Caritas in Veritae - Encyclical Letter Pope Benedict XVI - Part 35

54. The theme of development can be identified with the inclusion-in-relation of all individuals and peoples within the one community of the human family, built in solidarity on the basis of the fundamental values of justice and peace. This perspective is illuminated in a striking way by the relationship between the Persons of the Trinity within the one divine Substance. The Trinity is absolute unity insofar as the three divine Persons are pure relationality. The reciprocal transparency among the divine Persons is total and the bond between each of them complete, since they constitute a unique and absolute unity. God desires to incorporate us into this reality of communion as well: “that they may be one even as we are one” (Jn 17:22). The Church is a sign and instrument of this unity[131].

Relationships between human beings throughout history cannot but be enriched by reference to this divine model. In particular, in the light of the revealed mystery of the Trinity, we understand that true openness does not mean loss of individual identity but profound interpenetration. This also emerges from the common human experiences of love and truth. Just as the sacramental love of spouses unites them spiritually in “one flesh” (Gen 2:24; Mt 19:5; Eph 5:31) and makes out of the two a real and relational unity, so in an analogous way truth unites spirits and causes them to think in unison, attracting them as a unity to itself.


55. The Christian revelation of the unity of the human race presupposes a metaphysical interpretation of the “humanum” in which relationality is an essential element. Other cultures and religions teach brotherhood and peace and are therefore of enormous importance to integral human development. Some religious and cultural attitudes, however, do not fully embrace the principle of love and truth and therefore end up retarding or even obstructing authentic human development. There are certain religious cultures in the world today that do not oblige men and women to live in communion but rather cut them off from one other in a search for individual well-being, limited to the gratification of psychological desires.

Furthermore, a certain proliferation of different religious “paths”, attracting small groups or even single individuals, together with religious syncretism, can give rise to separation and disengagement. One possible negative effect of the process of globalization is the tendency to favour this kind of syncretism[132] by encouraging forms of “religion” that, instead of bringing people together, alienate them from one another and distance them from reality. At the same time, some religious and cultural traditions persist which ossify society in rigid social groupings, in magical beliefs that fail to respect the dignity of the person, and in attitudes of subjugation to occult powers. In these contexts, love and truth have difficulty asserting themselves, and authentic development is impeded.

For this reason, while it may be true that development needs the religions and cultures of different peoples, it is equally true that adequate discernment is needed. Religious freedom does not mean religious indifferentism, nor does it imply that all religions are equal[133]. Discernment is needed regarding the contribution of cultures and religions, especially on the part of those who wield political power, if the social community is to be built up in a spirit of respect for the common good. Such discernment has to be based on the criterion of charity and truth. Since the development of persons and peoples is at stake, this discernment will have to take account of the need for emancipation and inclusivity, in the context of a truly universal human community. “The whole man and all men” is also the criterion for evaluating cultures and religions. Christianity, the religion of the “God who has a human face”[134], contains this very criterion within itself.