As one would expect with an encyclical from Benedict XVI, its strength lies in its use of theology to re-orientate Catholics and other Christians away from thinking in a merely secular — and sometimes hyper-politicized way — about questions such as economic and political questions.
The Christian understanding of truth and love and Catholicism’s careful integration of these theological and moral realities lifts us up and out of what the Pope calls the false ideologies and utopias that disfigure our minds and actions. Though they are mentioned sparingly, St. Augustine and St. Thomas Aquinas are clearly two of the major influences upon the theology informing this text, alongside sacred Scripture.
In these respects, Benedict XVI is being faithful to his theological method of “ressourcement,” pioneered by figures such as Henri de Lubac, S.J., which involves renewing the Church through returning to the primary sources of Christian inspiration. This helps to explain, for instance, the language of gift that permeates the encyclical and reminds us that the model of Christ the Son as God the Father’s gift to us has implications for economic and political life.
Obviously, there will be intense debate about some of the prudential judgments about questions of economic policy expressed in “Caritas in Veritate.” Here we find an element of “on the one hand this, on the other hand that,” which is not always coherent. I would also suggest that the often-negative relationship between extensive wealth-redistribution and the prior necessity of wealth-creation have not been sufficiently considered.
Concerning the global economy, there is nothing new about the encyclical’s reference to a world political authority from the standpoint of Catholic social teaching. In fact, some argue that it represents a logical extension of natural law reasoning about the political order.
The problem is how a world authority could possibly manage the global economy — i.e., billions of economic choices by billions of people and institutions on a daily basis. The principle of subsidiarity provides us with some guidance, but the encyclical may underestimate the tendency of state and international bureaucracies to pursue agendas that have everything to do with their own interests and nothing to do with the poor.
Of course, there are many economic and cultural observations in the encyclical that bear repeating. Benedict XVI’s dismissal of dependency theory as ” erroneous,” his warning against protectionism, and his affirmation that it is people rather than the market economy per se that creates economic evils should be welcomed as helpful correctives to particular ideas that often prevail among social justice activists.
Above all, the insistence upon permeating commercial and economic life with Christian truth — especially moral truth — and Christian love represents a bold challenge for us to apply the Catholic faith to every aspect of our economic lives.
In this regard, Benedict XVI is neither an anarcho-capitalist from the pages of “Atlas Shrugged,” nor a socialist straight out of “Das Kapital.” He is nothing more and nothing less than a disciple of Jesus Christ.
Published July 9 on Zenit, the Catholic news agency.
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An excellent and respectful analysis of the Holy Father’s latest encyclical. My only gripe is that Ayn Rand and Atlas Shrugged are highly statist in contrast to the anarchocapitalist ethic.
Casey Khan
July 10, 2009
5:46 pm
“The problem is how a world authority could possibly manage the global economy — i.e., billions of economic choices by billions of people and institutions on a daily basis.”
Do you really think that the Pope meant for the global political authority to micro-manage? Maybe he just meant there should be unform guidelines. For instance, The greenhouse emission reductions which China and India don’t want to do. I don’t think the G8 summit is telling them how to do it, just that there should be a goal that everyone needs to try to meet in whatever way best fits thier particular country.
“…the encyclical may underestimate the tendency of state and international bureaucracies to pursue agendas that have everything to do with their own interests and nothing to do with the poor.” I find it really hard to believe that someone who grew up under such an oppressive regime, and sees what the governments of our time are doing would have underestimated this. As a matter of fact the encyclical speaks out against this very subject, so he must thinking of something else although I have no idea what that might be.
Becky Hahn
July 10, 2009
8:55 pm
The real question is SHOULD the Holy Father be commenting on economic models? We certainly expect observations from him about social inequities, We should be reminded that our responsibilities, as Christians, should be moving towards social justice but I find his message confusing when he proffers opinions or recommendations about economic systems.
Brian Brady
December 3, 2009
2:12 pm
Brian, I respect your enthusiasm for social justice. It is a part of the Gospel of Jesus. With so much self interest today, social justice needs a beacon. However, Social Justice is only one segment of Justice. We also have Economic Justice. This is also the Good news of Jesus.
Justice, when I look up my dictionary says - equity and fairness. This can apply to all situations, whether social or economic. In the Catechism of the Catholic Church, at section 1807, it defines Justice as ” the moral virtue that consists in the constant and firm will to give their due to God and neighbour. Justice toward God is called the ‘ virtue of religion ‘. Justice toward men disposes one to respect the rights of each other and to establish in human relationships the harmony that promotes equity with regard to persons and to the common good.” Justice relates to social as well as economics. This then in turn relates to economic systems and models. The Christian is duly bound to speak on economic models.
Jesus spoke on Money, Sex, and Power. Money had a big place in his teaching.
As Mr Gregg mentions, wealth creation precedes wealth distribution. Social Justice, and Economic Justice are bed fellows.
In the Catechism, at 2425, we also read, ” Reasonable regulation of the market place and economic initiatives, in keeping with a just heirarchy of values and a view to the common good, is to be commended. ”
The Ten Commandments also highlight the need to speak of money and economic systems. Think of some of the words - no other gods but me, labour, honour, steal, false witness, neighbour, covet.
Jesus said ” Is it not written ‘ My house shall be a house of prayer for all the nations ‘ ? But you have made it a den of robbers. ” Mark 11:17.
Ken Day
December 4, 2009
12:08 am
What you say in the last paragraph is true, but this begs the question of whether Atlas Shrugged “anarcho capitalism” (a rather pejorative way to say it) would better serve the needs of humanity and Christianity than current forms of Statism. To me that is a realistic possibility. After all, power does corrupt. Why continue a status quo that continues to give governments so much power? Is it just possible that if we would focus on the ‘new humanistic paradigm’ as the Holy Father suggests, this would empower the *individual* and permit the withering away of the state?
John Galt
January 11, 2010
1:25 am