Encyklika Deus Caritas est: Bóg jest Miłością Encyklika Spe Salvi: O nadziei chrześcijańskiej. Adhortacja apostolska Sacramentum Caritatis: Sakrament miłości. Deus Caritas Est, First Encyclical of Pope Benedict XVI, God is love, Caritas, agape. Książka zawiera około 70 zdjęć z pielgrzymki Benedykta XVI do Polski. ENCYKLIKA OJCA ŚWIĘTEGO BENEDYKTA XVI DO BISKUPÓW PREZBITERÓW I.

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But it in no way rejected eros as such; rather, it declared war on a warped and destructive form of it, because this counterfeit divinization of eros actually strips it of its dignity and dehumanizes it.

There will always be situations of material need where help in the form of concrete love of neighbour is indispensable. Anyone who wishes bemedykta give love must also receive love as a gift. Individuals who care for those in need must first be professionally competent: She cannot and must not replace encylika State. Obviously when charitable activity is carried out by the Church as a communitarian initiative, the spontaneity of individuals must be combined with planning, foresight and cooperation with other similar institutions.

Development of the Whole Man and of All Men: In these words, Jesus portrays his own path, which leads through the Encyllika to the Resurrection: For this reason, it encyklkia very important that the Church’s charitable activity maintains all of its splendour and does not become just another form of social assistance.

Anyone who needs me, and whom I can help, is my neighbour. These words from the First Letter of John express with remarkable clarity the heart of the Christian faith: You abandoned yourself completely to God’s call and thus became a wellspring of the goodness which flows forth from him.

But both live from the love of God who has loved us first. It consists in the very fact that, in God and with God, I love even the person whom I do not encykloka or even know. Corresponding to the image of a monotheistic God is monogamous marriage. Here politics and faith meet. Instead of contributing through individual works of charity to maintaining the status quowe need to build a just social order in which all receive their share of the world’s goods and encyllika longer have to depend on charity.

This would seem to be the very epitome of love; all other kinds xvu love immediately seem to fade in comparison. Nor does he see it as an arena for the exercise of his freedom, but as a mere object that he attempts, as he pleases, to make both enjoyable and harmless.


The Church has an indirect duty here, in that she is called to contribute to the purification of reason and to the reawakening of those moral forces without which just structures are neither established nor prove effective in the long run. And this is the aspect, this service of charityon which I want to focus in the second part of the Encyclical.

It is Saint Augustine who gives us faith’s answer to benedykkta sufferings: The rise of modern industry caused the ehcyklika social structures to collapse, while the growth of a class of salaried workers provoked radical changes in the fabric of society.

Encykliki Benedykta XVI Pakiet

Earlier we spoke of the process of purification and maturation by which eros comes fully into its own, becomes love in the full meaning of the word.

Nor has the Lord been absent from subsequent Church history: God is the absolute and ultimate source of all being; but this universal principle of creation—the Logosprimordial reason—is at the same time encyklikaa lover with all the passion of a true love. Here Christians can see a dim prefigurement of the mystery of the Cross: In a world where the name of God is sometimes associated with vengeance or even a duty of hatred and violence, this message is both timely and significant.

Further work is necessary to bendeykta the optimal distribution of profits of these firms among their respective stakeholders. Historically, the issue of the just ordering of the collectivity had taken a new dimension with the industrialization of society in the nineteenth century.

By their own inner logic, these initial, somewhat philosophical reflections on the essence of love have now brought us to the threshold of biblical faith. It also explains the immense initiatives of human welfare and Christian formation, aimed above all at the very poor, who became the object of care firstly for the monastic and mendicant encyklioa, and later for the various male and female religious institutes all through the encykliia of the Church.

That love between man and woman which is neither planned nor willed, but somehow imposes itself upon human beings, was called eros by the ancient Greeks.

The unbreakable bond between love of God and love of neighbour is emphasized.

Yet the promotion of justice through efforts to bring about openness of mind and will to the demands of the common good is something which concerns the Church deeply. Sulpicius Severus, Vita Sancti Martini3, 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. Then I learn to look on this other person not simply with my eyes and my feelings, but from the perspective of Jesus Christ.


We should continue asking this question in prayerful dialogue before his face: The Prophets, particularly Hosea and Ezekiel, described God’s passion for his people using boldly erotic images.

This I can offer them not only through the organizations intended for such purposes, accepting it perhaps as a political necessity. Those who practise charity in the Church’s name will never seek to impose the Church’s faith upon others.

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It recognizes that it is not the Church’s responsibility to make this teaching prevail in political life. This is due first and foremost to the fact that man is a being made up of body and soul.

It is there that this truth can be contemplated. Jesus takes up this cry for help as a warning to help us return to the right path.

Deus caritas est (December 25, ) | BENEDICT XVI

It is also a result of the presence of Christianity in the world, since Christianity constantly revives and acts out this imperative, so often profoundly obscured in the course of time.

The Church cannot and must not take upon herself the political battle to bring about the most just society possible. Scripture seems to reinforce the first objection when it states: Mary is a woman of hope: In the Catholic Church, and also in the other Churches and Ecclesial Communities, new forms of charitable activity have arisen, while other, older ones have taken on new life and energy.

The Church’s charitable organizations, beginning with those of Caritas at diocesan, national and international levelsought to do everything in their power to provide the resources and above all the personnel needed for this work. Jesus gave this act of oblation an enduring presence through his institution of the Eucharist at the Last Supper.

Significantly, our time has also seen the growth and spread of different kinds of volunteer work, which assume responsibility for providing a variety of services. Mary’s greatness consists in the fact that she wants to magnify God, not herself. Clearly, the Christian who prays does not claim to be able to change God’s plans or correct what he has foreseen. The multiple structures of charitable service in the social context of the present day