Quite some time has passed since Pope Benedict published his first encyclical, Deus Caritas Est (God is Love), on January 25, 2006. Now, sources close to the Vatican are giving indications that during his holiday in the Dolomites, followed by a well-deserved rest at his summer residence at Castel Gandolfo, the Pope has been working steadily on his second encyclical.
It seems that Pope Benedict intends to publish his encyclical in spring. Perhaps one can surmise that the theme of this new encyclical will be important social problems in the world today. Such problems are definitely on the increase and are a challenge to all countries, directly or indirectly. One eagerly looks forward to this encyclical.
Indeed, this new encyclical is very likely to be not only a continuity of Deus Caritas Est but also a further elucidation of Paul VI's Populorum Progressio (1967), as well as John Paul II's Laborem Exercens (1981, on workers' rights), Sollicitudo Rei Sacralis (1987, on social concerns), Centesimus Annus (1991, the centenary of Pope Leo XIII's landmark encyclical, Rerum Novarum) and Veritatis Splendor (1993, on the splendor of truth).
All these encyclicals, especially Veritatis Splendor, deal with a series of social problems and point out in clear terms that "in the political sphere, it must be noted that truthfulness in the relations between those governing and those governed, openness in public administration... in the service of the body politic, respect for the rights of accused against summary trials and convictions, the just and honest use of public funds, the rejection of equivocal or illicit means in order to gain, preserve or increase power at any cost - all these are principles which are primarily rooted in, and in fact derive their singular urgency from the transcendental value of the human person and the objective demands of the functioning of the State" (n.101).
The Popes have always stressed that "The Church has no models to present: models that are real and truly effective can only arise within the framework of different historical situations, through the efforts of all those who responsibly confront concrete problems in all their social, economic and cultural aspects as these interact with one another" (Centesimus Annus, n. 43).
It is opportune to point out that in Deus Caritas Est, Pope Benedict XVI refers to the role of the State and of the Church in their separate spheres of action: "The Church cannot and must not take upon herself the political battle to bring about the most just society possible. She cannot and must not replace the State. Yet at the same time she cannot and must not remain on the sidelines in the fight for justice. She has to play her part through rational argument and she has to reawaken the spiritual energy without which justice, which always demands sacrifice, cannot prevail and prosper. A just society must be the achievement of politics, not of the Church. Yet the promotion of justice through efforts to bring about openness of mind and will to demands of the common good is something which concerns the Church deeply" (n. 28a).
The Holy Father has stressed repeatedly that the future of humanity does not depend on political reform, social revolution or scientific advance. Something else is needed. It starts with a true conversion of mind and heart.