EN ACTS OF THE INTERNATIONAL CONGRESS LOVE NEVER FAILS Perspectives 10 years after theEncyclical DeusCaritas Est INTERNATIONAL CONGRESS LOVE NEVERFAILS ACTSOF THE February 25-26, 2016 Vatican City LOVE NEVER FAILS Perspectives 10 years after the Encyclical Deus Caritas Est

INDEX

 Pontifical Council Cor Unum - Introduction p. 5

 Audience with Francis p. 9 Holy Father’s Address Secretary’s address to the Holy Father

 Programme p. 15 3  Welcome address p. 19 Msgr. Giampietro Dal Toso Index

 Deus Caritas Est: Love and Truth Create a New World p. 25 Pontifical Council H.E. Card. Gerhard Ludwig Müller Cor Unum  The Encyclical Deus Caritas Est: Challenges for Palazzo San Pio X Catholic Charitable Organizations p. 37 Via della Conciliazione, 5 Dr. Michael Thio V-00120 Vatican City  The Jewish Perspective on Biblical Love p. 47 Tel.: + 39.06.69889411 Rabbi David Shlomo Rosen Fax: + 39.06.69.88.11.62 www.corunumjubilaeum.va  The Muslim Perspective of Mercy p. 57 email: [email protected] Prof. Saeed Ahmed Khan

 The Christian Message of Charity: New Insights for Modern Man p. 67 Prof. Fabrice Hadjadj

 The Ongoing Relevance of Deus Caritas Est for the Church’s Cover Image: Gift of the Mantle, Giotto, fresco, (ca. 1295-99). Archivio fotografico del Sacro Convento di San Francesco in Assisi Service of Charity p. 81 H.E. Card. Luis Antonio G. Tagle Photo credit: Osservatore Romano Cristian Gennari LOVE NEVER FAILS Perspectives 10 years after the Encyclical Deus Caritas Est

 Guidelines of Christian Anthropology for the Church’s Service of Charity in Light of the Encyclical Deus Caritas Est p. 91 INTRODUCTION Prof. Fr. Paolo Asolan

 The Encyclical Deus Caritas Est: Perspectives for a Theology of Charity p. 105 Prof. Rainer Gehrig

 Testimonies p. 127 Marina Almeida Costa, Caritas Cabo Verde Roy Moussalli, Syrian Society for Social Development Alejandro Marius, Asociación Civil Trabajo y Persona Eduardo M. Almeida, Inter-American Development Bank Established by Pope Paul VI in 1971, tions when disasters occur, or in the  Final remarks p. 157 Msgr. Giampietro Dal Toso the Pontifical Council Cor Unum, in the field of integral human promotion; words of Benedict XVI, is in charge of • To encourage and coordinate the in-  Eucharistic Concelebrations - Homilies p. 165 directing and coordinating the organi- itiatives of Catholic Aid Organizations H.E. Card. , February 25, 2016 zations and charitable initiatives of the through the exchange of information H.E. Card. Robert Sarah, February 26, 2016 4 . and by promoting cooperation; 5  Meditations p. 173 The carries out diverse activ- • To foster the catechesis and theolo- Rev. Francesco Giosuè Voltaggio ities covering three main areas: gy of charity. Index Introduction • To assist the Pope and be his instru- In this context, The Encyclical Deus  List of Participants p. 185 ment for carrying out special initia- Caritas Est, published on January 25, tives in the field of humanitarian ac- 2006, is a magisterial document that LOVE NEVER FAILS Perspectives 10 years after the Encyclical Deus Caritas Est

profoundly contributed to achieve The Congress, besides being a great many important results, promoting the moment of ecclesial communion- in service of charity as one of the core particular thanks to the words of the missions of the Catholic Church. Pope- emphasized the relevance of In the year that marks the 10th anni- the message of the Encyclical Deus versary of its promulgation, the Pon- Caritas Est. tifical Council Cor Unum, with the en- The several contributions highlighted, couragement of , has from different points of view, how this therefore organized the International papal document is still a valid bench- Congress “Love never fails” (1 Cor 13:8). mark for the Church’s ministry of chari- Perspectives 10 years after the Encyc- ty, by which millions of people are uni- lical Deus Caritas Est, which took place versally reached, and thanks to which at the Vatican City, New Synod Hall on the Church offers a great testimony of February 25-26, 2016, year of the Jubi- God’s love for man. lee of Mercy. In thanking the participants and all We are glad to present you the Acts of those who contributed to the realiza- 6 this International Congress that testified tion of the Congress, we are glad to 7 the participation of representatives of the offer these Acts so that they may take

Introduction Episcopal Conferences, charitable organ- on a new life in the individual ambits of Introduction izations, the Roman Curia, as well as Am- work in which we carry out our service bassadors accredited to the Holy See. for the people. LOVE NEVER FAILS Perspectives 10 years after the Encyclical Deus Caritas Est

THE ENCYCLICAL DEUS CARITAS EST: PERSPECTIVES FOR A THEOLOGY OF CHARITY Prof. Rainer Gehrig

Introduction encyclical was defined as a “catalyst A little over ten years ago I was here, for the subsequent development of among the participants in the Interna- the theology of charity” (Baumann, tional Conference on Charity (January 2014, p.111), “an inspired theological 105 2006), animated by great curiosity, program for a renewed practice of the waiting for the first encyclical of Pope Church” (Pompey, 2007, p.9). Although

Benedict XVI, which, in addition, was the Holy Father’s aim was not to iden- Perspectives for a Theology of Charity The Encyclical Deus Caritas Est: precisely on charity. For those who tify, in this document, the frame of follow this theme, the document con- reference of the theology of charity in stituted recognition and necessary terms of a theological science, it does guidance, for the theology of charity contain some basic perspectives. had long been unaddressed in terms Along with the subsequent encyclical, of a reflection by papal Caritas in Veritate, 2009, charity in truth (Pompey, 2007, p. 20). Right before the became, from that moment on, a cen- publication of the Encyclical, during tral doctrine for the development of a the audience the Pope gave us a clear theological foundation of the charita- message, proposing an introduction ble service of the Church. I will here- and guidance to the understanding of by present several reflections, without his document: “in this Encyclical, the attempting to provide an exhaustive themes ‘God’, ‘Christ’ and ‘Love’ are dissertation, i.e. not to be considered fused together as the central guide as a regulatory framework for the de- of the Christian faith” (Benedict XVI, velopment of a theology of charity 2006b). The answers in the theolog- but rather as a proposal for a dialogue ical context were many, whereby the among the coordinators of social and LOVE NEVER FAILS Perspectives 10 years after the Encyclical Deus Caritas Est

charitable service and its workers. My explanations are addressed to a Chri- along with a coordination of charitable in academic departments of Theolo- goal is to prompt a more systematic stian, observant readership expecting activities, first at national level (1897) gy, notably after the Second Vatican reflection, engrained and practiced in systematic theological guidance. So- and then at diocesan level, that took Council. Comparing various defini- the realms of theological education ciety is presented as the recipient of the name of Caritas. In this context the tions of the theology of charity (Pom- and formation, with special emphasis charity, in terms of its social dimen- theology of charity is articulated as: pey, 1997, 1999, 2001; Haslinger, 2004, on the charitable action of the Church sion. Systematic clarity is centered on “a science of charity that deals with 2009; Hilpert, 1997) makes it possible and her structures. the individual and on his effort to grow the respective Christian virtues, in so to summarize a set of common points in the virtue of charity, expounding on far as it is revealed in Christian com- shared by the same authors: 1. How should we conceive a theolo- the What, When and How Much in the munity life, understood as freedom of  All authors agree that the theolo- gy of charity today? practice of charity, but failing to delve expression based on the conscience gy of charity/science of charity is a In his first Encyclical Benedict XVI into the accompaniment of a needy and will of the community inspired by theological discipline with a specif- identified a key-element to answer this person, on how to make concrete use the supernatural realm, in the free, ur- ic role. question, raised by Church magiste- of faith in charitable activity, how to or- gent support to the community (emer-  It falls in the area of practical rium. The theological understanding ganize communities for action, how a gency), which arises from strength and sciences, the science of action. of charity revolves around the theolo- charitable structure should be organi- motivation from the supernatural love  The field of study and research gical and anthropological dimensions zed, and how to address the causes of of God.” (Keller, 1925, p.45, unofficial is the practice of charity by the of love, which the Pope addresses structural impoverishment and injusti- translation) Church. 106 with thorough philosophical, biblical ce in our globalised world. Before this As a practical science, this theology  It dialogues with other social and 107 and theological discourse. It is neces- traditional moral explanation, still in avails itself of various auxiliary scienc- human sciences.

Perspectives for a Theology of Charity The Encyclical Deus Caritas Est: sary to reaffirm this centrality today, for use to spell out the theological featu- es (human sciences), it carries out an  Research includes the empirical Perspectives for a Theology of Charity The Encyclical Deus Caritas Est: the theology of charity is being que- res of Christian diakonia (Oriol Tataret, historical survey of charitable activity and theoretical analysis of relevant stioned in various environments, some 2000, pp. 208-243) at the end of the analyzing organized practice in sup- contents of faith and tradition in in- of which I shall hereby refer to. 19th century there arose the need for a port of various groups of people in dividual, communitarian practice of reflection on organized charitable acti- state of need, in the framework of co- charity and related organised forms. 1.1. Targets of a developing discipline vity against the backdrop of industria- operation with the welfare state and In Latin America and in the Caribbean, The traditional compendiums on the lised societies, of a dawning welfare other social agents. As regards the the growing awareness of a particular theology of charity, such as that by state, of a more systematic organiza- individual moral approach, it is note- economic, political social and cultural Royo Marín (1963) present the cha- tion of social and economic sectors, worthy highlighting the “communi- reality, expressed and shared in the fi- racterising traits of theological virtues of an analysis of the social realm with tarian” aspect and “free intervention” nal documents of the General Confer- from the Thomistic perspective of the adoption of empirical instruments, in the given circumstances (welfare ences of the Latin-American Episco- morality as love of God, love of self along with the need to professionalise state and conciliation based on the pate, starting from the one held in Me- and love of neighbour, each presen- social service. Given this situation of principle of subsidiarity). On the basis dellín (1968), in Puebla (1979) until the ted according to the known criteria of globalized modernity, there also aro- of the experiences and conditions of latest held in Aparecida (2007), creat- general and specific moral principles, se the need for training and reflection, the German academic realm, the the- ed a new dynamics in the enunciation characterised by a systematic classifi- which in Germany, in the early 20th ology of charity evolved in the direc- of the theology of charity. Cognizant cation of the practice of charity in wor- century, led to the establishment of tion of a science of charity recognized of the irruption of the poor as a fun- ks of mercy, of positive aspects, and of dedicated Centres for Studies on Cha- as a separate discipline, as occurred damental factor, such theology was the elements that hinder this love. All rity and related academic education, with the social doctrine of the Church, restored within the context of merci- LOVE NEVER FAILS Perspectives 10 years after the Encyclical Deus Caritas Est

ful love, and also re-understood on makes it necessary to clarify the rich- Est, Pope Benedict focuses primar- the framework of professional social the basis of its peculiar methodology ness of the concept so as to include ily on the political realm (DCE 26-29), service meets the challenge of justify- (Scannone, 2000, p.358ff.): intellectus human life and the practice of charity. criticising the “activism and [...] secu- ing the added value of theology in the amoris (Sobrino, 1992, p.47ff.). I hereby Further difficulties are linked to - cur larism of many Christians”” (DCE 37) field of social engagement (Doležel, propose that similar analyses and re- rent criteria pertaining to the various engaged in charitable activity, under- 2012; Krockauer; Bohlen & Lehner, flections be carried out for Africa and social fields, which influence the typ- lining widespread contempt for prayer, 2006; Scales & Kelly, 2012; Singe, Asia, with the purpose of providing a ical realm of diakonia, that can be de- which, instead, is the propelling force 2006), namely, to propose theology as detailed picture on the evolution of scribed via a systemic model (Starnitz- of charitable engagement. In the En- the necessary science of reference that the theology of charity in the context ke, 1996), whereby other systems such cyclical Caritas in Veritate, the Holy enriches professional social service. of these two continents. as: law (just/unjust), the economy (to Father provides a detailed account The main feature of this theology is its pay/not to pay), medicine (patient/ of the economic, social and cultural Christian nature, which presupposes 1.2. Present difficulties in addressing the healthy), science (true/false), politics rationale highlighting the need to re- its development as a science (integra- theme of charity (to rule /not to rule) etc. through their cover that of charity as an antidote and tion of reason), its being a frame of ref- In the contemporary world the the- specific logics and functions could as a project of transformation for the erence for social service (practical, fo- ology of charity is faced with various question or marginalize the logics at good of society. A specific form of pro- cus on theory to be applied in practical challenges. Pope Benedict XVI men- the service of charity such as: bestow- fessional ethics and a methodology action, models of practices, methods, tioned some of them, starting from the al, gratuitousness and sharing, under- of work in the area of social sciences, etc.) with a contextualized approach 108 difficulties inscribed in the terms love/ stood not as mutual exchanges but as have developed in the area of social (existential, social situation and expe- 109 charity in contemporary societies (DCE expressions of God’s merciful love in service entailing at the same time the riences in the area of social services),

2): the impoverishment of the term a community of love. In Deus Caritas creation of an interpretative context, a fundamental and charitable in nature Perspectives for a Theology of Charity The Encyclical Deus Caritas Est: specific form of hermeneutics distin- (mercy and justice) along with a theol- guished from the moral and religious ogy for practical pastoral care (Lech- reference points of others (Luhmann, ner, 2000, pp.219ff.). 1973). This autonomy is not negative in itself, however it has a secularizing 1.3. “Cinderella or Sleeping Beauty”- the effect when presented as having over- limited number of areas for reflection, come moral and religious models. It is research and for the teaching of the questioned whether the theology of theology of charity charity is a necessary contribution for With regard to Germany, , It- the understanding of charitable ac- aly, and Spain, authors such as tivity, especially owing to the global Baumgartner (2002), Hermanns (1997), dimensions of structural situations of Haslinger (2009) and Gehrig (2015) injustice. It should also be noted that have conveyed their concerns over social services focus on programmed the low number of centres for the interventions, problem-resolution, ad- teaching, research and reflection on ministration of specific cases and dis- the theology of charity in University connection from vital, communitarian Departments of Theology. Far from environments. Articulating theology in being a compulsory subject in theolo- LOVE NEVER FAILS Perspectives 10 years after the Encyclical Deus Caritas Est

gy academic curricula, it is reduced to resent a challenge to the Church’s so- Kuhn, 1975; Lotz, 1979; Pieper, 1972), mere professorships or even absent in cial doctrine in terms of the concept 2.1 Love: conceptual hermeneutic per- but also of Protestant theology (eg study plans. The roles as the “Cinder- “caritas in veritate in re sociali”(CiV 5), spective for the theology of charity Jeanrond, 2010; Knauber, 2006; Stock, ella” of theology, or even of the “Sleep- proclamation of the truth of the love (DCE 3-11) 2000; Wischmeyer, 2015), psychology ing Beauty” certainly do not befit a fun- of Christ in society (Roos, 2015, p.13), The hermeneutic perspective of the (Fromm, 1967; Sternberg, 1989) and damental dimension of the Church. By epistemological expression that com- encyclical compels us to reflect, to re- sociology (Beck & Beck-Gernsheim, means of the prospects I shall hereby pletes the duplex ordo cognitionis (nat- cover and reassess especially the se- 2001; Kuchler & Beher, 2014; Luhmann, present I hope to arouse interest in ural law and revelation, Nothelle-Wild- mantic field of ‘”love” from a theolog- 1982), although it focuses on the the- promoting the right to citizenship of feuer, 1991) with a triplex ordo, that ical perspective, in constant dialogue ological approach and the connection the theology of charity, renewed by recognizes in love a principle for the- with its meaning according to different with the practice of charity. The En- contributions of papal Magisterium. ological knowledge (Rubio de Urquía cultures, religions and languages to- cyclical contributes to this task em- & Pérez-Soba, 2014; Pérez-Soba, 2014). day (DCE 2). This hermeneutic based phasizing the ability to love ingrained 1.4. The plurality of the theological The encyclical Deus Caritas Est thus on faith, in search for, according to in human nature itself, a task that has foundations of charity or diakonia answers the questions regarding the Benedict XVI, the unity of ‘”love”, would its own importance particularly in light The practice of charity, or diakonia, theological foundations of charity with enable both a better understanding of tendencies to replace the word currently features a plurality of theo- a set of strategic guidelines: of the centre of human life as well as “love” with “solidarity” or “justice” in the logical foundations, depending on the a) to preserve the unity of divine and the essence of the Trinitarian God. framework of social engagement and 110 confessional traditions and approach- human love (eros/agape) as a pillar The theology of charity is not possi- ethics. 111 es of the authors (cf. Rüegger, H. & Si- of the service of charity (DCE 3-11) ble without this intellectual effort to

Perspectives for a Theology of Charity The Encyclical Deus Caritas Est: grist, C., 2014). In the Catholic world, it b) to carry out charitable activity root- deeply understand the interrelation- 2.2 Charitable activity rooted in Chri- Perspectives for a Theology of Charity The Encyclical Deus Caritas Est: is important to enter into dialogue with ed in Christology (DCE 12-18) ship between the different dimensions stology these foundations to understand their c) to propose the distinctiveness of ec- of human love from a theological per- In the Encyclical there are many Chri- points of contact, the differences, and clesial charity e (DCE 25; 31ff.) spective, based on the faith inscribed stological connections between natu- work towards a practical theological Ritorneremo in seguito su queste linee in the patrimony of the Scriptures and ral and supernatural love and the ec- proposal of faith working through love per un ulteriore approfondimento. its translation in present experiences. clesial practice of charity. Indeed, the (Gal 5:6). Reflection on the theological The experiences of faith of the first commandment of love of neighbour foundation of charitable activity can 2. Theological foundations of love: Christians, rooted in Biblical tradition, is inscribed in the very nature of man, constitute a challenge to be shared by re-evaluating “Love” for a theological constitute the starting point, thereby created in the image and likeness of the theology of charity and the social and practical reflection on diakonia creating a new semantic field ofagape God (DCE 31). Such creationist anthro- doctrine of the Church, as evidenced The first perspective for a theology of to express shared love, received from pological perspective supports open- in various meetings held here in charity starting from Deus Caritas Est God in the figure of Christ through the ness towards collaboration with other over the last years (Dal Toso & Schal- entails analyzing, describing and un- Holy Spirit, a love that creates com- actors: the presence of Jesus in the lenberg, 2014 y 2015; Schallenberg & derstanding the features of Christian munity and which transforms individ- poor, His identification with themMt ( Dal Toso, 2016), but also in other plac- love within its theological, anthropo- ual and social existence. In this her- 25:40) merges in Jesus the love of God es (Glatzel, and Pompey, 1991; Marx, logical and practical dimensions. In meneutic perspective, the theology and neighbour (DCE 15). 1999). Although it is not relevant here, practice, this perspective has special of charity must enter into dialogue In Christ we understand our humili- it should be said that also the social importance within diaconal charity, in with the reflections and contribu- ty in the service, which culminates encyclicals of Pope Benedict XVI rep- terms of organized Christian love. tions of philosophy (Hildebrand, 1971; in self-giving: “I must be personally LOVE NEVER FAILS Perspectives 10 years after the Encyclical Deus Caritas Est

present in my gift” (DCE 34). From the community of love where there should profile of charitable intervention in re- in her three-fold responsibility (keryg- intimate encounter with God I learn to be no poverty (DCE 20), along with the lation to the State. In this respect the ma-martyria, leiturgia and diakonia). see neighbour from the perspective criticism of proselytism. Koch’s pub- Pope emphasizes the danger of con- The Pope goes a step further, pointing of Jesus Christ (DCE 18). The Pope is lications in 2010 and 2012 complete tending to solve all the problems of out that the whole Church – thus not aware that such a radical form of love the Christological analysis present in the world. While it is understandable only charitable activity - must be con- for neighbour requires a spiritual nou- the Encyclical: “In charitable organiza- that, especially in Countries with very ceived as a place and a relationship rishment, a vital relationship with the tions, God and Christ must not be for- weak or very corrupt governments, based on agape (sacraments, words, other two ecclesial dimensions such eign words; in reality, they indicate the the Church seems to be the only area evangelization, organization, etc.). The as leiturgia and martyria, and entails original source of ecclesial charity. The for the promotion of social develop- Church herself is its object, from the the inclusion of spirituality understo- strength of Caritas depends on the ment, with the risk that our structures particular Churches to the universal od as the perspective of the theology strength of the faith of all the mem- may turn into development ministries, Church (DCE 32). Indications on the ec- of charity. According to experts on the bers and collaborators.” (Benedict XVI, we should carefully weigh the pros clesial structure of the service, under theology of Joseph Ratzinger as Men- 2006b). and cons, reflect on the position of the the responsibility of the in the ke, for the Pope it was important to fol- Such Christological rootedness can- Church in this situation, considering particular Churches, correspond pre- low the work and the logic of Dominus not be fully understood without con- existing alternatives and how to pre- cisely to the ecclesiality of love, most Jesus, to combine love, eros and cha- sidering its foundation in the Holy serve ecclesial identity. deeply fulfilled in the Motu Proprio In- rity with Christology: . The Encyclical mentions this To Agape who is God, described in the tima Ecclesiae natura (2012). This initial 112 “Ecclesial charity, along with the char- foundation only at the beginning as a first part of the encyclical, must corre- approach can be summarized as the 113 itable activity of every Christian, must theological foundation, and in DCE 19 spond the agape of the Church, that is institutional responsibility to live as an

Perspectives for a Theology of Charity The Encyclical Deus Caritas Est: be understood primarily as participa- it is used as reference for the Church’s part of her nature (DCE 25) expressed authentic community of love, a Church tion in the love of the crucified Saviour, charitable activity. The reasons fo- or better, as inclusion in its representa- cus on the pneumatological reality tion (representatio Christi). If we un- whence arises ecclesial love as a di- derstood assistance as the exercise, mension ad intra (community unity) consequence or imitation of the love and ad extra (service to the needy). of Christ, then we would be left with a There remains a broader explanation political or ideological agenda to im- of the importance of this foundation prove the living conditions of a culture for the practice of charity and theolog- or humanity at large” (Menke, 2008, ical reflection on charity. p.57 – unofficial translation). The creation of a specific Communi- 2.3 The distinctiveness of the Church’s ty ethos, internal fraternity, entails the charitable activity (DCE 31ff.) extension of the Church’s constituent In this section the theological objec- mission ad extra as included in rep- tive focuses on specific features of resentatio Christi. This Christological charitable intervention in charity or- approach enables to better under- ganizations of the Church as opus stand, in the second part of the encyc- proprium (DCE 29ff.). In the previous lical, the importance of the Church as a section I mentioned the independent LOVE NEVER FAILS Perspectives 10 years after the Encyclical Deus Caritas Est

as the Body of Christ, sacrament of of the Catholic Church. Given this 19th derstood as interpersonal transforma- tion technique but as a personal pres- love and mercy. The following charac- and 20th heritage, enriched by its pub- tion that gives continuity to the obla- ence motivated by faith. Spiritual for- teristics will bring us closer to the un- lications, today we have the responsi- tion of Christ. Eros/agape unity makes mation and spiritual life in charitable derstanding of charitable practice. bility to continue to expand that wealth the relationships in the Spirit dynam- relations, the practice of faith in the of knowledge with updated achieve- ic. In fact, the poor don’t only ask for community of love nourished from its 3. How should love be lived? ments and with recent progress in the guidelines (content), material support, source, create a culture of witness of The theology of charity is not limited realm of historical sciences, in order to or technically appropriate attention. the merciful love of God, its gratuitous to the theoretical description of the keep alive this historical conscience, They want a personal, emotional and and personal nature. fundamental aspects of charity as di- along with its importance for current physical (miseri cor dare) relationship We need research, formation of train- vine love. In fact, it is challenged by practice. (DCE 34): do you believe in my pos- ers, accompanying processes, shared the practical question on how to live sibilities? Ours is a relational charita- spaces, resources and time destined this love in today’s world, in our Chris- 3.2 Compassionate perspective of cha- ble faith in Jesus Christ and the con- to this task in order to better experi- tian life, in our service of charity and in ritable activity starting from the unity of tents of faith can be understood only ence the love of Christ that compels the communities of love. love (Eros+Agape) through this relationship of charitable us (2 Cor 5:14). In a society that is dis- The unity of eros/agape (DCE 5 and 6), love (Pompey, 2006, p.119). tant from the Church but where, at the 3.1 The historical perspective of the the- strongly promoted by Pope Benedict same time, we maintain a vast network ology of charity XVI, must be a feature of the specific 3.3 The formation of the heart – charity’s of charitable services, we are lacking 114 Paragraphs 20 to 26 of the Encyclical profile of ecclesial creative diakonia dimension of witness (DCE 31; 36ff.) a sufficient number of people eager to 115 Deus Caritas Est present a brief over- (Pompey, 2006; 2007, pp.56ff.). Indeed, The Pope mentions as the second collaborate in these experiences and

Perspectives for a Theology of Charity The Encyclical Deus Caritas Est: view on the historical roots of ecclesial charitable intervention should include feature the response to immediate to this culture of love. It is thus equally Perspectives for a Theology of Charity The Encyclical Deus Caritas Est: charitable activity, which shows that Eros, in addition to reason and to pro- needs, the urgency and need to prac- important to create areas for gradual the theology of charity can and must fessional competence. This eros was tice charity with professional compe- evangelization within our structures, draw on the historical tradition of the present already in the biblical pas- tence and training (DCE 31a). At the in full respect of individual freedom, Church, thereby keeping alive the rich sages describing a God who loves his same time, the document underlines yet always proposing who we are and tradition of charitable practice. This people (DCE 11), profoundly moved. the need for a formation of the heart what we share. multifarious tradition signals the crea- “The eros of God is not only a primordi- – I believe it is precisely this second In this prolusion could not be missing, tive capacity to reinvent ecclesial love, al cosmic power; it is love that created part that the Pope intends to high- as an integral part of this living herit- the permanent force that the Holy man and that bows down over him, as light, whereby the theology of chari- age, examples of the saints of chari- Spirit bestows upon us in times of per- the Good Samaritan bent down to the ty plays an important role in training ty, and especially Mary, Mother of the secution, abandonment, human and wounded and robbed man, lying on programs for workers in terms of per- Lord (DCE 40-42). However, more than world crises. Interestingly, in the early the side of the road that went down sonal growth and to grow in the faith, a simple historical memory, the Saints 20th century, with the re-establishment from to Jericho.” (Benedict that they may live the encounter with accompany us spiritually, we can share of the theology of charity in Germany, XVI, 2006b). In Jesus Christ, this divine God in Christ, which enables them to their life, whence flow sources of inspi- marked by dawning industrialization love becomes oblative love. This offer- witness the love of God in those re- ration, whence lasting organisms are and welfare state, one of the program- ing is celebrated and is present in the lationships of service in an authentic created, renewed charismas, such as matic pillars of the new discipline was , Sacramentum Caritatis. The way, thus neither imposed nor artifi- the Society of Saint Vincenzo de Paoli, research on the historical heritage of Eucharistic transformation leads to the cial. The formation of the heart should whose charitable dates back to Christian charitable tradition, notably mission of charitable intervention un- not be understood as a communica- the seventeenth century. LOVE NEVER FAILS Perspectives 10 years after the Encyclical Deus Caritas Est

3.4 Ecumenical openness in the theolo- 29) serves not only to understand the tion and its coordination. and ethical dimensions with respective gical dialogue on charitable intervention interrelationship between justice and d) foster the development of a specif- sciences and functions, which include The Encyclical had a great resonance charity or to safeguard religious free- ic scientific approach (love under- various scientific foundations. The -dif in the various confessions and it reaf- dom in independent charitable acti- stood as epistemological principle). ferent tasks are to maintain: an interdis- firmed ongoing openness and cooper- vity. It also helps to carry out discern- e) ensure methodical feedback on the ciplinary, thriving theological dialogue ation in this field, in which we share, in ment between the Church’s mission to theology and on the Church on the with other human and social sciences basis of practical experience. on the essence of love / charity; its the Christian religion, a common Chris- establish a just order through the gui- f) achieve greater interdisciplinary co- role as a theological ambit; its scope as tological and biblical heritage, even dance of consciences by means of the operation within theological disci- a transforming energy, at individual lev- on ecclesiological matters (Pompey, principles expressed in Church Social plines on charity and love. el and in the community alike; its epis- 2006, p.113; Pompey, 2007 pp.143ff.). Doctrine, and the obligations of State I shall hereby detail the distinctive el- temological capacity ad intra (for the The Pope invites to this ecumenical and the political realm. ements of this discipline with the fol- faith and the ecclesial reality), but also openness towards the Protestant di- The lay faithful engaged in society de- lowing diagram, based on reflections ad extra, in social analysis. akonia and the Orthodox philanthropy, serve a central role in this field, guided contained in the Encyclical Deus Cari- The diagram then tackles the plane of not only at inter-confessional level, but by the principles of CSD (practice of tasEst and on the contributions of col- the objectives in its two complementa- also by creating interfaith bridges on justice), but for the Church there re- leagues from Freiburg and Olomouc. ry dimensions, that are embodied also the theme of compassion and love. In mains above all the service of charity In this conceptual chart the theology in biblical expression and experience, 116 this regard, shared research projects, in the community of love as opus pro- of charity is meant to facilitate the the- as well as in Christian charitable activ- 117 conferences, concrete collaboration at prium, with its specific characteristics ological foundation of the practice of ity, which, at the same time, respond to

Perspectives for a Theology of Charity The Encyclical Deus Caritas Est: local level, and international coopera- as seen in the previous chapters. In my charity in truth, starting from the reve- an integral anthropological vision. Perspectives for a Theology of Charity The Encyclical Deus Caritas Est: tion projects, are of great importance. view, this expression of the Church’s lation of the Trinitarian God as a com- The diagram mainly reflects the inter- deepest nature, also requires a dedi- munity of love. The central theological disciplinary nature of the theology of 4. The theology of charity as a distin- cated environment for reflection, rese- contributions to this ministry (system- charity, which is not limited only to as- ctive theological science arch, training and orientation, so that atic theology) and philosophy further pects of theological rootedness: start- With different gestures, the papacy of the Church, in her Caritas and other support conceptual understanding in ing from this theoretical corpus, the Benedict XVI, and the present one of ecclesial organisms for charitable en- its connection with anthropology. This point of arrival is the analysis of con- part will provide the theological foun- crete practice in organisms coupled Pope Francis embody the centrality of gagement may: dations for the service of charity in the by critical reflection and a joint elabo- love in Christian life and in the evan- a) offer an effective response to the communities of love. ration of best practices so that the ser- gelizing mission of the Church today. need for a formation of the heart of The diagram continues with a dou- vice of charity may increasingly be au- This shift towards the heart of the Chri- its members (DC 31a), in the context of an organized service in a com- ble-linked development: existential thentic witness of the love of God.  stian faith involves a practical effort of plex society with various actors. witness and an integral synthesis of b) constantly improve organized ser- ecclesial identity in the interrelation vice and the witness that it implies. between leiturgia, martyria and diako- c) establish a dialogue on scientific for our time. The deep reflection nia grounds with other human scienc- of the Encyclical on the relationship es, focused on charitable interven- between justice and charity (DCE 26- LOVE NEVER FAILS Perspectives 10 years after the Encyclical Deus Caritas Est

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