Integral Human Development Caritas In Veritate Presentation Transcript 1. INTEGRAL HUMAN DEVELOPMENTThe Guarantee of Catholicity1 2.

Mission Statement of the Archdiocese of Port of SpainWe are the People of God in Trinidad and Tobago, building the Civilization of Love - reconciliation with God, neighbour, creation and self - through: The New Evangelization Revitali zing Catholic Culture and Identity Regenerating the Moral and Spiritual Values of our Society2 3. Pope Paul VI (1963 - 1978)PopulorumProgressio (1967)Outlined a charter fo r the progress of peoplesHas a developmental framework [from less human to more human]Begins at the individual human, and embraces the nation and the community of nations. Underlying metaphor or theme is the journey. 3 4. Pope Paul VI (1963 - 1978)Civilizations are born, develop and die. But hu manity is advancing along the path of history like the waves of a rising tide en croaching gradually on from past generations, and we have benefited from the wor k of our contemporaries: for this reason we have obligations towards all, and we cannot refuse to interest ourselves in those who will come after us to enlarge the human family. The reality of human solidarity, which is a benefit for us, al so imposes a duty.4 5. AUTHENTIC, INTEGRAL, HUMAN DEVELOPMENT5 6. AUTHENTIC6 7. INTEGRAL7 8. HUMAN8 9. DEVELOPMENT9 10. AUTHENTIC, INTEGRAL, HUMAN DEVELOPMENT10 11. Pope Paul VIDevelopment cannot be limited to mere economic growth. In or der to be authentic, it must be complete: integral, that is, it has to promote t he good of every person and of the whole person What we hold important is the huma n, each person and each group of people, and we even include the whole of humani ty". (PopulorumProgressio #14)11 12. Pope Paul VIWhat must be aimed at is complete humanism. And what is that if not the fully-rounded development of the whole person and of all people? An isolated humanism is an inhuman humanism". There is no true humanism but th at which is open to the Absolute and is conscious of a vocation which gives huma n life its true meaning. (PopulorumProgressio # 42)12 13. Pope Paul VIDevelopment is the new name for Peace (PopulorumProgressio # 14) 13 14. Pope Benedict XVI (2005 )Caritas in Veritate (2009)14 15. Overview of EncyclicalIntroductionChapter One: The Message of Populorum ProgressioChapter Two: Human Development in Our TimeChapter Three: Fraternity, E conomic Development and Civil SocietyChapter Four: The Development of People, Ri ghts and Duties, the EnvironmentChapter Five: The Cooperation of the Human Famil yChapter Six: The Development of Peoples and TechnologyConclusion15 16. Elevation of PopulorumProgressioI express my conviction that PopulorumPr ogressio deserves to be considered theRerumNovarumof the present age , shedding lig ht upon humanity's journey towards unity (#8).16 17. Pope Leo XIIRerumNovarum 1891First Encyclical dedicated to the Social co ntextElaborated the rights of the workersA Pope intervened on behalf of the work ers It began a tradition that has been celebrated at each significant anniversar y17 18. Caritas in Veritate1. All people feel the interior impulse to love authe ntically: love and truth never abandon them completely, because these are the vo cationplanted by God in the heart and mind of every human person. .. In Christ, charity in truth becomes the Face of his Person, a vocation for us to love our b rothers and sisters in the truth of his plan. Indeed, he himself is the Truth (c f. Jn 14:6).18 19. Caritas in Veritate16. Paul VI taught that progress, in its origin and e ssence, is first and foremost a vocation: in the design of God, every person is c alled upon to develop and fulfill himself, for every life is a vocation . This is what gives legitimacy to the Church's involvement in the whole question of

development. 19 20. Caritas in Veritate17. To regard development as a vocation is to recogni ze, on the one hand, that it derives from a transcendent call, and on the other hand that it is incapable, on its own, of supplying its ultimate meaning. Not wi thout reason the word vocation is also found in another passage of the Encyclical, where we read: There is no true humanism but that which is open to the Absolute, and is conscious of a vocation which gives human life its true meaning. 20 21. Caritas in Veritate17. A vocation is a call that requires a free and res ponsible answer. Integral human development presupposes the responsible freedom of the individual and of peoples: no structure can guarantee this development o ver and above human responsibility. 21 22. Caritas in Veritate18. Besides requiring freedom, integral human develop ment as a vocation also demands respect for its truth. The vocation to progress drives us to do more, know more and have more in order to be more . But herein lies the problem: what does it mean to be more ? Paul VI answers the question by indica ting the essential quality of authentic development: it must be integral, that is, it has to promote the good of every man and of the whole man . 22 23. Caritas in Veritate18. Amid the various competing anthropological vision s put forward in today's society, even more so than in Paul VI's time, the Christian vision has the particular characteristic of asserting and justify ing the unconditional value of the human person and the meaning of his growth. T he Christian vocation to development helps to promote the advancement of all men and of the whole man. As Paul VI wrote: What we hold important is man, each man and each group of men, and we even include the whole of humanity . 23 24. Caritas in Veritate19. Finally, the vision of development as a vocation brings with it the central place of charity within that development . .. first o f all, in the will, which often neglects the duties of solidarity; secondly in t hinking, which does not always give proper direction to the will. Hence, in the pursuit of development, there is a need for the deep thought and reflection of wi se men in search of a new humanism which will enable modern man to find himself anew 24 25. Caritas in Veritate19. As society becomes ever more globalized, it makes us neighbours but does not make us brothers. Reason, by itself, is capable of g rasping the equality between men and of giving stability to their civic coexiste nce, but it cannot establish fraternity. This originates in a transcendent vocat ion from God the Father, who loved us first, teaching us through the Son what fr aternal charity is.25 26. Caritas in VeritateIntegral Human Development:The first is that the whol e Church, in all her being and acting when she proclaims, when she celebrates, w hen she performs works of charity is engaged in promoting integral human develop ment. The second truth is that authentic human development concerns the whole of the person in every single dimensionMoreover, such development requires a trans cendent vision of the person, it needs God: without him, development is either d enied, or entrusted exclusively to man, who falls into the trap of thinking he c an bring about his own salvation, and ends up promoting a dehumanized form of de velopment (#11). 26 27. Pope Paul VI-Less Human ConditionsThe lack of material necessities for t hose who are without the minimum essential for life, The moral deficiencies of t hose who are mutilated byselfishness. Oppressive social structures, whether due to the abuses of ownership or to the abuses of power, to the exploitation of wor kers or to unjust transactions. 27 28. Pope Paul VI-More humanthe passage from misery towards the possession of necessities, victory over social scourges, the growth of knowledge, the acquisi tion of culture. increased esteem for the dignity of others, the turning toward the spirit of poverty,[18] cooperation for thecommon good, the will and desire f or peace. 28 29. Pope Paul VI-More HumanThe acknowledgment by man of supreme values, and of God their source and their finality. Faith, a gift of God accepted by the goo d will of man, and unity in the charity of Christ, Who calls us all to share as sons in the life of the living God, the Father of all men.29

30. Pope Paul VIThe movement from less human to more human values gives a dy namic approach to ethicsEthics is no longer about right and/or wrong but a pilgr image to more human values .30 31. Integral human Development is salvationPaul VI, presenting the various l evels in the process of human development, placed at the summit, after mentionin g faith, unity in the charity of Christ who calls us all to share as sons in the life of the living God, the Father of all .This is authentic humanism and Christia n Vision of salvation 31 33. CatholicityNow, turning to the second aspect of catholicity, we must ask whether there is anything in it corresponding to depth. If so, how deep are its roots in the world? Presenting a basic Catholic answer to this question, Yves C ongarwrites: 'The fullness that is in Christ does not communicate itself to an empty and inert humanity. It has a source of richness likewise in human bein gs or in human nature.'1 According to the Catholic understanding, the Spiri t of God does not merely hover above the world, nor does it simply touch the wor ld as a tangent touches a circle, but it reaches into the depths. Divine life, w hen it enters the human realm, penetrates not only the spiritual faculties of in tellect and will, but the person's whole being, including the sensory and b odily aspects (Dulles, The Catholicity of the Church, 1987. 48)33 34. CatholicityThe guarantee of an authentic anthropology. Two threats to au thentic AnthropologyPlagiarism Manichaeanism/Jansenism34 35. Pelagianism,The Pelagian, denying that original sin makes us inwardly co rrupt, regards human nature in its present condition as sound and healthy. Hence it follows that if we are sinful, this is the result of our own free activity, and that the same freedom makes us capable of rising again. Grace is understood as a set of favourable conditions, such as the good example and admonition that come from other human beings. Conversely, original sin, if the term is used at a ll, means the bad example and moral influence of Adam or our predecessors. Accor ding to the Pelagian, the justified person is inherently righteous and does not need to rely on the merits of Christ as imputed. Finally, the virtuous person ca n perform good and meritorious works by the powers of unaided nature.. (Dulles, 49)35 36. ManichaeanismThe second major tendency is the Manichaean, which has its analogues in Jansenius (Cornelius Jansen). In reaction against Pelagianizing mo vements, this tendency stresses the discontinuities. In the old Manichaeanism na ture itself was regarded as evil and as produced by an evil demiurge rather than by the God of Jesus Christ. In its Protestant and Jansenist forms, this tendenc y is expressed in the view that human nature, since the Fall, is irreparably cor rupt and incapable of doing anything but sin.2 The Christian life therefore cons ists in allowing the sufferings of Jesus Christ to serve as a substitute for the meritorious works36 37. CatholicityThe third tendency, proposed most officially by the Council o f Trent in its Decree on Justification (1547), may be called the Catholic positi on. Striking a middle path between the other two, this position emphasizes, as c atholicity always does, continuity within discontinuity. Nature is fundamentally good, and remains so, even though it is wounded by the effects of original sin. The human person is and remains an image of God. Retaining the essential powers of intelligence and free will, the sinner is able to act responsibly, and does not necessarily sin (as some Protestants held) in every act. (Dulles, 50)37 38. WE38 39. BELIEVE39 40. IN40 41. ONE41 42. HOLY42 43. CATHOLIC43 44. AND44 45. APOSTOLIC45 46. CHURCH46 47. CatholicityAuthentic integral human development is the depth and guarant ee of Catholicity. 47