Charity in Truth
Like his first two encyclicals, Deus Caritas Est (God is Love) and Spe Salvi (Saved in Hope), Benedict centers this oftentimes deeply theological encyclical on a theological virtue-charity-but in this case applies its practical meaning to the development of peoples. Of course, like his immediate predecessors on the Chair of Peter, Benedict’s idea of development is not restricted to the economic dimension but includes the whole person "in every single dimension" (no. 11)-in a word, it is "integral human development" (no. 18).

Benedict makes clear that development is more than a material concept when he speaks of how it is rooted in the charity in truth of Jesus’ life. This love is "the principal driving force" behind all development. Its source is God himself (no. 1). This truth explains the primacy of charity for the Church’s social doctrine. Indeed, the latter is the proclamation of Christ’s love in society (no. 5).

The Holy Father argues, however, that charity needs to be bonded to the truth not only as veritas in caritate ("truth in charity"; Eph 4:15), but also in the complementary sequence of caritas in veritate ("charity in truth"; no. 2). He says charity needs truth to be authentically lived. When divorced from truth, charity degenerates into "contingent subjective emotions and opinions" (no. 3)-it becomes mere sentiment. But when "filled with truth," charity can be shared in objective ways that overcome such limitations as relativism (no. 4).

No Technical Solutions
Benedict proclaims it is his intention to revisit the teachings of Populorum Progressio "on integral human development . . . so as to apply them to the present moment" (no. 8). He notes that with "development, understood in human and Christian terms, [Pope Paul VI] identified the heart of the Christian social message," while proposing Christian charity "as [development’s] principal driving force" (no. 13). Popularum was controversial in some quarters when released in 1967, for instance for its use of social science jargon. Nonetheless, Benedict lauds Paul’s encyclical as "the Rerum Novarum" of our time (no. 8), in reference to Pope Leo XIII’s landmark social encyclical of 1891. More debatable, as discussed in the sidebar, might be Benedict’s decision to commemorate Populorum rather than Pope John Paul II’s Centesimus Annus (The Hundredth Year), whose twentieth anniversary is 2011 and which commemorates the centennial of Rerum Novarum.

Regardless, the pope recalls that the Church does not offer technical solutions to economic and political problems; that is not where her expertise lies. Her mission rather is an evangelical one: "fidelity to truth, which alone is the guarantee of freedom (cf. Jn 8:32) and of the possibility of integral human development" (no. 9). This distinction is important, for, contrary to some opinions, the Church’s social doctrine is not a "third way" between liberal capitalism and socialism. As John Paul II taught in his 1987 encyclical, Sollicitudo Rei Socialis (On Social Concern), the Church’s social doctrine is a branch of theology, in particular moral theology (no. 41), and is not an ideology or an economic theory.

Room for Disagreement
There is nevertheless usually room for legitimate disagreement among faithful Catholics on those specific moral issues that the Magisterium of the Church has not given a definite teaching or where the teaching is non-existent. We find this is especially true of the Church’s social doctrine. As Vatican Council II’s Gaudium et Spes teaches, the Church respects the "autonomy of earthly affairs" (no. 36) such as economics, which she makes use of in her social teaching. These affairs, however, while they do have their own "proper laws," are not independent of God (no. 36). But Catholics are always required to give religious assent to the moral principles the Church teaches for the formation of our consciences. Principles of this kind-such as the one that speaks of man’s dignity as created in the image of God-are universal and always valid. They give rise to specific moral norms, some of them absolute, for example the one that prohibits the intentional killing of innocent human life. These too Catholics are obligated to always follow. Indeed, all persons are so obligated since these are truths of natural law.

Development as a Vocation
Perhaps the most original contribution of Caritas in Veritate is how it connects definitively the social doctrine of the Church on development with her teachings on human life and sexuality, and evangelization. Paul VI’s encyclical Humanae Vitae, Benedict says, indicates "the strong links between life ethics and social ethics"; his apostolic exhortation Evangelii Nuntiandi (On the Evangelization of Peoples) notes the profound connection between evangelization and social ethics (no. 15).

In chapter one, "The Message of Populorum Progressio" (nos. 10-20), Benedict devotes sections 16 through 20 to explicating Paul VI’s notion of integral human development as a vocation: it requires God (no. 16), freedom (no. 17) and respect for truth (no. 18). It must also, as noted, be "integral" (meaning involving the whole man and every man), and include the Gospel (no. 18) and the centrality of charity (no. 19).

In chapter two, "Human Development in Our Time" (nos. 21-33), Benedict reads the signs of the times and asks: Has Paul VI’s vision of development been realized? (no. 21). Although billions have been lifted out of extreme poverty, says the Holy Father, "economic growth has been and continues to be weighed down by malfunctions and dramatic problems." As Benedict formulates it in no. 22, the world’s wealth is "growing in absolute terms, but inequalities are on the increase." Yet, progress must include more than material advancement; it must be integral as he has argued (no. 23).

Globalism: Danger and Opportunity
Section 24 evaluates the state’s changing role in the context of international trade and finance (i.e., globalization). In no. 25, the pope mentions the phenomenon of outsourcing and how it has led to a "downsizing of social security systems." He also notes the difficulties of labor unions (no. 64), the positive and negative effects of labor mobility (no. 40) and the problem of unemployment (no. 63). The issues of culture (no. 26; cf. no. 59), hunger (no. 27), respect for life/openness to life (no. 28), and religious freedom (or its denial) [no. 29; cf. no. 56] are also treated in the context of development. In numbers 30 and 31, Benedict calls for an interdisciplinary approach to development animated by charity. Section 32 warns against disparities in wealth, calls for "access to steady employment," and observes, "Human costs always include economic costs," and vice versa. After forty years, progress "remains an open question," made more critical in light of the economic meltdown (no. 33). Globalization, though, presents a "great opportunity," but also a great danger according to Benedict (no. 33; cf. no. 42). Therefore, society must broaden "the scope of reason" so it can direct "these powerful new forces" (no. 33; cf. no. 56).

Inspired by Focolare
Chapter three, "Fraternity, Economic Development and Civil Society" (nos. 34-42) develops the idea of the "principle of gratu- itousness" or gift (no. 34). This challenging but partially developed concept appears in number 35. It seems influenced by the Italian lay movement, Focolare, and its "economy of communion" in freedom (cf. no. 46) and its spirituality of unity: "Without internal forms of solidarity and mutual trust," argues Benedict, "the market cannot completely fulfill its proper economic function" (cf. nos. 36-39). Although the market is not inherently bad (no. 36), Benedict says quite clearly all economic activity is subject to justice (no. 37; cf. nos. 35 and 45).

Benedict calls on businesses to take greater social responsibility not only for their investors but for every stakeholder who makes a contribution (no. 40). Business, like political authority, involves "a wide range of values" (no. 41). This recalls John Paul II’s view in Centesimus Annus of how a business is called not only to make a profit but to be a "communion of persons" (no. 35; cf. no. 43). The role of the state, according to Benedict, seems to be growing in importance. He does not, however, seem troubled, at least in this section, by this troubling phenomenon.

In chapter four, "The Development of People; Rights and Duties; The Environment" (nos. 43-52), Benedict argues that rights-in order to avoid license-presuppose duties (no. 43). This understanding of rights cuts against much modern thought where rights often seem to appear out of thin air and are often "rights" to do "wrongs." The pope also addresses the question of population growth, condemns forced birth control programs and warns of the numerous dangers of a declining birthrate in many countries (no. 44).

In sections 46 and 47, Benedict encourages forms of business which see profit as a means to a more humane economy (nos. 46-47). Here is where Focolare-inspired economics is most apparent in Benedict’s thought, it seems to me. As noted on its webpage, "In order to help meet the material needs of the local community," Focolare’s founder Chiara Lubich (1920-2008) "proposed a new economic model where for-profit businesses could generate additional jobs and voluntarily share profits in three parts: 1) for direct aid to those in need, 2) for educational programs that foster ‘a culture of giving’ and 3) for continued business development." The pope observes, "This is not merely a matter of a ‘third sector’ [between profit-based companies and non-profit organizations], but of a broad new composite reality embracing the private and public spheres, one which does not exclude profit, but instead considers it a means for achieving human and social ends" (no. 46).

Natural and Human Ecology
Another original aspect of the encyclical is its extended analysis of the environment and nature-both human and non-human-in the context of development and the current energy problem. Benedict calls the Church to exercise responsible stewardship and to view nature, including human nature ("human ecology"), as a gift, with an intrinsic purpose (nos. 48-51).

Chapter five, "The Cooperation of the Human Family" (nos. 53-67), begins with a reflection on the "relational" character of the human person-"the human race is a single family" (no. 53; cf. no. 55)-one which is meant to be incorporated into the Trinitarian communion of Persons (no. 54). Benedict also discusses the Catholic social tradition’s timehonored principle of subsidiarity. He sees it as a curb on an "all-encompassing welfare state," as well as a way to manage globalization (no. 57)

Benedict continues by commenting on education and international tourism (no. 61), migration (no. 62), decent work (no. 63), labor unions (no. 64), finance (no. 65), the social responsibility of the consumer (no. 66), and the need for a "world political authority," governed by subsidiarity (no. 67). The proposal for a world political authority goes back to Pope John XXIII’s 1963 encyclical, Pacem in Terris (Peace on Earth). It too is controversial today and is often erroneously interpreted in a utopian sense or even as a role the United Nations could perform despite its serious problems.

Technology and Bioethics
In chapter six, "The Development of Peoples and Technology" (nos. 68-76), the pope brilliantly treats the topic of technology and warns of the Promethean spirit that often accompanies it (no. 68). While appreciating the benefits it provides man (no. 69), Benedict points out its drawbacks, especially when divorced from moral responsibility (no. 70), when abused in bioethics (nos. 74-75), or when understood materialistically to deny the soul and spiritual values (nos. 76-77).

When it comes to bioethics and the amazing power of modern technological intervention in human nature, we are compelled, says Pope Benedict, to choose between two types of reasoning: "reason open to transcendence or reason closed within immanence." In such circumstances, he argues, reason and faith can come to aid each other (no. 74; cf. no. 75). (How often is this theme found in the writings of this pope and his predecessor!)

Benedict concludes by calling for a "Christian humanism" (no. 78) that is dependent on prayer and close attention to all aspects of the spiritual life (no. 79). Interestingly, in an authoritative encyclical on the global economy, Benedict does not use the word capitalism once, usually preferring, like John Paul II, the term market. His attitude seems to be one of cautious acceptance, with many qualifications.

Thus, Caritas is a more Populorum Progressio-inspired document, at least in its view of capitalism and development, than a Centesimus Annus-inspired one, with the latter’s somewhat more positive view of capitalism, albeit one that needs to be carefully circumscribed by law, culture and morality.