By Charles E. Curran
Celebrated ethical theologian Charles E. Curran examines and evaluations Pope Benedict XVI’s contribution to Catholic social instructing during this Georgetown electronic brief, to be had completely during this concise electronic structure. In his eight-year preach (2005-13) Pope Benedict XVI wrote encyclicals which are major for Catholic social educating: Deus caritas est (God Is Love) in 2005, and Caritas in veritate (Charity truthfully) in 2009. Curran analyzes and compares the educating proposed in those encyclicals, provided that those files mirror differing ways. He explores presuppositions present in Caritas in veritate within the culture of Catholic social educating and discusses the theological, moral, and ecclesial methodologies of the encyclical. studying the substance and content material of Caritas in veritate and its courting to Catholic social educating, Curran makes a speciality of its method of the individual, political and civil society, and particular matters and issues. this is often the 1st exploration of Pope Benedict XVI’s influence on Catholic social teaching.
Georgetown electronic Shorts—longer than an editorial, shorter than a book—deliver well timed works of peer-reviewed scholarship in a fast paced, agile setting. They current new principles and unique texts which are simply and broadly to be had to scholars, students, libraries, and normal readers.
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Extra resources for Catholic social teaching and Pope Benedict XVI
It seems that the most conflict between the Church and contemporary culture comes through in his discussion of bioethics (no. 74, O–S, 576). Conflict and power are obviously not the same, but they are related. Any observer of social, political, and economic life today sees the many conflicts existing in these areas, but for the most part Caritas in veritate does not recognize such conflict. Caritas in veritate is not unique in this, for the whole tradition of papal social teaching generally fails to recognize and deal with the reality of conflict.
Some might maintain that such a process fails to recognize the important role that the Holy Spirit plays in assisting the papal teaching office. The proposed approach in no way denies the role of the Holy Spirit, but, in keeping with the best of Catholic theology, the Spirit works in and through the human. A drafting process that is transparent and involves the widest and broadest possible consultation is a better process than what exists at the present. Realistically, however, the climate in the Catholic 40 CATHOLIC SOCIAL TEACHING AND POPE BENEDICT XVI Church at the present time is such that church leaders are not open to such a proposed process.
A succession of crises, including the financial crisis of 2007, afflicts the world today. There has been economic growth but malfunctions and dramatic problems have affected the economy. The exclusive goal of profit continues to bring about glaring inequalities (no. 21, O–S, 537–38). The encyclical frequently refers to the obstacles that stand in the way of integral development (no. 17, O–S, 535; no. 25, O–S, 540; no. 49, O–S, 560; no. 78, O–S, 578). Two additional comments about Benedict’s understanding of sin deserve mention.
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