{"id":2037,"date":"2013-10-01T12:00:00","date_gmt":"2013-10-01T10:00:00","guid":{"rendered":"https:\/\/www.oikonomia.it\/?post_type=articolo&p=2037"},"modified":"2026-04-12T19:22:23","modified_gmt":"2026-04-12T17:22:23","slug":"caritas-in-veritate-proposal-for-ending-the-great-recession-and-ensuring-that-it-doesnt-happen-again","status":"publish","type":"articolo","link":"https:\/\/www.oikonomia.it\/en\/2013\/ottobre\/caritas-in-veritate-proposal-for-ending-the-great-recession-and-ensuring-that-it-doesnt-happen-again\/","title":{"rendered":"Caritas in Veritate: Proposal for Ending the Great Recession and Ensuring that It Doesn\u2019t Happen Again"},"content":{"rendered":"

On 29 June 2009, Pope Benedict XVI\u2019s long awaited social encyclical,\u00a0Caritas in Veritate<\/em>, was released\u00a0to the general public to coincide with the 35th G8 summit being held in the city of L\u2019Aquila, Abruzzo, on July 8-10 of that same year.\u00a0 The main issues of the summit were,<\/p>\n

A response to the global economic and financial crisis; the restoration of grassroots confidence and a boost to growth on a more solid and balanced basis, also through the definition of new, shared ground rules for economic activities; a focus on the social aspect of employment, to help the weaker sectors of society both in the industrially advanced countries and in the poorer countries; the struggle against protectionism and the deregulation of world trade for everyone’s benefit; the resolution of regional crises; food security and safety; and the struggle against climate changes.1<\/sup><\/p>\n

Benedict XVI not only wanted to commemorate and update Pope Paul VI\u2019s 1967 encyclical\u00a0Populorum Progressio<\/em>\u00a0on its 40th<\/sup>\u00a0anniversary; but also\u00a0Caritas in Veritate<\/em>\u00a0\u201cis widely seen as a message by the pontiff to leaders of the world’s most advanced nations\u201d meeting in L\u2019Aquila.2<\/sup><\/p>\n

If the most important \u201csocial question\u201d of the late nineteenth century and early twentieth century was the labor question (the relationship between worker and capitalist); the social, economic, political and cultural question of the beginning of the third millennium is the true meaning of human development.\u00a0 This was the main topic of Pope Paul VI\u2019s\u00a0Populorum Progressio<\/em>. Hence, Pope Benedict XVI considers\u00a0Populorum Progressio\u00a0<\/em>\u00a0\u201cthe\u00a0Rerum Novarum<\/em>\u00a0of the present age,\u201d which in turn was considered the\u00a0Magna Carta<\/em>\u00a0of Catholic Social Teaching by Pope John XXIII.3<\/sup>\u00a0Caritas in Veritate<\/em>\u00a0hopes to shed light upon humanity\u2019s journey towards \u201c \u2018development of the whole man and of all men\u2019 [John XXIII,\u00a0Pacem in Terris<\/em>, n. 42], to hope for progress \u2018from less human conditions to those which are more human\u2019 [ibid., n. 20]\u201d in the new millennium.4<\/sup>\u00a0 In summary, the purpose of Pope Benedict\u2019s social encyclical is to take what Pope Paul VI said about authentic human development and apply it to the current context of globalization \u2014the \u201cexplosion of worldwide interdependence\u201d\u2014\u00a05<\/sup>\u00a0and as a response to the \u201cGlobal Financial Crisis of 2007-2008\u201d \u2014considered by many economists to be the worst financial crisis since the Great Depression of the 1930s\u20146<\/sup>\u00a0and the consequent and continual \u201cGreat Recession.\u201d7<\/sup><\/p>\n

As Pope John Paul II stated in his 2001\u00a0Address to the Pontifical Academy of Social Sciences<\/em>, and quoted by Benedict XVI in his social encyclical (see n. 42), “globalization, a priori, is neither good nor bad. It will be what people make of it.\u201d8<\/sup>\u00a0 However, although some poor countries have greatly benefited from it economically (notably China and India and to a lesser extent Brazil); the developed nations, and not the poor, have been the major beneficiaries \u201cwho have benefited more from the liberalization that has occurred in the mobility of capital and labor.\u201d9<\/sup><\/p>\n

Moreover, Benedict teaches that globalization is not \u201cdeterministic\u201d since it results from human freedom and choice, and can thus be guided towards the common good understood as \u201cthe sum total of social conditions which allow people, either as groups or as individuals, to reach their fulfillment more fully and more easily.\u201d10<\/sup>\u00a0 Nonetheless, the Holy Father warns that there is a real danger of depersonalization in the process and\/or project of globalization and, preying on fallen human nature, it can lend self to individualism and the pursuit of private gain over the common good.\u00a011<\/sup>\u00a0The Holy Father laments throughout his entire encyclical that the latter reality has taken precedence in today\u2019s world culminating in the Global Financial Crisis of 2007-2008 and its consequent and continual Great Recession.<\/p>\n

The proposal of\u00a0Caritas in Veritate<\/em>, then, is an urgent and timely one and, although it admits that the Church does not have technical solutions to offer to the current crisis, it does \u201chave a mission of truth to accomplish\u2026 for a society that is attuned to man, to his dignity, to his vocation.\u201d12<\/sup>\u00a0The Church\u2019s service to humanity requires \u201cfidelity to the truth, which alone is the guarantee of freedom (cf. Jn. 8:32) and of the possibility of integral human development.\u201d13<\/sup><\/p>\n

Authentic global human development must be, as Pope Paul VI reminds us, \u201cintegral, that is, it has to promote the good of every person [in the world] and of the whole person [body, mind and soul].\u201d14<\/sup>\u00a0 This definition means that wealthier nations \u201ccannot claim to be developed when they remain morally and spiritually bereft, nor while they are prepared to tolerate inhuman disparities of economic wellbeing both within their own nation, and between themselves and poorer nations.\u201d15<\/sup>
\nFully adopting this integral definition, Pope Benedict XVI examines in his encyclical those factors currently impeding global integral development (viz., a crisis in morality, a technological weltanschauung, and the near exclusion of God from society);16<\/sup>\u00a0and offers a plan and model out of the current global recession, namely, love in truth \u2014caritas in veritate<\/em>.\u00a0 Within this pairing, the Pope develops two of the vital principles of Catholic social teaching: subsidiarity and the less mentioned and often misunderstood principle of gratuitousness. He also admonishes in all cases transparency, honesty and responsibility.<\/p>\n

 <\/p>\n

The Charity-Truth Pairing<\/strong><\/p>\n

Pope Benedict XVI\u2019s 2006 encyclical\u00a0Deus Caritas Est<\/em>\u00a0defines charity in a very demanding way. He takes on those who dismiss charity as irrelevant in today\u2019s society or simply as individual action (viz., almsgiving).17<\/sup>\u00a0He insists that charity, foremost, begins with justice, \u201cIf we love others with charity, then first of all we are just towards them. \u2026justice is inseparable from charity, and intrinsic to it. Justice is the primary way of charity.\u201d18<\/sup><\/p>\n

Pope Benedict also pairs charity with the common good: \u201cThe more we strive to secure a common good corresponding to the real needs of our neighbors, the more effectively we love them. Every Christian is called to practice this charity\u2026 This is the institutional path \u2014we might also call it the political path\u2014 of charity, no less excellent and effective than the kind of charity which encounters the neighbor directly.\u201d19<\/sup><\/p>\n

Moreover, in\u00a0Caritas in Veritate<\/em>, the Pope ads that true charity is by its very nature gratuitous and this, he explains, is what the current economic life lacks \u2014\u201cthe spirit of gift.\u201d20<\/sup>\u00a0As St. Thomas Aquinas teaches, economic life is built on commutative justice, \u201cwhich is concerned about the mutual dealings between two persons;\u201d but one needs to go beyond this particular justice in order to create a true human society based on charity.21<\/sup>\u00a0 A perfectly just society can lead to a selfish society in which it gives only that which is due the other.\u00a0 It is only this unconditional love for one\u2019s brothers and sisters and all of creation, \u201cthat will prompt the generosity necessary so that every person on this planet may know first-hand the full development to which she or he is called as a human being.\u201d22<\/sup><\/p>\n

On the other hand, without possessing the full truth (veritas<\/em>) about the human person\u2014and this truth can only be know to us from both faith (viz., Revelation, since \u201cGod reveals man to himself\u201d) and reason (viz., the natural law), \u201cin which creative Reason shines forth, reveals our greatness, but also our wretchedness insofar as we fail to recognize the call to moral truth\u201d23<\/sup>\u00a0authentic integral human development is impossible.<\/p>\n

Ultimately, it is not a matter of only charity and truth, but charity\u00a0in<\/em>\u00a0truth (caritas in veritate<\/em>), since \u201cdeeds without knowledge are blind, and knowledge without love is sterile.\u201d24<\/sup>\u00a0Moreover, when we have the paring \u201ccharity-truth\u201d we also have the virtue of wisdom, which is the ability to judge things \u201cin the light of [man\u2019s] first beginning and his final ends.\u201d25<\/sup>\u00a0Wisdom is the capacity to see the \u201cwhole picture\u201d: \u201ca clear vision of all economic, social, cultural and spiritual aspects\u201d of the human person and society.26<\/sup>\u00a0Only with this wisdom can we hope, not only to move out of the current Great Recession, but towards an integral and authentic global human development that is also ecologically sustainable.<\/p>\n

Pope Benedict understands the global financial crisis and the current recession as \u201can opportunity for discernment, in which to shape a new vision for the future\u201d\u00a0 and \u201cnew efforts for holistic understanding and a humanistic synthesis.\u201d27<\/sup>\u00a0A future in which charity infused with wisdom \u2014and not mere sentimentality\u2014 is the \u201cdriving force\u201d of integral human development.<\/p>\n

 <\/p>\n

The Principle of Subsidiarity<\/strong><\/p>\n

In\u00a0Caritas in Veritate<\/em>\u00a0Pope Benedict XVI captures the essence of the principle of subsidiarity in a more complete fashion, more explicitly, highlighting the help (subsidium<\/em>) that is needed as well as the appropriate response of the recipient of that subsidy. Benedict defines subsidiarity, which is \u201ca particular manifestation of charity and\u2026 an expression of inalienable human freedom,\u201d28\u00a0<\/sup>as \u201cfirst and foremost a form of assistance [subsidium<\/em>] to the human person via the autonomy of intermediate bodies.\u201d29<\/sup><\/p>\n

Developing countries not only need external help of various types but also internal help to truly achieve their development: \u201cthe international community [needs to] take up the duty of helping them to be \u2018artisans of their own destiny\u2019 (\u00a0PP<\/em>, n. 65), that is, to take up duties of their own.\u00a0 The sharing of reciprocal duties is a more powerful incentive to action than mere assertion of rights.\u201d30<\/sup>\u00a0 Hence,\u00a0Caritas in Veritate<\/em>\u00a0deals with the needs of developing countries from the perspective that highlights, above all, the response of the countries in need.\u00a0 This perspective implies planning integral development for developing countries, where \u201cit is very important to move ahead with projects based on subsidiarity, suitably planned and managed, aimed at affirming rights yet also providing for the assumption of corresponding responsibilities.\u201d31<\/sup>\u00a0 For Benedict XVI,<\/p>\n

In development programs, the principle of the centrality of the human person, as the subject primarily responsible for development, must be preserved. The principal concern must be to improve the actual living conditions of the people in a given region, thus enabling them to carry out those duties that their poverty does not presently allow them to fulfill. Social concern must never be an abstract attitude. Development programs, if they are to be adapted to individual situations, need to be flexible; and the people who benefit from them ought to be directly involved in their planning and implementation\u2026 Alongside macro-projects, there is a place for micro-projects, and above all there is need for the active mobilization of all the subjects of civil society, both juridical and physical persons.32<\/sup><\/p>\n

These points that highlight commitment and responsibility must be complemented with guidelines that assure that this subsidiarity does not feed a state of dependence so endemic in our times and protect the principle of participation: \u201c[Aid] must be distributed with the involvement not only of the governments of receiving countries, but also local economic agents and the bearers of culture within civil society, including local Churches. Aid programs must increasingly acquire the characteristics of participation and completion from the grass roots.\u201d33<\/sup>\u00a0 In other words, these guidelines should elicit the appropriate response from all levels involved.<\/p>\n

Keeping in mind the context in which St. Thomas Aquinas generally explains the principle of subsidiarity,34<\/sup>\u00a0Caritas in Veritate<\/em>\u00a0also highlights that \u201c[t]he help received \u2014 as it happened with [Aquinas\u2019] explanation of the way in which God governs the world35<\/sup>\u00a0seeks not only the development or perfection of the individual helped but at the same time that such a person also becomes an instrument of improvement for others.\u201d36<\/sup>\u00a0 This leads us to the final principle of Catholic Social Teaching elaborated by Pope Benedict.<\/p>\n

 <\/p>\n

The Principle of Gratuitousness<\/strong><\/p>\n

Pope Benedict teaches that \u201ceconomic, social and political development, if it is to be authentically human, needs to make room for the principle of gratuitousness, as an expression of fraternity.\u201d37<\/sup>\u00a0He further develops the elements that compose this gratuitousness in solidarity.\u00a0 First of all, the \u201crecognition that the human race is a single family working together in true communion, not simply a group of subjects who happen to live side by side.\u201d38<\/sup>\u00a0Rediscovering this meaning of \u201chuman family\u201d and making \u201ca deeper critical evaluation of the category of relation\u201d are crucial in order to build, in solidarity and gratuitousness, a just and peaceful society. Every single person is gift.\u00a0 Human development must be identified with the \u201cinclusion\u2013in-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.\u201d39<\/sup><\/p>\n

However, in our postmodern human family, the relation of giving is mostly practiced either as a duty or as a giving in order to have. But, if human relations are based primarily on exchange only, which is the underlining principle in political and economic relations; our society does not have a bright future. Instead, human development should seriously meditate on the meaning of gratuitousness\/giftedness. Gratuitousness \u201cbursts into our lives as something not due to us, something that transcends every law of justice. Gift by its nature goes beyond merit, its rule is that of superabundance.\u201d40<\/sup><\/p>\n

Another interesting element in our human doing is to seek efficiency and utility in development. But the Pope remains us that \u201cTrue development does not consist primarily in \u2018doing.\u2019 The key to development is a mind capable of thinking in technological terms and grasping the fully human meaning of human activities, within the context of the holistic meaning of the individual’s being.\u201d41<\/sup>\u00a0In other words, human dignity and human rights can be jeopardized if human development is based only on economic and political efficiency and effectiveness. Furthermore, Pope Benedict reiterates, \u201chuman rights risk being ignored \u2026 because they are robbed of their transcendent foundation.\u201d42<\/sup>\u00a0That is, when people forget that God is the guarantor of humans\u2019 true development, in as much as, having created man and woman in God\u2019s image not out of necessity but free love, God also established the transcendent dignity of men and women as pure gift.43<\/sup><\/p>\n

Integral human development must also rediscover the gratuitousness of love and truth: \u201ctruth, and the love which it reveals, cannot be produced: they can only be received as gift.\u201d44<\/sup>\u00a0The encyclical affirms that love and truth are the destiny of human beings.\u00a0 First, as a transcendental or theological ends and then, secondarily and rightly, as a human ends.45<\/sup>\u00a0They are inherent ends, because they are not of man but of God. Yet, it is in the nature of God\u2019s action in the world that human beings discover truth and enact it in love. This is the human enterprise: to live in love and in truth.\u00a0 Integral human development is compared by\u00a0Caritas in Veritate<\/em>\u00a0to \u201cenvironmental ecology\u201d: it is coined as \u201chuman ecology.\u201d46<\/sup>\u00a0This analogy appeals to the principle of ordering. But the principle of ordering is not made; God establishes it as free gift since the moment of Creation.47<\/sup>\u00a0Therefore, humanity can only discover it. It is this discovery that provides the key to integral human development according to Benedict: True human development involves discovering \u201ca meaning that is not of our own making\u201d but is freely given by God.48<\/sup>\u00a0Love and truth cannot be produced; they can only be received as a gift. The ultimate source is not, and cannot be humankind, \u201cbut only God, who is himself Truth and Love.\u201d49<\/sup><\/p>\n

 <\/p>\n

Conclusion<\/strong><\/p>\n

Caritas in Veritate<\/em>\u00a0may be summarized in St. Catherine of Siena\u2019s metaphor of the tree of Pride and the tree of Love.50<\/sup>\u00a0 The tree that does flourish is the tree of Love: \u201cwhose pith is patience and goodwill toward one\u2019s neighbor\u2026 God is in the soul by grace\u2026 that for love of its Creator disdains the world, and loves insults whencesoever they come.\u201d51<\/sup>\u00a0\u00a0 The tree that does not flourish is the tree of Pride: \u201cfrom which oozes the sap of anger and impatience\u2026\u00a0 inordinate love [\u2026] for themselves and for temporal things, which they love apart from God; so that to have them they do not mind losing their soul, and putting it into the hands of devils.\u201d52<\/sup><\/p>\n

Charity in Truth<\/em> is a document of vision and hope and it calls for imagination and courage, gratuitousness and responsibility, on the part of all who have a stake in the future of this earthly city that points towards the city of God, signaled by the love and truth implanted in human hearts.\u00a0\u00a0 It is to these human hearts that this encyclical is\u00a0finally addressed.\u00a0 Benedict XVI calls all people to a deeper life of the spirit for “the question of development is closely bound up with our understanding of the human soul.”\u00a053<\/sup>\u00a0 “All this,” the Pope writes, “is essential if ‘hearts of stone’ are to be transformed into ‘hearts of flesh’ (Ezek. 36:26)”: the true answer for ending the Great Recession and ensuring that it doesn\u2019t happen again.\u00a054<\/sup><\/p>\n

 <\/p>\n

NOTES:<\/strong><\/p>\n

1<\/sup>\u00a0Official 35th G8 website, URL:\u00a0http:\/\/www.g8italia2009.it\/<\/a>\u00a0[accessed 29 June 29, 2013].<\/p>\n

2<\/sup>\u00a0Deutsche Presse-Agentur (July 1, 2009) transcribed in\u00a0FreeForumZone<\/em>, n.p., URL:\u00a0http:\/\/freeforumzone.leonardo.it\/<\/a>\u00a0[accessed 29 June 2013].<\/p>\n

3<\/sup>\u00a0Benedict XVI,\u00a0Caritas in Veritate<\/em>, n. 8.\u00a0 Also see John XXIII, Mater et Magistra, n. 26.<\/p>\n

4<\/sup>\u00a0Idem.<\/p>\n

5<\/sup>\u00a0Ibid., n. 33.<\/p>\n

6<\/sup>\u00a0\u201cThree Top Economists Agree 2009 Worst Financial Crisis Since Great Depression; Risks Increase if Right Steps are Not Taken\u201d in\u00a0Reuters<\/em>\u00a0(27 February 2009), n.p., URL:\u00a0http:\/\/www.reuters.com\/<\/a><\/p>\n

7<\/sup>\u00a0David Wessel, \u201cWessel, David “Did ‘Great Recession’ Live Up to the Name?” in\u00a0The Wall Street Journal<\/em>\u00a0(April 8, 2010), n.p., URL:\u00a0http:\/\/online.wsj.com\/<\/a>\u00a0[accessed 29 June 2013].<\/p>\n

8<\/sup>\u00a0Cf.,\u00a0loc. cit<\/em>.<\/p>\n

9<\/sup>\u00a0CV, n. 42.<\/p>\n

10<\/sup>\u00a0II Vatican Council,\u00a0Gaudium et Spes<\/em>, n. 26 \u00a7 1; cf. GS, n. 74 \u00a7 1.<\/p>\n

11<\/sup>\u00a0CV, n. 40.<\/p>\n

12<\/sup>\u00a0Ibid., 9.<\/p>\n

13<\/sup>\u00a0Idem.<\/p>\n

14<\/sup>\u00a0PP, n. 18.<\/p>\n

15\u00a0<\/sup>William Newton, \u201cCaritas in Veritate: Pope Benedict\u2019s Blue-Print for Development\u201d in\u00a0Second Spring: A Journal of Faith & Culture<\/em>\u00a0(2009), n.p., URL:\u00a0http:\/\/www.secondspring.co.uk\/<\/a>\u00a0[accessed 29 June 2013].<\/p>\n

16<\/sup>\u00a0Especially see CV, nn. 14, 15, 24, 28, 29, 39, 48, 51, 53, 54, 55, 56, 66, 70, 74, 75, 76, and 78. For a full analysis of\u00a0Caritas in Veritate<\/em>\u2019s factors currently impeding global integral development see Newton\u2019s article cited above.<\/p>\n

17<\/sup>\u00a0Benedict XVI,\u00a0Deus Caritas Est<\/em>, n. 26.<\/p>\n

18<\/sup>\u00a0Ibid., n. 6.<\/p>\n

19<\/sup>\u00a0Ibid., n. 7.<\/p>\n

20<\/sup>\u00a0CV, n. 37.<\/p>\n

21<\/sup>\u00a0Cf., ibid., nn. 30-31.<\/p>\n

22<\/sup>\u00a0Elizabeth E. Carr, \u201cThe Principle of Gratuitousness in Caritas in Veritate\u201d in\u00a0Interreligious Dialogue<\/em>\u00a0(27 July 2009):n.p., URL:\u00a0http:\/\/irdialogue.org\/<\/a>\u00a0[accessed July 3, 2013].<\/p>\n

23<\/sup>\u00a0CV, n. 75.<\/p>\n

24<\/sup>\u00a0Ibid., n. 30.<\/p>\n

25<\/sup>\u00a0Ibid.<\/p>\n

26<\/sup>\u00a0Ibid., n. 31.<\/p>\n

27<\/sup>\u00a0Ibid., n. 21.<\/p>\n

28<\/sup>\u00a0Ibid., n. 57.<\/p>\n

29<\/sup>\u00a0Idem.<\/p>\n

30<\/sup>\u00a0Ibid., n. 43.<\/p>\n

31<\/sup>\u00a0Ibid., n. 47.<\/p>\n

32<\/sup>\u00a0Idem.<\/p>\n

33<\/sup>\u00a0Ibid., n. 58.<\/p>\n

34<\/sup>\u00a0Aquinas considers that justice itself demands that, save perhaps in occasional emergencies, the individual members of a community must be left to fulfill their responsibilities on their own self-directed initiative: “it is contrary to the proper character of the State’s governance {contra reationem gubernationis<\/em>\u00a0[civitatis<\/em>]} to impede people from acting according to their responsibilities {official} \u2014except in emergencies,”\u00a0Summa Contra Gentiles<\/em>\u00a0III c. 71 n. 4 [1470].\u00a0 Also see ST I-II q. 98, a. 4; II-II q. 26, a. 8; q. 69, a. 3 , q. 87, a. 2; q. 97, a.1; q. 118, a. 1; q. 186, a. 3; q. 187, a. 4; q. 188, a.3 and a. 5; q. 189, a.3 ; III q. 41, a. 4; q. 65, a. 1; q. 68, a. 4.<\/p>\n

35<\/sup>\u00a0\u201cFor as “it belongs to the best to produce the best,” it is not fitting that the supreme goodness of God should produce things without giving them their perfection. Now a thing’s ultimate perfection consists in the attainment of its end. Therefore it belongs to the Divine goodness, as it brought things into existence, so to lead them to their end: and this is to govern\u201d (ST I-II, q. 103 a.1).<\/p>\n

36<\/sup>\u00a0Gregorio Guiti\u00e1n, \u201cIntegral Subsidiarity and Economic of Communion: Two Challeges from Caritas in Veritate\u201d in\u00a0Journal of Markets & Morality<\/em>\u00a0Vol. 13, No. 2 (Fall 2010): 285.<\/p>\n

37<\/sup>\u00a0CV, n. 34.<\/p>\n

38<\/sup>\u00a0Ibid., n. 53.<\/p>\n

39<\/sup>\u00a0Idem.<\/p>\n

40\u00a0<\/sup>Ibid., 34.<\/p>\n

41\u00a0<\/sup>Ibid., n. 70.<\/p>\n

42<\/sup>\u00a0Ibid., n. 56.<\/p>\n

43<\/sup>\u00a0Cf., ibid., n. 45.<\/p>\n

44<\/sup>\u00a0Ibid., n. 52.<\/p>\n

45<\/sup>\u00a0See ST I-II,q. 1, a. 4.<\/p>\n

46<\/sup>\u00a0CV, n. 51.<\/p>\n

47<\/sup>\u00a0ST I, q. 44, a. 4.<\/p>\n

48<\/sup>\u00a0CV, n. 70.<\/p>\n

49<\/sup>\u00a0Ibid., n. 52.<\/p>\n

50<\/sup>\u00a0Catherine of Siena, \u201cLetter to Monna Agnese\u201d in Vida D. Scudder, trans. and ed.,\u00a0Letters of Catherine Benincasa<\/em>\u00a0(Gloucester, U.K.: Dodo Press, 2006), 29-33.<\/p>\n

51<\/sup>\u00a0Ibid., p. 30.<\/p>\n

52<\/sup>\u00a0Idem.<\/p>\n

53<\/sup>\u00a0CV, n. 76.<\/p>\n

54<\/sup> Ibid., n. 79.<\/p>\n","protected":false},"template":"","meta":{"_acf_changed":false,"_lmt_disableupdate":"","_lmt_disable":""},"autori":[825],"fascicolo":[202],"class_list":["post-2037","articolo","type-articolo","status-publish","hentry","autori-alejandro-crosthwaite","fascicolo-ottobre-2013"],"acf":[],"yoast_head":"\nOikonomia - Caritas in Veritate: Proposal for Ending the Great Recession and Ensuring that It Doesn\u2019t Happen Again<\/title>\n<meta name=\"description\" content=\"Leggi l'articolo a cura di Alejandro Crosthwaite, pubblicato nel numero di Ottobre 2013. 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