This editorial commentary is on Page 1 of tomorrow's OR. I've translated it, but i find it strangely disjointed.
Paul VI, Benedict XVI and the matrix
of the Church's social doctrine
by Fr. Robert P. Imbelli
Translated from
the 11/8/09 issue of
Caritas in veritate has stirred a great deal of attention for its consequnces on financial questions in a time of economic crisis. Without denying the importance of these considerations, it is essential not to ignore the strictly theological challenges posed by the encyclical.
According to the Pope, in fact, economic interests cannot be separated from that which is definitely the most important for mankind: the divine economy of salvation.
The first characteristic of the encyclical is its reference to the basis of the social doctirne of the Church, namely, the announcement of Jesus Christ.
One consequence of the Christologic orientation of the text is that this doctrine is rooted in the Gospel and not in natural law. Certainly, this does not exclude calling on natural law, which is characteristic of Catholic reflection on social issues.
Indeed, there are specific contexts where it is opportune and even necessary, but the desire to find common ground for all persons of goodwill can unwittingly uproot natural law from the fertile soil that alone is capable of nourishing and sustaining it.
In other words, natural law is an 'abstraction' taken from a catholic language that is by far more exhaustive and profound in expressing a vision of mankind and the world: that of integral humanism, so dear to Paul VI and now confirmed by Benedict XVI.
Indeed, unless this richer catholic language is invoked and used, as the Pope does throughout
Caritas in veritate, one risks reducing religion to ethics, to personal relations, to fraternity and the promotion of a cause, no matter how right and desirable such a cause may be.
A second characteristic of the encyclical is its resort to an integral vision of man as once evoked in
Populorum progressio. This 'true integral humanism' (No. 78) is a seamless garment that comprehends the individual and the social, body and soul, interest in the earthly city and hope in the celestial city.
It is noteworthy that Benedict XVI has put together in this global view those magisterial texts of Paul VI that are too often ignored by Catholics:
Populorum progressio,
Humanae vitae and
Evangelii nuntiandi - documents which, together, render vigorous testimony of a vision, open to hope, of the human being and his destiny.
This vision of man, traditionally Catholic, is definitely rooted in Christology. Benedict XVI's conviction faithfully reflects the teaching of
Gaudium et spes which affirms that "only the mystery of the incarnate Word sheds light on the mystery of man" (No, 22).
Thus, the encylical launches a further challenge to Catholic thought and action. It concerns the need to promote an integral reception of Vatican II and of the four Conciliar constitutions - eahc of which illuminates the other.
Suypporters of
Gaudium et spes and its social message should develop the fundamentals for this message in the light of
Dei verbum. In turn, the advocates of liturgical reform, which took off from
Sacrosanctum concilium, should consider that worship is intimately associated with the testimony called for by
Lumen gentium on the Church as 'the sacrament of salvation' for the whole world.
In an address on the annversary of the collapse of Lehman Brothers, the President of the United Sattes said that "it was a failure of responsibility". Of course, in speaking of Wall Street, Obama could not use the word conversion.
But the Pope can say out loud what politicians can only say in whispers. Necessary structural change cannot substitute for authentic conversion of the heart and mind.
Sut since conversion is a permanent imperative, the social doctrine of the Church is complete only when it is incarnated in a spirituality which nourisnes its commitment to charity in truth.
This spirituality "places man before the stupefying experience of giving" and promotes the realization of the 'gratuitousness present in his life in many forms" (No. 34), and for Catholics, it is always rooted in the Eucharist. In short, the social doctrine derives from and depends on the liturgical and ecclesial matrix and its dogmatic affirmations.
Someone could object: Does not such a reading of the encyclical impede dialog with other traditions and does it not show a sectarian atttiude? I think not. It could instead spur on those who share the propositions and the values of
Caritas in veritate to consider the basis of their own beliefs. In this way, dialog can only be more profound (cfr No. 38).