2015 Church Caritas Ministry RAINER PDF

Church Caritas Ministry
in the Perspective
of Caritas-Theology
and Catholic
Social Teaching
Giovanni Pietro Dal Toso
Heinrich Pompey
Rainer Gehrig
Jakub Doležel
Palacký University Olomouc
Sts Cyril and Methodius Faculty of Theology
Church Caritas Ministry in the

Perspective of Caritas-Theology and
Catholic Social Teaching
Giovanni Pietro Dal Toso

Heinrich Pompey
Rainer Gehrig
Jakub Doležel
Olomouc 2015
Reviewers: Prof. Dr. Ralf Haderlein
(University of applied sciences Koblenz)
Prof. Ing. Lubomı́r Mlčoch, CSc.
(Charles University in Prag)
Authors:
Mons. Dr. Giovanni Pietro Dal Toso (pp. 13–30)
Prof. Heinrich Pompey, Dr. theol., Dipl. Psych. (pp. 31–90)
Rainer Gehrig, Dipl. Theol. (pp. 91–123)
Jakub Doležel, Th.D. (pp. 125–157)
This publication was supported by the grant “Selected Themes of the

Social and Humanitarian Work” (No. CMTF 2014 014) provided by
Sts Cyril and Methodius Faculty of Theology, Palacký University
Olomouc.
Any unauthorised use of this textbok is an infringement of copyright

and may constitute liability under civil, administrative or criminal
law.
1st edition

c Giovanni Pietro Dal Toso, Heinrich Pompey,
Rainer Gehrig, Jakub Doležel, 2015

c Palacký University Olomouc, 2015
DOI 10.5507/cmtf.15.24446134
ISBN 978-80-244-4613-4
Contents
Introduction 7
Ministry of Charity Canon Law Rules and Theological Inspiration:

The Motu Proprio “Intima Ecclesiae natura” 13
1 The Origin of the Text . . . . . . . . . . . . . . . . . . 14
2 The Theological Inspiration . . . . . . . . . . . . . . . 17
3 On the Contents of the Motu Proprio . . . . . . . . . . 21
3.1 The Subjects of the New Law . . . . . . . . . . . . . . 21
3.2 The Commitments Incumbent on these Subjects . . . . 24
3.3 On the Individual Specific Aspects . . . . . . . . . . . 25
4 Conclusion . . . . . . . . . . . . . . . . . . . . . . . . . 29
Caritas-Theology — Theological foundations and shape of the

Church’s Charitable Ministry 31
1 The Theological Message of the Popes: Love (Caritas) 31
2 The Practical-Theological and Ecclesial Understand-
ing of the “Ministry of Charity” . . . . . . . . . . . . . 38
3 How Does Personal, Spiritually Existential Assistance
Within the “Ministry of Charity” Unfold in Practical-
Theological Terms? . . . . . . . . . . . . . . . . . . . . 41
4 The Work of Jesus as an Orientation: The Healing of
the Sick at the Pool of Bethesda . . . . . . . . . . . . . 55
5 “Service of Charity” as “Community of love” . . . . . . 61
5.1 The Necessity and Practice of the “Community of Love” 66
5.2 Spiritual Stimuli for the “Ministry of Charity” in the
Culture of a “Community of Love” . . . . . . . . . . . 71
6 The Caritas-Theology Gradualness of the Social Ser-
vices of the Church . . . . . . . . . . . . . . . . . . . . 76
6.1 Helping as a Good Deed . . . . . . . . . . . . . . . . . 76
6.2 Optimized Technical and Ethical Help . . . . . . . . . 79
6.3 Existential (Genuine) Spiritual Help, Care, Nursing
and Healing . . . . . . . . . . . . . . . . . . . . . . . . 83
3
Contents
6.4 Providing a Home of Ministerial Charity to Those who

are Marginalized, Sad, Disabled or Physically Suffering 84
7 The Evangelizing Relevance of a Spiritually Guided
Caritas-Ministry . . . . . . . . . . . . . . . . . . . . . . 85
8 Conclusion . . . . . . . . . . . . . . . . . . . . . . . . . 89
Training and formation on Caritas-Theology (CT) and Catholic So-

cial Teaching (CST) 91
1 Outline . . . . . . . . . . . . . . . . . . . . . . . . . . . 91
2 What caritas reveals . . . . . . . . . . . . . . . . . . . 93
3 Caritas-Theology and CST in the academic field —
some explorations . . . . . . . . . . . . . . . . . . . . . 95
3.1 Explorations in Germany . . . . . . . . . . . . . . . . . 95
3.1.1 Founding centres and figures in Germany . . . . . . . . 97
3.1.2 Situation after Second World War . . . . . . . . . . . . 100
3.1.3 Recent evolution . . . . . . . . . . . . . . . . . . . . . . 103
3.1.4 Summary of the path analysis in Münster and Freiburg 103
3.2 Situation in Spain . . . . . . . . . . . . . . . . . . . . . 104
3.3 Situation in France . . . . . . . . . . . . . . . . . . . . 105
3.4 Revival of Caritas-Theology — Some Hopeful Signs . . 106
4 Frequent Misunderstandings and Misconceptions . . . . 106
4.1 Caritas Action is Old Fashioned Material Assistance . 106
4.2 CST is Only Theory — Caritas is Practice . . . . . . . 107
4.3 CST has a Clear Profile, Caritas-Theology is Some-
thing Eclectic . . . . . . . . . . . . . . . . . . . . . . . 108
5 Differences and Common Dimensions of CST and
Caritas-Theology . . . . . . . . . . . . . . . . . . . . . 109
5.1 Understanding of CST and Caritas-Theology . . . . . . 109
5.1.1 Understanding of CST . . . . . . . . . . . . . . . . . . 109
5.1.2 Understanding of Caritas-Theology . . . . . . . . . . . 110
5.2 Main Differences between CST and Caritas-Theology . 111
5.2.1 Ideal-typical differences in the fields of work and theory 112
5.2.2 Different ways of the same mission . . . . . . . . . . . 112
5.3 Interrelation of CST and Caritas-Theology . . . . . . . 113
5.3.1 Common dimensions . . . . . . . . . . . . . . . . . . . 113
5.3.2 CST as theoretical wing for the diaconal practice . . . 114
5.3.3 Mercy-Charity and Justice-Charity . . . . . . . . . . . 115
5.3.4 Practical Characteristics of Caritas-Theology:
a human-science based clarification . . . . . . . . . . . 117
4
Contents
6 Caritas-Theology in the Context of Substitutional,

Flanking Human Sciences and Theological Disciplines:
a Summary Scheme . . . . . . . . . . . . . . . . . . . . 118
7 Conclusions . . . . . . . . . . . . . . . . . . . . . . . . 121
Complementarity of the Caritas Practice and Catholic Social Teach-

ing (CST) in the Perspective of “Dual Focus” of Social Work Prac-
tice 125
1 Outline . . . . . . . . . . . . . . . . . . . . . . . . . . . 125
2 Common History — Dual Different Paths of CST and
Caritas Practice . . . . . . . . . . . . . . . . . . . . . . 129
2.1 Biblical Premises . . . . . . . . . . . . . . . . . . . . . 130
2.2 Reactions to Social Problems of the 19th Century . . . 132
2.3 Period of Emancipation of CST . . . . . . . . . . . . . 134
3 Duality of CST and the Caritas Practice Against
a Background of Concept of Dual Focus of Social Work 136
3.1 Conceptualisation of the Social Work Dual Focus . . . 138
3.2 Dual Focus of Church Social Work . . . . . . . . . . . 141
3.3 Dual focus of the caritas practice . . . . . . . . . . . . 142
4 Models of communication between the caritas practice
and CST — reconciled diversity . . . . . . . . . . . . . 145
4.1 Necessity of interaction between micro- and
macro-theory within the caritas practice . . . . . . . . 146
4.2 Models of interaction: Charity as a producer of CST . 148
4.3 Models of interaction: Charity as a consumer of CST . 151
5 Conclusion . . . . . . . . . . . . . . . . . . . . . . . . . 156
References 159
Authors 181
5
List of Tables
1 Dimensions of “Christianization” of the services and

the institutions of caritas . . . . . . . . . . . . . . . . 86
2 System of Principles and Values in CST . . . . . . . . 107
3 Aid-functions of Caritas-Theology and CST . . . . . . 116
4 Conceptual model of Caritas-Theology . . . . . . . . . 119
4 Continuation . . . . . . . . . . . . . . . . . . . . . . . 120
5 Mentions of caritas practice in the ‘classical’ CST en-
cyclicals . . . . . . . . . . . . . . . . . . . . . . . . . . 127
6 Levels of social work interventions . . . . . . . . . . . 138
7 Impulses of social encyclicals for the caritas practice . 152
6
Introduction
This book stems from the authors’ commitment to the charitable

service of the Roman Catholic Church. Each of us is engaged in this
service through a direct practical activity, in addition we all bear
responsibility — primarily in the academic field - – for the support,
enhancement and development of the service through a theological
reflection.
The term charitable service of the (Catholic) Church as used
herein shall mean the activities of solidary help to people suffer-
ing from any need, through mitigation/removal of the need and its
causes. The church-based dimension of this service is also charac-
terised by exceeding the framework of the private moral commit-
ment, its mission draws on the Church’s mission, and as such it
acts in nomine ecclesiae to a certain extent and thereby features
a certain degree of organisational structure. The target group of
the service comprises individuals, families, groups and communities
suffering not only in terms of physical disabilities, material or eco-
nomic needs, but on all levels of their humanity, i.e. psychologically,
spiritually or even religiously. The range of activities and levels of
charitable services is as diverse as the forms of human need and dis-
tress. It includes not only the volunteer projects, services or initia-
tives in congregations and communities (such as Community of Sant
Egidio) which are, from the global perspective, the most populous
in many developed countries, but also the professionalised charitable
agencies (such as Catholic Charities in USA or Deutscher Caritasver-
band).
Probably everyone who has a chance of reading this book is cer-
tain to see that Church charitable service is of deeply social nature,
somewhat interconnected with the Catholic teaching which is also
called “social” — Catholic social teaching1 . Yet, the very intercon-
nectedness is not that easily definable. This trouble has its own
cause. The book published in 1985 by Michael J. Schultheis, Ed-
ward P. DeBerri & Peter J. Henriot, which introduces the readers to
1 Hereinafter abbreviated to CST.
7
Introduction
the topic of the Catholic social teaching, was aptly and metaphori-
cally named by the authors: Our best kept secret. Thenceforth, the
topic of CST has been dealt with in countless academic or popu-
larising writings, in another three “classical” social encyclicals2 and
the Compendium of the Social Doctrine of the Church (Pontifical
Council for Justice and Peace, 2004). An observer may have come
to the conclusion that since then “the best kept secret” must have
become “the best revealed secret”. Nevertheless, one of the most
recent treatises on the topic (Massaro, 2012) does not correspond to
this conclusion. The author hereby calls upon the readers to search
for the factors which makes CST so “low profile” and “the best kept
secret” still (p. 16).
An answer to this question goes beyond the objective of this
book. Yet it relates to this objective. The authors believe that
the theological reflection of the aforementioned charitable service —
one of the three essential expressions of the Church identity — has
even lower “profile” within the system of Roman Catholic theology
and ecclesiastical structure. It is worth mentioning that until 2005
(Deus Caritas est3 ) there was no specific Papal document issued
on the topic of the Church charitable service. It was as late as in
2012 that the Bishop’s responsibility for the charitable service of the
Church was sufficiently incorporated in Codex Iurus Canonici and
his normative “lacuna” filled (Intima Ecclesiae Natura, Introduc-
tion). There is no globally established theological discipline which
would focus on this sphere, with the exception of that in German-
speaking countries, the so-called “Caritas-Theology”. The number
of relevant writings is incomparable with those on the sphere of CST.
In addition, unlike in CST, there is no system for the formation of
the clergy or normative duty to study the topic of caritas theology
and practice. This state of, so to speak, theological asymmetry,
is even more incomprehensible if we take into account millions of
volunteers and hundreds of thousands professionals taking part in
various Church charitable projects, services and initiatives around
the world.
2 Sollicitudo rei socialis (1987), Centesimus anuus (1991), Caritas in veritate
(2009).
3 Due to a high frequency of quotation, the two vital documents concerning
Catholic Caritas, i.e. “Deus caritas est” and “Intima ecclesiae natura”, are
abbreviated in the authors’ contributions to DCE and IEN respectively.
8
Introduction
So, what could be the root cause or a contributing factor of this

“low-profile” nature of CST and particularly of the charitable service
of the Church? Without being determined to enlarge upon any sys-
tematic analysis, a possible answer was outlined by Pope Francis in
his interpretation of Healing the blind near Jericho (Luke 18:35–43).
Here, Pope Francis warns of the frequent temptation among Chris-
tians (“this happens frequently among us believers”) to rebuke and
keep those living on the margins of society away from our Lord, the
temptation to see ourselves as “the privileged” and thereby creat-
ing a certain “ecclesiastical microclimate” where “[. . . ] ‘in looking at
the Lord’ we end up’ not seeing the Lord’s needs: we don’t see the
Lord who is hungry, who is thirsty, who is in prison, who is in the
hospital” (Francis, 2014b). The extent to which Pope’s diagnosis is
true reflects the necessity to see the cause of theological inferiority of
CST and particularly of the Church charitable service in unhealthy
forms of spirituality.
This is a brief outline of the issue dealt with individually by the
authors in their relevant chapters of this book.
Giampietro DalToso, the secretary of the Papal Council Cor
Unum, specialises in the analysis of theological inspirations and con-
tents of the Motu Proprio “Intima Ecclesiae Natura” because it is
the first canon law document that is relevant for the charitable ser-
vice of the Church. He particularly points out that the canonical
aspects must be interpreted against the broad horizon of theology.
Incidentally, this applies to the Motu Proprio as well, which con-
sists of a theological introduction, followed by a normative section.
Hence, this law in the Church cannot be regarded as an autonomous
field, but rather it must be read in the context of the experienced
faith, this experience being the source of the law itself.
The anchoring of theological reflection on the charitable service
of the Church in canon law, as postulated by Dal Toso, offers an
important introduction to the chapter by Professor Heinrich Pom-
pey, a long-time protagonist of Caritas-Theology and Caritas-Science
(Caritaswissenschaft). He suggests that since the impressive ex-
pansion of the Church’s specialised charitable services over the last
decades, Popes John Paul II, Benedict XVI and Francis have repeat-
edly emphasized the importance of ensuring the special Christian
quality of these services and of caritas as a whole. To the bene-
fit of suffering people, argues Pompey, this undisputedly necessary
9
Introduction
material and psycho-social assistance must be optimized, based on

ethical responsibility and through spiritual-existential support. Two
practical-theological consequences result according to Pompey from
the message of the Popes, especially from the encyclical “Deus caritas
est” by Pope Benedict XVI: (1) the spiritual foundation of support-
ive personal care as well as the (2) loving provision of a spiritual
home for those who are suffering. Both aspects are based on the
Trinitarian truth of the love of God realized simultaneously both
in personal and communial terms. The statements of Pompey aim
at practical theological elaboration of this theological focus of the
caritas. He attempts also to clarify the implicit spirituality of the
Caritas-Theology in concrete terms and in terms of its application
for aid, at the same time illustrating this practically as the basic
contribution of evangelization.
Rainer Gehrig, assistant professor at International Institute of
Charity and Volunteerism John Paul II. in Murcia/Spain consid-
ers charity not only as part of the Church’s nature, but underlines
its theological position and comprehension as a central guide of the
Christian faith, the pastoral action of the Church, and human life
itself. In this interdisciplinary space reopened by Benedict XVI.,
the academic theology perceives an obligation and necessity to pro-
nounce more clearly a transversal reading and a deeper understand-
ing of love and its relevance for the different theological disciplines
and the church pastoral and charitable activities, claims Gehrig. Tra-
ditionally “love” is one of the core subjects of caritas theology, but
to a lesser extends, this theological concept received attention in
other disciplines like CST, Pastoral, and Liturgy, Biblical studies or
Systematic Theology. The recent pontifical documents Motu Pro-
prio “Intima Ecclesiae natura” and “Deus caritas est” include obser-
vations about the formation of the professionals in the field of the
Church’s charitable activities and invite to promote forgotten aspects
of love in the training programs of our faculties. In his chapter Gehrig
aims to show the importance of caritas theology with its proper the-
ological profile as an applied science for the Church pastoral and
charitable practice and its pedagogical function for the faith practice.
At the same time Gehrig urges to guarantee its presence as an inte-
gral part in a renewed training and formation curricula on theology.
Therefore it is necessary to differentiate and relate caritas theology
to its well established sister CST. This chapter traces a line start-
10
Introduction
ing from the theological implication of love, going further through

explorations on the academic field of both disciplines and its his-
torical settings, resumes descriptions of Caritas-Theology/Caritas-
Science (Caritaswissenschaft) and CST and their interrelations, and
suggests a systematic relationship. The chapter finishes with a de-
mand to re-establish caritas theology at the faculties of theology to
respond in a scientific, updated, practical formation linked with the
charity organizations of the Church.
The background of CST is also essential for Jakub Doležel, assis-
tant professor at the Sts Cyril and Methodius Faculty of Theology
in Olomouc/Czech Rep. He argues, that the CST represents a doc-
trinal system well established at many levels of the Roman Catholic
Church, in the structure of many Conferences of Bishops, educa-
tional programs and curricula for the students of theology, in the
structure of study and research institutes of the Church, as well as
in a long series of Papal encyclicals. On the contrary, the church
charitable service — caritas (diakonia) — which is in his text re-
ferred to as “the caritas practice” seems to be a marginal topic. The
first encyclical on the very topic “Deus caritas est” and the necessity
to amend the Codex Iuris Canonici are just an example of the the-
ological asymmetry of both the spheres of this single socio-pastoral
mission of the Catholic Church. The objective of his text is to define
the mutual relation between the caritas practice and CST. To this
end, Doležel uses the “dual focus” concept taken from the theory
of social work, one of the major auxiliary sciences employed in the
caritas practice. Here the “dual focus” means the division of the
helping intervention into the micro- and macro-level. The identi-
cal concept finds Doležel to be used in the comprehensive discourses
of the caritas practice in spite of rather rare nature of these books
within the framework of theology. The perspective of this concept
allows interconnection between CST and the macro-level of the car-
itas practice. This leads to the epistemological shift in the current
discourse of the relation between caritas and CST as the mutual
communication of both these spheres is necessary for the sake of in-
tegrity of the caritas practice. The topics discussed by Doležel also
include the inadequate model of the deductive relation between the
caritas practice and CST, brief information about the formation of
both the spheres in the past and the review of the published mod-
els of their interactions which put the caritas practice in the role
11
Introduction
of the consumer as well as the ‘producer’ of CST. Unlike the other

contributions in this book, Doležel does not aspire to conceptualize
the caritas theory at the micro-level, referred to as Caritas-Theology
(Pompey), or the consequences of this conceptualisation in the area
of theological education (Gehrig).
on behalf of the authors:

Jakub Doležel
12
Training and formation on Caritas-Theology
(CT) and Catholic Social Teaching (CST)
Rainer Gehrig
1 Outline
It is not the first time to start an analysis of the relationship between
Catholic Social Teaching and Caritas-Theology91 as two interrelated
areas of academic theology. Taking up now this challenge with some
urgency is on the one hand because of the latest theological inputs
and explications by the Pope Benedict XVI. in his encyclical letter
“Deus caritas est” (2005) and the Motu Proprio “Intima Ecclesiae
natura” (2012). On the other hand, there is a certain preoccupa-
tion about the Cinderella-role of Caritas-Theology at our faculties
of theology (Baumgartner, 2002; Hermanns, 1997; Haslinger, 2009)
and a lack of connection between the Church pastoral and social
practice with a theological reflection of love. At the same time CST
occupies a central role in theology at the level of theoretical analysis
of society and Church positions related to transformative processes
towards more just living conditions. Historically both disciplines
can rely back to the 19th century with its dramatic social conditions
of the impoverished workers and the failure or inexistence of Social
Policy. Considering these social questions, the Church opted for a
renewed charitable action through new social congregations and re-
ligious associations, and a deeper doctrinal analysis by the Popes so-
cial encyclicals beginning with Leo XIII’s “Rerum Novarum” in 1891.
91 The preferred use of the Latin word caritas (corresponding to NT’s Greek
term α γ α π η) instead of “diakonia” is because of its historical catholic
tradition and the actual relevance underlined by the Emeritus Pope Bene-
dict XVI., but its meaning has to be understood by the dimensions of service,
too. When I am speaking about the organization Caritas, I will especially
mark this sense of the term.
91
Training and formation on Caritas-Theology and Catholic Social Teaching
Unjust social structures, a widespread, but uncoordinated charita-

ble activity by the Church and strong need for professionalization
as well as theological orientations for social practice and just social
orders had been driven factors for the creation of specific areas at
the faculties of Theology like Catholic Social Teaching and Caritas-
Theology or Caritas-Science (I use both terms in a similar way). This
process started first in Europe and later in other countries with ad-
ditional acculturated characteristics that created new concepts like
Social Pastoral, Political Theology, or Liberation Theology. The re-
lationship between CST and Caritas-Theology is complex and due
to their distinct foundational paths at the German universities in a
similar historical context, the areas evolved towards various institu-
tional forms like mixed areas, autonomous or single areas, or just as
subordinated lectures in other disciplines like Pastoral or Moral The-
ology. The interaction between both disciplines can be described by
logics of side by side life, ignorance, competing models, domination,
fruitful cooperation or integration. Focused on social practice, and a
broader model of CST actors and producers, these logics can include
a consumer relation, where catholic organizations and their social
services apply CST in its social practice (Lehner, 2001, p. 242), or
the organization “Caritas” produces CST, for example through the
advocacy work of the organizations. Doležel in chapter 4 explains an
integrative relational model between CST and Church social practice
in the context of the micro and macro theoretical dimensions of so-
cial work practice. The search for deeper links between both pursue
to overcome experiences, where CST appears only as a discursive
part at organizational identity levels (declared values and orient-
ing principles), but doesn’t permeate organizational practice, or as
Whelan (2010, p. 33) said it “lives in a certain state of isolation from
other realms of theology and is not always incorporated into strategic
plans within Catholic communities”. In contrast Caritas-Theology
since its beginning developed a more practical formation, without
a broader theoretical body. Different logics influenced the develop-
ment and profile of both areas as disciplines of theology, especially in
the last century. Most of the discussions and tensions in the field of
theory can be observed through the prism of the concepts of justice
and caritas, their interrelations and treatment by academics and its
application at the social policy level (Marx, 1999; Marx & Wulsdorf,
1999). At the first centenary of “Rerum Novarum”, new encoun-
92
ters between academics of both fields in Freiburg (Germany) started

to clear up these interrelations and the necessity to dialogue about
the connections (Glatzel & Pompey, 1991). Other opportunities can
be situated within the World Congress of Charity organized by Cor
Unum in 1999 (Marx, 1999; Pompey, 1999) and the recently started
annual Colloquium of German speaking academics in Rome in 2013
(Dal Toso & Schallenberg, 2014) with further meetings in 2014 and
2015. Single works and contributions in this line are Hilpert (1997,
pp. 33–53), Junglas (1999), Lehner (2001) and as a multidisciplinary
work with more than 1300 pages the edition of Rubio de Urquia
& Pérez-Soba (2014). In the field of protestant theology, Sigrist for
example analyzed the interrelations between diacony and ethics in
his dissertation (1995). Pope Benedict’s theoretical input and un-
derlining of Love as a theological principle and ecclesiological prism
(Madrigal, 2008) and Pope Francis actual tangible love practice pro-
voke urgent questions. One is how to integrate in a deeper way
these leading guidelines and theological principles into the charita-
ble action and training programs of Theology and Christian Social
Work, where Caritas-Theology has to play a bridging role between
the theological disciplines and in relation to other social or human
sciences. This can’t be done without a deeper understanding of CST
and Caritas-Theology itself and a clearer structural integration of
Caritas-Theology at our faculties. In this chapter the core question
is to situate Caritas-Theology as a cornerstone for education on prac-
tical theology and CST as a converging discipline in this formation
process. Therefore at first, I remember in a summary the content of
love (caritas) and its theological foundation.
2 What caritas reveals

Traditionally the concept caritas stands (Borgmann, 1958) for
a) God’s love transmitted to humankind through Christ in the
Holy Spirit which enables people to act as a response to love
God and neighbours in signs of love;
b) the Christian compassionate action in the spiritual and ma-
terial works of mercy towards poor and people in need, and
finally;
c) the charities of the catholic church.
93
The description of caritas reminds us the clear theological foun-

dation (Trinitarian, Christological and Soteriological), its implica-
tion for Christian life as a divine virtue given through grace (sacra-
mental, existential and moral character) and the communitarian di-
mension (ecclesiology) as well as the Church pastoral practice. Since
the beginning of the church these aspects significantly formed part of
the self-understanding (identity) of Christian faith, the communitar-
ian and individual practice and the Churches’ mission to permeate
society with faith (evangelization) — a mission that has to be ac-
tively updated and contextualized in relationship with concrete so-
cial, cultural and historical situations, by face-to-face relations with
the person in need, the transformation of unjust social structures
and through the church itself as a community of love (DCE, no. 19).
It doesn’t surprise that in this interactive process multiple forms,
systems, themes and variations can be found within the charities of
the Church as organized expressions of the service of love. Beside
these multiple articulations, there are some persisting core elements:
• Charitable activity is essentially a personal relationship and an
expression of a personal Christian faith inspired by the Holy
Spirit (lived personal experience of God’s love in Christ; DCE,
no. 1), traditionally expressed as a free exercise of the virtue.
• It is rooted in the community of faith and in its identity (Gal
6:10; Acts 2:44f, Phil 2:1–5, Jn 13:35).
• These activities also form part of the unity of martyria-leitour-
gia-diakonia, and are essential for the understanding of God
(Trinitarian love 1 Jn 4:18), the Christian faith as a content
and relationship (fides quae creditur and fides qua creditur ),
and the church (community of love, DCE, no. 25a) along with
putting its mission into action (service of love).
In a more general description of training on theology and its aca-
demic disciplines, Pompey remarks, that “God’s love and human love
must be core elements of all theological disciplines” (2001, p. 189).
Caritas-Theology plays in this scenario a multiple bridging role, es-
pecially between moral theology, social ethics and pastoral theology,
challenge other systematic and practical disciplines to respond on
this core element by their own reflection, brings a broader theoretical
and practical interdisciplinary into the theological spheres, because
94
the analysis of the human needs and helpful activities requires the
integration of knowledge from other fields, and finally forces the-
ology to witness faith in an effective practiced love (Gal 5:6), that
means bring theology more into personal and social practice. Finally
Caritas-Theology enlightens the specific Christian motivated social
work practice.
3 Caritas-Theology and CST in the academic

field — some explorations
3.1 Explorations in Germany
The first steps in Caritas-Theology and CST formation at the facul-
ties of theology were made in the context of a differentiation process
in the university field. New disciplines were created to respond by
a more specific and applied knowledge development to the ques-
tions and situation rose up under the metaphor “modernity”. The
foundation of special chairs in Caritas-Theology and CST can be un-
derstood as a more professional, scientific and historical knowledge-
based response to the urgent social problems at the end of the
19th century and the beginning 20th . The new Caritas-movement
in Germany in several dioceses and the flourishing creation of hun-
dreds of associations and social congregations in the field of charity, a
new nationwide publication tool “Charitas” since 1896, and the great
impact of the first social encyclical “Rerum Novarum” (Leo XIII) in
1891, show the historic moment, that urged the faculties of theology
to integrate in their formation programs these new topics and issues
under special chairs (for example at Münster in 1893 under Franz
Hitze). Analyzing the address about the “Promotion of Caritas-
Science-Research and Lectures” of Prof. Dr. Martin Faßbender held
at the II. Session on the Budget for Culture of the Prussian Par-
liament (30 of April 1914), there are clear arguments for a historic
research on this topic, and lectures on modern, scientific and profes-
sional forms of Caritas-Work (Faßbender, 1914). His demand shares
a similar view with the goals of the first journal about Caritas in
Germany (founded in 1896). He demanded extraordinary chairs for
Caritas-Sciences at the faculties of theology with their task to figure
as formation and information centres about the Church charitable
work. Faßbender appointed too, that this work could not be done
95
neither by the Chair of History nor the Pastoral Theology — both

areas overloaded with multiple and complex issues. The examples
of the protestant faculties and their lectures about the “Inner Mis-
sion”, welfare and charitable work of the Evangelic Church appeared
as an argument to underline the lack and need in the Catholic field,
too. Another important argument was the perspective to open the
Caritas lectures for all students, not only the students of theology,
because welfare issues were seen as questions of interest for the whole
society, require a continuous ethical motivation, and a broader pro-
fessional foundation. This open vision was an important moment in
the configuration of Caritas-Science as a beginning discipline, and
was realized in the first centres as a structural element in its de-
sign. Unfortunately, perhaps because of the entering war situation
(1914–1918), this demand produced no effect in the Prussian univer-
sities or the Church Seminaries with exception of Paderborn since
1910, the University of Münster with a special chair on Christian
Social teaching since 1893, and Freiburg with some special lectures
in Moral Theology since 1914/1915. In 1920, Wilhelm Liese had
to request again a special program and specific chairs in Caritas-
Theology and Caritas-Sciences at the faculties of theology, this time
the proposal received a great consideration from a lot of faculties that
further included a program in the curricula (Liese, 1920, pp. 97ff;
Keller, 1925, p. VII). Till the first Institute for Caritas-Sciences in
1925 in Freiburg, the Caritas organizations offered only training pro-
grams for the staff and interested persons by intensive, one or two
week courses. The first general training course of the German Car-
itas League was organized from 3rd to 13th of September 1918 at
the University of Freiburg with lectures and visits of caritas insti-
tutions. The structure of the training program was an apologetic
argumentation for Caritas in the welfare system, its organizational
and administrative forms, member structure and how to gain new
members, and the broad field of charity areas like children, families,
health care, rural Caritas work, alcoholism, incapacities, housing,
war invalids etc. (Joerger, 1918, pp. 212–213). These efforts led to
the foundation of a Caritas-College with a first two month course in
Freiburg (5th of August till 25th of September 1919) and the idea of
annual courses with similar programs, but a more extensive practice
at Caritas Institutions. Some contents of these courses can be found
in Franz Keller’s publication “Caritaswissenschaft” (1925). There
96
was also a preoccupation about training for the volunteers and pro-
fessional Caritas workers, even in the rural areas. Here in this chap-
ter I can’t enter in the widespread training activities and centres
created especially for women, new professions, university-colleges in
the social field held by the church etc. The importance of Caritas-
Sciences during these years can be observed by the change of the
Caritas journal to a new journal for Caritas-Sciences and Caritas-
Work in 1922 and reflect the search for a scientific comprehension of
Caritas and its practice (Keller, 1922; Liese, 1922; 1923). Here I just
continue to explore some paths of two leading centres in Germany.
3.1.1 Founding centres and figures in Germany

Starting the exploration in Germany is not just a question of my
available knowledge about these disciplines, but more a consequence
of the importance of their origins in the academic field. The first
organizational cornerstones and leading persons mark the path for
subsequent institutional development. This doesn’t mean that evo-
lution is impossible, but there is some dependence on the first path.
Research on this topic was most done in the context of anniver-
saries of leading centres in Germany like the Institut für Christliche
Gesellschaftslehre in Münster since 1893 with lectures under the so-
cial politics Franz Hitze and further under Heinrich Weber (since
1922) or the Institut für Caritaswissenschaft in Freiburg with aca-
demic activities since 1914/1915 under Franz Keller (Lectures on
Social Ethics of the Caritas Practice) and its constitution in 1925.
Thanks to the summary of Raabe (1991), the analysis of the persons
at Münster by Hermanns (1998; 2006), Völkl (1975) and Hugoths
(1987) reviews of the anniversary of the Institute in Freiburg and
the publications of the chair holders in Germany, a landmark can be
traced about the first academic steps at the faculties of theology.
Münster
Analysing the path of Münster since Franz Hitze in 1893, there was a
strong focus on social politics and welfare. Hitzes lessons in Münster
on social security and welfare were the first steps to articulate an
academic program at the faculties of theology about welfare. His
proposals about the organization of Caritas show the collaborative
97
role of an efficient Church based charity organisation in the German

welfare system (Hitze 1896ab; Hermanns, 2006, pp. 90ff). Through
the chair holder Heinrich Weber in 1922, in Münster started a spe-
cial model as Weber held a chair at the two faculties, at the fac-
ulty of theology and the faculty of Law and State Sciences (Dean
in 1929). The link with the beginning Caritas organization in the
diocese of Münster (since 1916) was very deep. Weber was the first
Caritas secretary in Münster (1916) and appointed in 1922 as Car-
itas director. His academic career starts with a doctorate in 1919
on social politics about the typical German path of a corporate wel-
fare system (“Das Lebensrecht der Wohlfahrtspflege”). In 1920, he
started offering lectures at the faculty of Politics and Law under
Prof. Plenge (Hermanns, 1998, p. 19), which prepared the habil-
itation in 1921 about the academic formation for welfare services
(“Akademiker und Wohlfahrtspflege im Volksstaat”). Weber under-
lines in this document the demand of an academic program about
welfare science (“Wohlfahrtskunde”) for leading executive officers of
social services or directors of Caritas organizations. Welfare Sci-
ences as a topic of formation for officials and Social Politics was the
ground line for Heinrich Weber. He described the religious and eth-
ical roots of this program in his theological dissertation about the
Jewish and Christian religious-ethical foundations of welfare work
(“Die religiös-ethischen Grundlagen der Fürsorgearbeit in Judentum
und Christentum”, Tübingen, 1922). This academic work on welfare
and the expansion of the Caritasverband in the diocese of Münster
connected the social politics area with economic, administration and
social work aspects. Weber’s will to establish a professionalized orga-
nization in the social work institutions and the management included
the need of a broad volunteer engagement on the local parish lev-
els by Vincent and Elisabeth associations. The further president of
Caritas Germany, Benedict Kreutz promoted under Heinrich Weber
as Dr. rer. pol. in 1922 and both maintained a fruitful friendship. In
the academic course of 1926/1927 Weber taught for the first time
“Caritas-Science” (“Caritaswissenschaft”), but in his view it was
more a subdiscipline of social ethics (Weber, 1938, p. XXX). This
first steps and institutional structure in Münster was cut by the Nazi
government in 1935 and a forced displacement of Weber to Breslau
where he continued teaching Caritas-Science and History of Caritas
at the Faculty of Theology. There he started to prepare a general
98
work on these issues with a 4 volume work about the basics on Car-
itas Science92 and several volumes about specific practical areas of
the Caritas Work like welfare policy, economic aid, social welfare,
religious and church welfare, youth and educational welfare). Due
to the End-of-War chaos, nearly all manuscripts had been lost and
only “Das Wesen der Caritas”, 1938 [“The essence of Caritas”] as
the first volume of the project was published. The early death of
Weber in 1946 in Münster closed this époque and left a vacuum till
1951.
Freiburg
Analysing the path at the faculty of theology in Freiburg, the intro-
duction of topics about social ethics started with lessons in the moral
theology area held by Franz Keller in 1913 (Summer Semester about
“Social-ethic guidelines for the modern worker movement”, the fol-
lowing course was on “Ethics of economic organisations”), and in the
academic course 1914/1915 about “Social-ethics of Caritas Work”.
Keller promoted in 1903 as Dr. rer. pol. like Heinrich Weber, but
his thesis focused more on a historic economic question (“Die Ver-
schuldung des Hochstifts Konstanz im 14. und 15. Jh.”). In 1905 he
was promoted as Dr.theol. about “Demography-Politics and Moral
Theology”. Caritas-Science in the few of Keller was situated in the
context of social ethics and moral theology. As the extraordinary
professor of Social Ethics and Caritas-Science (1917) and ordinary
professor of moral theology since 1924 at the faculty of theology in
Freiburg, he created with the support of the German Caritas Feder-
ation (situated in Freiburg) the “Institute of Caritas-Science” (3rd of
April 1925) and was in charge of the edition of the Annuals of Caritas.
There was a four semester program with 12 lectures (Foundations of
Caritas Sciences, actual Caritas-Work, Ethics and Social Ethics, So-
cial Policy, Poverty, Welfare Law and Administration, special social
groups, hygiene) and 6 practices (Keller, 1927, p. 66). Advanced
students (after 4 semesters) of all faculties were admitted as mem-
bers of the institute, lectures were opened to all students. His work
continued till 1934 when he was retired under the pressure of the
92 Vol. 1. Essentials of Caritas; Vol. 2. The Evolution of Caritas, Vol. 3. The

Value of Caritas and Vol. 4. The effects of Caritas.
99
Nazi-Government. Lectures continued under different professors till

1938 when the Institute was suspended and then there was only a re-
duced lecture on Caritas-Sciences possible till 1939 (2 h per semester
held by Richter). Lectures on Social ethics at the chair of moral the-
ology under Müncker had not been affected from the suspension of
the Institute.
3.1.2 Situation after Second World War

As a consequence of the positive institutional setting in the later
20th century and the cooperation model between State and Church
after Second World War, the faculties of theology counted with an
excellent economic support till the 90s, when student demands be-
gan to fade down, the Public Budget Crisis forced financial cuts in
Higher Education and the Bologna Process obliged universities to
restructure scholarships. Nevertheless, in Germany and Austria a
broad integration of chairs about CST can be found at the faculties
of theology due to the improvement in the 60’s and 70’s (Raabe,
1991). This was achieved by important persons like Cardinal Joseph
Höffner, appointed in 1951 on the chair of CST in Münster until
1962, and the compromise of the German Bishops Conference (1997)
to maintain and ensure the promotion of CST.
Münster
Looking back to the two important centres of Münster and Freiburg,
the link with Caritas and Caritaswissenschaft stopped in Münster
under Höffner when the chair went back to the faculty of theology
and the new founded Institut für Christliche Sozialwissenschaften.
Höffner, promoted in Theology about the topic “Social justice and
social love” (1934) and maintained a more ethical research, con-
firmed in the promotion as Dr. rer. pol. in 1940 about “Ethics
of economy and Monopoles in the 15th and 16th Century” and by
his habilitation about the Spanish Colonial Ethics where he anal-
ysed the value of the human dignity. His efforts were centred on
the definition of CST (lecture in 1955), not just as a theological
discipline but more a system of social sciences (Hermanns, 2006,
p. 266), with no place for a specific Caritas-Theology. Wilhelm We-
ber continued this orientation on ethics of economy with his research
100
and doctoral thesis as Höffners disciple and followed on the chair in

1964. There was a drift now from Christian Social Politics and a
system of social sciences towards Ethics of Economy. At the same
time powerful research institutions and associations for CST such as
the Katholische Sozialwissenschaftliche Zentralstelle of the German
Bishops Conference (since 1963), ordo socialis (founded in 1985),
Sozialinstitut Kommende (since 1949), and others, linked with the
university field and economics were founded. They promote research,
debate and publications through leading journals like the “Jahrbuch
für Christliche Sozialwissenschaften” (since 1960). After a four year
vacancy (1983–1987) and decreased resources, CST received under
Franz Furger (1987–1997) a new orientation as a more theological
discipline with a reduced program of social ethics. Karl Gabriel
(1998–2009) oriented the chair again towards social sciences, soci-
ology of religion and social ethics. Some lectures included links to
topics of charity and welfare. With Marianne Heimbach-Steins (since
2009), the clear social-ethics orientation continues in Münster.
Freiburg
The activities of the Caritas Institute were re-established in 1947
and the summer semester in 1948 presented three lectures open to
all students by Linus Bopp and assistant professor Dr.rer.pol. Franz
Hermann, with a more social, pastoral and psychological view. In
the following years, Bopp extended the program to six lectures, in-
cluding later Social Ethics till 1954. Since 1955, Karl Deuringer
worked as assistant at the institute and led the program (in 1959 as
full time director of the institute) till 1964. His interest was more on
the History of Caritas (1959, “Probleme der Caritas in der Schule
von Salamanca”), other professors covered practical Caritas topics
and CST was included, too. In 1964 Richard Völkl was appointed on
the Institute and started a strong theological reflection on the place
of Caritas-Theology in the Ecclesiology, Church life and the official
documents (Second Vatican Council, General Synod of German Bish-
ops 1975). He created the diploma of Caritas-Science and Christian
Social Work (“Caritaswissenschaft und Christliche Sozialarbeit”).
With Rudolf Henning (disciple of Höffner in Münster) in 1964 as the
extraordinary chair holder of CST (converted in 1969 into ordinary),
this theological area became more independent from moral theol-
ogy and converted into a separated area (1969). The collaboration
101
with the Caritas Institute continued till 1986/1987. Norbert Glatzel

(1989–2003) and Ursula Nothelle-Wildfeuer (since 2003/2004) con-
tinued the work on Social Ethics at the CST chair of the faculty
and collaborate in the programs of Caritas-Science. After Richard
Völkl (1964–1986), Heinrich Pompey (1988–2004) was appointed for
Caritas-Science. Under Pompey, the chair evolved towards a process
of internationalization and an expanded cooperation with Eastern
European Countries (Czech Republic, Poland, Romania, Hungary,
Ukraine), Finland, Russia, and South Korea. At the same time, the
study program of Freiburg served as a model for new Centres in
Germany (Paderborn, Passau) and Austria (Linz). Pompey shaped
Caritas-Science towards a more empirical science and open to qual-
itative social and psychological research (cf. Pompey & Ross 1998).
Obviously the analysis of the characteristics of Caritas-Theology
and Caritas-Practice was a main goal of the chair (Pompey, 2001b)
and caused some academic discussions. Here Pompey maintained a
clear theological line (Pompey, 1997bd; 1999b; 2001b; Mitzscherlich,
1997). Remarkable is the theological relation-concept (“Beziehungs-
Theologie”) as the guiding principle for Charity that fosters the
dialogue between sciences and underlines the quality of Caritas-
Theology in this approach (Pompey, 1997e, pp. 92–128; Sattler, 1997,
pp. 19, 92, 97, 332). A deeper collaboration with Management and
Quality improvement shows important results for modern organi-
zational development in Charity institutions and a Christian Value
Management practice (Pompey, 1997c; Tepe, 1997; Eckl, 1999 and
Haderlein, 2003). Results of this empirical turn and foundation are
recorded by the Doctoral dissertations of this period, most of them
published in the serie of “Studien zur Theologie und Praxis der Car-
itas und der Sozialen Pastoral” by the Editorial Echter (Abel, 1994;
Pompey, 1994; Wohlfahrt, 1995; 1999; Fuchs, 1995; 1996; 1999; Flos-
dorf, 1998; Aach, 1999; Robrecht, 2002; Günther, 2003; Schießleder,
2006; Kaufmann, 2007; Tomeková, 2010; Schell, 2012; Lee, 2014). In
1993 the diploma was recognized as a State-Program which allowed
and official recognition and the facilitated the access of international
students and their mobility. The actual professor is Klaus Bau-
mann (since 2004) who continues with the empirical approach. The
cooperation with CST since the 60th was a structural moment in
the diploma program (1993–2005) and confirmed by the new Master
Program “Caritas-Science and Christian Social Ethics” since 2006.
102
3.1.3 Recent evolution

After steady and broad growing the interest in the matter of Caritas-
Theology decreased bringing about that in the 90th only a few fac-
ulties maintained own chairs. There was indeed a short revival with
new programs in Paderborn (1999) till 2006/2007, Passau (1997)
with a focus on Caritas and Value Management and Münster (2003)
with a 4 semester specialization on “Diakonik” for graduates students
of Theology (Lic. theol. diac.) based on pastoral theology, Christian
social Sciences and Missiology, but the fact of the reform of the Euro-
pean Higher Education in the new millennium, produced the closure
of programs in Germany or its reduction to optional Master Studies
(Freiburg, Passau) with new implications or mergers like in Freiburg
where you can study a two year program of Caritas-Science and
CST (since 2006/2007) or the Master Program in Passau with the
Management focus (actually under the direction of Prof. Dr. Fonk),
based on a department of theology, not a Faculty. This situation re-
members the term of “shadow-existence” used by Hermanns (1997,
p. 92) to describe the presence of Caritas-Sciences at the German
Universities.
3.1.4 Summary of the path analysis in Münster and Freiburg

The case exploration of the two German centres shows
a) in Münster the evolution of the “Caritas-Science integrated in
CST” — Path towards a disappearance of the first discipline,
first through a “Christian Social Sciences” Model and further
under the reduction and specialization on a Social Theology
and Social Ethics.
b) The path of Freiburg shows the evolution of the “CST inte-
grated in Caritas-Science” — Path. At the faculty of Theology
was a strong Caritas-Science institutionalization where CST
– grew as an integrated lecture with different intensity lev-
els: weak during the period of Deuringer, strong under
Völkl and Pompey, and strong pronounced under Bau-
mann with the Master of Caritas-Science and CST since
2006
– evolved towards an autonomous discipline and chair at
the faculty.
103
In summary it can be deduced, that Caritas-Science is able to

integrate CST and CST mainly absorbs or make disappear Caritas-
Science. Further analysis of this hypothesis is necessary and the
results also depend on other exogenous factors like university poli-
cies, the support of the bishops, and the evolution of the universities
of applied sciences in the field of social work and social pedagogy
that occupy big part of the academic professionalization process.
The consequence is that student interests to apply for the programs
at the faculties of theology decrease. Finally, independent of the
different models of description and explanation, the result is a very
weak presence of Caritas-Theology at the faculties of Theology in
Germany and a nearly inexistent theological formation on charitable
practice under the chairs of CST.
3.2 Situation in Spain
In Spain, the Bishops Conference created a Commission for So-
cial Pastoral, organizes since 1906 every year “Social Weeks”, and
sustains leading CST institutions founded by one of the central
persons in Spain, the very influent Cardenal Ángel Herrera Oria
(1886–1968): the Foundation Paul VI. (since 1968) and the Social
Institute Leo XIII (since 1951) as a research and promoting centre
of CST (Master programme on CST). The institute was integrated
in the faculty of social sciences of the Pontifical University of Sala-
manca (1971) and actually operates as faculty of political sciences
and sociology (since 1976). They publish the journal “Utopia y So-
ciedad” (since 1993). “Caritas” as the organized official organ of
the Church in Spain for the charity activities started as a subsecre-
tariat for social action in the Acción Católica organization in 1947.
In 1967 the statutes for the Confederation Caritas Spain were ap-
proved by the Spanish Bishops Conference. Since 1974 Caritas Spain
publishes the only theological journal on Caritas-Theology and Pas-
toral, “Corintios XIII”. Surprisingly we can find articles strongly
related to topics on CST and social encyclicals, and even in editions
with a broad practical orientation, CST appears as the guiding disci-
pline for the Caritas organization. There is no clear view about the
relationship between both areas. My impression is that in Spain,
Caritas-Theology is absorbed by CST, it appears just as a topic of
CST. This is the result of an inexistent academic research and for-
mation on Caritas-Theology. To proof this impression, I realized in
104
June 2012 a consultation on lectures about Caritas-Theology as part

of the bachelor training programs published in the web sites of all
theological faculties in Spain. The result showed that all faculties
or seminars offered lectures about CST, but only San Damaso in
Madrid included some reduced specific lectures about “love” in its
master/licentiate program of moral theology. Out of the faculties of
theology only the Master Program of the Social Institute Leo XIII in-
clude a lecture about “Social Pastoral and Caritas” (4 ECTS) given
by Prof. Dr. José Luis Segovia Bernabé, from the Higher Institute
of Pastoral Theology (Pontifical University of Salamanca), but his
publications are much more oriented by CST and the topics of jus-
tice, the social encyclicals, the social order etc. The other example is
the Official Master on Social Development at the Catholic University
San Antonio Murcia (since 2005) as a Spanish translation of the Car-
itas – Science Model of Freiburg with a lecture on Caritas-Theology
(2.5 ECTS) and an integrated parts in the practical matters. Here
we can find CST focused on development, too.
3.3 Situation in France
In France you can find at the faculties of theology six Jean-Rodhain-
Chairs about Caritas-Theology supported by the Rodhain Founda-
tion (Angers, Lille since 2004, Lyon since 1988, Paris and Toulouse
renewed in 2007). Jean Rodhain (1900–1977) was the founder of
Secours Catholique in France in 1946 (http://www.fondationjeanrod-
hain.org). These chairs mostly offer seminars and special lessons
on Charity embedded in the programs of Theology or research. I
couldn’t analyse how deep the link with the official bachelor or mas-
ter programs of theology is. Reviewing the program of Lyon for ex-
ample, in the academic course 2014/2015 there was a 2 h/week offer
for the first cycle (bachelor) in the 2nd semester inscribed at funda-
mental moral theology and one activity for the online students. In
Paris at the Catholic Institute, during the course of 2014/2015 Luc
Dubrulle will analyse the relationship between Charity and Social
Doctrine of the Church. On the other hand, CST is established in
mostly all faculties as a part of the moral disciplines (Social Moral)
or with own chairs.
105
3.4 Revival of Caritas-Theology — Some Hopeful Signs

The explorations show a broad inequality in the presence of both
disciplines at our faculties. The absence of diaconal lectures in the
faculties of theology was criticized yet in the 80th (Albert 1983; Ger-
man Congress of Pastoral Theology in 1989) and authors like Baum-
gartner describe it as a “structural oblivion of diakonia” in theology
(Baumgartner, 2002). Mostly the topic just appears as a chapter in
moral theology or Christian social ethics. This is very different from
the situation of CST as a well established lecture included in most
of all study programs. A broader analysis is needed to confirm these
findings. However, new Centres for Caritas-Theology were born in
the Eastern Europe with Budweis 2004 (Opatrný, 2010; 2013; Opa-
trný & Lehner, 2010) and Olomouc 2006 (Pospı́šil, 2002; Pompey,
2007; Doležel, 2012) in Czech Republic where you can find a cooper-
ation with Social Work Practice and Master Programs on Christian
Social Work, Emergency and Humanitarian Aid, and International
Social Work, or a centre in the Southern Europe with Murcia (Spain)
since 2005 where research on Charity, Christian Social Work and
Caritas-Theology forms integral parts of the study program, mostly
Master Programs.
4 Frequent Misunderstandings and Misconceptions

4.1 Caritas Action is Old Fashioned Material Assistance
In literature and the common understanding of people mostly out-
side of the church, but even by parishioners, we can find the prejudice
that charity/ caritas action is just individual material help for per-
sons in need and therefore not a constitutional field of the Church
(Hilpert, 1997, p. 18). Introducing the concept and structural so-
cial horizon “justice”, the charitable action can be converted in or
replaced by promotional work with these persons, include the struc-
tural level of social exclusion and get the acceptance by professional
social workers. Organisations like Caritas Spain, for example, intro-
duced in the late 90’s the slogan “We are working for justice”. This
prejudice is spread out also in basic academic works on the history of
social work and used in the curricula of these studies. Examples rely
back to the foundation of social work like Alice Salomon’s work on
Welfare Services (1921), where she links Caritas only with the spon-
taneous individual help based on the mercifully practice. Welfare
106
Services appear there as the “modern”, organized and institutional

action on these issues (Salomon, 1921, p. 9). Other publications on
the History of Social Work ignore the historical settings of charitable
action before the 19th century (Hering & Münchmeier, 2014). A sit-
uation that can provoke tensions in the field of the professionalized
social work when theological discourse meets social work discourse
about social action. It is different from the situation in the 60th ,
where caritas action re-included the term “social” in the context
of a “social-terms-wave” in the academic field (Geck, 1963; Völkl,
1968).
4.2 CST is Only Theory — Caritas is Practice

CST comprises a broad and over hundred year old experience of
Christian social thinking, setup on social principles, natural law,
philosophical and theological reasoning with papal teaching author-
ity on social questions at a macro social level (unjust structures in
the economical, political, social, ecological and cultural sphere at lo-
cal societies and globally). It appears like a big mountain of theory
and an organized concentric body upon human dignity through the
spheres of values and principles (see Table 2).
Table 2: System of Principles and Values in CST
Social Dimensions Creation Sense of Society

Micro: Person, Sustainable Common Good
Family Stewardship
Meso: Interpersonal
(Association) Sacred Dignity of Social Responsability
Macro: State, the Person Universal
Nation, International Destination of Goods
Democracy Structures Social Action
Participation Subsidiarity Solidarity
Truth Justice Liberty
Caritas-Theology never received such extensive attention by the

papal authority or the academic field, but the Church always main-
tained a very dynamic intensive and extensive charitable practice
by congregations, lay associations, and Episcopal facilities and in
20th century the growing Caritas organizations.
107
In my opinion, in order to change this narrow and unhistorical

view, that CST is just a theoretical discipline and charitable action
just a faith-based practice, it would be important to strengthen the
research on Caritas theory, to make it accessible and visible in our
formation programs on theology and for our Caritas. It is also neces-
sary to communicate and show the practical relevance and presence
of CST.
4.3 CST has a Clear Profile, Caritas-Theology is Something

Eclectic
There are some considerations that suggest CST as a well established
discipline with a clear profile and a strong pontifical refutation. This
position is discussed from a variety of authors and especially after
the last social encyclical Caritas in Veritate (Campanini, 2009; Bel-
locq, 2011; 2012; Rubio de Urquı́a & Pérez-Soba, 2014). At differ-
ent moments, the question about the epistemological status and the
evolution of CST arises and needs a clarifying answer (for example
Camacho, 1991; Nothelle-Wildfeuer, 1991), sometimes more linked
to questions of its study object, sometimes more focused on the de-
marcation with social moral or social ethics. From a strong point
of view about a unified CST, Caritas-Theology has no clear iden-
tity or academic program and there is a lack of papal support. This
question is more present in the academic field and related to the
previous misunderstanding. In an extreme position, Hilpert (1997,
pp. 18–20) talks about two reduced understandings about Caritas-
Theology that definitely cannot be maintained in theology after the
encyclical “Deus caritas est”:
a) Caritas is a not a core field of theology; it is not central and
not constitutional to church; it is just social work to engage
new members.
b) Caritas is an autonomous area of the church, managed by pro-
fessionals.
The encyclicals “Deus caritas est” (2005) and “Caritas in Ver-
itate” (2009) of Pope Benedict XVI opened the way to recognize
more the Caritas-Theology and gave a great support to theologi-
cal research on caritas. Both encyclical letters received an inten-
sive attention in the theological field and by the society as it can
108
be observed in the articles of the international press, and journal

of theology or monographic contributions like Collet et al. (2008),
Fisichella (2006), Klasvogt & Pompey (2008), Roman Flecha (2006),
Scola (2007), Tremblay (2007) and Rubio de Urquı́a & Pérez-Soba
(2014).
5 Differences and Common Dimensions of CST and

Caritas-Theology
5.1 Understanding of CST and Caritas-Theology
5.1.1 Understanding of CST
CST initially was not thought of as an organic, well organized sys-

tem, but over time developed into a unified system of a special theo-
logical social moral (Laborem exercens no. 3, Sollicitudo Rei Socialis
no. 41), a moral science practiced in the light of faith and reason
about human life in society. It can be described in the most often
cited description of John Paul II as “the accurate formulation of the
results of a careful reflection on the complex realities of human exis-
tence, in society and in the international order, in the light of faith
and of the Church’s tradition. Its main aim is to interpret these
realities, determining their conformity with or divergence from the
lines of the Gospel teaching on man and his vocation, a vocation
which is at once earthly and transcendent; its aim is thus to guide
Christian behaviour.” (Sollicitudo Rei Socialis, no. 41)
As the Compendium remarks, CST reflects three levels of theo-
logical-moral teaching: the foundational level of motivations; the
directive level of norms for life in society and the deliberative level of
consciences, called to mediate objective and general norms in con-
crete and particular social situations. These three levels implicitly
define also the proper method and specific epistemological struc-
ture of the CST (Pontifical Council for Justice and Peace, 2004,
no. 73). Beside this narrow definition of CST, other proposals and
movements towards Social Ethics or Social Theology, Christian So-
cial Thinking and Social Practice, show the discussion about the
epistemological status of the discipline, its areas of application and
foundations (Hengsbach, Emunds & Möhring-Hesse, 1993; Bellocq,
2011; 2012).
109
5.1.2 Understanding of Caritas-Theology

In the beginning of the scientific justification and comprehension
of caritas (between 1896 and 1938), there appear different descrip-
tions like Lieses short formula on Caritas-Science as “Teaching on
the Christian Practice of Mercy” (Liese, 1922, Vol. I, p. 1). It be-
longs to the discipline of Theology, because of its religious founda-
tion (Liese, 1923, p. 96). In the view of Liese, situating the topic
in the field of Social Policy or Welfare Service (Heinrich Weber at
Münster) was more the consequence of practical and strategic con-
cerns. In these first descriptions Caritas-Science includes two fields:
a Caritas Theory and its practical fields and the History of Caritas.
Keller underlines the “free” expression of Caritas in the context of
the State Welfare Organization: “Caritas-Science is a science about
the free and free articulated emergency aid towards the Christian
Community, based on the supernatural community awareness and
will and maintained by the supernatural power of the divine grace.”
(Keller, 1925, pp. 45–46) The characteristic of this science as a dis-
cipline of theology is its unifying motive of the virtue of Caritas and
broad practical application. As a practical science Caritas-Science
analyzes the human action from the angle of its core topic: the virtu-
ous action based on the love towards the other (charity), is strongly
linked to Moral Theology and Christian Social Ethics (ibid., p. 51)
and connects with Pastoral Theology as love of the shepherd towards
the sheep (Christological and sacramental view). With its focus on
social action, Caritas-Science includes auxiliary sciences like sociol-
ogy, economy and politics of economy, science of welfare services,
law and statistics (ibid., p. 52). Comparing different newer formula-
tions about Caritas-Theology (Pompey, 1997; 1999; 2001; Haslinger,
2004; 200993 ; Hilpert, 1997), there are some core elements that au-
thors share and can be summarized in the following items.
• All authors share that Caritas-Theology/Caritas-Science is a
theological discipline with a proper status.
• It belongs to practical sciences, the sciences of action.
• The field of study is the charitable practice of the church.
• It stays in dialogue with other social sciences.
93 With a correction towards Diakonie-Science.
110
• The research comprises empirical and theoretical analyses of

the relevant faith contents and traditions for the individual
and communitarian charitable practice and its organizational
forms.
As an example in the context of a highly institutionalized char-
ity in the German Welfare State System, I cite Pompey (2001b)
who explains the research field very clearly in its five dimensions
(face-to-face relations; faith implications for the specialized charity;
ecclesiological implications and structural implications for the soci-
ety):
• What is the meaning of faith for suffering and searching people?
• What is the meaning of faith for helping people (full-time job
or honorary activity)?
• How can the organized special charity (quality management,
staff development etc.) be evaluated?
• What kind of relationship exists among the three services mar-
tyria, leitourgia and diakonia of the church?
• How can the plausibility of charitable engagement in the soci-
ety be demonstrated?
Under the term “Theology of Social Work”, a special interest
grew to focus Caritas-Theology on Social Work especially in the con-
text of the Universities of applied sciences in Germany, too (Krock-
auer, Bohlen & Lehner, 2006; Lechner, 2000). These new approaches
are not taken into account here, but the chapter of Dolezel offers
these viewpoints.
some analysis of this
5.2 Main Differences between CST and Caritas-Theology

Caritas inspired action requires more than an ethical reflection about
justice with its political implications. It is not only an ethical judge-
ment about fair or unfair structures, organizations and institutions,
but a deeper understanding of the interpersonal helping-relations,
the organized forms of charity and the impact and relevance of faith
for these relations. Caritas-Theology analyzes more the micro (face-
to-face) relations of helping and meso-systems of organized charitable
activity. CST focuses on the structural aspects in the areas of econ-
omy, politics, family, health, ecology, work etc. Caritas-Theology
111
helps CST to work closely with the persons and on the realities.
CST helps Caritas-Theology to include social principles in the orga-
nization of charitable activities and remember the importance of the
social and political caritas.
5.2.1 Ideal-typical differences in the fields of work and theory

Caritas-Theology researches the material, psychological and social
dimensions of helping, based in the spiritual helping motivation and
power. The field of work is the existing helping-relations of the char-
ities as opus proprium of the church (DCE, no. 29). CST promotes a
social and political engagement of persons at a society level by moral
orientations.
The differences in the theory can be described as Caritas-Theo-
logy researches biblical foundations, the theories of the Patristic tra-
ditions and doctrine and the history of charitable action in the char-
ities of the church. There is also a research about the systematic-
theological place of caritas in Soteriology, Ecclesiology, Christology
and Trinity and its relevance for the helping-spirituality in the chari-
table activities. CST researches the biblical-ethical commandments,
social order and justice concepts in the history of the church, the
philosophical foundations of ethical decisions and the formulation of
social principles in the pontifical teaching since 19th century.
Differences in relation to secondary disciplines can be found in
Caritas-Theology that strongly operates in dialogue with non the-
ological disciplines like psychology, pedagogy, social pedagogy, me-
dicine, health and social care, management. CST strongly operates
in dialogue with non theological disciplines like sociology, statistics,
law, economy and politics. Both are doing theological and empiric
research. Philosophy can be considered as a basic hermeneutical sci-
ence for the search of the logics in the concepts and systems used in
each area and a communicative bridge towards other sciences.
5.2.2 Different ways of the same mission

The divine message in the whole bible reveals the love of God to-
wards His people and especially persons in need. The action of God
requires the response of the believer and the whole people as manifes-
tations of His justice and mercy. Justice and merciful love are fruits
112
of the faith and testimony of a life sustained by God. This reveals

that our response is an act of faith and to stimulate these acts of
faith, the Bible offers an “ethical orientation” and “concrete charita-
ble practice”. Jesus used public spaces and encounters to give ethical
orientations like the Sermon on the Mount and helped concrete per-
sons as signs of God’s real presence in His beginning Kingdom. We
can observe the ethical difference between the Sermon on the Mount
and the Last judgment (Matt. 25:31ss.) and the merciful Samari-
tan (Luke 10:25–37). Caritas-Theology promotes concrete practical
transformation processes through faith-based helping face-to-face re-
lationships. These relations are more an act of a soteriological spiri-
tuality than ethic based action: the mission is to counsel, to go down
into the shadow experiences (ad inferos) and to accompany persons
in their processes (Emmaus) as Christ did. CST promotes transfor-
mational processes through ethical action by the orientation of values
and principles on a personal level and structural level: the mission
is to influence politically and structurally (advocacy, mobilization,
organization etc.) for a fairer society.
5.3 Interrelation of CST and Caritas-Theology

To avoid an artificially separation of both disciplines, it is important
to emphasize the common points of CST and Caritas-Theology. Both
disciplines are not totally separated, but interrelated: one needs the
other to fulfil its aim as Jesus said: “I have come that they have life
in plenty.” (John 10:10)
5.3.1 Common dimensions
In this sense I understand that both disciplines share a common

theological anthropology as it can be found expressed for example
in the “Compendium of Social Doctrine of the Church” (Pontifical
Council for Justice and Peace, 2004, no. 105–159). The basic element
is being a person in the image and likeness of God (imago dei) with
its human dignity, liberty, responsibility and sociability etc. Both
disciplines are working on the same social realities, the person and
its social relations and have the same eschatological horizon of the
beginning of the Kingdom of God. There is one common mission:
to build up a civilization of love.
113
In a more analytical way it can be said that CST and Caritas-

Theology share in a structural analogical view elements: both have
theory, practice, spirituality, are community-based and have a uni-
versal dimension; they are forms of evangelization (Evangelii Nun-
tiandi, no. 29; 31), need reflection, analysis and research. They are
authentic manifestations of the church’s life. In metaphorical speech
their relationship may be like two sisters, or the two sides of a coin.
In theological speech the Christological Chalcedonian Formula (451)
about the two natures of Christ could go further: each of them has its
own property inconfusedly, unchangeably, indivisibly, insep-
arably and they are not parted nor divided. Their main concepts
caritas and justice can’t be separated (Caritas in Veritate, no. 6).
5.3.2 CST as theoretical wing for the diaconal practice

The explained characteristics of the charitable action clarify Caritas-
Theology as the leading discipline for the “Service of Love” in the
“Community of Love”. The primary theological sources of knowl-
edge are the Bible and Systematic Theology. If we want to stress
the practical aspects of Caritas and include practice as locus theo-
logicus, then faith-based charitable practice also figures as a primary
source of knowledge. The theological foundation of caritas implies a
treatment in all dogmatic treatises (proctology, Christology, Pneu-
matology, Eschatology and Ecclesiology). A specific, integral theo-
logical explication of the charitable action can be found in the “Re-
lational Theology” of Heinrich Pompey (1997b, pp. 92–128). In the
context of the tangible counselling work in the organized charitable
services, individual ethics play a guiding and value-related aid func-
tion. Church History and practical theology show the pluriformity
of the Christian aid and operationalise charitable action as well as
the current challenges. Human sciences support the practices char-
itable action by knowledge of pedagogy, psychology, and medicine,
especially in the micro-systemic (personal) and meso-systemic (com-
munitarian) areas of the charitable activities.
When the “Service of Love” in the “Community of Love” needs a
more macro-systemic effort because of special situations of environ-
ment, global financial and economic disasters, civil wars and political
instability, then guiding social principles of CST, social theories and
other human sciences theory can be a support to fulfil the mission,
114
because there is a necessity for a structural intervention in addi-

tion to material and existential aid. The task is to elevate and to
shape by rules labour, family-politics, healthcare and economic life
structures, especially when they had been destroyed or not devel-
oped before. CST is a valuable tool too, when a prophetical critic
is reclaimed on the political, economic and social living conditions
through the advocacy work of the Charity-Organizations in bene-
fit of the poor, the sick, and the marginalized. Social Principles,
values and the developed theoretical treasure of CST can guide the
fight against structural causes of pain and give orientations for the
re-establishment of worthy living conditions after disasters (Roos,
1991, pp. 44f). Perspectives for action and reflection for our times
of crises offers Benedict XVI in his encyclical Caritas in veritate
(2009). The Love in truth is the origin, condition for analysis and
fundament for the creation of the structural social service of the
Church.
5.3.3 Mercy-Charity and Justice-Charity

The theory and practice of Caritas-Theology and CST can be de-
scribed under a twofold aid-function as a Mercy-Charity and in its
Advocacy-function as a Justice-Charity with different tasks, founda-
tions and institutional relations (see Table 3).
Mercy-Charity and Justice-Charity take their practice guiding
foundations from their corresponding disciplines Caritas-Theology
or CST. Caritas-Theology inspires the practice of the Mercy-Charity
by a person centred, existential approach, where CST guides the
Justice-Charity by a society centred approach, that means a struc-
tural improvement of peoples living conditions. As I described above,
Caritas-Theology and CST share without any doubt a common the-
ological and practical intersection. At the same time they are based
on complementary theological foundations and integrate different re-
sults of the human sciences. They apply personally and structurally
on different fields of practice and fight according to their character-
istics against pain, grief, need and poverty in the world. Their fields
of practice and application are like two circles with its intersection
in the interrelated life of people as the definitely connecting place
for both disciplines where structural social elements and individual
experience come together.
115
Table 3: Aid-functions of Caritas-Theology and CST
Mercy-Charity of the Justice-charity of the

Church Church
Existential help; e.g. reducing Structural intervention (economic
spiritual and material Suffering policy by shaping the rules,
and need. conditions of the labour field,
social conditions of the family life
etc.) for optimizing socially the
living conditions of people.
More therapeutically aid More preventive and structural
orientation aid orientation
Prototypical is Jesus’ sermon Prototypical is Jesus’ sermon of
about the final judge (Mt 25) the mountain.
Responsible Church institutions: Responsible Church institutions
Pontifical Council Cor Unum and Pontifical Council Justice and
in part Peace and in part
Pontifical Council for Pastoral of Pontifical Council for the Family
Illness Services Pontifical Council for Social
Pontifical Council for Migrants Communication Media
Encyclical “Deus Caritas est” Encyclical “Caritas in Veritate”
Benedict XVI. Benedict XVI.
Social Encyclicals since Leo XIII.
Further in the “Service of Love”, CST basic principles like the

Common Good, Solidarity, Subsidiarity, Truth and Sustainability
(Nothelle-Wildfeuer, 2008, pp. 143f) can be intensified or radicalized
(Pompey, 1991b, pp. 110f). For the charitable service, they can
figure as a helpful inspiration when these structural criteria of the
social order are translated into the existential realities of life side
by side with biblical and systematic theological basics. For example
the Common Good can be transformed into the charitable practice
of hospitality when people excluded by poverty and pain start to
feel “at home” in a parish as a charitable life community. Solidarity
can be intensified through life-sharing that means, a faith and need
sharing, but experienced as a helpful relationship (Pompey, 1997a,
pp. 72f) or by a helpful “Community of Love”.
Subsidiarity can be improved existentially in a Charity that sub-
stitutes Belief, Hope and Love in a constant faithfulness and warm
116
closeness that liberates or revitalizes power and courage of life, opens

new perspectives for life and life-sense. It means a presence, where
people can discover new options for a good life appreciation and
where they overcome in a creative way the disasters of life (see Pom-
pey’s chapter).
The aspects of sustainability take place in the conscious Metanoia
process (Pompey, 1997b), when people in a counselling relation
search and discover new orientations for their life.
The CST principles, applied through a Caritas-theological trans-
formation process, can achieve an existential, personnel quality and
point up practical aspects of Charity. And Caritas-Theology can pro-
vide a human quality for the relationships in the context of changed
life structures.
5.3.4 Practical Characteristics of Caritas-Theology:

a human-science based clarification
In a certain sense, the different functions of Caritas-Theology and
CST can be clarified by a human science perspective, for exam-
ple through psychological explications. The American psychologist
R. B. Cattell (1905–1998) developed since 1933 a factor theory of
personality (Cattell, 1965; Cattell, Eber & Tatsuoka, 1970). For
Cattell, the personality is the sum of the non-situational behavioural
conditions that allow a prediction about how someone will behave in
a given situation (Häcker, 2014, pp. 525ss.). He appointed, that the
persons reaction (R) is a function in relation to depending variables
of the personality (P) and situational factors (S), speaking in a math-
ematic formula R= f (S,P). A description of the painful challenges
for a person in the field of the charitable practice under this formula
means, that in the context of experienced life disasters, a healing and
therapeutic reaction (R) can be achieved when the affected person re-
ceives a physical, psychological and spiritual-existential substitution
(P) and when the charitable practice optimizes the persons’ situa-
tional social life conditions (S). In an analogical way I can differen-
tiate the functional services of Caritas-Theology and CST including
its distinguished related human and social sciences. Psychology, ped-
agogy, physiology etc. substitute the personality factors (= P) and
have to be completed by mental coping factors to overcome life crisis
and grief such as the inner existential relief from experiences of guilt,
117
the reinforcement of life energy (vitality, power, and strength), or the

discovery of a new life sense (e.g. new life orientation, metanoia).
Faced with a life catastrophe such as loss of family, property, housing
and living expenses, etc. the choice of new life perspectives requires
ethical guidance for the assessment of the new living conditions (“Sin
no more, lest a worse thing come to you”, John 5:14). Thus, the life
realignment is based on both the theological-existential, religious
tradition as on the individual-ethical wisdom of the Church. The
required recourse to human science basics such as the psychologi-
cal knowledge of a therapeutic relationship has to be understood in
the sense of Tertulian (150–220): “caro salutis est cardo” (De carnis
resurrectione, 8,3), the flesh is the pivot of salvation, or the ascertain-
ment of Thomas Aquinas (1225–1274): “Gratia supponit naturam
et perficit eam” (STh I, 1, 8 ad 2; I. 2, 2 ad 1) and Karl Rahner’s
(1904–1984) radicalization thesis (1975, p. 399). The latter is to be
understood that the Christian is rooted in the Human (= Radix)
and the Christian radicalized the Human. The same basic principles
applied to the justice-charity means, that social sciences like Sociol-
ogy, Law, Economics, Ecology, and Political Sciences are involved in
the strategies to optimize the situational factors of life (= S). Thus,
in accordance and without any doubt to the Motu Proprio “Intima
Ecclesiae Natura” and the encyclical “Deus caritas est”, (cf. DCE
no. 28) “spiritual strengthening and healing” have to be backed up
by material aid and social programs (S) and support. The CST helps
charitable action in the structural restitution of destroyed economic,
socio-cultural and political life conditions according to the principles
of the common good, solidarity, subsidiarity and sustainability. It
is an important auxiliary science in the service of Caritas together
with other theological and human sciences.
6 Caritas-Theology in the Context of Substitutional,

Flanking Human Sciences and Theological
Disciplines: a Summary Scheme
The accumulated arguments in this chapter are now presented here in
a conceptual model (see Table 4), that facilitates the comprehension
of directly and contextually related foundations of the “Service of
Love” and the “Community of Love”. Connections and differences
can be observed easier and resume the previous explications.
118
Table 4: Conceptual model of Caritas-Theology
Revelation of God As the Trinitarian Community of Love
Theology & Philosophy (Reflection and Teaching about God)
Incarnated Anthropology (Doctrine about Mankind)
FOUNDATIONS OF THE SERVICE OF LOVE IN THE COMMUNITY

OF LOVE
Existential/Ontological Dimensions Ethical Dimensions
of the Service of Love of the Service of Love
Practical Human Individual- Social-Ethics
Caritas- Sciences Ethics
Theology
constitutional substitutional guiding flanking
Existential Physical- Personal Moral Structural
Spiritual helping medical, Guidance Improvement of
and healing psychological, Living
social-material Conditions
helping and
healing
Caritas in Veritate — via maestra of theology for the Service and
Community of Love
Power of Love
Scientific Scientific Scientific Scientific
Foundations Foundations Foundations Foundations
Dogmatic, Natural and Moral Theology, CST and Social
Spirituality, Social Sciences especially Virtue Moral (Social
Pastoral, (Medicine, Ethics Enciclicals)
Missiology Psychology,
Pedagogy, Social
Work, etc.).
Dogmatic, Natural and Moral Theology, CST and Social
Spirituality, Social Sciences especially Virtue Moral (Social
Pastoral, (Medicine, Ethics Enciclicals)
Missiology Psychology,
Pedagogy, Social
Work, etc.).
119
Table 4: Continuation
Function Function Function Function

Mediation and Restitution and Micro-systemic Macro-systemic
Renewal of preservation of preservation of social principles
life essentials in the ethical for the way of
its limits in the life
field of Helping
and the clients
way of life:
• Power for Life, • bodied, • Don’t lie, • Common
life energy, • cognitive, • Don’t cheat, Good
courage and • psychical, • Don’t exploit, • Solidarity
motivation • social, • Don’t abuse, • Subsidiarity
• Sense of Life, • material and • Don’t • Sustainability
concepts of life, • political destroy. And a just life
perspectives on dimensions. order and preser-
life vation of the
Through substitu- • physical,
tional • biologic,
• Experienced • social,
faith • economic and
• Practice of • political
Hope and Living
• Love in Conditions
face-to-face
relationships or
“Communities
of love” at the
parishes
through
• Sharing Life,
• Sharing Suffer
and
• Sharing Faith
Biblical Biblical Biblical Biblical
Orientation Orientation Orientation Orientation
Spiritual Works of
Material Works Decalogue Beatitudes in
Mercy and the of Mercy, the the Sermon of
Gifts of the Holy
Speech about the Mount
Spirit, and thethe Last (Mt 5:3–12)
“Song of Songs“Judgement (Mt
(1 Cor 13). 25:31–46), the
merciful
Samaritan (Lk
10:25–37).
PRACTICE OF THE SERVICE OF LOVE IN THE COMMUNITY OF
LOVE
120
The description and structure of the scientific foundations and

influencing factors for the “practice of love in truth” underline, that
the “Service of Love” in the “Community of Love” grounds on mul-
tiple theological disciplines and other sciences. It is not just an ap-
plied CST. Moreover, in comparison with CST, the practice of love
includes different human sciences (Medicine, Psychology, Pedagogy,
etc.) when CST refers to Law, Sociology, Economy and Political
Sciences. As stated in chapter 1 the Church charitable practice was
deeper explained in its theological relevance by Pope Benedict XVI
encyclical “Deus caritas est” (2005) and its canonical aspects by
the Motu Proprio “Intima Ecclesia natura” (2012). However, CST
is, without any doubt, a flanking discipline in the broad field of
charitable activities undertaken by the Church, even when it can’t
occupy the principal founding role for the “Service of Love” in the
“Community of Love”. The Caritas of the Church is situated pri-
marily in the field of a caritas-theological reflection as the encyclical
“Deus caritas est” explained and argued. Existential spiritual heal-
ing and helping appears as the core business of Caritas-Theology
in addition to the material, social and psychological support. The
deeper goal is the existential restitution of the person (Pompey,
1997b).
7 Conclusions
Why Caritas-Science in our faculties of theology?
Caritas is a privileged theological place, one of the signs of iden-
tity and nature of the community of faith (church) and a practical
testimony of our faith — there should be a response of the church
with a real place in its identity, being, practice, reflections and even
also in the training centres. Some reasons for this are:
The Second Vatican Council recovered a dynamic ecclesiology
where we can understand the church of Christ as a church of caritas
(ecclesiam caritatis in Lumen Gentium no. 8, 9; 23) and the historical
realization of the mystery of God’s love to mankind with its special
mission to the world (Gaudium et spes, no. 45a). Caritas is like a
prism to comprehend our faith and church — a result of the deeper
understanding of caritas which expand the moral idea of love. In this
sense we can understand better the efforts of Benedict XVI with his
encyclical letters a) to include the anthropological aspects of love in
121
our vision of caritas, its divine connection and the relevance for the
charitable action; and b) the radical ecclesiology that caritas is the
church and not an additional activity. The Church more than ever
needs the witness of the works of love to be credible in our world
(Centesimus Annus, no. 57). This means that the social message of
the gospels has to be converted into action by all Christians, and in
a more radical way, that Church itself is caritas — diaconia. For
this task we need formation, research, and communicative channels.
Within the complexity of our world and the deep crisis of hu-
manity, the Church’s collaboration and broad, strong engagement
with its worldwide and locally specific programs and community
based charitable activities in social questions, need to be inspired
and guided by the bishops as the fathers of the poor and the pas-
tors of the local church (DCE, no. 32). The bishops, directors of
organizations, the volunteers, and paid staff need theological and
professional support in their duties and tasks — especially the for-
mation of the heart (DCE, no. 31). Therefore the profile of cen-
tres for Caritas-Theology is not only the intra academic theological
and trans-disciplinary research, but more training and assessment in
view of the professional and spiritual needs of the staff. This means
to intensify the experience that caritas in truth is the power that
transforms life and to live it as the deepest expression of a Christian
humanism (Caritas in Veritate, no. 78) which promotes an integral
human development.
Some of the benefits for the academic field:
Caritas-Theology makes real that caritas forms part of theol-
ogy and training and helps theology to incarnate in the practical
field of faith-based helping relations. It complements the estab-
lished lectures of CST and avoids the artificial separation of the
basic dimensions liturgy — testimony — diakonia of the community.
Caritas-Theology animates the community to live its diakonia, and
brings caritas back in the discourses about faith. It offers theological-
scientific practical support for the church, helps to understand closer
the signs of our time and what redemption means in situations of
suffering. Guarding against only technical professionalization pro-
cesses in our charities, Caritas-Theology roots them in the spiritual
and ecclesiological identity of the charitable action. This means over
all the inclusion of the community as the social space where excluded
people can start processes of having live in abundance.
122
If God is love, if caritas is the most important social command-

ment, if it is really “at the heart of the Church Social Doctrine”
(Caritas in Veritate, no. 2), if “true mercy is the most profound
source of justice. . . , and only love (including that kindly love that
we call “mercy”) is capable of restoring man to Himself . . . the most
perfect incarnation of “equality” between people, and therefore also
the most perfect incarnation of justice as well” (Dives in misericor-
dia, no. 14), and if Church can be understood as caritas (Lumen
Gentium, no. 8, 9 and 23; DCE no. 20–22; 29 and 31–32) and finally
if “caritas christi urget nos” (2 Cor 5:14–15), then it is very difficult
to understand, that CST stands alone in our faculties, and that there
are only a few Caritas-Theology or Caritas-Science proposals in our
established theological training programs. There is a clear need to
guarantee a theological practical guidance, formation and support for
our charities. In this sense this article not only wants to describe the
actual situation of Caritas-Theology in theology, but to offer some
inspirations and motivation to do steps towards a stronger presence
of caritas in our faculties and formation programs. The need of this
movement to a transversal presence of love in an interrelated theo-
retical reflection and practical training requires transdisciplinary ef-
forts that can be facilitated by the new modular study programs. It
would avoid the claims pronounced by Pompey (2001, pp. 189–190),
that without a reflection and description of divine love and human
love as core elements of every theological discipline, we produce an
enucleated theology. The other side of the coin is that without the
theological reflection of the charitable practice at our faculties, we
can come to Caritas organizations without a theological core and
finally ecclesial belonging.
123
References
Aach, J. (1999). Brustkrebs: Die Not einer Krankheit als Her-

ausforderung an Glaube und Krankenhausseelsorge. Eine em-
pirische Untersuchung auf der Grundlage einer Patientinnen-
befragung während der stationären Primärtherapie. Würzburg:
Echter.
Abel, P. (1994). Miteinander Leben und Hoffnung teilen — di-
akonische Pastoral mit Gruppen: Studien zu einer Methode der
diakonischen Arbeit am Beispiel der Begleitung Pflegender bei
Burnout. Würzburg: Echter.
Adams, P. (2014). Charity as the heart of Social Work: a Catholic
Perspektive. Social Work & Christianity, Vol. 41, Nos. 2&3,
137–153.
Albert, J. (1983). Diakonik: Geschichte der Nichteinführung einer
praktisch-theologischen Disziplin. Pastoraltheologie, 72, 164–177.
Anzenbacher, A. (2004). Křesťanská sociálnı́ etika: úvod a principy.
[Christian Social Ethics: Introduction and Principles]. Brno:
CDK.
Bartsch, E. (1967). Kirche im Heute: Ein Konzilsseminar über die
Konstitution “Die Kirche in der Welt von heute”. München:
Pfeiffer.
Baumann, K. (2007a). “Anders und solidarisch” (Yves Congar) —
Zum Programm “missionarische” und “diakonische” Kirche. In
Erzbischöfliches Ordinariat Freiburg (Ed.), Freiburger Texte 57 —
Damit das Reich Gottes auch heute wächst — Kirchliche Sendung
in heutiger Gesellschaft: Referate und Predigten der Tage der
Pastoralen Dienste 2007 in der Erzdiözese Freiburg (pp. 6–25).
Freiburg.
Baumann, K. (2007b). Die Bedeutung der Enzyklika Deus caritas est
für die Kirche und ihre Caritas. In M. Patzek (Ed.), Gott ist Car-
159
References
itas. Impulse zur Enzyklika über die christliche Liebe (pp. 9–29).
Kevelaer: Butzon & Becker.
Baumgartner, I. (2002). Kann man Menschennähe durch ein Stu-
dium der Caritaswissenschaft lernen? Herausforderungen der
Caritaspraxis heute. In S. Demel, L. Gerosa, P. Krämer & L. Mül-
ler (Eds.), Im Dienst der Gemeinde. Wirklichkeit und Zukunfts-
gestalt der kirchlichen Ämter (pp. 272–284). Münster: LIT.
Bellocq Montano, A. (2011). El estatuto epistemológico de la doc-
trina social de la Iglesia: magisterio, teologı́a y cultura polı́tica.
Rome: Pontificia Università della Santa Croce.
Bellocq Montano, A. (2012). La Doctrina Social de la Iglesia. Qué
es y qué no es. Valencia: EDICEP.
Benedict XVI (2005). Encyclical Letter Deus Caritas est. Retrieved
from http://w2.vatican.va/content/benedict-xvi/en/encyclicals/
documents/hf ben-xvi enc 20051225 deus-caritas-est.html
Benedict XVI (2006). Discorso di Sua Santità Benedetto XVI
ai partecipanti all’ incontro promosso das Pontificio Consiglio
“Cor Unum”. In Pontificium consilium “COR UNUM” (Ed.),
DEUS CARITAS EST: Atti del Congresso mondiale sulla carità
(pp. 7–10). Roma.
Benedict XVI (2007, April 9). Personale Begegnung ist die Wurzel
des Glaubens — Regina Coeli v. 9. April. Die Tagespost (p. 4).
Benedict XVI (2008). Generalaudienz zum Damaskus-Erlebnis.
Retrieved from http://de.radiovaticana.va/storico/2008/09/03/
%20generalaudienz: benedikt xvi. zum damaskus-erlebnis/ted-
228327
Benedict XVI (2009a). Encyclical Letter Caritas in Veritate. Re-
trieved from http://w2.vatican.va/content/benedict-xvi/en/en-
cyclicals/documents/hf ben-xvi enc 20090629 caritas-in-verita-
te.html
Benedict XVI (2009b). Ansprache zum Angelus am Sonntag über die
Heilige Familie. 27. Dezember. Retrieved from http://www.vati-
can.va/holy father/benedict xvi/angelus/2009/documents/hf
ben-xvi ang 20091227 ge.html
160
References
Benedict XVI (2011). Begegnung mit in Kirche und Gesellschaft en-

gagierten Katholiken im Konzerthaus, Freiburg im Breisgau. Re-
trieved form http://w2.vatican.va/content/benedict-xvi/de/spee-
ches/2011/september/documents/hf ben-xvi spe 20110925 cat-
holics-freiburg.html
Benedict XVI (2012). Apostolic Letter Issued ‘Motu Proprio’ In-
tima Ecclesiae Natura on the Service of Charity. Retrieved form
http://w2.vatican.va/content/benedict-xvi/it/motu proprio/do-
cuments/hf ben-xvi motu-proprio 20121111 caritas.html
Boff, C., & Pixley, G. (1987). Die Option für die Armen. Düsseldorf:
Patmos.
Boileau, D. A. (2003). Some Reflections on the Historical Perspec-
tive. In R. Aubert (Ed.), Catholic Social Teaching: An Histori-
cal Perspective (pp. 241–282). Milwaukee: Marquette University
Press.
Borgmann, K. (1958). Art. “Caritas”. In J. Höfer & K. Rah-
ner (Eds.), Lexikon für Theologie und Kirche (2nd ed.). Vol. II.
(secc. 941–947). Freiburg: Herder Verlag.
Camacho Laraña, I. (1991). Doctrina Social de la Iglesia. Una aprox-
imación histórica. Madrid: Ediciones Paulinas.
Campanini, G. (2009). Caritas in Veritate. Linee guide per la let-
tura. Bologna: EDB.
Caritas Europe. (2011). Strategic Framework 2011–2020. Retrie-
ved from http://www.caritas.eu/sites/default/files/brochurestra-
te gicframework2011-2020 en.pdf
Cattell, R. B. (1965). Factor theory psychology: A statistical ap-
proach to personality. In W. S. Sahakian (Eds.), Psychology of
personality. Readings in Theory (pp. 37–74). Chicago: Rand
McNally.
Cattell, R. B., Eber, H. W. & Tatsuoka, M. M. (1970). Handbook for
the sixteen personality factor questionnaire (16 PF): in clinical,
educational, industrial, and research psychology, for use with all
forms of the test. Champaign, IL: Institute for Personality and
Ability Testing.
161
References
Chénu, M.-D. (1967). Die Aufgabe der Kirche in der Welt von heute.
In G. Baraúna (Ed.), Die Kirche in der Welt von heute: Unter-
suchungen und Kommentare zur Pastoralkonstitution “Gaudium
et spes” des Zweiten Vatikanischen Konzils (pp. 226–247). Salz-
burg: Otto Müller.
Chiavacci, E. (1986). La teologia della Gaudium et spes. In N. Ga-

lantino (Ed.), Il Concilio venti anni dopo: Il rapporto chiesa-
mondo. Vol. 3. (pp. 13–37). Roma: A.V.E.
Collet, G., Feiter, R., Gabriel, K., Schmälzle, U. & Steinkamp, H.

(Eds.) (2008). Liebe ist möglich, und wir können sie tun. Kon-
texte und Kommentare zur Enzyklika “Deus caritas est” von
Papst Benedikt XVI. Münster: LIT.
Congar, Y. (1968). Viertes Kapitel des ersten Teils. In H. Vor-

grimler (Ed.), Lexikon für Theologie und Kirche: Das Zweite
Vatikanische Konzil: Dokumente und Kommentare. Vol. III.
(pp. 416–418). Freiburg: Herder.
Congregation for Catholic Education (1988). Guidelines for the

Study and Teaching of the Church’s Social Doctrine in the For-
mation of Priests. Vatican: Polyglott Press.
Cordes, P. J. (2006). Einführung. In Pontificium consilium “COR

UNUM” (Ed.), Deus caritas est. Dokumentation des interna-
tionalen Kongresses über die christliche Liebe (pp. 13–19). Roma.
Crüsemann, F. (1998). Das Alte Testament als Grundlage der Di-

akonie. In G. K. Schäfer & Th. Strohm (Eds.), Diakonie — bib-
lische Grundlagen und Orientierungen (pp. 67–93). Heidelberg:
Universitätsverlag.
Czech Bishops’ Conference. (2009). Kodex Charity Česká repub-

lika [Charity Czech Republic — Code of Practice]. Published by
Archdiocesan Caritas in Olomouc.
Dal Toso, G. (2013). Der Dienst der Liebe in der Katholischen

Kirche. Vortrag beim Treffen der europäischen Bischöfe zum Ab-
schluss des Jahres des Glaubens, Triest 4.–6. November, Rom.
162
References
Dal Toso, G. & Schallenberg, P. (Eds.) (2014). Nächstenliebe oder

Gerechtigkeit? Zum Verhältnis von Caritastheologie und Christ-
licher Sozialethik. Paderborn: Ferdinand Schöningh.
Deuringer, K. (1959). Probleme der Caritas in der Schule von Sala-

manca. Freiburg: Herder.
Deutsche Bischofskonferenz (1993). Erklärung der deutschen Bis-

chöfe zum kirchlichen Dienst. Grundordnung des kirchlichen Di-
enstes im Rahmen kirchlicher Arbeitsverhältnisse. Sekretariat
der Deutschen Bischofskonferenz: Bonn.
Deutsche Bischofskonferenz (1999). Caritas als Lebensvollzug der

Kirche und als verbandliches Engagement in Kirche und Gesells-
chaft. Sekretariat der Deutschen Bischofskonferenz: Bonn.
Deutsche Bischofskonferenz (2009). Berufen zu Caritas. Sekretariat

der Deutschen Bischofskonferenz: Bonn.
Deutsche Bischofskonferenz (2014). Das katholische Profil caritativer

Dienste und Einrichtungen in der pluralen Gesellschaft. Sekre-
tariat der Deutschen Bischofskonferenz: Bonn.
Deutscher Caritasverband. (1997). Leitbild des Deutschen Cari-

tasverbandes. Freiburg.
Deutscher Caritasverband. (2003). Eckpunkte für Qualität in der

verbandlichen Caritas. Freiburg.
Doležel, J. (2012). Cı́rkevnı́ sociálnı́ práce na pozadı́ encykliky Deus

caritas est [Church Social Work in the Perspective of the Encycli-
cal Deus caritas est]. Olomouc: Palacký University Publishing
House.
Eckl, M. C. (1999). Unterwegs als Dienstgemeinschaft. Das Pas-

torale Führungsmodell der Schwestern vom Guten Hirten — ein
integrierender Führungsansatz für soziale Organisationen. Würz-
burg: Echter.
Egenter, R. (1966). Die Aufgabe der Kirche in der Welt von heute. In
W. Sandfuchs (Ed.), Die Kirche in der Welt von heute (pp. 73–87).
Würzburg: Arena.
163
References
Faßbender, M. (1914). Rede beim Preussischen Abgeordnetenhaus

am 30. April 1914. Charitas. Zeitschrift für die Werke der
Nächstenliebe im katholischen Deutschland 17 (2) (pp. 244–248).
Fisichella, R. (2006). Dio è amore. Commento teológico pastorale a

Deus caritas est. Roma: Lateran University Press.
Flecha, R., & J. Coord. (2007). Dios es amor. Comentarios a la

Encı́clica de Benedicto XVI Deus caritas es. Salamanca: Uni-
versidad Pontificia de Salamanca.
Flosdorf, B. (1998). Berufliche Belastung, Religiosität und Bewäl-

tigungsformen. Eine qualitative Untersuchung von Burnout und
Sinnfragen bei Ordensfrauen in der Caritas. Würzburg: Echter.
Fonk, P. (2000). Wider-Stände — Oder: Christliche Tugenden für

die Gesellschaft von morgen. In U. Zelinka (Ed.), Über-Gänge —
Forum Zukunft — Die Kirche im 3. Jahrtausend (pp. 145–172).
Paderborn: Bonifatius.
Fonk, P. (2002). Handeln aus christlicher Verantwortung. Einfüh-

rung in die Theologische Ethik (Theologie im Fernkurs/Grund-
kurs, Lehrbrief 23). Würzburg.
Fonk, P. (2008). “Wenn guten Menschen Böses widerfährt” — die

Ethik des gelingenden Lebens und die Frage nach dem Leiden.
In T. Mohrs (Ed.), Zurück auf dem Marktplatz. Die Philosophie
im Zentrum des Lebens (pp. 73–93). Passau: Selbstverlag.
Fonk, P. (2010). Das Mitarbeitergespräch als Führungselement. Et-

hische und anthroplogische Grundlegung. In U. Meier & B. Sill
(Eds.), Führung. Macht. Sinn. Ethos und Ethik für Entscheider
in Wirtschaft, Gesellschaft und Kirche (pp. 698–709). Regens-
burg: Pustet.
Fonk, P. (2014). Im Spannungsfeld von Christlichkeit, Sozialstaat

und ökonomischen Zwängen. Anmerkungen zur aktuellen Po-
sitionierung caritativer Diakonie. In M. Funk (Ed.), ‘Trans-
disziplinär’ ‘Interkulturell’. Technikphilosophie nach der akade-
mischen Kleinstaaterei. Technologien philosophieren, Band 1.
(pp. 353–364). Würzburg: Königshausen & Neumann.
164
References
Fonk, P. (2015). Zwischen Nächstenliebe, Sozialstaat und ökonomis-

chen Zwängen. Die kirchliche Sorge um den kranken Menschen
im Spannungsfeld aktueller Herausforderungen. In A. Büssing,
A. J. Surzykiewicz & Z. Zimowski (Eds.), Dem Gutes tun, der
leidet. Berlin–Heidelberg. In Press.
Fraling, B. (2000). Spiritualität — IV. Systematisch-theologisch. In
W. Kasper (Ed.), Lexikon für Theologie und Kirche (3rd ed.).
Vol. 9 (p. 856). Freiburg: Herder Verlag.
Francis (2013a). Apostolische Exhortatio Evangelii Gaudium. In
Sekretariat der Deutschen Bischofskonferenz (Ed.), Verlautba-
rungen des Apostolischen Stuhls Nr. 194. Bonn.
Francis (2013b). Die Kirche, die sich um sich selber dreht: Theolo-
gischer Narzissmus. Retrieved from http://blog.radiovatikan.de/
die-kirche-die-sich-um-sich-selber-dreht-theologischer-narziss-
mus/
Francis (2013c). Lernen mit den Augen Christi zu sehen — Das
Wirken des Heiligen Geistes — Ansprache während der Gener-
alaudienz (Übersetzung Claudia Reimüller). Die Tagespost von
11. Mai (p. 6).
Francis (2014a). Die Liebe ist der Maßstab des Glaubens — Anspra-
che des Heiligen Vaters beim Angelus am 26. Oktober 2014. Die
Tagespost v. 28. Oktober 2014 (p. 5).
Francis (2014b). Christ in the face of the outcast. Morning med-
itation in the chapel of the Domus Sanctae Marthae. Monday,
17 November 2014. Retreved from http://w2.vatican.va/content/
francesco/en/cotidie/2014/documents/papa-francesco-cotidie
20141117 christ-in-the-face-of-the-outcast.html
Franziskus besucht Pfarrei in Problemviertel (2014, March 8). Die
Tagespost (p. 5).
Friedman, B. D. (2002). Two Concepts of Charity and Their Re-
lationship to Social Work Practice. Social Thought, Vol. 21 (1)
(pp. 3–19).
Fuchs, D. (1995). Lebensweltorientierte Praxisforschung. Würzburg:
Echter.
165
References
Fuchs, D. (1996). Partizipative Erziehung. Würzburg: Echter.

Fuchs, D. (1999). Beziehungsmuster in Lebensgeschichten. Konzep-
tion und Beispiele sozialarbeitswissenschaftlicher Biographiefors-
chung unter Aspekten von Ko-Präsens und Ko-Konstruktionen.
Würzburg: Echter.
Garland, D. S. (1992). Church social work: helping the whole per-
son in the context of the church. St. Davids: North American
Association of Christians in Social Work.
Gaudium et Spes (1966). Pastoral Constitution on the Chruch in the
Modern World. Retrieved form http://www.vatican.va/archive/
hist councils/ii vatican council/documents/vat-ii const 196512
07 gaudium-et-spes en.html
Geck, L. H. A. (1963). Über das Endringen des Wortes “sozial” in
die deutsche Sprache. Göttingen: Schwartz Verlag.
Glatzel, N., & Pompey, H. (Eds.) (1991). Barmherzigkeit oder
Gerechtigkeit? Zum Spannungsfeld von christlicher Sozialarbeit
und christlicher Soziallehre. Freiburg: Lambertus.
Günther, J. (2003). Wenn die Ehe scheitert. Eine empirisch-theo-
logische Studie zur Trennungskrise und Religiosität bei Ehepart-
nern. Würzburg: Echter Verlag.
Häcker, H. (2014). Faktorentheorien der Persönlichkeit. In M. Wirtz
(Ed.), Dorsch — Lexikon der Psychologie. 17. ed. (p. 525). Bern:
Verlag Hans Huber.
Haderlein, R. (2003). Wertorientiertes Qualitätsmanagement in ca-
ritativ-diakonischen Einrichtungen der katholischen Kirche. Eine
empirische Studie zur Kriterienforschung bei wertorientierten
Qualitätsmanagementkonzepten. Würzburg: Echter Verlag.
Haslinger, H. (2004). “Was ist Caritaswissenschaft?” Theologie und
Glaube, 4–2 (pp. 145–164).
Haslinger, H. (2009). Diakonie. Grundlagen für die soziale Arbeit
der Kirche. Paderborn: Schöningh.
Heckmann, M. L. (2003). Die christliche Wohltätigkeit im Mitte-
lalter. In J. Laudage (Ed.), Frömmigkeitsformen im Mittelal-
166
References
ter und Renaissance. Studia Humaniora, Vol. 37, (pp. 96–133).

Düsseldorf: Droste.
Heereman, F. V. (2014). Home Run — Dankbare Reflexionen auf

Begegnungen mit behinderten Menschen. Zeitschrift für medi-
zinische Ethik, 60 (pp. 195–206).
Heimbach-Steins, M. (2004). Christliche Sozialethik: ein Lehrbuch.

Band 1: Grundlagen. Regensburg: Pustet Verlag.
Hengsbach, F., Edmunds, B. & Möhring-Hesse, M. (1993). Ethische

Reflexion politischer Glaubenspraxis. In F. Hengsbach, B. Ed-
munds & M. Möhring-Hesse (Eds.), Jenseits Katholischer Sozial-
lehre. Neue Entwürfe christlicher Gesellschaftsethik. Düsseldorf:
Patmos.
Hering, S. & Münchmeier, R. (2014). Geschichte der Sozialen Ar-

beit: eine Einführung. 5th actualized edition. Weinheim: Beltz
Juventa [1st ed. 2000].
Hermanns, M. (1998). Heinrich Weber. Sozial- und Caritaswis-

senschaftler in einer Zeit des Umbruchs. Leben und Werk. Würz-
burg: Echter Verlag.
Hermanns, M. (2006). Sozialethik im Wandel der Zeit. Geschichte

des Lehrstuhls für Christliche Gesellschaftslehre in Münster
1893–1997. Paderborn: Ferdinand Schöningh.
Hilpert, K. (1997). Caritas und Sozialethik. Elemente einer the-

ologischen Ethik des Helfens. Paderborn-München-Wien-Zürich:
Ferdinand Schöningh.
Hitze, F. (1896a). Organisation der katholischen Charitas. Chari-

tas. Zeitschrift für die Werke der Nächstenliebe im katholischen
Deutschland 1 (2) (pp. 22–27).
Hitze, F. (1896b). Organisation der katholischen Charitas. Chari-

tas. Zeitschrift für die Werke der Nächstenliebe im katholischen
Deutschland 1 (3) (pp. 43–44).
Huber, M. (1996). Gerechtigkeit und Recht: Grundlinien christlicher

Rechtsethik. Gütersloh: Gütersloher Verlagshaus.
167
References
Hugoth, M. (1987). Das Institut für Caritaswissenschaft und Christ-

liche Sozialarbeit der Universität Freiburg i. Br. Jahrbuch der
Christlichen Sozialwissenschaften 28 (pp. 17–26).
Joerger, K. (1918). Allgemeiner Caritaslehrgang des Deutschen Car-
itasverbandes. Caritas. Zeitschrift für die Werke der Nächsten-
liebe im katholischen Deutschland 23 (10/11/12) (pp. 209–213).
John Paul II (1979). Encyclical Letter Redemptor Hominis. Retrieved
from http://w2.vatican.va/content/john-paul-ii/de/encyclicals/
documents/hf jp-ii enc 04031979 redemptor-hominis.html
John Paul II (1980a). Encyclical Letter Dives in Misericordia. Re-
trieved from http://w2.vatican.va/content/john-paul-ii/en/en-
cyclicals/documents/hf jp-ii enc 30111980 dives-in-misericor-
dia.html
John Paul II (1980b). An die Laien im kirchlichen Dienst in Fulda.
In Sekretariat der Deutschen Bischofskonferenz (Ed.), Verlaut-
barungen des Apostolischen Stuhls Nr. 25 A. Bonn.
John Paul II (1981). Apostolic Exhortation Familiaris Consortio.
Retrieved from http://w2.vatican.va/content/john-paul-ii/en/
apost exhortations/documents/hf jp-ii exh 19811122 familiaris-
consortio.html
John Paul II (1987). Encylical Letter Sollicitudo Rei Socialis. Re-
trieved form http://w2.vatican.va/content/john-paul-ii/en/en-
cyclicals/documents/hf jp-ii enc 30121987 sollicitudo-rei-socia-
lis.html
John Paul II (1999). Adress oft he Holy Father tot he German Bish-
ops on their ‘Ad Limina’ Visit. Retrieved from http://w2.vati-
can.va/content/john-paul-ii/en/speeches/1999/november/docu-
ments/hf jp-ii spe 18111999 ad-limina-german.html
John Paul II (2002). Message of the Holy Father John Paul II for
Lent 2002. Retrieved from http://w2.vatican.va/content/john-
paul-ii/en/messages/lent/documents/hf jp-ii mes 20020205 lent-
2002.html
Junglas, M. (1999). Neue Ansätze zur Begründung kirchlicher Car-
itas. Zum Verhältnis von Diakonie und Christlicher Sozialwis-
168
References
senschaft. In A. Rauscher (Ed.), Christliche Soziallehre heute:

Probleme, Aufgaben und Perspektiven (pp. 149–176). Köln: Ba-
chem.
Kahl, S. (2005). The Religious Roots of Modern Poverty Policy:
Catholic, Lutheran, and Reformed Protestant Traditions Com-
pared. European Journal of Sociology, Vol. 45, No. 1 (pp. 91–126).
Kamiński, T. (2012). Caritas i politika: Podmioty waznaniove w sys-
temie pomocy spolecznej [Caritas and politics: Faith-based organ-
isations in the social welfare system]. Warszawa: Wydawnictwo
Universitetu Kardynala Stefana Wyszińskiego.
Kaufmann, R. (2007). Zu Hause in der Fremde — Bewältigung einer
Flucht durch religiöse Sinnbildung — Die Beziehungsmuster einer
Familie aus Irak als Untersuchungsgegenstand einer lebenswelto-
rientierten Biographieforschung. Würzburg: Echter Verlag.
Keller, F. (1922). Caritaswissenschaft. Caritas — Zeitschrift für
Caritaswissenschaft und Caritasarbeit, 27(1) (pp. 8–18).
Keller, F. (1925). Caritaswissenschaft. Freiburg: Herder Verlag.
Keller, F. (1927). Das Institut für Caritaswissenschaft an der Uni-
versität Freiburg i. Br. Caritas — Zeitschrift für Caritaswis-
senschaft und Caritasarbeit, 32(3) (pp. 66–71).
Klasvogt, P. & Pompey, H. (Eds.) (2008). Liebe bewegt . . . und
verändert die Welt. Programmansage für eine Kirche die liebt.
Paderborn: Bonifatius.
Krockauer, R., Bohlen, S. & Lehner, M. (Eds.) (2006). Theologie
und Sozialer Arbeit. Handbuch fürs Studium, Weiterbildung und
Beruf. München: Kösel.
Lechner, M. (2000). Theologie in der Sozialen Arbeit : Begründung
und Konzeption einer Theologie an Fachhochschulen für Soziale
Arbeit. München: Don Bosco.
Lee, E. (2014). Religiosität bzw. Spiritualität in Psychiatrie und Psy-
chotherapie. Ihre Bedeutung für psychiatrisches Wirken aus der
Sicht des Psychiatrischen Personals anhand einer bundesweiten
Personalbefragung. Würzburg: Echter Verlag.
169
References
Lege Artis [online], last actualisation 30. 9. 2013 [21. 9. 2014], Wiki-
pedie. Retrieved from http://de.wikipedia.org/wiki/Lege artis
Lehner, M. (1997). Caritas. Die Soziale Arbeit der Kirche. Freiburg:
Lambertus.
Lehner, M. (2001). Caritas als Produzentin kirchlicher Soziallehre.
Theologisch-Praktische Quartalschrift, 149 (pp. 237–246).
Lengerke, G. V. (2007). Die Begegnung mit Christus im Armen.
Würzburg: Echter Verlag.
Lengerke, G. V. (2014). Die Werke sehen und den Vater preisen? Die
Rolle der Diakonie bei der Neuevangelisierung. In G. Dal Toso
& P. Schallenberg (Eds.), Justitia et Caritas — Soziallehre und
Diakonie als kirchlicher Dienst an die Welt. Christliche Sozialet-
hik im Diskurs, Vol. 6 (pp. 153–166). Paderborn: Schoeningh.
Liese, W. (1922). Geschichte der Caritas I.–II. Freiburg: Caritasver-
lag.
Lumen Gentium (1964). Dogmatic Constitution on the Church. Re-
trieved from http://www.vatican.va/archive/hist councils/ii va-
tican council/documents/vat-ii const 19641121 lumen-gentium
en.html
Madrigal, S. (2008). Iglesia es Caritas: La eclesiologı́a teológica de
Joseph Ratzinger — Benedicto XVI. Santander: Sal Terrae.
Marx, R. (1999). The social doctrine of the church and caritas:
the relationship between two fields of work of the church. In
Pontificium consilium “COR UNUM” (Ed.), Acts of the World
Congress on Charity (pp. 153–178). Vatican City: Cor Unum.
Marx, R. & Wulsdorf, H. (1999). Kirchliche Soziallehre und Caritas:
Eine Verhältnisbestimmung zweier kirchlicher Arbeitsfelder. Die
neue Ordnung, 53(5) (pp. 324–343).
Massaro, T. (2012). Living Justice. Catholic social teaching in ac-
tion (2nd ed.). Lanham: Rowman & Littlefield.
Miley, K. K., O’Melia, K. W. & DuBois, B. L. (2012). Generalist
Social Work Practice: An Empowering Approach (7th ed.). New
Jersey: Pearson.
170
References
Mitzscherlich, M. (1997). Caritas als Wesensdimension und Grund-

funktion der Kirche — Die Rezeption und Darstellung einer the-
ologischen Grundeinsicht in Veröffentlichungen des Deutschen
Caritasverbandes und in neueren ekklesiologischen Entwürfen.
Leipzig: Benno Verlag.
Nell-Breuning, O. von (1979). Soziale Sicherheit? Zu Grundfra-
gen der Sozialordnung aus christlicher Verantwortung. Freiburg:
Herder Verlag.
Netting, R. E. (2012). Social Work Macro Practice (5th ed.). New
Jersey: Pearson.
Nothelle-Wildfeuer, U. (1991). “Duplex ordo cognitionis”. Zur sys-
tematischen Grundlegeung einer Katholischen Soziallehre im
Anspruch von Philosophie und Theologie. Paderborn: Ferdinand
Schöningh.
Nothelle-Wildfeuer, U. (2008). Die Sozialprinzipien der Katholischen
Soziallehre, In A. Rauscher et al. (Eds.), Handbuch der Katholis-
chen Soziallehre (pp. 143–164), Berlin: Duncker & Humblot.
Opatrný, M. (2010). Charita jako mı́sto evangelizace [Charity as a
place of evangelisation]. České Budějovice: Jihočeská univerzita
v Českých Budějovicı́ch.
Opatrný, M. & Lehner, M. (2010). Theorie und Praxis der Karita-
tiven Arbeit. České Budějovice: Jihočeská univerzita v Českých
Budějovicı́ch.
Opatrný, M. (2013). Sociálnı́ práce a teologie: Inspirace a podněty
sociálnı́ práce pro teologii [Social work and theology: Inspirations
and impulses from social work for theology]. Praha: Vyšehrad.
Papst Franziskus will mit einer verweltlichten Kirche aufräumen.
(2013, March 18). Die Tagespost (p. 1).
Paul VI (1964). Konzil der Liebe und des Vertrauens — Ansprache
in der öffentlichen Sitzung am 07. 12. 65. Deutsche Tagespost,
Beilage: Die römische Warte Folge VI/48 vom 28. 12. 65 (pp. 3–7).
Payne, M. (2005). The Origins of Social Work. Continuity and
Change. Palgrave Macmillan.
171
References
Pellegrino, M. (2005). Con Cristo, nella Chiesa, a servizio del mondo.

In A. Parola & M. Pellegrino (Eds.), Concilio alla mano
(pp. 46–48). Fossano: Editrice Esperienze.
Peters, N. (1936). Die soziale Fürsorge im Alten Testament. Pader-
born: Bonifacius.
Pinckaers, S. (2004). Christus und das Glück — Grundriss der
christlichen Ethik. Göttingen: Vandenhoeck & Ruprecht.
Pompey, H. (1989). Der Mensch ist der Weg der Kirche — die Kirche
ist der Weg des Menschen. In K. Hillenbrand & R. Weigand
(Eds.), Mit der Kirche auf dem Weg. Festschrift 400 Jahre Pries-
terseminar Würzburg (pp. 421–451). Würzburg: Echter Verlag.
Pompey, H. (1991a). Leid und Not — Herausforderungen für Christ-
liche Soziallehre und Christliche Sozialarbeit. Zum Welchselver-
hältnis und Selbstverständnis beider Disziplinen. In N. Glatzel
& H. Pompey (Eds.), Barmherzigkeit oder Gerechtigkeit? Zum
Spannungsfeld von christlicher Sozialarbeit und christlicher So-
ziallehre (pp. 9–37). Freiburg: Lambertus.
Pompey, H. (1991b). Hilfen und Anstöße der christlichen Soziallehre
zur Qualifizierung des caritativen Dienstes der Kirche. In N. Glat-
zel & H. Pompey (Eds.), Barmherzigkeit oder Gerechtigkeit? Zum
Spannungsfeld von christlicher Sozialarbeit und christlicher So-
ziallehre (pp. 110–131). Freiburg: Lambertus.
Pompey, H. (1993). Psychosoziale Aspekte von Armut und Verar-
mung. In A. Rauscher (Ed.), Probleme der sozialen Sicherungs-
systeme. Mönchengladbacher Gespräche 14 (pp. 163–210). Köln:
Bachem.
Pompey, H. (1994). Caritatives Engagement — Lernort des Glaubens
und der Gemeinschaft, Effizienzuntersuchung eines Grund- und
eines Aufbaukurses zum Kennenlernen theologischer Aspekte des
Leitbildes sozial-diakonischer Hilfe und zur Sensibilisierung der
Mitwirkenden für den communialen, dienstgemeinschaftlichen
Charakter kirchlicher Sozialdienste. Würzburg: Echter.
Pompey, H. (1995). Christlicher Glaube und helfende Solidarität in
der Diakoniegeschichte der Kirche. In W. Kerber (Ed.), Religion
und prosoziales Verhalten (pp. 75–134). München: Kindt.
172
References
Pompey, H. (1997a). Caritas als lebensteilige, freie Vergeblichkeit:

Caritas-philosophische Grundlagen des Helfens. In H. Pompey
(Ed.), Caritas — Das menschliche Gesicht des Glaubens: Öku-
menische und internationale Anstöße einer Diakonietheologie
(pp. 72–91). Würzburg: Echter.
Pompey, H. (1997b). Spiritualität und Praxis der Diakonie des
Helfens und Heilens. In H. Pompey (Ed.), Caritas — Das men-
schliche Gesicht des Glaubens: Ökumenische und internationale
Anstöße einer Diakonietheologie (pp. 358–394). Würzburg: Ech-
ter.
Pompey, H. (1997d). Barmherzigkeit — Leitwort christlicher Di-
akonie. Die Neue Ordnung, 51 (pp. 244–258).
Pompey, H. (1997e). Beziehungstheologie — Das Zueinander theol-
ogischer und psychologischer “Wirk” lichkeiten und die biblisch-
theologische Kontextualisierung von Lebens- und Leidenserfah-
rung. In H. Pompey (Ed.), Caritas — Das menschliche Gesicht
des Glaubens: Ökumenische und internationale Anstöße einer
Diakonietheologie (pp. 92–128). Würzburg: Echter.
Pompey, H. (1998a). Religiosität und Leidbewältigung. In Niels-
Stensen-Gemeinschaft e.V. (Ed.), Heilen — Ärzte, Apotheker,
Pflegeberufe, Seelsorger im Gespräch, Nr. 18. (pp. 28–42). Bonn:
GHM.
Pompey, H. (1999a). Diakonie als Orte der Jesusbegegnung. Leben-
dige Seelsorge, 50 (pp. 109–111).
Pompey, H. (1999b). Biblical and theological foundations of charita-
ble works. In Pontificium consilium “COR UNUM” (Ed.), Acts
of the World Congress on Charity (pp. 106–132). Vatican City:
Cor Unum.
Pompey, H. (1999c). Die sozial-caritative Chance von großgemeindli-
chen Seelsorgeeinheiten. In H. Windisch (Ed.), Seelsorgeeinheiten
und kooperative Pastoral. Freiburger Texte Nr. 38 (pp. 77–96).
Freiburg: Erzbischöfliches Ordinariat.
Pompey, H. (2000). Der Bischof als “Pater pauperum” in der Di-
akoniegeschichte der Kirche. Ordo und Charisma in Verantwor-
173
References
tung für die caritative Diakonie. In K. Hillenbrand & H. Nieder-

schlag (Eds.), Glaube und Gemeinschaft. Festschrift für Paul-
Werner Scheele (pp. 339–361). Würzburg: Echter.
Pompey, H. (2001a). Das Gebet in der caritativ-seelsorglichen Be-
gleitung. Lebendige Katechese, 2 (pp. 87–90).
Pompey, H. (2001b). Caritaswissenschaft im Dienst an der carita-
tiven Diakonie der Kirche — Was ist Caritaswissenschaft? The-
ologie und Glaube, 91 (pp. 189–223).
Pompey, H. (2007). Zur Neuprofilierung der caritativen Diakonie
der Kirche — Die Enzyklika “Deus caritas est” — Kommentar
und Auswertung. Würzburg: Echter.
Pompey, H. (2008a). Lebens- und Glaubensgemeinschaft — Die
heilende Kraft und Inspiration der Fazenda da Esperanca. In
P. Klasvogt & H. Pompey (Eds.), Liebe bewegt . . . und verändert
die Welt — Programmanzeige für eine Kirche, die liebt. Zur En-
zyklika Deus caritas est Papst Benedikts XVI. Analysen – Per-
spektiven – Strategien (pp. 296–303). Paderborn: Bonifatius.
Pompey, H. (2008b). Wie im Himmel, so auf Erden — Wenn Liebe
göttlich wird. . . — Kirche als Ikone der Dreifaltigkeit. In P. Klas-
vogt & H. Pompey (Eds.), Liebe bewegt . . . und verändert die
Welt — Programmanzeige für eine Kirche, die liebt. Zur En-
zyklika Deus caritas est Papst Benedikts XVI. Analysen – Per-
spektiven – Strategien (pp. 387–419). Paderborn: Bonifatius.
Pompey, H. (2008c). Art. “Caritas”. In A. Rauscher (Ed.), Hand-
buch der Katholischen Soziallehre. Berlin: Duncker & Humblot.
Pompey, H. (2009). Geistliche Aspekte des Hilfeverhaltens Jesu
am Beispiel der Heilung eines Behinderten im Hilfezentrum “Be-
tesda” zu Jerusalem (Joh 5,1–18). Zeitschrift für medizinische
Ethik, 55 (pp. 437–442).
Pompey, H. (2011). Das Engagement für Arme im ausklingenden
Mittelalter und in der frühen Neuzeit: Katholische und refor-
matorische Prägungsfaktoren des neuen kommunalen und staat-
lichen Armenwesens am Beispiel der Stadt Straßburg mit Vergle-
ichen zu Freiburg i. Br. In K. Krimm, D. Mussgenug
174
References
& Th. Strohm (Eds.), Armut und Fürsorge in der frühen Neuzeit.
Oberrheinische Studien, Vol. 29 (pp. 41–68). Ostfildern: Schwa-
ben.
Pompey, H. (2014). Zur Spiritualität des Helfens — Grundlagen des
mittelalterlichen “Dienstes der Liebe”. In G. Dal Toso & P. Schal-
lenberg (Eds.), Nächstenliebe oder Gerechtigkeit? Zum Verhältnis
von Caritastheologie und Christlicher Sozialethik. Christliche So-
zialethik im Diskurs, Vol. 5 (pp. 42–63). Paderborn: Ferdinand
Schöningh.
Pompey, H. (Ed.) (1997c). Caritas im Spannungsfeld von Wirts-
chaftlichkeit und Menschlichkeit. Würzburg: Echter.
Pompey, H. (Ed.) (1997f). Caritas — Das menschliche Gesicht
des Glaubens: Ökumenische und internationale Anstöße einer
Diakonietheologie. Würzburg: Echter.
Pompey H. & Roß, P.-S. (1998b). Kirche für andere. Handbuch für
eine diakonische Praxis. Mainz: Matthias-Grünewald.
Pontifical Council for Justice and Peace (2004). The Compendium
of the Social Doctrine of the Church. Vatican: Editrice Vaticana.
Pospı́šil, C. V. (2010). Jako na nebi, tak i na zemi: Náčrt trinitárnı́
teologie [On earth, as it is in heaven: Draft of the trinitarian
theology]. 2nd edition. Kostelnı́ Vydřı́: Karmelitánské naklada-
telstvı́.
Pospı́šil, C. V. (2002). Teologie služby: kniha (nejen) pro ty, kdo
se věnujı́ křesťanské charitě a diakonii [Theology of ministry:
A book (not only) for those engaged in charity and diacony].
Kostelnı́ Vydřı́: Karmelitánské nakladatelstvı́.
Pree, H. (2014), Impostazione giuridica del servizio della carità. In
Pontificio Consiglio Cor Unum: Il servizio della carità: Corre-
sponsabilità & organizzazione. Atti della giornata di studio sul
Motu Proprio Intima Ecclesiae natura (pp. 45–80). Città del
Vaticano: Editrice Vaticana.
Pryce, J., Kelly, M., Reiland, M. & Wilk, E. (2010). Do Catholic
Social Work Programmes “Prefer” the Poor? Results from a Con-
175
References
tent Analysis of MSW Program Syllabi. Social Work & Chris-

tianity, Vol. 37, No. 4 (pp. 407–423).
Raabe, S. (1991). Katholische Soziallehre und Caritaswissenschaften
an den Hochschulen des deutschen Sprachgebiets. Lehrstühle,
Personen, Daten — von den Anfängen bis zur Gegenwart. Jahr-
buch für Christliche Sozialwissenschaften, 32 (pp. 393–427).
Rahner, K. (1967). Praktische Theologie und kirchliche Sozialarbeit.
In Rahner, K., Schriften zur Theologie, Vol. 8 (pp. 667–688).
Einsiedeln: Benziger.
Rahner, K. (1975). Die theologische Dimension der Frage nach
dem Menschen. In Rahner, K., Schriften zur Theologie, Vol. 12
(pp. 387–406). Einsiedeln: Benziger.
Ratzinger, G. (2001). Geschichte der kirchlichen Armenpflege. Re-
print of the 2nd revised Edition of 1884, Freiburg. Frankfurt
a. M.: Fachhochschulverlag.
Rauscher, A. (1999). Zum Verhältnis von katholischer Soziallehre
und Caritas. Kirche und Gesellschaft, 262. Köln: Bachem.
Robrecht, J. (2002). Woher kommt mir Hilfe? Empirische Studie
zur Religiosität seelisch leidender Menschen am Beispiel 25–40
jähriger Männer in Psychotherapie. Würzburg: Echter.
Rogers, C. R. (1982). Die Kraft des Guten. Ein Appell zur Selb-
stverwirklichung. München: Kindler.
Roos, L. (1991). Gerechtigkeit oder Barmherzigkeit? Theorie der
sozialen Gerechtigkeit als Bindeglied zwischen Katholischer So-
ziallehre und Caritas der Kirche. In N. Glatzel & H. Pom-
pey (Eds.), Barmherzigkeit oder Gerechtigkeit? Zum Spannungs-
feld von christlicher Sozialarbeit und christlicher Soziallehre
(pp. 38–59). Freiburg: Lambertus.
Rubio de Urquı́a, R. & Pérez-Soba, J. J. (Eds.) (2014). La Doctrina
Social de la Iglesia. Estudios a la luz de la encı́clica Caritas in
veritate. Madrid: Biblioteca de Autores Cristianos.
Ryscavage, R. (2006, March 13). Bringing back Charity. America
[online]. Retrieved from http://www.americamagazine.org/con-
tent/article.cfm?article id=4668
176
References
Salomon, A. (1921). Leitfaden der Wohlfahrtspflege. Leipzig and

Berlin: Vieweg and Teubner.
Sarah, R. (2013). Die ekklesiologische Dimension karitativer Tätig-
keit. Die neue Ordnung, 67 (pp. 260–268).
Schießleder, E. (2006). Das Ehrenamt von Frauen im Wandel. Würz-
burg: Echter.
Scola, A. (2006). Introduzione e commento all’Enciclica do Bene-
detto XVI “Deus caritas est”. Siena: Cantagalli.
Second Vatican Council (1966). “Constitutio pastoralis De Ecclesia
in mundo huius temporis (Gaudium et spes) [7 Dec. 1965].” Acta
Apostolicae Sedis 58 (pp. 1 025–1 115).
Sekretariat der Deutschen Bischofskonferenz (1993). Die Grundord-
nung des kirchlichen Dienstes im Rahmen kirchlicher Arbeitsver-
hältnisse. Bonn.
Sekretariat der Deutschen Bischofskonferenz (1999). Caritas als
Lebensvollzug der Kirche und als verbandliches Engagement in
Kirche und Gesellschaft. Bonn.
Sekretariat der Deutschen Bischofskonferenz (2009). Berufen zu
Caritas. Berlin.
Sekretariat der Deutschen Bischofskonferenz (2014). Das katholis-
che Profil caritativer Dienste und Einrichtungen in der pluralen
Gesellschaft. Bonn.
Sigrist, C. (1995). Die geladenen Gäste: Diakonie und Ethik im
Gespräch. Zur Vision einer diakonischen Kirche. Bern: Peter
Lang.
Specht, H. & Cortney, M. (1994). Unfaithful Angels: How Social
Work abandoned Its Mission. New York: Free Press.
Staub-Bernasconi, S. (1995). Systemtheorie, soziale Probleme und
Soziale Arbeit: lokal, international. Bern: Haupt.
Steinkamp, H. (1991). Sozialpastoral. Freiburg: Lambertus.
Sternberg-Schmitz, M. (2014). Papstmesse am Gründonnerstag in
einem Pflegeheim und Reha-Zentrum — Abendmahl für Kranke
177
References
und Behinderte. Retrieved from http://www.zenit.org/de/artic-

les/papstmesse-am-grundonnerstag-in-einem-pflegeheim- und-re-
ha-zentrum
Štica, P. (2013). Charita a sociálnı́ učenı́ cı́rkve. Reflexe jejich vz-
tahu (zejména) na základě historického vývoje a magisteriálnı́ch
dokumentů [Charity and catholic social teaching. Reflections on
their relationship, particularly on the basis of the historical de-
velopment and documents by the Magisterium]. Theologica, 3,
No. 1 (pp. 127–149).
Tepe, G. (1997). Qualitätssicherung in der stationären Altenhilfe —
Eine an HeimbewohnerInnen orientierte empirische Studie zum
Qualitätssicherungselement “Einrichtungsziele”. Frankfurt: Per
Lang.
Thomas Aquinas, Summa Theologica II–II (q. 23–56).
Timberlake, E., Faber, M. & Sabatino, C. (2002). The general
method of social work practice. McMahon’s Generalist perspec-
tive. Boston: Allyn & Bacon.
Tomeková, M. (2010). Vatersein als Berufung. Eine qualitative Un-
tersuchung vom Vatersein in der Familie aus der Perspektive der
christlichen Berufung. Würzburg: Echter.
Tremblay, R. (2007). Deus caritas est. Per una teologia morale
radicata in Cristo. Citta del Vaticano: Librerı́a Editrice.
Valica, M. (2008). Eine heutige Philanthropiewissenschaft und Di-
akonietheologie im Kontext der Orthodoxen Lehre und der Tra-
dition der Rumänisch-Orthodoxen Kirche. Bucuresti: Editura
Christiana.
Vanderwoerd, J. R. (2008). “I am making everything new!” Bib-
lical Themes for Macro Practice. In B. Hugen & L. T. Scales
(Eds.), Christianity and Social Work. Readings on the Inte-
gration of Christian Faith and Social Work Practice (3rd ed.)
(pp. 119–137). Botsford: North American Association of Chris-
tians in Social Work.
Völkl, R. (1968). Zum “sozial-caritativen” Handeln der Kirche. Jahr-
buch der Christlichen Sozialwissenschaften, 9 (pp. 9–22).
178
References
Völkl, R. (1975). Fünfzig Jahre Institut für Caritaswissens-

chaft. Caritas. Jahrbuch des Deutschen Caritasverbandes, 75
(pp. 200–210).
Weber, H. (1928). Die Organisation der katholischen Unterstüt-
zungsfürsorge. Caritas. Zeitschrift für Caritaswissenschaft und
Caritasarbeit, 33 (pp. 207–220).
Weismayer, J. (1993). Weltoffenheit und Weltverantwortung: Spir-
ituelle Impulse der Pastoralkonstitution. In J. Kremer (Ed.),
Aufbruch des Zweiten Vatikanischen Konzils heute (pp. 103–129).
Insbruck – Wien: Tyrolia.
Wendt, W. R. (2008). Geschichte der Sozialen Arbeit 1. Die Ge-
sellschaft vor der sozialen Frage. Stuttgart: Lucius & Lucius.
Whelan, G. (2010). La dottrina sociale della Chiesa e il terzo liv-
ello de coscienza. In D. McDonald (Ed.), Dottrina Sociale della
Chiesa: alcune sfide globali (pp. 33–76). Roma: Il pozzo di giac-
cobbe.
Wohlfahrt, A. (1995).Ehrenamtliches Engagement heute. Das theo-
logisch-psychologische Qualifizierungskonzept für Ehrenamtliche
im Altenbesuchsdienst. Würzburg: Echter Verlag.
Wohlfarth, A. (1999). Landwirtschaftliche Familienberatung zwis-
chen Hoffnungen und Realitäten — Eine empirische Untersu-
chung im Auftrag der katholischen Landvolkbewegung Freiburg.
Würzburg: Echter Verlag.
Wulsdorf, H. (1998). Umweltethik, Gerechtigkeit und verbandliche
Selbstregulierung. Paderborn-München – Wien: Ferdinand Schö-
ningh.
179
Authors
Mons. Dr. Giovanni Pietro Dal Toso

Secretary of the Pontifical Council “COR UNUM”.
Rainer Gehrig, Dipl. Theol.

Master Programm Coordinator, International Institute of Charity
and Volunteerism John Paul II, Catholic University San Antonio of
Murcia (Spain).
Prof. Heinrich Pompey, Dr. theol., Dipl. Psych.

Professor emeritus of the Department of Caritas Science and Chris-
tian Social Welfare, Faculty of Theology, University of Freiburg (Ger-
many), Professor of the Department of Christian Social Work, Sts
Cyril and Methodius Faculty of Theology, Palacký University Olo-
mouc (Czech).
Jakub Doležel, Th.D.

Assistant Professor of the Department of Christian Social Work, Sts
Cyril and Methodius Faculty of Theology, Palacký University Olo-
mouc (Czech).
181
Mons. Dr. Giovanni Pietro Dal Toso
Prof. Heinrich Pompey, Dr. theol., Dipl. Psych.
Rainer Gehrig, Dipl. Theol.
Jakub Doležel, Th.D.
Church Caritas Ministry in the Perspective of

Caritas-Theology and Catholic Social Teaching
Executive editor: PhDr. Jitka Jonová, Th.D.

Responsible editor: Bc. Kristýna Bátorová
Type setting: Vydavatelský servis Plzeň
Graphic layout of the cover: Jiřı́ Jurečka
Published by Palacký University Olomouc

Křı́žkovského 8, 771 47 Olomouc
www.vydavatelstvi.upol.cz
www.e-shop.upol.cz
vup@upol.cz
1st edition
Olomouc, 2015
Edition – Monographs
DOI 10.5507/cmtf.15.24446134
ISBN 978-80-244-4613-4
VUP 2014/0784
Charitable services are sometimes held up as a “shop window” and Catholic
social teaching as the “best kept secret” of the Church. Reaching far beyond
the usual writings on this topic, the authors from four European topic relevant
institutes attempt to formulate the inter-relation between these two spheres
or missions of the Church in relation to the outside world, the importance of
which is only tentatively questioned. Giovanni Pietro Dal Toso, current sec-
retary of the Papal Council COR UNUM, points to the theological inspiration
of the Motu Proprio “Intima ecclesiae natura” to show the dramatic change in
the position of the charitable service within the Church Magisterium. Heinrich
Pompey, distinguished scholar and proponent of Charitable Service Studies
(Caritaswissenschaft) in Freiburg (Germany) and Olomouc (Czech Republic)
presents an unique model for conceptualisation of Charity-Theology. Rainer
Gehrig, representative of Charitable Service Studies in Murcia (Spain) deliv-
ers a detailed review of the similarities and differences in emphases between
charitable service and Catholic Social Teaching, as well as a useful summary of
academic institutes which offers an opportunity to study and explore the chari-
table services. Jakub Doležel, representative of Charitable Service Studies in
Olomouc (Czech Republic) tables a model of integral caritas practice which
maintains the balance between both courses of socio-pastoral mission.
ISBN 978-80-244-4613-4

2015 Church Caritas Ministry RAINER PDF

Încărcat de

Informații document

Titlu original

Drepturi de autor

Formate disponibile

Partajați acest document

Partajați sau inserați document

Opțiuni de partajare

Vi se pare util acest document?

Este necorespunzător acest conținut?

Drepturi de autor:

Formate disponibile

2015 Church Caritas Ministry RAINER PDF

Încărcat de

Drepturi de autor:

Formate disponibile

Church Caritas Ministry

Sts Cyril and Methodius Faculty of Theology

Church Caritas Ministry in the

Giovanni Pietro Dal Toso

This publication was supported by the grant “Selected Themes of the

Any unauthorised use of this textbok is an infringement of copyright

Ministry of Charity Canon Law Rules and Theological Inspiration:

Caritas-Theology — Theological foundations and shape of the

6.4 Providing a Home of Ministerial Charity to Those who

Training and formation on Caritas-Theology (CT) and Catholic So-

6 Caritas-Theology in the Context of Substitutional,

Complementarity of the Caritas Practice and Catholic Social Teach-

1 Dimensions of “Christianization” of the services and

This book stems from the authors’ commitment to the charitable

So, what could be the root cause or a contributing factor of this

material and psycho-social assistance must be optimized, based on

ing from the theological implication of love, going further through

of the consumer as well as the ‘producer’ of CST. Unlike the other

on behalf of the authors:

Unjust social structures, a widespread, but uncoordinated charita-

ters between academics of both ﬁelds in Freiburg (Germany) started

2 What caritas reveals

The description of caritas reminds us the clear theological foun-

3 Caritas-Theology and CST in the academic

neither by the Chair of History nor the Pastoral Theology — both

3.1.1 Founding centres and ﬁgures in Germany

role of an eﬃcient Church based charity organisation in the German

92 Vol. 1. Essentials of Caritas; Vol. 2. The Evolution of Caritas, Vol. 3. The

Nazi-Government. Lectures continued under diﬀerent professors till

3.1.2 Situation after Second World War

and doctoral thesis as Höﬀners disciple and followed on the chair in

with the Caritas Institute continued till 1986/1987. Norbert Glatzel

3.1.3 Recent evolution

3.1.4 Summary of the path analysis in Münster and Freiburg

In summary it can be deduced, that Caritas-Science is able to

June 2012 a consultation on lectures about Caritas-Theology as part

3.4 Revival of Caritas-Theology — Some Hopeful Signs

4 Frequent Misunderstandings and Misconceptions

Services appear there as the “modern”, organized and institutional

4.2 CST is Only Theory — Caritas is Practice

Table 2: System of Principles and Values in CST

Social Dimensions Creation Sense of Society

Caritas-Theology never received such extensive attention by the

In my opinion, in order to change this narrow and unhistorical

4.3 CST has a Clear Proﬁle, Caritas-Theology is Something

be observed in the articles of the international press, and journal

5 Diﬀerences and Common Dimensions of CST and

CST initially was not thought of as an organic, well organized sys-

5.1.2 Understanding of Caritas-Theology

• The research comprises empirical and theoretical analyses of

5.2 Main Diﬀerences between CST and Caritas-Theology

5.2.1 Ideal-typical diﬀerences in the ﬁelds of work and theory

5.2.2 Diﬀerent ways of the same mission

of the faith and testimony of a life sustained by God. This reveals

5.3 Interrelation of CST and Caritas-Theology

5.3.1 Common dimensions

In this sense I understand that both disciplines share a common

In a more analytical way it can be said that CST and Caritas-

5.3.2 CST as theoretical wing for the diaconal practice

because there is a necessity for a structural intervention in addi-

5.3.3 Mercy-Charity and Justice-Charity

Table 3: Aid-functions of Caritas-Theology and CST

Mercy-Charity of the Justice-charity of the