# Church Documents - OCDS Ongoing Formation Volume I ## Introduction Under this topic, the participants will read and reflect on the different papal documents and their significance. More precisely, the participants will explore in depth the three encyclicals of Pope Benedict XVI: God is Love (Deus Caritas Est); In Hope We Are Saved (Spes Salvi Facti Sumus); Charity in Truth (Caritas in Veritate). “The three encyclicals of Benedict XVI are grounded in the three theological virtues of faith, hope, and love. They provide inspiration and hope in the midst of violence and sin; and they direct us towards Christ, the Incarnate Love of God, who is the true hope of the world” (Dr. Robert Fastiggi, Professor of Systematic Theology at Sacred Heart Major Seminary). Read-along materials: God is Ever New: Meditations on Life, Love, and Freedom, Pope Benedict XVI, Ignatius Press. This book contains short summaries and snippets of information about Pope Benedict’s written and spoken communication during the tenure of his papacy. The selected texts were arranged under different categories of papal discourses including homilies, discourses given at the General Audience, messages for World Youth Days, addresses made to the seminarians, bishops and Christian families, brief summaries of encyclical letters, and much more. Reading and reflecting on Pope Benedict’s writings are the best way to understand the differences among the various types of papal communications. Additionally, the brief extract of his teachings contains a lifetime of keen insights and godly wisdom. This book could be used effectively for community formation as well as individual meditation. ## Church Documents – Session One ### A Brief Guide to Different Papal Documents One way the Pope has guided the Church throughout the centuries is through papal documents. These are usually addressed to bishops, religious and the lay faithful of the entire Church. For many documents, the official text is in Latin, but translations into the vernacular are usually available. It is important to understand the differences between the various types of papal documents and their respective authority. ### APOSTOLIC CONSTITUTIONS Apostolic constitutions are considered the most solemn kind of document issued by the Pope in his own name. Constitutions can define dogmas but also alter canon law or erect new ecclesiastical structures. In teaching, they include solemn magisterial acts of the Pope, such as dogmatic definitions. In 1950, Pope Pius XII declared the Assumption of Mary an official dogma of the Roman Catholic Church. The Catholic Church teaches that the Virgin Mary having completed the course of her earthly life, was assumed body and soul into heavenly glory. ### ENCYCLICALS Encyclicals are papal letters – the word “encyclical” means “circular letter.” These are formal documents usually addressed to Catholic clergy, religious, and the laity. It contains the Pope’s views on church teachings and doctrine in a particular area. While popes have been writing letters to the faithful since the early days of the church, the first pope to issue an encyclical (and call it such) was Benedict XIV, who released “On the Duty of Bishops” (Ubi Primum) in 1740. Since then, nearly 300 “circular letters” have been issued. Some of the more famous encyclicals include “Quas Primas,” Pius XI, 1925, which established the Feast of Christ the King, a reminder of the importance of Christ’s kingship on this earth. John Paul II’s “The Splendor of Truth” (Veritatis Splendor), 1993, which speaks about humanity’s ability to understand and know moral truth. Encyclicals of Pope Francis include: “On Faith” (Lumen Fidei), 2013; “On Care for our Common Home” (Laudato si’), 2015; “On Fraternity and Social Friendship” (Fratelli tutti), 2020. ### APOSTOLIC EXHORTATIONS Apostolic exhortations are papal reflections on a particular topic which are addressed to all the faithful. The form was first used by Pope Pius XII in 1939. Exhortations generally encourage a particular virtue or mission and are given on specific occasions. They are frequently written after a special synod. They are considered third in importance, after apostolic constitutions and encyclicals. Pope Benedict XVI wrote an apostolic exhortation, “On the Word of God” (Verbum domini) 2010, in which he encouraged, among other things, the practice of Lectio Divina (prayerful reading of scripture). On October 15, 2023, Pope Francis published an Apostolic Exhortation entitled “It is the Confidence” (C’est la Confiance) to commemorate the 150th anniversary of the birth of Saint Thérèse of the Child Jesus and the Holy Face. ### APOSTOLIC LETTERS These letters are usually designed to clarify doctrinal matters in the Church but can also address other important topics. On October 19, 1997, John Paul II wrote an Apostolic letter “The Science of Divine Love” (Divini Amoris Scientia) proclaiming Thérèse of Lisieux a Doctor of the Universal Church. On March 28, 2015, Pope Francis wrote an Apostolic Letter to the Superior General of the Order of Discalced Carmelites on the 500th anniversary of the birth of Saint Teresa of Jesus (Avila). ### PAPAL BULLS At times popes will issue an official declaration or announcement. These documents traditionally bear a round seal. The Latin word for a round seal or medallion is “bulla.” The documents with this kind of seal became known as papal bulls. Papal bulls played an important role in the history of the Carmelite Order. On January 30, 1226, Pope Honorius III signed the Bull “Ut vivendi normam,” (“as a standard of living”) which approved St. Albert’s Rule and guaranteed the existence of the Carmelites (see Journey to Carith, The Birth of an Order, chpt. 1, pg. 45). Again, on October 1247, the papal bull, “Quae honorem” (perhaps the most significant pontifical document in Carmelite history) was promulgated by Pope Innocent IV, slightly modifying the Rule of St. Albert. Under this document, foundations were not limited to desert places only, and the Carmelites were allowed to have their foundations in the cities as well. Quae honorem not only modified Albert’s Rule but also enrolled the Carmelite Order into the mendicant movement. The Carmelites, therefore, were officially constituted a mendicant order in 1247. Hence, Quae honorem permitted the Carmelite way of life to be more practicable in western society. This “Innocentian Rule” is to this day the official text of the Carmelite Rule throughout the Order. ### MOTU PROPRIO A motu proprio (Latin for “by his own hand”) is a letter issued by a pope himself and can be on any topic or governance issue. In 1999, Pope John Paul II issued a motu proprio proclaiming St. Teresa Benedicta of the Cross, St. Bridget of Sweden, and St. Catherine of Siena co-patronesses of Europe. In 2005, Pope Benedict XVI issued a motu proprio for the approval and publication of the Compendium of the Catechism of the Catholic Church. In addition, papal addresses include homilies, audiences, discourses, and messages. ### COMMON DECLARATIONS A joint statement of the Holy Father and another religious leader concerning a common understanding of some teaching, for example, the document Human Fraternity for World Peace and Living Together, also known as the “Abu Dhabi Declaration” or “Abu Dhabi Agreement,” is a joint statement signed by Pope Francis of the Catholic Church and Sheikh Ahmed el-Tayeb, Grand Imam of Al-Azhar, on February 4, 2019, in Abu Dhabi, United Arab Emirates (included in the read-along materials below) HOMILIES These are discourses given by a pope at public or private Masses. On September 7, 2019, during his apostolic journey to Mozambique, Madagascar, and Mauritius, Pope Francis delivered a homily addressed to the nuns of the Discalced Carmelites. ### GENERAL AUDIENCES An opportunity for the faithful to hear and/or greet the Holy Father. Certain days of the week, ordinarily on Wednesday, when the Holy Father is in Rome, he will have a General Audience, either in the Paul VI Audience Hall or overlooking St. Peter’s Square. An entry ticket, which is free, is required. The discourses for these Audiences generally develop a theme over time. In 2011, during his weekly Audiences, Pope Benedict XVI gave a series of talks on the lives and works of saints including our three Carmelite doctors of the Church. When he focused his attention on St. John of the Cross, he said: “If a person bears great love in himself, this love gives him wings, as it were, and he can face all life’s troubles more easily because he carries in himself this great light; this is faith: being loved by God and letting oneself be loved by God in Jesus Christ. Letting oneself be loved in this way is the light that helps us to bear our daily burden” (February 16, 2011, General Audience of Pope Benedict XVI). ### PRIVATE AUDIENCES The Pope holds private audiences with individuals or groups of pilgrims, at which he will usually speaks on a pertinent subject, such as on medical issues to groups of doctors, world affairs to diplomats, Church teaching and procedures to curia officials. The most famous and highly publicized Private Audience was that of St. Thérèse. During the papal audience of January 20, 1887, Thérèse broke protocol and directly asked Pope Leo XIII for the privilege to enter the nearby Discalced Carmelite Monastery at the age of fifteen. The rest is history. DISCOURSES Outside the usual Mass or audience settings, the Pope may give a less formal discourse to a group of people, for example: upon arriving or departing a place, before or after Mass, at a rosary, or in some other circumstance. ### MESSAGES Written or spoken messages, often conveying a personal greeting, to individuals or groups. These are usually briefer than a letter or normal talk. With this knowledge of these different types of papal documents, we can have a better understanding of why the Holy Father may have released a document and develop a deeper appreciation for the Church’s Magisterium. Adapted from: https://www.ewtn.com/catholicism/holysee/documents Note: Sessions two, three, and four are on the three encyclicals of Pope Benedict XVI dealing with the theological virtues. ## God Is Love (Deus Caritas Est) The first encyclical of Pope Benedict XVI Required Reading: God is Love (Deus caritas est). https://www.vatican.va/content/benedict-xvi/en/encyclicals/documents/hf_benxvi_enc_20051225_deus-caritas-est.html Read-along material: Three Encyclicals of Pope Benedict XVI, a summary by Dr. Robert Fastiggi, Professor of Systematic Theology at Sacred Heart Major Seminary, (included below). Dr. Fastiggi explains: Pope Benedict XVI occupied the Chair of St. Peter from April 19, 2005, until his resignation on Feb. 28, 2013. During his papacy, he provided much wisdom in his general audiences, discourses, apostolic exhortations, letters, and homilies. His most significant papal writings, however, were his three encyclicals: God is Love (Deus Caritas Est); In Hope We are Saved (Spes Salvi Facti Sumus); Charity in Truth (Caritas in Veritate). The following selected passages were taken from “God is Love” (Deus Caritas Est) for reading and reflection. Note: While there are several points for discussion given here, participants are free to explore other passages in God is Love. (Deus Caritas Est).  We have come to believe in God’s love: in these words, the Christian can express the fundamental decision of his life. Being Christian is not the result of an ethical choice or a lofty idea, but the encounter with an event, a person, which gives life a new horizon and a decisive direction (#1).  Love looks to the eternal. Love is indeed “ecstasy,” not in the sense of a moment of intoxication, but rather as a journey, an ongoing exodus out of the closed inwardlooking self towards its liberation through self-giving, and thus towards authentic selfdiscovery and indeed the discovery of God (#6).  Anyone who wishes to give love must also receive love as a gift. Certainly, as the Lord tells us, one can become a source from which rivers of living water flow (cf. John 7:3738). Yet to become such a source, one must constantly drink anew from the original source, which is Jesus Christ, from whose pierced heart flows the love of God (cf. John 19:34) (#7).  Individuals who care for those in need must first be professionally competent; they should be properly trained in what to do and how to do it, and committed to continuing care. Yet, while professional competence is a primary, fundamental requirement, it is not in itself sufficient. We are dealing with human beings, and human beings always need something more than technically proper care. They need humanity. They need heartfelt concern. Those who work for the Church’s charitable organizations must be distinguished by the fact that they do not merely meet the needs of the moment, but they dedicate themselves to others with heartfelt concern, enabling them to experience the richness of their humanity. Consequently, in addition to their necessary professional training, these charity workers need a “formation of the heart.” They need to be led to that encounter with God in Christ which awakens their love and opens their spirit to others. As a result, love of neighbor will no longer be for them a commandment imposed, so to speak, from witho ut, but a consequence deriving from their faith, a faith which becomes active through love (cf. Gal. 5:6) (#31 a).  We contribute to a better world only by personally doing good now, with full commitment and wherever we have the opportunity, independently of partisan strategies and programs. The Christian’s program – the program of the Good Samaritan, the program of Jesus – is “a heart which sees.” This heart sees where love is needed and acts accordingly (#31 b).  A Christian knows when it is time to speak of God and when it is better to say nothing and to let love alone speak. He knows that God is love (cf. 1 John 4:8) and that God’s presence is felt at the very time when the only thing we do is to love. He knows—to return to the questions raised earlier—that disdain for love is disdain for God and man alike; it is an attempt to do without God. Consequently, the best defense of God and man consists precisely in love. It is the responsibility of the Church’s charitable organizations to reinforce this awareness in their members, so that by their activity—as well as their words, their silence, their example—they may be credible witnesses to Christ (#31 c). Side note: Pope Benedict’s thoughts on love are very much in line with the teaching of St. John of the Cross: “Now I occupy my soul/and all my energy in his service;/I no longer tend the herd,/nor have I any other work/now that my every act is love.” John goes on to explain: “that now all this work is directed to the practice of love of God, that is: All the ability of my soul and body (memory, intellect, and will…) move in love because of love. Everything I do I do with love, and everything I suffer I suffer with the delight of love. … Hence whether her work is temporal or spiritual, this soul can always say, ‘Now that my every act is love’” (The Spiritual Canticle, Stanza 28:8-9, emphasis added).  Saint Paul, in his hymn to charity (cf. 1 Cor. 13), teaches us that it is always more than activity alone: “If I give away all I have, and if I deliver my body to be burned, but do not have love, I gain nothing” (v. 3). This hymn must be the Magna Carta of all ecclesial service; it sums up all the reflections on love which I have offered throughout this Encyclical Letter. Practical activity will always be insufficient, unless it visibly expresses a love for man, a love nourished by an encounter with Christ (#34).  This proper way of serving others also leads to humility. The one who serves does not consider himself superior to the one served, however miserable his situation at the moment may be. Christ took the lowest place in the world—the Cross—and by this radical humility he redeemed us and constantly comes to our aid. Those who are in a position to help others will realize that in doing so they themselves receive help; being able to help others is no merit or achievement of their own. This duty is grace. The more we do for others, the more we understand and can appropriate the words of Christ: “We are useless servants” (Lk. 17:10). We recognize that we are not acting on the basis of any superiority or greater personal efficiency, but because the Lord has graciously enabled us to do so (#35). Side note: St. Teresa had a profound understanding of the virtue of humility. She observes that the characteristic of humility is closely connected to notion of truth and growth in selfknowledge. “... God is supreme Truth; and to be humble is to walk in truth, for it is a very deep truth that of ourselves we have nothing good but only misery and nothingness.” (Interior Castle VI.10:7). To live in humility, according to Teresa, is to live in absolute truth; that is, to live in total confidence in God’s mercy and guidance. It’s no longer the self-absorbed “I” or my selfcentered, egotistical will at work. As St. Paul proclaimed, “I live, no longer I, but Christ lives in me” (Gal. 2:20). Consequently, one can carry on God’s work without any superiority complex.  Prayer, as a means of drawing ever new strength from Christ, is concretely and urgently needed. People who pray are not wasting their time, even though the situation appears desperate and seems to call for action alone. Piety does not undermine the struggle against the poverty of our neighbors, however extreme. In the example of St. Teresa of Calcutta, we have a clear illustration of the fact that time devoted to God in prayer not only does not detract from effective and loving service to our neighbor but is in fact the inexhaustible source of that service. In her letter for Lent 1996, Blessed Teresa wrote to her lay co-workers: “We need this deep connection with God in our daily life. How can we obtain it? By prayer” (#36). Side note: St. Teresa points out in The Interior Castle that “the door of entry to this castle is prayer and reflection” (IC.I.1:7). There are many ways to pray; but Carmelite prayer is to be understood as being present to God, as relationship with God, rather than as an exercise to be performed. It is not just recitation and repetition. ## In Hope We Are Saved (Spe Salvi Facti sumus) The second encyclical of Pope Benedict XVI Required Reading: In Hope We Are Saved (Spe salvi facti sumus). https://www.vatican.va/content/benedict-xvi/en/encyclicals/documents/hf_benxvi_enc_20071130_spe-salvi.html The following selected passages from “In Hope We Are Saved” (Spe salvi facti sumus) are for reading and reflection. Note: While there are ample points for discussion given here, participants are free to explore and discuss other passages in the main text of “In Hope We Are Saved.” Hope is Performative – it can change our lives  The Christian message was not only “informative” but “performative.” That means the Gospel is not merely a communication of things that can be known—it is one that makes things happen and is life-changing. The dark door of time, of the future, has been thrown open. The one who has hope lives differently; the one who hopes has been granted the gift of a new life (#2). [Pope Benedict observes that Christians have a future]: It is not that they know the details of what awaits them, but they know in general terms that their life will not end in emptiness. Only when the future is certain as a positive reality does it become possible to live the present as well (#2).  When the Letter to the Hebrews says that Christians here on earth do not have a permanent homeland, but seek one which lies in the future (cf. Heb. 11:13-16; Phil. 3:20), this does not mean for one moment that they live only for the future: present society is recognized by Christians as an exile; they belong to a new society which is the goal of their common pilgrimage and which is anticipated in the course of that pilgrimage (#4).  In the eleventh chapter of the Letter to the Hebrews [11:1] we find a kind of definition of faith which closely links this virtue with hope… Faith draws the future into the present, so that it is no longer simply a “not yet.” The fact that this future exists changes the present; the present is touched by the future reality, and thus the things of the future spill over into those of the present and those of the present into those of the future (#7). Eternal Life – what is it?  [Pope Benedict observes that we have a “paradoxical attitude” towards life on earth]: On the one hand, we do not want to die; above all, those who love us do not want us to die. Yet on the other hand, neither do we want to continue living indefinitely, nor was the earth created with that in view. So, what do we really want? Our paradoxical attitude gives rise to a deeper question: what in fact is “life”? And what does “eternity” really mean? (#11).  [What do we want? We want the eternal life:] In some way we want life itself, true life, untouched even by death… The term “eternal life” is intended to give a name to this known “unknown.” … To imagine ourselves outside the temporality that imprisons us and in some way to sense that eternity is not an unending succession of days in the calendar, but something more like the supreme moment of satisfaction, in which totality embraces us and we embrace totality… It would be like plunging into the ocean of infinite love, a moment in which time—the before and after—no longer exists. We can only attempt to grasp the idea that such a moment is life in the full sense, a plunging ever anew into the vastness of being, in which we are simply overwhelmed with joy (#12). Prayer as a school of Hope  A first essential setting for learning hope is prayer. When no one listens to me anymore, God still listens to me. When I can no longer talk to anyone or call upon anyone, I can always talk to God. When there is no longer anyone to help me deal with a need or expectation that goes beyond the human capacity for hope, He can help me. When I have been plunged into complete solitude…; if I pray, I am never totally alone (#32).  When we pray properly we undergo a process of inner purification which opens us up to God and thus to our fellow human beings as well. In prayer we must learn what we can truly ask of God—what is worthy of God. We must learn that we cannot pray against others. We must learn that we cannot ask for the superficial and comfortable things that we desire at this moment—that meagre, misplaced hope that leads us away from God. We must learn to purify our desires and our hopes (#33).  For prayer to develop this power of purification, it must on the one hand be something very personal, an encounter between my intimate self and God, the living God. On the other hand it must be constantly guided and enlightened by the great prayers of the Church and of the saints, by liturgical prayer... In this way we undergo those purifications by which we become open to God and are prepared for the service of our fellow human beings. We become capable of great hope, and thus we become ministers of hope for others. Hope in a Christian sense is always hope for others as well (#34). Hope in Suffering  We can try to limit suffering, to fight against it, but we cannot eliminate it. It is when we attempt to avoid suffering by withdrawing from anything that might involve hurt, when we try to spare ourselves the effort and pain of pursuing truth, love, and goodness, that we drift into a life of emptiness, in which there may be almost no pain, but the dark sensation of meaninglessness and abandonment is all the greater. It is not by sidestepping or fleeing from suffering that we are healed, but rather by our capacity for accepting it, maturing through it and finding meaning through union with Christ, who suffered with infinite love (#37).  We need witnesses—martyrs—who have given themselves totally, so as to show us the way—day after day. We need them if we are to prefer goodness to comfort, even in the little choices we face each day—knowing that this is how we live life to the full. Let us say it once again: the capacity to suffer for the sake of the truth is the measure of humanity. Yet this capacity to suffer depends on the type and extent of the hope that we bear within us and build upon. The saints were able to make the great journey of human existence in the way that Christ had done before them, because they were brimming with great hope (#39). Side note: St. Teresa Benedicta of the Cross (Edith Stein) is one such witness and martyr. She was killed at the Nazi death camp of Auschwitz. Her last words were addressed to her sister Rosa: “Come, we are going for our people.” Thus, she stood as a witness to hope in suffering. ## Charity in Truth (Caritas in Veritate) The third encyclical of Pope Benedict XVI Required Reading: Charity in Truth (Caritas in veritate) https://www.vatican.va/content/benedict-xvi/en/encyclicals/documents/hf_benxvi_enc_20090629_caritas-in-veritate.html The following are selected passages from “Charity in Truth” (Caritas in veritate) for reading and reflection. Note: While there are several points for discussion given here, participants are free to explore other passages in the main text. Points for discussion:  Charity in truth, to which Jesus Christ bore witness by his earthly life and especially by his death and resurrection, is the principal driving force behind the authentic development of every person and of all humanity. Love — caritas — is an extraordinary force which leads people to opt for courageous and generous engagement in the field of justice and peace. It is a force that has its origin in God, Eternal Love and Absolute Truth (#1, emphasis added). Side note: Pope Benedict’s observation that love is a “principal driving force” which compels people to act courageously for the sake of the Kingdom of God, is well explained in the teaching of St. Thérèse: “I understood it was Love alone that made the Church’s members act, that if Love ever became extinct, apostles would not preach the Gospel and martyrs would not shed their blood” (Story of a Soul, Manuscript B, pg. 302, Study Edition).  Charity is at the heart of the Church’s social doctrine (CV #2). [Pope Benedict observes that just as Catholic social teaching addresses the common good and structures of society] charity can be recognized as an authentic expression of humanity and as an element of fundamental importance in human relations, including those of a public nature. Only in truth does charity shine forth, only in truth can charity be authentically lived. Truth is the light that gives meaning and value to charity. That light is both the light of reason and the light of faith, through which the intellect attains to the natural and supernatural truth of charity: it grasps its meaning as gift, acceptance, and communion (CV #3).  Without truth, charity degenerates into sentimentality. Love becomes an empty shell, to be filled in an arbitrary way... It falls prey to contingent subjective emotions and opinions... In the truth, charity reflects the personal yet public dimension of faith in the God of the Bible, who is both Agápe and Lógos: Charity and Truth, Love and Word (CV #3).  Truth, in fact, is lógos which creates diá-logos, and hence communication and communion. Truth, by enabling men and women to let go of their subjective opinions and impressions, allows them to move beyond cultural and historical limitations and to come together in the assessment of the value and substance of things. Truth opens and unites our minds in the lógos of love: this is the Christian proclamation and testimony of charity (CV #4).  In the present social and cultural context, where there is a widespread tendency to relativize truth [that is, what is true for one individual, or one social group, may not be true for another], practicing charity in truth helps people to understand that adhering to the values of Christianity is not merely useful but essential for building a good society and for true integral human development (CV #4).  Every Christian is called to practice this charity, in a manner corresponding to his vocation… Man’s earthly activity, when inspired and sustained by charity, contributes to the building of the universal city of God, which is the goal of the history of the human family (CV #7).  Only in charity, illuminated by the light of reason and faith, is it possible to pursue development goals that possess a more humane and humanizing value (CV #9).  Authentic human development concerns the whole of the person in every single dimension. Without the perspective of the eternal life, human progress in this world is denied breathing-space… It runs the risk of being reduced to the mere accumulation of wealth; humanity thus loses the courage to be at the service of higher goods, at the service of the great and disinterested initiatives called forth by universal charity (CV #11).  Only through an encounter with God are we able to see in the other something more than just another creature, to recognize the divine image in the other, thus truly coming to discover him or her and to mature in a love that “becomes concern and care for the other” (CV #11).  In promoting development, the Christian faith does not rely on privilege or positions of power, nor even on the merits of Christians,... but only on Christ, to whom every authentic vocation to integral human development must be directed (CV #18). Side note: St. John of the Cross points to the interior motives and habitual imperfections of one who serves others: “...the soul usually has many unprofitable occupations by which she endeavors to serve her own appetite and that of others... She usually has desires to serve the appetites of others, which she does through ostentation, compliments, flattery, human respect, the effort to impress and please people by her actions, and many other useless things” (The Spiritual Canticle, Stanza 28:7).  The scribes and Pharisees have succeeded Moses as teachers. However, their words are bold and their deeds are few. All their works are performed to be seen. They are fond of places of honor at banquets and the front seats in synagogues and marks of respect in public. Do not follow their example (see Mt. 23:1-7).  [Pope Benedict acknowledges the benefits of modern technology in the daily lives of people. However, he cautiously reminds us of the limitations of such growth.] Charity does not exclude knowledge, but rather requires, promotes, and animates it from within. Knowledge is never purely the work of the intellect... Human knowledge is insufficient, and the conclusions of science cannot indicate by themselves the path towards integral human development. There is always a need to push further ahead: this is what is required by charity in truth (CV #30).  Truth, and the love which it reveals, cannot be produced: they can only be received as a gift. Their ultimate source is not, and cannot be, mankind, but only God, who is himself Truth and Love. This principle is extremely important for society and for development, since neither can be a purely human product (CV #52).  One aspect of the contemporary technological mindset is the tendency to consider the problems and emotions of the interior life from a purely psychological point of view, even to the point of neurological reductionism. In this way man’s interiority is emptied of its meaning and gradually our awareness of the human soul’s ontological depths, as probed by the saints, is lost (CV #76).  It requires new eyes and a new heart, capable of rising above a materialistic vision of human events, capable of glimpsing in development the “beyond” that technology cannot give. By following this path, it is possible to pursue the integral human development that takes its direction from the driving force of charity in truth (CV #77).  Development needs Christians with their arms raised towards God in prayer, Christians moved by the knowledge that truth-filled love, caritas in veritate, from which authentic development proceeds, is not produced by us, but given to us. For this reason, even in the most difficult and complex times, besides recognizing what is happening, we must above all else turn to God’s love. Development requires attention to the spiritual life, a serious consideration of the experiences of trust in God, spiritual fellowship in Christ, reliance upon God’s providence and mercy, love and forgiveness, self-denial, acceptance of others, justice and peace (CV #79). May the Virgin Mary... protect us and obtain for us, through her heavenly intercession, the strength, hope and joy necessary to continue to dedicate ourselves with generosity to the task of bringing about the “development of the whole man and of all men” (CV #79). ## Bibliography His Holiness Pope Benedict XVI. Encyclical Letters: Caritas in veritate (Charity in Truth), June 29, 2009; Spe salvi (In Hope We Are Saved), November 30, 2007; Deus caritas est (God is Love), December 25, 2005. Fastiggi, Robert. The Three Encyclicals of Pope Benedict XVI, June 1, 2023. https://mosaic.shms.edu/the-three-encyclicals-of-pope-benedict-xvi. The Collected Works of St. John of the Cross. ICS, 1991. St. Teresa of Avila. The Interior Castle, Study Edition. ICS, 2010 or second edition, 2020. St. Thérèse of Lisieux. Story of a Soul, Study Edition. ICS, 2005. Church Documents Read-Along Materials, Fastiggi 49 --- ## Read-along Materials ### The Three Encyclicals of Pope Benedict XVI by Dr. Robert Fastiggi Dr. Robert Fastiggi is professor of systematic theology at Sacred Heart Major Seminary. First Encyclical: Deus Caritas Est Benedict XVI’s first two encyclicals deal with the theological virtues of charity and hope. He was planning to write an encyclical on the theological virtue of faith, but he was not able to finish it because health issues led him to resign the papacy. He did, however, share his partial draft with his successor, Pope Francis, who published his first encyclical, Lumen Fidei (June 29, 2013), on faith. This encyclical incorporates many of the ideas that Benedict had drafted. The title of Benedict’s first encyclical, Deus Caritas Est (God Is Love), comes from John’s first Epistle: “God is love, and he who abides in love abides in God and God in him.” (1 John 4:16) The emphasis on love reflects the influences of St. Augustine and St. Bonaventure, but it also provides a response to the use of violence in the name of religion. Part one of Deus Caritas Est (nos. 1-18) focuses on the nature of love, both divine and human. Part two deals with “the practice of love by the Church as a ‘community of love.’” Benedict XVI examines the three main types of love recognized by the ancient Greeks: eros (desire), philia (love of friendship), and agape (charity or benevolence, which takes on a special importance in the New Testament). The Christian faith seeks to purify eros rather than eliminate it (no. 5). Eros must be purified from its ancient Greek association with frenzy, intoxication, and the divine madness manifested in various fertility cults (no. 4). Eros must also be purified of its contemporary reduction to pure “sex,” which ultimately leads to the “debasement of the body” (no. 5). Pope Benedict XVI points to Jesus Christ as the incarnate love of God, the Good Shepherd, who seeks his lost sheep with compassion (no. 12). As the incarnation of God’s love, Jesus makes the invisible Father visible (no. 17; cf. Jn. 14:9). Moreover, he offers himself as an oblation on the Cross and, in the Eucharist, he gives “his very self, his body and blood as the new manna” (no. 13; cf. Jn. 6:31-33). The Eucharist provides a basis for a “sacramental mysticism” (no. 13) realized in a special way by the Church as Christ’s body joined in the communion of the Eucharistic agape. Pope Benedict emphasizes the Church’s responsibility to proclaim the word of God (kerygmamartyria); to celebrate the sacraments (leitourgia); and practice charity (diakonia) (no. 25). In this regard, he notes that “the specific expressions of ecclesial charity can never be confused with the activity of the State” (no. 29). Christian charity must be rooted in the faith and marked by humility (no. 35), prayer (nos. 36-37), hope and patience (nos. 36-39). Authentic Christian charity will recognize hope “even in the face of apparent failure,” and it “accepts God’s mystery and trusts him even in times of darkness” (no. 39). Pope Benedict points to saintly figures — Martin of Tours, Francis of Assisi, Vincent de Paul, Louise de Marillac, and Teresa of Calcutta — as the “true bearers of light within history” (no. 40). Finally, he turns to Mary, the Mother of the Lord, as the “mirror of all holiness” (no. 41). He ends his encyclical with a prayer to Mary asking her “to show us Jesus” and to “teach us to know and love him, so that we too can become capable of true love” (no. 42). Second Encyclical: Spe Salvi Pope Benedict XVI’s second encyclical, Spe Salvi, takes its title from the Latin of the book of Romans, “Spe salvi facti sumus” (In Hope We Are Saved) (Rom. 8:24). In the opening sections, the Holy Father shows the close connection between faith and hope. Citing Peter, — “always be ready to give an answer concerning the logos—the meaning and reason—of your hope” (1 Pet. 3:15)—he notes that hope, in many respects, is equivalent to faith (no. 2). Christian hope overcomes the despair of those who grieve because they have no hope (cf. 1 Thess. 4:13). Hope “shapes our life in a new way” (no. 10). Spe Salvi not only discusses hope in a theological sense, it also provides some historical examples. One example is St. Josephine Bakhita (c. 1869-1947), who lived as a slave in Sudan and suffered multiple beatings. After her conversion to Christ and liberation from slavery, she learned that the supreme Lord of the universe, unlike her previous “masters,” loved and cared for her (cf. no. 3). Thus, the Christian faith gave her hope and meaning in life. For Pope Benedict, hope must be nourished by prayer, which is a school of hope (nos. 32-34). Hope provides solace to those who suffer injustice in this life because only God can establish justice beyond this life (no. 43). Indeed, “a world without God is a world without hope” (cf. Eph. 2:12; no. 44). Benedict discusses judgment after death with a particular focus on purgatory. For him, the fire of purgatory is a “blessed pain.” It is “the holy power of [God’s] love” that “sears through us like a flame,” and “the pain of love becomes our salvation and our joy” (no. 47). The encyclical ends by pointing to Mary as the star of hope (nos. 49-50). She is like a star of hope in the dark and stormy voyage of life (no. 49), just as she was a source of faith and hope, “even in the darkness of Holy Saturday” (no. 50). Third Encyclical: Caritas in Veritate Pope Benedict XVI’s final encyclical, Caritas in Veritate [CIV], is a major contribution to the social doctrine of the Church. It highlights four key points with regard to economics: (no. 1) the influence of original sin; (no. 2) the universal destination of the goods of the earth; (no. 3) the need for justice in economics; and (no. 4) the spirit of gift. Original sin can incline man to believe that “he is the sole author of himself, his life and society” (CIV, 34). The “pernicious effects” of original sin can move man “to confuse happiness and salvation with immanent forms of material prosperity and social action” and to believe “that the economy must be autonomous” and “shielded from the ‘influences’ of a moral character” (CIV, 34). The unity of the human race (cf. Acts 17:26) provides the basis for “the universal destination of the goods of the earth,” a principle found in Aquinas (Summa theologica II-II, q. 66, a. 2, ad 1); and affirmed by Leo XIII (Rerum novarum, 19), Pius XI, (Quadragesimo anno, 58), Vatican II (Gaudium et spes, 69); Paul VI (Populorum progressio, 22); and John Paul II (Centesimus annus, 31). Because of the universal destination of the goods of the earth, we must transcend economic projects “that are self-centered, protectionist, or at the service of private interests” (CIV, 42). The pursuit of justice in economics requires that the market economy should be subject not only to commutative justice — “which regulates the relations of giving and receiving between parties to a transaction” (CIV, 35; cf. CCC, 2411)—but also to “distributive justice and social justice” (CIV, 35). The Christian approach to economics must go beyond contracts, regulations, and laws. It must involve “works redolent of the spirit of gift” (CIV, 37). The spirit of gift enables economic life to be authentically human and rooted in solidarity and justice. Charity is the hidden power behind solidarity, “which is first and foremost a sense of responsibility on the part of everyone with regard to everyone” (CIV, 38). Charity also moves us beyond “the binary model of market-plusState” and reminds us that, “business activity has a human significance” (CIV, 41). The spirit of gift motivates “types of economic initiative which, without rejecting profit, aim at a higher goal than the mere logic of the exchange of equivalents, of profit as an end in itself” (CIV, 38). The three encyclicals of Benedict XVI are grounded in the three theological virtues of faith, hope, and love. They provide inspiration and hope in the midst of violence and sin; and they direct us towards Christ, the Incarnate Love of God, who is the true hope of the world. Dr. Robert Fastiggi is the Bishop Kevin M. Britt Chair of Dogmatic Theology and Christology at Sacred Heart Major Seminary. Jun 01, 2023 Courtesy: https://mosaic.shms.edu/the-three-encyclicals-of-pope-benedict-xvi ### The Holy See Apostolic Journey of His Holiness Pope Francis to the United Arab Emirates (3-5 February 2019) A DOCUMENT ON HUMAN FRATERNITY FOR WORLD PEACE AND LIVING TOGETHER INTRODUCTION Faith leads a believer to see in the other a brother or sister to be supported and loved. Through faith in God, who has created the universe, creatures and all human beings (equal on account of his mercy), believers are called to express this human fraternity by safeguarding creation and the entire universe and supporting all persons, especially the poorest and those most in need. This transcendental value served as the starting point for several meetings characterized by a friendly and fraternal atmosphere where we shared the joys, sorrows and problems of our contemporary world. We did this by considering scientific and technical progress, therapeutic achievements, the digital era, the mass media and communications. We reflected also on the level of poverty, conflict and suffering of so many brothers and sisters in different parts of the world as a consequence of the arms race, social injustice, corruption, inequality, moral decline, terrorism, discrimination, extremism and many other causes. From our fraternal and open discussions, and from the meeting that expressed profound hope in a bright future for all human beings, the idea of this Document on Human Fraternity was conceived. It is a text that has been given honest and serious thought so as to be a joint declaration of good and heartfelt aspirations. It is a document that invites all persons who have faith in God and faith in human fraternity to unite and work together so that it may serve as a guide for future generations to advance a culture of mutual respect in the awareness of the great divine grace that makes all human beings brothers and sisters. DOCUMENT In the name of God who has created all human beings equal in rights, duties and dignity, and who has called them to live together as brothers and sisters, to fill the earth and make known the values of goodness, love and peace; In the name of innocent human life that God has forbidden to kill, affirming that whoever kills a person is like one who kills the whole of humanity, and that whoever saves a person is like one who saves the whole of humanity; In the name of the poor, the destitute, the marginalized and those most in need whom God has commanded us to help as a duty required of all persons, especially the wealthy and of means; In the name of orphans, widows, refugees and those exiled from their homes and their countries; in the name of all victims of wars, persecution and injustice; in the name of the weak, those who live in fear, prisoners of war and those tortured in any part of the world, without distinction; In the name of peoples who have lost their security, peace, and the possibility of living together, becoming victims of destruction, calamity and war; In the name of human fraternity that embraces all human beings, unites them and renders them equal; In the name of this fraternity torn apart by policies of extremism and division, by systems of unrestrained profit or by hateful ideological tendencies that manipulate the actions and the future of men and women; In the name of freedom, that God has given to all human beings creating them free and distinguishing them by this gift; In the name of justice and mercy, the foundations of prosperity and the cornerstone of faith; In the name of all persons of good will present in every part of the world; In the name of God and of everything stated thus far; Al-Azhar al-Sharif and the Muslims of the East and West, together with the Catholic Church and the Catholics of the East and West, declare the adoption of a culture of dialogue as the path; mutual cooperation as the code of conduct; reciprocal understanding as the method and standard. We, who believe in God and in the final meeting with Him and His judgment, on the basis of our religious and moral responsibility, and through this Document, call upon ourselves, upon the leaders of the world as well as the architects of international policy and world economy, to work strenuously to spread the culture of tolerance and of living together in peace; to intervene at the earliest opportunity to stop the shedding of innocent blood and bring an end to wars, conflicts, environmental decay and the moral and cultural decline that the world is presently experiencing. We call upon intellectuals, philosophers, religious figures, artists, media professionals and men and women of culture in every part of the world, to rediscover the values of peace, justice, goodness, beauty, human fraternity and coexistence in order to confirm the importance of these values as anchors of salvation for all, and to promote them everywhere. This Declaration, setting out from a profound consideration of our contemporary reality, valuing its successes and in solidarity with its suffering, disasters and calamities, believes firmly that among the most important causes of the crises of the modern world are a desensitized human conscience, a distancing from religious values and a prevailing individualism accompanied by materialistic philosophies that deify the human person and introduce worldly and material values in place of supreme and transcendental principles. While recognizing the positive steps taken by our modern civilization in the fields of science, technology, medicine, industry and welfare, especially in developed countries, we wish to emphasize that, associated with such historic advancements, great and valued as they are, there exists both a moral deterioration that influences international action and a weakening of spiritual values and responsibility. All this contributes to a general feeling of frustration, isolation and desperation leading many to fall either into a vortex of atheistic, agnostic or religious extremism, or into blind and fanatic extremism, which ultimately encourage forms of dependency and individual or collective self-destruction. History shows that religious extremism, national extremism and also intolerance have produced in the world, be it in the East or West, what might be referred to as signs of a “third world war being fought piecemeal.” In several parts of the world and in many tragic circumstances these signs have begun to be painfully apparent, as in those situations where the precise number of victims, widows and orphans is unknown. We see, in addition, other regions preparing to become theatres of new conflicts, with outbreaks of tension and a build-up of arms and ammunition, and all this in a global context overshadowed by uncertainty, disillusionment, fear of the future, and controlled by narrow-minded economic interests. We likewise affirm that major political crises, situations of injustice and lack of equitable distribution of natural resources – which only a rich minority benefit from, to the detriment of the majority of the peoples of the earth – have generated, and continue to generate, vast numbers of poor, infirm and deceased persons. This leads to catastrophic crises that various countries have fallen victim to despite their natural resources and the resourcefulness of young people which characterize these nations. In the face of such crises that result in the deaths of millions of children – wasted away from poverty and hunger – there is an unacceptable silence on the international level. It is clear in this context how the family as the fundamental nucleus of society and humanity is essential in bringing children into the world, raising them, educating them, and providing them with solid moral formation and domestic security. To attack the institution of the family, to regard it with contempt, or to doubt its important role, is one of the most threatening evils of our era. We affirm also the importance of awakening religious awareness and the need to revive this awareness in the hearts of new generations through sound education and an adherence to moral values and upright religious teachings. In this way we can confront tendencies that are individualistic, selfish, conflicting, and also address radicalism and blind extremism in all its forms and expressions. The first and most important aim of religions is to believe in God, to honour Him and to invite all men and women to believe that this universe depends on a God who governs it. He is the Creator who has formed us with His divine wisdom and has granted us the gift of life to protect it. It is a gift that no one has the right to take away, threaten or manipulate to suit oneself. Indeed, everyone must safeguard this gift of life from its beginning up to its natural end. We therefore condemn all those practices that are a threat to life such as genocide, acts of terrorism, forced displacement, human organ trafficking, abortion and euthanasia. We likewise condemn the policies that promote these practices. Moreover, we resolutely declare that religions must never incite war, hateful attitudes, hostility and extremism, nor must they incite violence or the shedding of blood. These tragic realities are the consequence of a deviation from religious teachings. They result from a political manipulation of religions and from interpretations made by religious groups who, in the course of history, have taken advantage of the power of religious sentiment in the hearts of men and women in order to make them act in a way that has nothing to do with the truth of religion. This is done for the purpose of achieving objectives that are political, economic, worldly and short-sighted. We thus call upon all concerned to stop using religions to incite hatred, violence, extremism and blind fanaticism, and to refrain from using the name of God to justify acts of murder, exile, terrorism and oppression. We ask this on the basis of our common belief in God who did not create men and women to be killed or to fight one another, nor to be tortured or humiliated in their lives and circumstances. God, the Almighty, has no need to be defended by anyone and does not want His name to be used to terrorize people. This Document, in accordance with previous International Documents that have emphasized the importance of the role of religions in the construction of world peace, upholds the following: — The firm conviction that authentic teachings of religions invite us to remain rooted in the values of peace; to defend the values of mutual understanding, human fraternity and harmonious coexistence; to re-establish wisdom, justice and love; and to reawaken religious awareness among young people so that future generations may be protected from the realm of materialistic thinking and from dangerous policies of unbridled greed and indifference that are based on the law of force and not on the force of law; — Freedom is a right of every person: each individual enjoys the freedom of belief, thought, expression and action. The pluralism and the diversity of religions, colour, sex, race and language are willed by God in His wisdom, through which He created human beings. This divine wisdom is the source from which the right to freedom of belief and the freedom to be different derives. Therefore, the fact that people are forced to adhere to a certain religion or culture must be rejected, as too the imposition of a cultural way of life that others do not accept; — Justice based on mercy is the path to follow in order to achieve a dignified life to which every human being has a right; — Dialogue, understanding and the widespread promotion of a culture of tolerance, acceptance of others and of living together peacefully would contribute significantly to reducing many economic, social, political and environmental problems that weigh so heavily on a large part of humanity; — Dialogue among believers means coming together in the vast space of spiritual, human and shared social values and, from here, transmitting the highest moral virtues that religions aim for. It also means avoiding unproductive discussions; — The protection of places of worship – synagogues, churches and mosques – is a duty guaranteed by religions, human values, laws and international agreements. Every attempt to attack places of worship or threaten them by violent assaults, bombings or destruction, is a deviation from the teachings of religions as well as a clear violation of international law; — Terrorism is deplorable and threatens the security of people, be they in the East or the West, the North or the South, and disseminates panic, terror and pessimism, but this is not due to religion, even when terrorists instrumentalize it. It is due, rather, to an accumulation of incorrect interpretations of religious texts and to policies linked to hunger, poverty, injustice, oppression and pride. This is why it is so necessary to stop supporting terrorist movements fuelled by financing, the provision of weapons and strategy, and by attempts to justify these movements even using the media. All these must be regarded as international crimes that threaten security and world peace. Such terrorism must be condemned in all its forms and expressions; — The concept of citizenship is based on the equality of rights and duties, under which all enjoy justice. It is therefore crucial to establish in our societies the concept of full citizenship and reject the discriminatory use of the term minorities which engenders feelings of isolation and inferiority. Its misuse paves the way for hostility and discord; it undoes any successes and takes away the religious and civil rights of some citizens who are thus discriminated against; — Good relations between East and West are indisputably necessary for both. They must not be neglected, so that each can be enriched by the other’s culture through fruitful exchange and dialogue. The West can discover in the East remedies for those spiritual and religious maladies that are caused by a prevailing materialism. And the East can find in the West many elements that can help free it from weakness, division, conflict and scientific, technical and cultural decline. It is important to pay attention to religious, cultural and historical differences that are a vital component in shaping the character, culture and civilization of the East. It is likewise important to reinforce the bond of fundamental human rights in order to help ensure a dignified life for all the men and women of East and West, avoiding the politics of double standards; — It is an essential requirement to recognize the right of women to education and employment, and to recognize their freedom to exercise their own political rights. Moreover, efforts must be made to free women from historical and social conditioning that runs contrary to the principles of their faith and dignity. It is also necessary to protect women from sexual exploitation and from being treated as merchandise or objects of pleasure or financial gain. Accordingly, an end must be brought to all those inhuman and vulgar practices that denigrate the dignity of women. Efforts must be made to modify those laws that prevent women from fully enjoying their rights; — The protection of the fundamental rights of children to grow up in a family environment, to receive nutrition, education and support, are duties of the family and society. Such duties must be guaranteed and protected so that they are not overlooked or denied to any child in any part of the world. All those practices that violate the dignity and rights of children must be denounced. It is equally important to be vigilant against the dangers that they are exposed to, particularly in the digital world, and to consider as a crime the trafficking of their innocence and all violations of their youth; — The protection of the rights of the elderly, the weak, the disabled, and the oppressed is a religious and social obligation that must be guaranteed and defended through strict legislation and the implementation of the relevant international agreements. To this end, by mutual cooperation, the Catholic Church and Al-Azhar announce and pledge to convey this Document to authorities, influential leaders, persons of religion all over the world, appropriate regional and international organizations, organizations within civil society, religious institutions and leading thinkers. They further pledge to make known the principles contained in this Declaration at all regional and international levels, while requesting that these principles be translated into policies, decisions, legislative texts, courses of study and materials to be circulated. Al-Azhar and the Catholic Church ask that this Document become the object of research and reflection in all schools, universities and institutes of formation, thus helping to educate new generations to bring goodness and peace to others, and to be defenders everywhere of the rights of the oppressed and of the least of our brothers and sisters. In conclusion, our aspiration is that: this Declaration may constitute an invitation to reconciliation and fraternity among all believers, indeed among believers and non-believers, and among all people of good will; this Declaration may be an appeal to every upright conscience that rejects deplorable violence and blind extremism; an appeal to those who cherish the values of tolerance and fraternity that are promoted and encouraged by religions; this Declaration may be a witness to the greatness of faith in God that unites divided hearts and elevates the human soul; this Declaration may be a sign of the closeness between East and West, between North and South, and between all who believe that God has created us to understand one another, cooperate with one another and live as brothers and sisters who love one another. This is what we hope and seek to achieve with the aim of finding a universal peace that all can enjoy in this life. Abu Dhabi, 4 February 2019 His Holiness The Grand Imam of Al-Azhar Pope Francis Ahmad Al-Tayyeb Copyright © Dicastero per la Comunicazione – Libreria Editrice Vaticana --- **Source:** Secular Order of Discalced Carmelites, *Ongoing Formation Volume I: The Path of Mount Carmel, The Perfect Spirit* (US National Formation Program, 2025).