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3 CHAPTER 1 A Comparison Deus caritas est and Caritas in veritate Although Deus caritas est does not belong to the documents of Catholic social teaching, it overlaps somewhat, especially in its treatment of the social mission of the Church. Significant differences, however, exist between Deus caritas est and Caritas in veritate. This chapter considers the two encyclicals and points out the differences between them. Deus caritas est It was most appropriate that the pope should take up the subject of love as the first encyclical of his papacy. Love is central to the understanding of God, the Church, and the individual Christian believer. The encyclical develops in two major parts—the meaning and theology of love and the promotion of love by the Church as a community of love. The first part is a scholarly, erudite, but very readable biblical, theological, and philosophical analysis of love. A significant contribution of this part is bringing together in one whole both eros and agape. Too often in the past, eros (ascending, possessive, and covetous love) is opposed to agape (descending , oblative, and self-sacrificing love). Benedict XVI sees both eros and agape in God’s own love and also in human love.1 Since our focus here is on social teaching and mission, no more will be said about the first part of the encyclical. Some questions have been raised about how well the two parts of the encyclical hang together. Archbishop Paul Cordes, the then president of Cor unum, the pontifical charitable council, pointed out that John Paul II requested a draft for a proposed encyclical on charity that he was not able 4 CATHOLIC SOCIAL TEACHING AND POPE BENEDICT XVI to publish before he died. Benedict developed on his own the first part with its erudite analysis of love and then incorporated much of the earlier unpublished draft as the second part of the encyclical.2 On the other hand, the pope himself insisted that he was particularly interested in the unity of the two parts, even though the first reading could give the impression of a lack of connection between the two.3 There is no doubt that the word “charity” as used in the second part of this encyclical differs appreciably from the complex understanding of love developed in the first part. Love is the word used almost exclusively in the first part, whereas charity is the primary word used in the second part. The first section of the second part is titled “The Church’s Charitable Activity as a Manifestation of Trinitarian Love” (no. 18). It is evident in the second part that “charity” refers to the works of mercy for those who are in need. This love is described as attending to “man’s sufferings and his needs, including his material needs” (no. 19). The second part of the encyclical focuses on this service of charity. According to the encyclical, the Church’s deepest nature is expressed in its responsibility of proclaiming the word (kerygma), celebrating the sacraments (liturgia), and the ministry of charity (diakonia) (no. 25). The ministry of charity is a central activity of the Church, which has been apparent since the service of deacons in the early Church and has continued to the present day. The role of deacons reminds us that charity must be organized as an ordered service to the community (nos. 21–22). The Church can never be exempted from practicing charity as its direct responsibility of doing what corresponds to its very nature. This is the opus proprium of the Church—its proper work (no. 29). What is the relationship between charity and justice? The just ordering of society is the function of the state. The spheres of church and state are distinct yet interrelated. The work of securing justice by the state is a function of practical reason. But reason must undergo constant purification because of ethical blindness caused by the attractiveness of power. Here politics and faith meet. Faith enables reason to see its proper object more clearly and to do its work more effectively. The social teaching of the Church carries out this role by purifying reason and reawakening the moral forces that are necessary to work for justice. The Church helps form the consciences of those involved in political life. The Church must not take upon itself the work of making the most just society possible, but it cannot remain on the sidelines. The Church’s role here is indirect, but working for justice...

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