I’ve begun a series of articles that take a close look at Pope Benedict’s new social encyclical, Caritas in Veritate. In this first article, which focuses on the opening chapter, I examine the moral realism of this pope, a realism that transcends the easy categories of politics and social theory.

[Benedict’s] theory about Truth is not his own, but the traditional teaching of the Church, as es to us from the Apostles and as it has been safeguarded and interpreted over the centuries. His theory is quite simply that every person longs for both truth and love. This longing can never be suppressed, in spite of modern pretensions to being ever-so-above-it-all. “All people feel the interior impulse to love authentically: love and truth never abandon pletely because these are the vocation planted by God in the heart and mind of every human person” (no. 1). Therefore, we will never be able pletely suppress the human desire to know the truth and to live in accordance with it.

Benedict’s perspective on Truth has its own view of human freedom as well as of the human good. “Each person find his good by adherence to God’s plan for him,… in this plan, he finds his truth, and through adherence to this truth he es free.” Two possible e to mind, from opposite intellectual poles. From the relativist side, we can practically hear the sophisticated eye-rolling over the idea that freedom means anything other than “doing as I please.” But consider these reasons why it is reasonable to follow God’s plan for our lives: (1) God knows more than we do; (2) He has the good of more people in mind, whereas honestly, most of us are mostly thinking of ourselves most of the time; and (3) He has a longer time horizon.

Read “Caritas in Veritate: The Truth about Humanity” on the Acton Institute’s Caritas resource page.

I e ments.