The Vatican has today published an Encyclical Letter from Pope Benedict XVI on Christian Love, entitled Deus Caritas Est. This is Pope. The following is a translation of the Summary of the Holy Father’s first Encyclical, Deus Caritas Est (God Is Love), which was published on Thursday, 26 January. Romanus Cessario, O.P. / Saint John’s Seminary, Boston. In the United States and Australia, the Encyclical Letter Deus caritas est enjoyed a.
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Deus caritas est – Wikipedia
Love is therefore the service that the Church carries out in order to attend constantly to man’s sufferings and his needs, including material needs. Jesus identifies himself with those in need, with the hungry, the thirsty, the stranger, the naked, the sick and those in prison.
In today’s complex situation, encgclical least because of the growth of a globalized economy, the Church’s social doctrine has become a set encycljcal fundamental guidelines offering approaches that are valid even beyond the confines of the Church: Idem velle atque idem nolle  —to want the same ,etter, and to reject the same thing—was recognized by antiquity as the authentic content of love: For this reason, I wish in my first Encyclical to speak of the love which God lavishes upon us and which we in turn must share with others.
Paragraph 39 appears to be inspired by Dante Alighieri ‘s Divine Comedyreflecting in particular the last canto of “Paradise”, which ends before “the everlasting Light that is God himself, before that Light which at the same time is the love which moves the sun and the other stars”.
Finally, let us consider the saints, who exercised charity in an exemplary way. We can thus see how the reception of the Song of Songs in the canon of sacred Encycclical was soon explained by the idea that these love songs ultimately describe God’s relation to man and man’s relation to God.
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To her we entrust the Church and her mission in the service of love: By contemplating the pierced side of Christ cf. Science Evolution Separation of church and state Relations Politics.
Everything must be done through love. Only by keeping in mind this Christological and sacramental basis can we correctly understand Jesus’ teaching on love. For it is always concerned with the whole man. Certainly Job could complain before God about the presence of incomprehensible and apparently unjustified suffering in the world. The Papal Magisterium, starting with the Encyclical Rerum Novarum of Leo XIII to the trilogy of John Paul II’s social Encyclicals Laborem Exercens , Sollicitudo Rei Socialis  and Centesimus Annus persistently tackled the social question and, in confrontation with the ever new problematic situations, developed a very comprehensive social doctrine which proposes effective guidelines extending far beyond the Church’s frontiers.
On spreading the Gospel as the central and permanent mandate of the church. As Benedict XVI, however, only wanted to evoke one aspect of the action of the latter, the encyclical is divided into two long parts. Yet, while professional competence is a primary, fundamental requirement, it is not of itself sufficient.
As Augustine once said, a State which is not governed according to justice would be just a bunch ezt thieves: Love is the light—and in the end, the only light—that can always illuminate a world grown dim and give us the courage needed to keep living and working.
Were this antithesis to be taken to extremes, the essence of Christianity would be detached from the vital relations fundamental to human existence, and would become a world apart, admirable perhaps, but decisively cut off from the complex fabric of human life.
Sulpicius Severus, Vita Sancti Martini3, On Jesus Christ and letfer dignity his redemption brings to the human race. In this way, then, the Emperor confirmed that charity was a decisive feature of the Christian community, the Church.
What we have here, though, is really an inhuman philosophy. Marriage based on exclusive and definitive love becomes the icon of the relationship between God and his people and vice versa.