthofpawnbroking—shouldbestrengthenedandfine-tuned.Thisisallthemorenecessaryinthesedayswhenfinancialdifficultiescanbecomesevereformanyofthemorevulnerablesectorsofthepopulation,whoshouldbeprotectedfromtheriskofusuryandfromdespair.Theweakestmembersofsocietyshouldbehelpedtodefendthemselvesagainstusury,justaspoorpeoplesshouldbehelpedtoderiverealbenefitfrommicro-credit,inordertodiscouragetheexploitationthatispossibleinthesetwoareas.Sincerichcountriesarealsoexperiencingnewformsofpoverty,micro-financecangivepracticalassistancebylaunchingnewinitiativesandopeningupnewsectorsforthebenefitoftheweakerelementsinsociety,evenatatimeofgeneraleconomicdownturn.

    66.Globalinterconnectednesshasledtotheemergenceofanewpoliticalpower,thatofconsumersandtheirassociations.Thisisaphenomenonthatneedstobefurtherexplored,asitcontainspositiveelementstobeencouragedaswellasexcessestobeavoided.Itisgoodforpeopletorealizethatpurchasingisalwaysamoral—andnotsimplyeconomic—act.Hencetheconsumerhasaspecificsocialresponsibility,whichgoeshand-in-handwiththesocialresponsibilityoftheenterprise.Consumersshouldbecontinuallyeducated[145]regardingtheirdailyrole,whichcanbeexercisedwithrespectformoralprincipleswithoutdiminishingtheintrinsiceconomicrationalityoftheactofpurchasing.Intheretailindustry,particularlyattimeslikethepresentwhenpurchasingpowerhasdiminishedandpeoplemustlivemorefrugally,itisnecessarytoexploreotherpaths:forexample,formsofcooperativepurchasingliketheconsumercooperativesthathavebeeninoperationsincethenineteenthcentury,partlythroughtheinitiativeofCatholics.Inaddition,itcanbehelpfultopromotenewwaysofmarketingproductsfromdeprivedareasoftheworld,soastoguaranteetheirproducersadecentreturn.However,certainconditionsneedtobemet:themarketshouldbegenuinelytransparent;theproducers,aswellasincreasingtheirprofitmargins,shouldalsoreceiveimprovedformationinprofessionalskillsandtechnology;andfinally,tradeofthiskindmustnotbecomehostagetopartisanideologies.Amoreincisiveroleforconsumers,aslongastheythemselvesarenotmanipulatedbyassociationsthatdonottrulyrepresentthem,isadesirableelementforbuildingeconomicdemocracy.

    67.Inthefaceoftheunrelentinggrowthofglobalinterdependence,thereisastronglyfeltneed,eveninthemidstofaglobalrecession,forareformoftheUnitedNationsOrganization,andlikewiseofeconomicinstitutionsandinternationalfinance,sothattheconceptofthefamilyofnationscanacquirerealteeth.Onealsosensestheurgentneedtofindinnovativewaysofimplementingtheprincipleoftheresponsibilitytoprotect[146]andofgivingpoorernationsaneffectivevoiceinshareddecision-making.Thisseemsnecessaryinordertoarriveatapolitical,juridicalandeconomicorderwhichcanincreaseandgivedirectiontointernationalcooperationforthedevelopmentofallpeoplesinsolidarity.Tomanagetheglobaleconomy;toreviveeconomieshitbythecrisis;toavoidanydeteriorationofthepresentcrisisandthegreaterimbalancesthatwouldresult;tobringaboutintegralandtimelydisarmament,foodsecurityandpeace;toguaranteetheprotectionoftheenvironmentandtoregulatemigration:forallthis,thereisurgentneedofatrueworldpoliticalauthority,asmypredecessorBlessedJohnXXIIIindicatedsomeyearsago.Suchanauthoritywouldneedtoberegulatedbylaw,toobserveconsistentlytheprinciplesofsubsidiarityandsolidarity,toseektoestablishthecommongood[147],andtomakeacommitmenttosecuringauthenticintegralhumandevelopmentinspiredbythevaluesofcharityintruth.Furthermore,suchanauthoritywouldneedtobeuniversallyrecognizedandtobevestedwiththeeffectivepowertoensuresecurityforall,regardforjustice,andrespectforrights[148].Obviouslyitwouldhavetohavetheauthoritytoensurecompliancewithitsdecisionsfromallparties,andalsowiththecoordinatedmeasuresadoptedinvariousinternationalforums.Withoutthis,despitethegreatprogressaccomplishedinvarioussectors,internationallawwouldriskbeingconditionedbythebalanceofpoweramongthestrongestnations.Theintegraldevelopmentofpeoplesandinternationalcooperationrequiretheestablishmentofagreaterdegreeofinternationalordering,markedbysubsidiarity,forthemanagementofglobalization[149].Theyalsorequiretheconstructionofasocialorderthatatlastconformstothemoralorder,totheinterconnectionbetweenmoralandsocialspheres,andtothelinkbetweenpoliticsandtheeconomicandcivilspheres,asenvisagedbytheCharteroftheUnitedNations.

    ******

    [125]Cf.JohnPaulII,EncyclicalLetterCentesimusAnnus,41:loc.cit.,843-845.

    [126]Cf.ibid.

    [127]Cf.JohnPaulII,EncyclicalLetterEvangeliumVitae,20:loc.cit.,422-424.

    [128]EncyclicalLetterPopulorumProgressio,85:loc.cit.,298-299.

    [129]Cf.JohnPaulII,Messageforthe1998WorldDayofPeace,3:AAS90(1998),150;AddresstotheMembersoftheVaticanFoundation“CentesimusAnnus–ProPontifice”,9May1998,2;AddresstotheCivilAuthoritiesandDiplomaticCorpsofAustria,20June1998,8;MessagetotheCatholicUniversityoftheSacredHeart,5May2000,6.

    [130]AccordingtoSaintThomas“ratiopartiscontrariaturrationipersonae”,InIIISent.,d.5,q.3,a.2;also“Homononordinaturadcommunitatempoliticamsecundumsetotumetsecundumomniasua”,SummaTheologiaeI-II,q.21,a.4,ad3.

    [131]Cf.SecondVaticanEcumenicalCouncil,DogmaticConstitutionontheChurchLumenGentium,1.

    [132]Cf.JohnPaulII,AddresstotheSixthPublicSessionofthePontificalAcademiesofTheologyandofSaintThomasAquinas,8November2001,3.

    [133]Cf.CongregationfortheDoctrineoftheFaith,DeclarationontheUnicityandSalvificUniversalityofJesusChristandtheChurchDominusIesus(6August2000),22:AAS92(2000),763-764;Id.,DoctrinalNoteonsomequestionsregardingtheparticipationofCatholicsinpoliticallife(24November2002),8:AAS96(2004),369-370.

    [134]BenedictXVI,EncyclicalLetterSpeSalvi,31:loc.cit.,1010;AddresstotheParticipantsintheFourthNationalCongressoftheChurchinItaly,Verona,19October2006.

    [135]JohnPaulII,EncyclicalLetterCentesimusAnnus,5:loc.cit.,798-800;BenedictXVI,AddresstotheParticipantsintheFourthNationalCongressoftheChurchinItaly,Verona,19October2006.

    [136]No.12.

    [137]Cf.PiusXI,EncyclicalLetterQuadragesimoAnno(15May1931):AAS23(1931),203;JohnPaulII,EncyclicalLetterCentesimusAnnus,48:loc.cit.,852-854;CatechismoftheCatholicChurch,1883.

    [138]Cf.JohnXXIII,EncyclicalLetterPaceminTerris,loc.cit.,274.

    [139]Cf.PaulVI,EncyclicalLetterPopulorumProgressio,10,41:loc.cit.,262,277-278.

    [140]Cf.BenedictXVI,AddresstoMembersoftheInternationalTheologicalCommission,5October2007;AddresstotheParticipantsintheInternationalCongressonNaturalMoralLaw,12February2007.

    [141]Cf.BenedictXVI,AddresstotheBishopsofThailandontheir“AdLimina”Visit,16May2008.

    [142]Cf.PontificalCouncilforthePastoralCareofMigrantsandItinerantPeople,InstructionErgaMigrantesCaritasChristi(3May2004):AAS96(2004),762-822.

    [143]JohnPaulII,EncyclicalLetterLaboremExercens,8:loc.cit.,594-598.

    [144]JubileeofWorkers,GreetingafterMass,1May2000.

    [145]Cf.JohnPaulII,EncyclicalLetterCentesimusAnnus,36:loc.cit.,838-840.

    [146]Cf.BenedictXVI,AddresstotheMembersoftheGeneralAssemblyoftheUnitedNationsOrganization,NewYork,18April2008.

    [147]Cf.JohnXXIII,EncyclicalLetterPaceminTerris,loc.cit.,293;PontificalCouncilforJusticeandPeace,CompendiumoftheSocialDoctrineoftheChurch,441.

    [148]Cf.SecondVaticanEcumenicalCouncil,PastoralConstitutionontheChurchintheModernWorld,GaudiumetSpes,82.

    [149]Cf.JohnPaulII,EncyclicalLetterSollicitudoReiSocialis,43:loc.cit.,574-575.

    THEDEVELOPMENTOFPEOPLES

    ANDTECHNOLOGY

    68.Thedevelopmentofpeoplesisintimatelylinkedtothedevelopmentofindividuals.Thehumanpersonbynatureisactivelyinvolvedinhisowndevelopment.Thedevelopmentinquestionisnotsimplytheresultofnaturalmechanisms,sinceaseverybodyknows,weareallcapableofmakingfreeandresponsiblechoices.Norisitmerelyatthemercyofourcaprice,sinceweallknowthatweareagift,notsomethingself-generated.Ourfreedomisprofoundlyshapedbyourbeing,andbyitslimits.Nooneshapeshisownconsciencearbitrarily,butweallbuildourown“I”onthebasisofa“self”whichisgiventous.Notonlyareotherpersonsoutsideourcontrol,buteachoneofusisoutsidehisorherowncontrol.Aperson'sdevelopmentiscompromised,ifheclaimstobesolelyresponsibleforproducingwhathebecomes.Byanalogy,thedevelopmentofpeoplesgoesawryifhumanitythinksitcanre-createitselfthroughthe“wonders”oftechnology,justaseconomicdevelopmentisexposedasadestructiveshamifitreliesonthe“wonders”offinanceinordertosustainunnaturalandconsumeristgrowth.InthefaceofsuchPrometheanpresumption,wemustfortifyourloveforafreedomthatisnotmerelyarbitrary,butisrenderedtrulyhumanbyacknowledgmentofthegoodthatunderliesit.Tothisend,manneedstolookinsidehimselfinordertorecognizethefundamentalnormsofthenaturalmorallawwhichGodhaswrittenonourhearts.

    69.Thechallengeofdevelopmenttodayiscloselylinkedtotechnologicalprogress,withitsastoundingapplicationsinthefieldofbiology.Technology—itisworthemphasizing—isaprofoundlyhumanreality,linkedtotheautonomyandfreedomofman.Intechnologyweexpressandconfirmthehegemonyofthespiritovermatter.“Thehumanspirit,‘increasinglyfreeofitsbondagetocreatures,canbemoreeasilydrawntotheworshipandcontemplationoftheCreator'”[150].Technologyenablesustoexercisedominionovermatter,toreducerisks,tosavelabour,toimproveourconditionsoflife.Ittouchestheheartofthevocationofhumanlabour:intechnology,seenastheproductofhisgenius,manrecognizeshimselfandforgeshisownhumanity.Technologyistheobjectivesideofhumanaction[151]whoseoriginandraisond'etreisfoundinthesubjectiveelement:theworkerhimself.Forthisreason,technologyisnevermerelytechnology.Itrevealsmanandhisaspirationstowardsdevelopment,itexpressestheinnertensionthatimpelshimgraduallytoovercomemateriallimitations.Technology,inthissense,isaresponsetoGod'scommandtotillandtokeeptheland(cf.Gen2:15)thathehasentrustedtohumanity,anditmustservetoreinforcethecovenantbetweenhumanbeingsandtheenvironment,acovenantthatshouldmirrorGod'screativelove.

    70.Technologicaldevelopmentcangiverisetotheideathattechnologyisself-sufficientwhentoomuchattentionisgiventothe“how”questions,andnotenoughtothemany“why”questionsunderlyinghumanactivity.Forthisreasontechnologycanappearambivalent.Producedthroughhumancreativityasatoolofpersonalfreedom,technologycanbeunderstoodasamanifestationofabsolutefreedom,thefreedomthatseekstoprescindfromthelimitsinherentinthings.Theprocessofglobalizationcouldreplaceideologieswithtechnology[152],allowingthelattertobecomeanideologicalpowerthatthreatenstoconfineuswithinanapriorithatholdsusbackfromencounteringbeingandtruth.Werethattohappen,wewouldallknow,evaluateandmakedecisionsaboutourlifesituationsfromwithinatechnocraticculturalperspectivetowhichwewouldbelongstructurally,withouteverbeingabletodiscoverameaningthatisnotofourownmaking.The“technical”worldviewthatfollowsfromthisvisionisnowsodominantthattruthhascometobeseenascoincidingwiththepossible.Butwhenthesolecriterionoftruthisefficiencyandutility,developmentisautomaticallydenied.Truedevelopmentdoesnotconsistprimarilyin“doing”.Thekeytodevelopmentisamindcapableofthinkingintechnologicaltermsandgraspingthefullyhumanmeaningofhumanactivities,withinthecontextoftheholisticmeaningoftheindividual'sbeing.Evenwhenweworkthroughsatellitesorthroughremoteelectronicimpulses,ouractionsalwaysremainhuman,anexpressionofourresponsiblefreedom.Technologyishighlyattractivebecauseitdrawsusoutofourphysicallimitationsandbroadensourhorizon.Buthumanfreedomisauthenticonlywhenitrespondstothefascinationoftechnologywithdecisionsthatarethefruitofmoralresponsibility.Hencethepressingneedforformationinanethicallyresponsibleuseoftechnology.Movingbeyondthefascinationthattechnologyexerts,wemustreappropriatethetruemeaningoffreedom,whichisnotanintoxicationwithtotalautonomy,butaresponsetothecallofbeing,beginningwithourownpersonalbeing.

    71.Thisdeviationfromsolidhumanisticprinciplesthatatechnicalmindsetcanproduceisseentodayincertaintechnologicalapplicationsinthefieldsofdevelopmentandpeace.Oftenthedevelopmentofpeoplesisconsideredamatteroffinancialengineering,thefreeingupofmarkets,theremovaloftariffs,investmentinproduction,andinstitutionalreforms—inotherwords,apurelytechnicalmatter.Allthesefactorsareofgreatimportance,butwehavetoaskwhytechnicalchoicesmadethusfarhaveyieldedrathermixedresults.Weneedtothinkhardaboutthecause.Developmentwillneverbefullyguaranteedthroughautomaticorimpersonalforces,whethertheyderivefromthemarketorfrominternationalpolitics.Developmentisimpossiblewithoutuprightmenandwomen,withoutfinanciersandpoliticianswhoseconsciencesarefinelyattunedtotherequirementsofthecommongood.Bothprofessionalcompetenceandmoralconsistencyarenecessary.Whentechnologyisallowedtotakeover,theresultisconfusionbetweenendsandmeans,suchthatthesolecriterionforactioninbusinessisthoughttobethemaximizationofprofit,inpoliticstheconsolidationofpower,andinsciencethefindingsofresearch.Often,underneaththeintricaciesofeconomic,financialandpoliticalinterconnections,thereremainmisunderstandings,hardshipsandinjustice.Theflowoftechnologicalknow-howincreases,butitisthoseinpossessionofitwhobenefit,whilethesituationonthegroundforthepeopleswholiveinitsshadowremainsunchanged:forthemthereislittlechanceofemancipation.

    72.Evenpeacecanruntheriskofbeingconsideredatechnicalproduct,merelytheoutcomeofagreementsbetweengovernmentsorofinitiativesaimedatensuringeffectiveeconomicaid.Itistruethatpeace-buildingrequirestheconstantinterplayofdiplomaticcontacts,economic,technologicalandculturalexchanges,agreementsoncommonprojects,aswellasjointstrategiestocurbthethreatofmilitaryconflictandtorootouttheunderlyingcausesofterrorism.Nevertheless,ifsucheffortsaretohavelastingeffects,theymustbebasedonvaluesrootedinthetruthofhumanlife.Thatis,thevoiceofthepeoplesaffectedmustbeheardandtheirsituationmustbetakenintoconsideration,iftheirexpectationsaretobecorrectlyinterpreted.Onemustalignoneself,sotospeak,withtheunsungeffortsofsomanyindividualsdeeplycommittedtobringingpeoplestogetherandtofacilitatingdevelopmentonthebasisofloveandmutualunderstanding.AmongthemaremembersoftheChristianfaithful,involvedinthegreattaskofupholdingthefullyhumandimensionofdevelopmentandpeace.

    73.Linkedtotechnologicaldevelopmentistheincreasinglypervasivepresenceofthemeansofsocialcommunications.Itisalmostimpossibletodaytoimaginethelifeofthehumanfamilywithoutthem.Forbetterorforworse,theyaresointegralapartoflifetodaythatitseemsquiteabsurdtomaintainthattheyareneutral—andhenceunaffectedbyanymoralconsiderationsconcerningpeople.Oftensuchviews,stressingthestrictlytechnicalnatureofthemedia,effectivelysupporttheirsubordinationtoeconomicinterestsintentondominatingthemarketand,notleast,toattemptstoimposeculturalmodelsthatserveideologicalandpoliticalagendas.Giventhemedia'sfundamentalimportanceinengineeringchangesinattitudetowardsrealityandthehumanperson,wemustreflectcarefullyontheirinfluence,especiallyinregardtotheethical-culturaldimensionofglobalizationandthedevelopmentofpeoplesinsolidarity.Mirroringwhatisrequiredforanethicalapproachtoglobalizationanddevelopment,sotoothemeaningandpurposeofthemediamustbesoughtwithinananthropologicalperspective.Thismeansthattheycanhaveacivilizingeffectnotonlywhen,thankstotechnologicaldevelopment,theyincreasethepossibilitiesofcommunicatinginformation,butaboveallwhentheyaregearedtowardsavisionofthepersonandthecommongoodthatreflectstrulyuniversalvalues.Justbecausesocialcommunicationsincreasethepossibilitiesofinterconnectionandthedisseminationofideas,itdoesnotfollowthattheypromotefreedomorinternationalizedevelopmentanddemocracyforall.Toachievegoalsofthiskind,theyneedtofocusonpromotingthedignityofpersonsandpeoples,theyneedtobeclearlyinspiredbycharityandplacedattheserviceoftruth,ofthegood,andofnaturalandsupernaturalfraternity.Infact,humanfreedomisintrinsicallylinkedwiththesehighervalues.Themediacanmakeanimportantcontributiontowardsthegrowthincommunionofthehumanfamilyandtheethosofsocietywhentheyareusedtopromoteuniversalparticipationinthecommonsearchforwhatisjust.

    74.Aparticularlycrucialbattlegroundintoday'sculturalstrugglebetweenthesupremacyoftechnologyandhumanmoralresponsibilityisthefieldofbioethics,wheretheverypossibilityofintegralhumandevelopmentisradicallycalledintoquestion.Inthismostdelicateandcriticalarea,thefundamentalquestionassertsitselfforce-fully:ismantheproductofhisownlaboursordoeshedependonGod?Scientificdiscoveriesinthisfieldandthepossibilitiesoftechnologicalinterventionseemsoadvancedastoforceachoicebetweentwotypesofreasoning:reasonopentotranscendenceorreasonclosedwithinimmanence.Wearepresentedwithacleareither/or.Yettherationalityofaself-centreduseoftechnologyprovestobeirrationalbecauseitimpliesadecisiverejectionofmeaningandvalue.Itisnocoincidencethatclosingthedoortotranscendencebringsoneupshortagainstadifficulty:howcouldbeingemergefromnothing,howcouldintelligencebebornfromchance?[153]Facedwiththesedramaticquestions,reasonandfaithcancometoeachother'sassistance.Onlytogetherwilltheysaveman.Entrancedbyanexclusiverelianceontechnology,reasonwithoutfaithisdoomedtoflounderinanillusionofitsownomnipotence.Faithwithoutreasonrisksbeingcutofffromeverydaylife[154].

    75.PaulVIhadalreadyrecognizedanddrawnattentiontotheglobaldimensionofthesocialquestion[155].Followinghislead,weneedtoaffirmtodaythatthesocialquestionhasbecomearadicallyanthropologicalquestion,inthesensethatitconcernsnotjusthowlifeisconceivedbutalsohowitismanipulated,asbio-technologyplacesitincreasinglyunderman'scontrol.Invitrofertilization,embryoresearch,thepossibilityofmanufacturingclonesandhumanhybrids:allthisisnowemergingandbeingpromotedintoday'shighlydisillusionedculture,whichbelievesithasmasteredeverymystery,becausetheoriginoflifeisnowwithinourgrasp.Hereweseetheclearestexpressionoftechnology'ssupremacy.Inthistypeofculture,theconscienceissimplyinvitedtotakenoteoftechnologicalpossibilities.Yetwemustnotunderestimatethedisturbingscenariosthatthreatenourfuture,orthepowerfulnewinstrumentsthatthe“cultureofdeath”hasatitsdisposal.Tothetragicandwidespreadscourgeofabortionwemaywellhavetoaddinthefuture—indeeditisalreadysurreptiouslypresent—thesystematiceugenicprogrammingofbirths.Attheotherendofthespectrum,apro-euthanasiamindsetismakinginroadsasanequallydamagingassertionofcontroloverlifethatundercertaincircumstancesisdeemednolongerworthliving.Underlyingthesescenariosareculturalviewpointsthatdenyhumandignity.Thesepracticesinturnfosteramaterialisticandmechanisticunderstandingofhumanlife.Whocouldmeasurethenegativeeffectsofthiskindofmentalityfordevelopment?Howcanwebesurprisedbytheindifferenceshowntowardssituationsofhumandegradation,whensuchindifferenceextendseventoourattitudetowardswhatisandisnothuman?Whatisastonishingisthearbitraryandselectivedeterminationofwhattoputforwardtodayasworthyofrespect.Insignificantmattersareconsideredshocking,yetunprecedentedinjusticesseemtobewidelytolerated.Whilethepooroftheworldcontinueknockingonthedoorsoftherich,theworldofaffluencerunstheriskofnolongerhearingthoseknocks,onaccountofaconsciencethatcannolongerdistinguishwhatishuman.Godrevealsmantohimself;reasonandfaithworkhandinhandtodemonstratetouswhatisgood,providedwewanttoseeit;thenaturallaw,inwhichcreativeReasonshinesforth,revealsourgreatness,butalsoourwretchednessinsofaraswefailtorecognizethecalltomoraltruth.

    76.Oneaspectofthecontemporarytechnologicalmindsetisthetendencytoconsidertheproblemsandemotionsoftheinteriorlifefromapurelypsychologicalpointofview,eventothepointofneurologicalreductionism.Inthiswayman'sinteriorityisemptiedofitsmeaningandgraduallyourawarenessofthehumansoul'sontologicaldepths,asprobedbythesaints,islost.Thequestionofdevelopmentiscloselyboundupwithourunderstandingofthehumansoul,insofarasweoftenreducetheselftothepsycheandconfusethesoul'shealthwithemotionalwell-being.Theseover-simplificationsstemfromaprofoundfailuretounderstandthespirituallife,andtheyobscurethefactthatthedevelopmentofindividualsandpeoplesdependspartlyontheresolutionofproblemsofaspiritualnature.Developmentmustincludenotjustmaterialgrowthbutalsospiritualgrowth,sincethehumanpersonisa“unityofbodyandsoul”[156],bornofGod'screativeloveanddestinedforeternallife.Thehumanbeingdevelopswhenhegrowsinthespirit,whenhissoulcomestoknowitselfandthetruthsthatGodhasimplanteddeepwithin,whenheentersintodialoguewithhimselfandhisCreator.WhenheisfarawayfromGod,manisunsettledandillatease.Socialandpsychologicalalienationandthemanyneurosesthatafflictaffluentsocietiesareattributableinparttospiritualfactors.Aprosperoussociety,highlydevelopedinmaterialtermsbutweighingheavilyonthesoul,isnotofitselfconducivetoauthenticdevelopment.Thenewformsofslaverytodrugsandthelackofhopeintowhichsomanypeoplefallcanbeexplainednotonlyinsociologicalandpsychologicaltermsbutalsoinessentiallyspiritualterms.Theemptinessinwhichthesoulfeelsabandoned,despitetheavailabilityofcountlesstherapiesforbodyandpsyche,leadstosuffering.Therecannotbeholisticdevelopmentanduniversalcommongoodunlesspeople'sspiritualandmoralwelfareistakenintoaccount,consideredintheirtotalityasbodyandsoul.

    77.Thesupremacyoftechnologytendstopreventpeoplefromrecognizinganythingthatcannotbeexplainedintermsofmatteralone.Yeteveryoneexperiencesthemanyimmaterialandspiritualdimensionsoflife.Knowingisnotsimplyamaterialact,sincetheobjectthatisknownalwaysconcealssomethingbeyondtheempiricaldatum.Allourknowledge,eventhemostsimple,isalwaysaminormiracle,sinceitcanneverbefullyexplainedbythematerialinstrumentsthatweapplytoit.Ineverytruththereissomethingmorethanwewouldhaveexpected,inthelovethatwereceivethereisalwaysanelementthatsurprisesus.Weshouldneverceasetomarvelatthesethings.Inallknowledgeandineveryactoflovethehumansoulexperiencessomething“overandabove”,whichseemsverymuchlikeagiftthatwereceive,oraheighttowhichweareraised.Thedevelopmentofindividualsandpeoplesislikewiselocatedonaheight,ifweconsiderthespiritualdimensionthatmustbepresentifsuchdevelopmentistobeauthentic.Itrequiresneweyesandanewheart,capableofrisingaboveamaterialisticvisionofhumanevents,capableofglimpsingindevelopmentthe“beyond”thattechnologycannotgive.Byfollowingthispath,itispossibletopursuetheintegralhumandevelopmentthattakesitsdirectionfromthedrivingforceofcharityintruth.

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    [150]PaulVI,EncyclicalLetterPopulorumProgressio,41:loc.cit.,277-278;cf.SecondVaticanEcumenicalCouncil,PastoralConstitutionontheChurchintheModernWorldGaudiumetSpes,57.

    [151]Cf.JohnPaulII,EncyclicalLetterLaboremExercens,5:loc.cit.,586-589.

    [152]Cf.PaulVI,ApostolicLetterOctogesimaAdveniens,29:loc.cit.,420.

    [153]Cf.BenedictXVI,AddresstotheParticipantsintheFourthNationalCongressoftheChurchinItaly,Verona,19October2006;Id.,HomilyatMass,IslingerFeld,Regensburg,12September2006.

    [154]Cf.CongregationfortheDoctrineoftheFaith,InstructiononcertainbioethicalquestionsDignitasPersonae(8September2008):AAS100(2008),858-887.

    [155]Cf.EncyclicalLetterPopulorumProgressio,3:loc.cit.,258.

    [156]SecondVaticanEcumenicalCouncil,PastoralConstitutionontheChurchintheModernWorldGaudiumetSpes,14.

    78.WithoutGodmanneitherknowswhichwaytogo,norevenunderstandswhoheis.Inthefaceoftheenormousproblemssurroundingthedevelopmentofpeoples,whichalmostmakeusyieldtodiscouragement,wefindsolaceinthesayingsofourLordJesusChrist,whoteachesus:“Apartfrommeyoucandonothing”(Jn15:5)andthenencouragesus:“Iamwithyoualways,tothecloseoftheage”(Mt28:20).Aswecontemplatethevastamountofworktobedone,wearesustainedbyourfaiththatGodispresentalongsidethosewhocometogetherinhisnametoworkforjustice.PaulVIrecalledinPopulorumProgressiothatmancannotbringabouthisownprogressunaided,becausebyhimselfhecannotestablishanauthentichumanism.Onlyifweareawareofourcalling,asindividualsandasacommunity,tobepartofGod'sfamilyashissonsanddaughters,willwebeabletogenerateanewvisionandmusternewenergyintheserviceofatrulyintegralhumanism.Thegreatestservicetodevelopment,then,isaChristianhumanism[157]thatenkindlescharityandtakesitsleadfromtruth,acceptingbothasalastinggiftfromGod.OpennesstoGodmakesusopentowardsourbrothersandsistersandtowardsanunderstandingoflifeasajoyfultasktobeaccomplishedinaspiritofsolidarity.Ontheotherhand,ideologicalrejectionofGodandanatheismofindifference,oblivioustotheCreatorandatriskofbecomingequallyoblivioustohumanvalues,constitutesomeofthechiefobstaclestodevelopmenttoday.AhumanismwhichexcludesGodisaninhumanhumanism.OnlyahumanismopentotheAbsolutecanguideusinthepromotionandbuildingofformsofsocialandciviclife—structures,institutions,cultureandethos—withoutexposingustotheriskofbecomingensnaredbythefashionsofthemoment.AwarenessofGod'sundyinglovesustainsusinourlaboriousandstimulatingworkforjusticeandthedevelopmentofpeoples,amidsuccessesandfailures,intheceaselesspursuitofajustorderingofhumanaffairs.God'slovecallsustomovebeyondthelimitedandtheephemeral,itgivesusthecouragetocontinueseekingandworkingforthebenefitofall,evenifthiscannotbeachievedimmediatelyandifwhatweareabletoachieve,alongsidepoliticalauthoritiesandthoseworkinginthefieldofeconomics,isalwayslessthanwemightwish[158].Godgivesusthestrengthtofightandtosufferforloveofthecommongood,becauseheisourAll,ourgreatesthope.

    79.DevelopmentneedsChristianswiththeirarmsraisedtowardsGodinprayer,Christiansmovedbytheknowledgethattruth-filledlove,caritasinveritate,fromwhichauthenticdevelopmentproceeds,isnotproducedbyus,butgiventous.Forthisreason,eveninthemostdifficultandcomplextimes,besidesrecognizingwhatishappening,wemustaboveallelseturntoGod'slove.Developmentrequiresattentiontothespirituallife,aseriousconsiderationoftheexperiencesoftrustinGod,spiritualfellowshipinChrist,relianceuponGod'sprovidenceandmercy,loveandforgiveness,self-denial,acceptanceofothers,justiceandpeace.Allthisisessentialif“heartsofstone”aretobetransformedinto“heartsofflesh”(Ezek36:26),renderinglifeonearth“divine”andthusmoreworthyofhumanity.Allthisisofman,becausemanisthesubjectofhisownexistence;andatthesametimeitisofGod,becauseGodisatthebeginningandendofallthatisgood,allthatleadstosalvation:“theworldorlifeordeathorthepresentorthefuture,allareyours;andyouareChrist's;andChristisGod's”(1Cor3:22-23).ChristianslongfortheentirehumanfamilytocalluponGodas“OurFather!”Inunionwiththeonly-begottenSon,mayallpeoplelearntopraytotheFatherandtoaskhim,inthewordsthatJesushimselftaughtus,forthegracetoglorifyhimbylivingaccordingtohiswill,toreceivethedailybreadthatweneed,tobeunderstandingandgeneroustowardsourdebtors,nottobetemptedbeyondourlimits,andtobedeliveredfromevil(cf.Mt6:9-13).

    AttheconclusionofthePaulineYear,IgladlyexpressthishopeintheApostle'sownwords,takenfromtheLettertotheRomans:“Letlovebegenuine;hatewhatisevil,holdfasttowhatisgood;loveoneanotherwithbrotherlyaffection;outdooneanotherinshowinghonour”(Rom12:9-10).MaytheVirginMary—proclaimedMaterEcclesiaebyPaulVIandhonouredbyChristiansasSpeculumIustitiaeandReginaPacis—protectusandobtainforus,throughherheavenlyintercession,thestrength,hopeandjoynecessarytocontinuetodedicateourselveswithgenerositytothetaskofbringingaboutthe“developmentofthewholemanandofallmen”[159].

    GiveninRome,atSaintPeter's,on29June,theSolemnityoftheHolyApostlesPeterandPaul,intheyear2009,thefifthofmyPontificate.

    BENEDICTUSPP.XVI

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    [157]Cf.PaulVI,EncyclicalLetterPopulorumProgressio,42:loc.cit.,278.

    [158]Cf.BenedictXVI,EncyclicalLetterSpeSalvi,35:loc.cit.,1013-1014.

    [159]PaulVI,EncyclicalLetterPopulorumProgressio,42:loc.cit.,278.