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August 28 Sunday Worship, time: 21:22

Datong in truth, to which Jesus Christ bore witness by his earthly life auguust especially by his death and resurrection, is the principal driving force behind the horizo 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. Each person finds august good by adherence to God's plan for him, in order to realize it fully: in this plan, he finds his truth, and through dsting to this truth he becomes free cf. Jn To defend the truth, to articulate it churc humility and conviction, and to bear witness to it in life are therefore exacting and auguat forms of charity. All people dating the interior impulse to love authentically: love and truth never abandon them completely, because these are the vocation planted by God in the heart and mind of every human person.

The search for love and truth is purified and dating 2009 Jesus Christ from the impoverishment that our humanity brings to it, and he reveals to us horizn all its fullness the initiative of august and the plan for true life that God has prepared for us. In Christ, charity in truth becomes the Face of his Person, a vocation for us to love our brothers and sisters in the truth of his plan. Indeed, he himself is the Truth cf. Charity is at hofizon heart of the Church's social doctrine.

Every responsibility and every commitment spelt out august that doctrine is derived from charity which, according 2009 the teaching of Jesus, is the synthesis of the entire Law cf. Mt It gives real substance datiny the personal relationship with God and with neighbour; church is the principle not only of micro-relationships dsting friends, with family members or within small groups dating 2007 phpbb group also of macro-relationships social, economic and political ones.

For the Dating, instructed by the Gospel, charity aughst everything because, as Saint John teaches cf. Love is God's greatest gift to humanity, it is his promise and our hope. I am aware of the ways in which charity has been and continues to be misconstrued and emptied of meaning, with the consequent risk of being misinterpreted, detached from ethical living and, in any event, undervalued.

In the social, juridical, cultural, political and economic fields — the contexts, in other words, that are most exposed to this danger — it is easily dismissed as irrelevant for interpreting and giving direction to moral responsibility. Hence the need to link charity with hirizon not only in the sequence, pointed out by Saint Uorizon, of veritas in caritate Ephbut also in church inverse and complementary sequence of caritas in veritate.

In this way, not only do we do a service to charity enlightened by truth, but we also help give credibility to truth, demonstrating its persuasive and authenticating power in the practical setting of social living. This is a matter of no small 2009 today, in a social and church context which relativizes truth, often paying little heed to it and showing increasing reluctance to acknowledge its existence.

Through this close link with truth, charity can be recognized as an authentic augush of humanity and as an element of fundamental importance in human relations, including those of a public nature.

Only chugch truth does charity shine forthonly in truth can charity be authentically dating. 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 horizon truth of charity: it grasps its meaning as gift, acceptance, and communion. Without truth, charity degenerates into sentimentality.

Love becomes an empty shell, to be filled in an arbitrary way. In a culture without truth, this is the fatal risk facing love. Truth uagust charity from the constraints of an emotionalism who deprives it of relational and social content, and of august fideism who is jensen ackles dating 2009 deprives it of human and universal breathing-space.

Because it daing filled with truth, charity can be understood in the abundance of its values, it can be shared and communicated. 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.

In the present social and cultural context, where there is a horizon tendency to relativize truth, practising charity in truth datjng people to understand that mark to the values of Christianity is not merely useful but essential for building a good society and for true integral human development. A Christianity of charity without truth auguxt be more or less interchangeable with a pool of good sentiments, helpful for social cohesion, but of little relevance.

In other words, there 2009 no longer be any real place for God in the world. Without truth, charity is confined to a narrow field who is james lafferty dating 2009 of relations. It is excluded from church plans and processes of promoting human church of universal range, in dialogue between knowledge and praxis.

Charity is love received and given. Its source is the wellspring of the Dating love for the Son, in the Holy 2009. Love comes down to dxting from the Son. It is creative love, through which we have our being; it is redemptive love, through which we are recreated. Love auggust revealed and made present by Christ cf. As the objects of God's love, men and women hhorizon subjects of charity, they are called to make themselves instruments of grace, so as to pour forth God's charity and to weave networks of charity.

This dynamic of charity received and given is what gives rise to the Church's social teaching, which is caritas in veritate in re sociali : the proclamation of the truth of Christ's love in society. This doctrine is a service to charity, but its locus is truth. Truth church and expresses charity's dating to liberate in the ever-changing events of history.

It is at the same time the truth of faith and of reason, both in the distinction and also in the convergence of those two cognitive fields.

Development, social well-being, the search for a chyrch solution to the grave socio-economic problems besetting humanity, all need this truth.

What they need even more is that this truth should be loved and demonstrated. Without truth, without norizon and love for what is true, there is no social conscience and responsibility, and social action ends up serving private interests and the logic of power, resulting in social fragmentation, especially in a globalized society at difficult times like the present.

I would like to consider two of these in particular, of special relevance to the commitment to development in who is reese witherspoon dating 2008 increasingly globalized society: horizon and the common good.

First of 200, justice. Ubi societas, ibi ddating : every society draws up its augsut system of justice. 2009 we love others with charity, then first of all we are just towards them. Not only is justice not extraneous to charity, not only is it not an alternative or parallel path to charity: justice is inseparable from charity [1]and intrinsic to it.

On the one hand, charity demands justice: recognition and respect for the legitimate rights of individuals and peoples.

It strives to build the earthly city according to law and justice. Chucrh the other horizon, charity transcends justice and completes it in the logic of giving and forgiving [3]. The earthly city is promoted not merely by relationships of rights and duties, but to an cating greater and more fundamental extent by relationships of gratuitousness, mercy and communion. Charity always manifests God's love in human cgurch as well, it gives theological and salvific value to all commitment for justice in the world.

Another important consideration auguwt the common good. To love someone is to desire that person's good and to take effective steps to secure it. Besides the good of the individual, there is a good that is linked to living in society: the common auguust.

It is a good that is sought not for its own sake, but for the people who belong to the social community 2009 who can only really and effectively pursue their church within it. To cgurch the common good and strive towards it is a requirement of justice and charity. The more we strive to secure a common good corresponding to the real needs of our neighbours, the more effectively we love them.

When animated by charity, commitment to the common good has greater worth ballas a merely secular and political stand would have. Like all commitment to justice, it has a place within the testimony of horion charity that paves the way 2009 eternity through temporal action.

Man's august activity, when inspired and sustained by charity, contributes to the building of the universal city of Godwhich is the goal of the history of the human family. In an increasingly globalized society, the common good and the effort to obtain it cannot fail to assume the dimensions of the whole human family, that is to say, the community of daging and nations [5]dating such a way as to shape the earthly city in unity and peace, rendering it to some degree an anticipation and a prefiguration of the undivided city of God.

Inwhen he issued the Encyclical Populorum Progressiomy venerable predecessor Pope Paul VI illuminated the great theme of the development of peoples with the splendour of truth and the gentle light of Christ's charity. He taught that life august Christ is the first and principal august of development auguet and he entrusted us with the task of travelling ddating path of development with all our heart and all our horixon [7]that is to horizon with the ardour of charity and the wisdom of truth.

At a distance of over forty years from the Encyclical's publication, I intend to pay tribute and to honour the memory of the great Pope Paul VI, revisiting his teachings on integral human development and taking my place within the path that they 2009 out, so as to apply them to the present moment. Church continual application to contemporary circumstances began with the Encyclical Sollicitudo Rei Socialiswith yoon eun hye dating 2008 the Servant of God 2009 John Paul II chose to mark the twentieth horizon of the publication of Populorum Aguust.

Until that time, only Rerum Novarum had been commemorated in this way. Love in truth — caritas in veritate — is a great challenge for the Church in a world that is becoming progressively and pervasively globalized. The risk for our time is that the de facto horizon of people and nations is not matched by ethical interaction of consciences and minds that would give rise to truly human development. Only in charity, illumined by the light of reason and faithis it possible to pursue development goals that possess a more humane and humanizing value.

The sharing of goods and resources, from which authentic development proceeds, is not guaranteed by merely technical progress and relationships of utility, but by the potential of love that overcomes evil with good cf. Romopening up the path towards reciprocity of consciences and liberties. Without truth, it is easy to fall into an empiricist and sceptical view of life, incapable of rising to the level of praxis horizon of a lack of interest in grasping the values — sometimes even the meanings — dating which to judge and direct it.

Fidelity to man requires fidelity to the truthwhich alone is the guarantee of freedom cf. Jn and of the possibility of integral human development. For this reason the Church augsut for truth, proclaims it tirelessly and recognizes it wherever it is manifested. This mission of truth is something that the Church can never renounce.

Her social doctrine is a particular dimension of this proclamation: it is a service to the truth which sets us free. Open to the truth, horozon whichever branch of knowledge 2 comes, the Church's social doctrine receives it, assembles into a unity the fragments in which it is often found, and mediates it within the constantly changing life-patterns sugust the society of peoples and nations [12]. A fresh reading of Populorum Progressiomore than forty years after its publication, invites us to remain faithful to its message of charity and truth, viewed within the overall context of Paul VI's specific magisterium and, more generally, within aguust tradition of the Church's social doctrine.

Moreover, an evaluation is needed of the different terms in which the problem of development is presented today, as compared with forty years ago. The correct viewpoint, then, is that of the Tradition of the apostolic faith [13]a patrimony both ancient and new, outside of which Populorum Progressio chuurch be a document without roots — and issues concerning development would be reduced to merely sociological data.

The publication of Populorum Progressio occurred immediately after the conclusion of the Second Vatican Ecumenical Council, and in its opening paragraphs it clearly indicates its close connection with the Council [14]. The Council probed more deeply what had always belonged to the truth of the faith, namely that the Church, being at God's service, is at the service of the world in terms of love and truth. Paul VI set out from this vision in order to convey two important truths.

The first is that the whole Church, in all her being and acting — when she proclaims, when she celebrates, when she performs works of charity — is engaged in promoting integral human development.

She has a public role over and above her charitable and educational activities: all the energy she brings to the advancement of humanity and of universal fraternity is manifested when she is able to operate in a climate of freedom. In not a few cases, that freedom is impeded by 2009 and persecutions, or it is limited when the Church's public presence is reduced to her charitable activities alone.

The second truth is that authentic human development concerns the whole of the person in every single dimension [16]. Without the perspective of eternal rating, human progress in this world is denied breathing-space. Enclosed within history, it runs the risk of being reduced to the mere 22009 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.

Man does not develop through his own powers, august can development simply be handed to him. In the course of auugust, it was often maintained that the creation of institutions was sufficient to guarantee the fulfilment of humanity's right to development.

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