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Analysis Of The Church 'Deus Caritas Est'

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Part One
“Deus Caritas Est” discusses the Church's charitable activity as the manifestation of Trinitarian love and explores concepts of Christ's spirit moving the ecclesial community to love one another (Pope Benedict XVI, 2005, p. 19). Love, in relation to charity, is "the service that the Church carries out in order to attend constantly to man's sufferings and his needs” (Pope Benedict XVI, 2005, p. 19).

“Love of neighbour, grounded in the love of God, is first and foremost a responsibility for each individual member of the faithful" (Pope Benedict XVI, 2005, p. 20) Members of the Church must give to those who are unable to meet their own needs. "Diaconia" refers to the first group of men who were responsible for the service of charity …show more content…

26). However, it accepts that justice must be the norm of the state so that each person has his share of the community’s goods through subsidiarity (Pope Benedict XVI, 2005, p. 26). The Church's Catholic social teaching offers a set of approaches to charity that are valid within and outside Church (Pope Benedict XVI, 2005, p. 27). Love (or Caritas), "will always prove necessary, even in the most just society" (Pope Benedict XVI, 2005, p. 28). There is no order that the state could enforce which would eliminate need for love and service of love. The love offered by the Church is motivated by the spirit of Christ to offer a love beyond material goods, care for their souls (Pope Benedict XVI, 2005, p. …show more content…

Thirteen years later, I can speak from experience in knowing that the impact of technology on globalization and our perception of charity is even more complex and tremendous. Technology allows us to gain insight into the different kinds of poverty, both material and spiritual, being faced by a range of people all over the world, and allows us to respond instantly (Pope Benedict XVI, 2005, p. 30). Whether that response is to share the charitable story on social media or to try and implement change through the form of a donation, I can admit to participating in both. Upon this reflection and through reading “Charity in a Technological Society: From Alms to Corporation” I have realised that my charitable actions may be self-serving, and potentially un-helpful (Foltz & Foltz, 2010). “Our compassion is inspired by an electronic image of a hungry boy although we remain rational and rationalizing when confronting a homeless person in the flesh” (Foltz & Foltz, 2010). This sentiment shamefully mirrors my current approach to charity. I am aware of the high level of injustice in this world, but I seldom act on it. “Our times call for a new readiness to assist our neighbours in need” and this is why God has given us the divinity to “love what is not naturally loveable” (Lewis, 1960) so that we can willingly choose to

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