God Is Love - Beeldbibliotheek

In his new encyclical, "Deus Caritas Est" ("God IsLove"), Pope Benedict cites several Catholic models ofsocial charity. Among them are clockwise from top,left: St. Vincent de Paul, who devoted 50 years of hislife in service to the poor; Blessed Mother Teresa ofCalcutta, whose care for the sick and downtrodden inCalcutta, India, led her to establish the Missionaries ofCharity, an order that carries on her work around theworld; St. Louise de Marillac, whose Sisters of Charityaid the sick and the neglected in the example of St.Vincent de Paul; and St. John Bosco, patron saint ofyouth best known for his work on behalf of homelessboys. (CNS photos)Here politics and faith meet. Faith by itsspecific nature is an encounter with the livingGod—an encounter opening up new horizonsextending beyond the sphere of reason. But it isalso a purifying force for reason itself. FromGod's standpoint, faith liberates reason from itsblind spots and therefore helps it to be evermore fully itself. Faith enables reason to do itswork more effectively and to see its properobject more clearly. This is where Catholicsocial doctrine has its place: it has no intentionof giving the Church power over the State.Even less is it an attempt to impose on thosewho do not share the faith ways of thinking andmodes of conduct proper to faith. Its aim issimply to help purify reason and to contribute,here and now, to the acknowledgment andattainment of what is just.The Church's social teaching argues on thebasis of reason and natural law, namely, on thebasis of what is in accord with the nature ofevery human being. It recognizes that it is notthe Church's responsibility to make thisteaching prevail in political life. Rather, theChurch wishes to help form consciences inpolitical life and to stimulate greater insightinto the authentic requirements of justice aswell as greater readiness to act accordingly,even when this might involve conflict withsituations of personal interest. Building a justsocial and civil order, wherein each personreceives what is his or her due, is an essentialtask which every generation must take upanew. As a political task, this cannot be theChurch's immediate responsibility. Yet, since it is also a most important human responsibility, theChurch is duty-bound to offer, through the purification of reason and through ethical formation,her own specific contribution towards understanding the requirements of justice and achievingthem politically.The Church cannot and must not take upon herself the political battle to bring about the most justsociety possible. She cannot and must not replace the State. Yet at the same time she cannot andmust not remain on the sidelines in the fight for justice. She has to play her part through rationalargument and she has to reawaken the spiritual energy without which justice, which alwaysdemands sacrifice, cannot prevail and prosper. A just society must be the achievement of politics,not of the Church. Yet the promotion of justice through efforts to bring about openness of mindand will to the demands of the common good is something which concerns the Church deeply.