SOLUTIONS THE PROBLEM OF INCOME INEQUALITY

Is income inequality really a problem? Economists say yes; a depressed economy is
the result of income inequality. Purchasing power is limited to the extent that trade – exchange - does not function to satisfy the population’s needs and desires. A massive amount of money is floating above the real economy in the equity markets producing nothing but token wealth for the rich, inflationary pressure and anxiety. Morally it is wrong. Some have massive wealth while others have nothing. Also, the few rich who control financial markets have the money power to dominate politics at the expense of the middle class and the poor. This is a situation ripe for violence. Where is occupy Wall Street going? What if we consider it a global question?

Simply letting the economy collapse and starting over is not the answer. The
bail-outs were necessary, but, Where Do We Go From Here: Chaos: Or Community? (Martin Luther King) The solution will be political; that is, include the opinions of the rich and poor; also there must be compromise and experimentation. A defined goal – final cause, is needed; e.g. “the common good with preferential option for the poor,” and respect for the environment. Establishing reasons for the goal will be necessary. The remnants of those that still advocate for the realism and practicality of traditional Catholic Social Teaching need to be included in the conversation. The idealistic and existentialist approach of the current Roman Catholic hierarchy and their “liberal” critics is more a distraction than a help to alter the current destructive path of economic theory, but even their ideas should be considered.

In this posting let us look at some ideas from a little before, during, and after the epoch of Pope Pius XII (1939 - 1958). We will consider C. H. Douglas, the Distributists, and John Ryan, labor priest of the 1920’s and 1930’s, along with Pius XII. A comment from a pending book by C. F. Hinze of Fordham University will
give us a new insight on Father John Ryan. The temptation to allow Martin Luther King and John Paul II some space will not be resisted. The effect of U.S. economic policy outside the country will be considered with information from a new book on Bolivia, They Make Us Dangerous, by former Racine Dominican sister Dr. Frances Payne who spent 16 years in the Andean country.

The commentators on economics that we will consider were not generally accepted at the time they wrote, but did get some respect in that they pointed to serious problems that still exist such as income inequality and worker alienation.
The solutions they offer need to be looked at once more.

CLIFFORD HUGH DOUGLAS, 1879 – 1952

Douglas showed that wages were not sufficient to buy the goods produced because the price of goods included not only the cost of labor but the cost of raw materials, profit and credit. He proposed a system whereby workers would get a monthly stipend to make up the deficiency in wages so that the goods produced could be purchased. This is called a “Social Credit.” For Douglas, the people, not the banks, were the inheritors of natural resources, and future labor was the potential of workers not the financial system. The seeming infinite capacity of production coupled with the capitalistic system’s needs for profits and purchasing power, require overproduction and the necessity for war to conquer new markets, raw materials and cheaper labor. Such needs provide a stimulus for inflation and trigger a need for contradictory austerity programs to control inflation. Creditors don’t like to be paid back with cheap money. Douglas is credited with influencing J.M Keynes on the importance of purchasing power.

Douglas’ analysis shows that the established final cause – purpose of the capitalist system - is the financial markets (properly, an instrumental cause) and not the common good. This distortion is at the root of the problem. Let’s look at a quote from John Paul II placed in an insightful article about Douglas. John Paul II is quoted from a 1984 homily he preached in Switzerland, a premier financial capitol of the world:

“As a democratic society, I would ask you to look carefully at all that is happening in this powerful world of money! The world of finances is also a human world,our world, subjected to the conscience of all of us; it too is subject to
ethical principles. Thus you should take care that the financial world brings a contribution to world peace through its banking and economic policies and not bring war and injustice - even in an indirect manner.” (San Miguel: Por El Triunfo de la Inmaculada, “Orientaciones Para la Aplicacion de la Doctrina Social de la Iglesia,” por Alain Pilote, www.periodicosanmiguel.org)

Let us jump ahead in history; Martin Luther King, Jr. had a similar proposal with an important added dimension in 1967. He wrote:

“I am now convinced that the simplest approach will prove to be the most effective - the solution to poverty is to abolish it directly by a now widely discussed measure: the guaranteed income.” “We must create full employment or we must create incomes. People must be made consumers by one method or the other.
Once they are placed in this position, we need to be concerned that the potential of the individual is not wasted. New forms of work that enhance the social good will have to be devised for those whom traditional jobs are not available.” (Martin Luther King Jr., Where Do We Go From Here: Chaos Or Community: Harper & Row, 1967, p. 190& 191.) Is it time to look again at Leisure the Basis of Culture by Josef Pieper? Maybe salvation will come from the unemployed, e.g. art work in the jails and immigrant detention centers, discussion groups at Catholic Worker houses, community action by immigrant worker centers (Voces de la Frontera) and Faith based worker groups such as Interfaith Worker Justice.

(Oops – I just tripped over something - F.D.R. Fireside Chat 1934, “…no country, however rich can afford the waste of its human resource. Demoralization caused by
vast unemployment is our greatest extravagance.Morally, it is the greatest menace to our social order.” Cited in: Benjamin M. Friedman, The Moral Consequences of Economic Growth, Alfred A. Knopf. New York, 2005, p. 178.)

Robert Reich wrote in 2010:

“A reverse income tax. The most immediate way to reestablish shared prosperity is through a ‘reverse income tax’ that supplements the wages of the middle class. Instead of money being withheld from their paychecks to pay taxes to the government, money would be added to their paychecks by the government.” (Robert B. Reich, After Shock: The Next Economy And America’s Future, Alfred A. Knopf, New York, 2010, P.129.)

THE DISTRIBUTISTS

The Distributist movement started in the 1920’s and continues to function. Among the founders were: Hilaire Belloc, G.K. Chesterton, and Rev. Vincent McNabb,
O.P. They preached and wrote in England,but had international awareness. Dorothy
Day and Peter Maurin, who initiated the Catholic Worker Movement in the U.S.,are considered distributists. For the Roman Catholics, the Encyclicals Rerum Novarum and Quadragesimo Anno are referred to as the base of their theories.

“Distributism may be described as a social disposition held by those who emphasize life as lived out in a local community.”

… “Distributism encourages the orderly desire for ownership (in particular, the
ownership of the means of production) among individuals, free families, and
independent worker cooperatives.” (Vincent McNabb, O.P. The Church and the Land. Definition provided in the Introduction by William Fahey, IHS Press, Norfolk, VA, 2003, P. 12)

If you’re interested in: freedom through land ownership, organic food, urban gardening, micro loans, income inequality etc., look to the distributists for ideas and reinforcement. Let us sample the works of some of the Distributists – McNabb & Belloc and Dorothy Day – Peter Maurin.

HILAIRE BELLOC 1870 – 1973

Belloc was a well known British writer who was also a political activist and devout Roman Catholic. He opposed Capitalism and Communism.

“There is a third form of society, and is the only one in which sufficiency and security can be combined with freedom, and that form is a society in which property is well distributed and so large a proportion of the families in the State severally OWN and therefore control the means of production as to determine the general tone of society making it neither Capitalist nor Communist, but Proprietary.”
(Hilaire Belloc, An Essay On The Restoration Of Property, p, 29,IHS Press, Norfolk, VA, 2002)

According to Belloc, the C. H. Douglas “Social Credit” plan (see above) did not address the problem of property, only income,and therefore the Douglas analysis was not adequate. Economic freedom could only be secured by the ownership of property – the means of producing wealth. Ownership means control and the ability to choose – a basic human right. Wage slavery and the necessary subsidies for the unemployed are dictated by the few under Capitalism (The Plutocracy) and by the State under Communism.

Change can be brought about incrementally by various political thrusts such as differential taxation to favor ownership and small business (the opposite of a flat tax) and reestablishment of the Guilds. (cf. The Mexican independent labor union F.A.T. Frente Autentico de Trabajadores that advocates for workers as in a factory labor union, cooperative businesses, as well as credit unions.)

VINCENT McNABB, O.P. 1868 - 1943

You probably think that the Dominican Gustavo Gutierrez, O.P. was the founder of
Liberation Theology, but no; it was Vincent McNabb, O.P. Sorry – just kidding of course, but McNabb did write an essay on the Book of Exodus where he relates the Pharaoh to modern oppressors of the poor. McNabb saw Moses as leading the people back to the land and freedom. “The very poor are everywhere a city-fungus of the very rich. No agricultural civilization has ever produced them. But city life, with its unstable industrialism not only produces and fosters them for its self- existence, but keeps them within the city by unfitting them for life on the land.” (Is this a reason why at the present time central city workers cannot do the work on farms like the undocumented migrants?) (Vincent McNabb,O.P., The Church and the Land, “The Economics of the Exodus” op. cit. p. 78)

McNabb also questioned the Douglas scheme. “Now a dearth of things cannot be met by the creation or redistribution of tokens. A dearth of things can be met only by a creation or redistribution of things.” (The Church and the Land, “Introduction, ibid., p. 19) However, McNabb was well aware of the problem presented by financial institutions.

“Give no heed to the buyers and sellers who would make Whitehall(political power) seek its ultimate measures from Lombard Street (The London equivalent of Wall Street). (“Nazareth Measures,” ibid., p. 103)

Although the founders were advocates of private property, the Distributists rejected the individualism of the “Enlightenment.” Individuals do not form the state; it develops from families. Rev. McNabb wrote, “Not only in idea but in fact, families must have preceded States. The primitive political organization presupposes
a group of families.” (ibid. pp. 120 -121)

“No programme of good intentions will undo the mischief caused by interference with family life.” (“Nazareth Measures,” ibid. p.103) Agreed! For example, the Obama administration’s “Secure Communities” program has ripped apart families. The legal principle was established by the Roman Emperor Nero in his attempt to rid Rome of Christians. In Latin it is stated, as “non licet esse vos” – your existence is not legal. (ibid. p. 49, “The Voice of The Irish,” McNabb uses the phrase to describe the post W.W. I attitude toward starving Irish children.)

PETER MAURIN (1877 – 1949) AND DOROTHY DAY (1897– 1980)

The Catholic Worker Movement - opened hospitality houses in the U.S. and were uncompromising peace advocates. Catholic Worker staffers are an example of the
lived Christian Gospel. If you want to know what “preferential option for the poor” – respect for the environment, peace advocacy, and open discussion mean; visit a Catholic Worker hospitality house.Dorothy Day distinguished The Catholic Worker Movement from similar organizations by noting the Catholic Worker advocated distributism and passivism.  “We wish that they all felt as we do, that we had that basic unity which would make us Agree on Pacifism and Distributism.”  (Dorothy Day, On Pilgrimage, William B. Eerdmans Publishing Company, Grand Rapids, Michigan, 1999, p. 151.)

Rt. Rev. Msgr. JOHN RYAN, D. D., LL.D., Litt.D. (1869 – 1945)

In the U.S. Roman Catholic Social Teaching was strongly recognized in the Catholic Church as well as in the country at large from 1900 through the 1940’s. 1938 was a high point. A meeting of the National Catholic Welfare Conference was held in Milwaukee and was attended by 35 bishops, 750 priests and thousands of lay people. A document issued listed collective bargaining as a basic right.

As director of the Washington branch of the National Catholic Welfare Conference, John Ryan was a key leader in the movement. In 1937 then Secretary of State for the Vatican, Eugenio Cardinal Pacelli, the future Pius XII, announced that Pius XI had conferred on Ryan the honor of Domestic Prelate in the Papal Household. (John A. yan, DD., LL.D., Litt.D.,Social Doctrine in Action, p.263, Harper & Brothers Publishers, New York and London, 1941.)

Distributist Vincent McNabb, O.P. recognized the U.S., Ryan’s, contribution to Roman Catholic Social Teaching. McNabb commented concerning the 1919 U.S. Bishop’s National War Board pronouncement , “Social Reconstruction,” The document was written by John Ryan, (Ibid. pp. 145 -147 ) McNabb wrote: “This (that workers should move from being wage earners to being owners) and the kindred pronouncement that where the Wage system obtains the Living Wage is the first moral charge upon industry, make
the words of these American Bishops one of the most important events of the century.” (op. cit., “The End of the Wage System,” p. 82)In 1929 a committee of the New York State Senate on Sedition found the Bishop’s Document to have a “socialistic
tendency.” (Ryan, op. cit., p. 147)

But unlike the Distributists, Ryan did not condemn Capitalism as such. His answer
to income inequality was – a living wage. But a living wage was not the whole story for Ryan. Like the Distributists, Ryan was concerned about the dignity of the person not just comfortable survival. His answer to worker alienation - freedom of
choice, was the re-establishment of worker “status.” (from the Latin, sto, stare, steti, status –to stand) The Distributists noted that with the industrial evolution workers became wage slaves – replaceable parts and beggars for subsidies. Just adding survival money or ownership without a significant say won’t solve the problem, and has the potential to make the situation worse. What was Msgr. Ryan’s answer?

Dr. Christine Firer Hinze, in a forthcoming book, emphasizes the importance of Ryan’s concept of worker “status.” Dr. Hinze states, “But the capstone of wage-earner justice envisaged by Ryan was a new, vastly improved status for labor in the form of “industrial democracy,” wherein workers would have a reasonable share in “management profits and ownership.”

But I ask, is willing cooperation in the goals of capitalism a humanizing activity? As a factory worker I remember being asked how jobs could be done so as
to eliminate workers. In 1917 John Ryan supported Benedict XV’s peace plan and was disappointed in both sides when it was rejected. In contrast to Father Charles Coughlin, Ryan supported Franklin Roosevelt and wrote a strong article supporting the Jews and denouncing the Nazis. Ryan was a strong advocate of women’s rights in the work place.

PIUS XII (1876 – 1958)

The purpose of considering those concerned with Catholic Social Teaching from a bygone era is to point out the moral aspect of economics. A comprehensive analysis
is not intended, only sketches to encourage interest at a time when we are desperate for answers.

Pius XII enunciated a basic tenant of Catholic Social Teaching by stating that, in the nature of social relations, there was no irreconcilable conflict between labor and capital. “Employers and workers are not irreconcilable enemies.” (Six
Social Documents of Pius XII, “Discourse to the Representatives of the International Union of Catholic Employers Associations,” 1949, p. 7, Our Sunday Visitor Press, Huntington, Indiana)

For Pius XII, both management and labor should look naturally to the same social goal. (But in fact they don’t.) This is the “corporate” plan of Catholic Social Teaching. The economy should function like a body (corpus) coordinated by the head –the director - or the naturally agreed upon goal. Pius XII stated in 1952:

“Meanwhile they pass over, more or less in silence, the principal part of the Encyclical, Quadragesimo Anno, which contains the Church’s real program: viz., the idea of a CORPORATE, occupational order of the entire economy. Whoever sets about to treat problems relative to the reform of industry, without taking into account that every single business is, by its very purpose, closely bound up with the whole of national economy, runs the risk of positing erroneous and false premises, endangering the entire economic and social order.” (Ibid., “Address of Pius XII, to the Italian Catholic Association of Owner – Managers,” p. 19, 1952)

If necessary, nationalization is acceptable. Pius XII approved Franco’s fascist regime in Spain. Let us look at the application of the principle of “Susidiarity” established in Q.A. and “Solidarity” first articulated by Pius XII. It would seem
that Pius XII would put severe limitations on John Ryan’s “Participatory Management.” Pius XII stated in 1949: “The proprietor of the means of production … must always remain the master of his economic decisions.” (Ibid., p. 8, “To Catholic Employers,” 1949) This is an example of “Corporate”“Solidarity.”

But Pius XII also wrote in a letter to the Thirty-Ninth “Social Week,” at Dijon, France, 1952: “Furthermore, if both owners and workers have a common interest in the healthy prosperity of the national economy, why would it not be legitimate to give to the workers a just share of responsibility in the organization and development of the economy.” (Ibid., p. 25,) This is “Corporate” “Subsidiarity.” See the opinion of John Ryan on this issue: Rev. John A. Ryan, Social Doctrine in Action, p. 244.

DR. FRANCES PAYNE, 1934 -

“Imperialist solutions such as Roosevelt’s New Deal, or Kennedy’s New Frontier, and even the Church’s ‘Corporate’ Economics, won’t work in Bolivia.” If that was your claim from 1964 – 1980 you were in serious trouble. The title of Dr. Frances Payne’s new book about her experience in Bolivia in the struggle for justice, from ’64 – ‘80 is entitled: They Make Us Dangerous, Xlibris.com.

Deeply enmeshed in the story are the dramatic changes to religious life after Vatican II.

Dr. Payne’s book sets us up to move to consider Catholic Social Teaching beyond Pius XII.

GROWING INCOME INEQUALITY

Rev. Al Sharpton says that income inequality is the most divisive issue in politics today. Mitt (Willard) Romney says that this discussion should be held in a quiet room.

GROWING INEQUALITY OF INCOME – SOME STATISTICS AND COMMENTS

Occupy Wall Street and the Republican presidential primary season finally focus attention on the ever increasing income inequality in the U.S.

Here is some data: In the U.S. from approximately 1968 – 1983, those in the top 1% income bracket received 10% or
a little less of U.S. income. Since 1983, the steady growth of income for the top 1% reached over 23% in 2007. This level was also reached also just before the great depression beginning with the stock market crash of 1929. (Robert Reich, After Shock, p. 20)

“The Community Meal used to serve an average of 325 people per night, and now it is not unusual during the last two weeks of the month for 400-500 men, women and children to come for us for a warm meal.” (Brother Dave Schwab, OFM. Cap. St. Benedict the Moor Community Meal, Milwaukee, WI)

“The ranks of America’s poor are greater than previously known, reaching a new level of 49.1 million - or 16% due to rising medical costs and other expenses.” (U.S. Census Bureau, Milwaukee Journal Sentinel, 11-8-11) “University of Wisconsin-Milwaukee professor Marc Levine’s studies show that in Milwaukee nearly 50% of working age black males are unemployed.” (A devastating blow to blacks, Ralph Hollmon, “Milwaukee Journal Sentinel,” 1-22-12) “There are women who can’t afford $3.00 for medication.” Dorothy Whelan, San Francisco medical data analyst.
“My guess is that not one of the bishops ever changed diapers on a regular basis.” Joan Bliedorn, Milwaukee retired teacher and active grandmother.
“The cost of birth control is one reason poor women are more than three times likely to end up with an unwanted pregnancy.” (Nicholas D. Kristof, “Beyond Pelvic Politics,” New York Times, 2-12-12) “…as of 2010, some 45 million people were without (health) insurance.” (Robert Reich, op. cit. p. 137) A hodge-podge of statistics and comments, but you get the point – something is very wrong.

Some consider it a surprise, but in fact growing income inequality is not new and it’s a global problem. Economist Xabier Gorostiaga, S.J. stated several years ago (National Catholic Reporter, Jan. 27, 1995) that,“The most crucial fact of the 1990s is that our world has become a champagne glass civilization. That is the geometric form the distribution of global wealth resembles. According to the U.N. Human Development Report of 1992, the richest 20% of humanity hoards 83% of the world’s wealth, while the poorest 60% of humanity subsists on 6% of the wealth. This concentration of wealth is greater now than at any moment in the history of the world, even in times of colonial expansion. …the gap between the rich and the poor has more than doubled over the past 30 years.”

Occupy Wall Street protesters, and the Presidential candidates focus on growing income inequality in the U.S. even though we function in, have a determining effect, and are affected by the global economy. Republican presidential candidates alternatively dismiss concern for the gap as envy, class warfare or as necessary to create jobs.

More data: Spain: unemployment 22% (Milwaukee Journal Sentinel, 1-28-12, “Economy” p. 6. “For months Germany has argued that indebted countries must cut budgets and that their people must become poorer, in exchange for help in reducing their debt loads.” (Milwaukee Journal Sentinel, 1-26-12)

Concerning the riots in England last summer, Ruth Lister, Labour, House of Lords wrote: “Addressing the social deficit must involve confronting the rampant inequality and materialism that disfigure our society.” (The Guardian, 13 September 2011)

According to the Red Cross, “there were 1.5 billion dangerously overweight people worldwide last year, while 925 million were underfed.” (Metro, London, 9-23-11) Just mind the gap - no screaming! This is the quiet room.

“The Iron Lady” – It’s ironic that Margaret Thatcher’s attempt at “primitive capitalism” in the United Kingdom was strongly opposed in Scotland, the land of the founders of capitalism – David Hume, Adam Smith and John Knox.


SOME PRINCIPLES TO CONSIDER FROM NATURAL LAW

This blog is about Roman Catholic Social Teaching by sequentially relating it to the current economic situation. Catholic Social Teaching has evolved since the first economic encyclical Rerum Novarum, We are now considering the epoch of Pius XII, but on such an important current topic as growing income inequality, we also need to at least sneak a glimpse back to Rerum Novarum and post Vatican II “teachings,” Economic Justice for All, Mater et Magistra, and Pacem in Terris. The terms “Teachings” and “Doctrine” seem arrogant, but consider them as referring to the philosophically related U.S. Declaration of Independence or the preamble of the U.N Declaration on Human Rights and the immediate corollaries that follow. References in the Encyclicals to cultic beliefs or myths need to be assessed as supportive or destructive by scientific empirical evaluation, experience, discussion and common sense. Current biblical scholarship is an essential.

In the past the Roman Catholic Church has avoided the socially destructive fundamentalist approach to scripture with the notable exception of the Galileo affair. Pius XII’s Encyclical Humani Generis - 1943 avoided a clash with scientists over evolution, and his Divino Aflante Spiritu - 1950 opened the way for biblical scholarship. However, the contraceptive affair points to the fact that the U.S. Roman Catholic Bishops have reverted to a socially dangerous philosophical fundamentalism.

According to the natural law, nature acts – moves - to achieve its purpose. People act to achieve happiness, the human purpose, naturally through reasonable choices and therefore moral activity. Action that is destructive in the quest for happiness socially or individually is immoral.

Natural law, for the bishops, dictates that sexuality is reserved for reproduction. In the 21st century, scientific research shows other equally or more important purposes of sexuality. In the light of the purpose of the economy, the common good with a preferential option for the poor, the bishop’s position on contraception can no longer be considered reasonable and therefore is contrary to the natural law.

If the bishops feel trapped in an untenable political position by Paul VI’s Encyclical Humanae Vitae, 1968, which condemned contraception (Infallible?), and common sense, Pius XII offers an out.

“The duty of repressing religious and moral error cannot be an ultimate norm of action. It must be subordinated to higher and more general norms which in some circumstances permit, and even perhaps make it appear the better course of action, that error should not be impeded in order to promote the common good.” (Murray, John Courtney, S.J. We Hold These Truths, Sheed and Ward, 1960 p, 61 -62, Pius XII, Discourse to Italian Journalists, December 6, 1963.


U.S. DECLARATION OF IN DEPENDENCE

We hold these truths to be self-evident, that all men are created equal, that they are endowed by their Creator with certain unalienable Rights, that among these are Life, Liberty and the pursuit of Happiness. “We hold these truths that all men are created equal.” (Declaration of Independence) Does this mean that Natural Law mandates income equality? – For the next blog posting.


U.N. DECLARATION ON HUMAN RIGHTS

Preamble
Whereas recognition of the inherent dignity and of the equal and inalienable rights of all members of the human family is the foundation of freedom, justice and peace in the world,
Whereas disregard and contempt for human rights have resulted in barbarous acts which have outraged the conscience of mankind, and the advent of a world in which human beings shall enjoy freedom of speech and belief and freedom from fear and want has been proclaimed as the highest aspiration of the common people,
Whereas it is essential, if man is not to be compelled to have recourse, as a last resort, to rebellion against tyranny and oppression, that human rights should be protected by the rule of law,
Whereas it is essential to promote the development of friendly relations between nations,
Whereas the peoples of the United Nations have in the Charter reaffirmed their faith in fundamental human rights, in the dignity and worth of the human person and in the equal rights of men and women and have determined to promote social progress and better standards of life in larger freedom,
Whereas Member States have pledged themselves to achieve, in co-operation with the United Nations, the promotion of universal respect for and observance of human rights and fundamental freedoms,
Whereas a common understanding of these rights and freedoms is of the greatest importance for the full realization of this pledge,

Now, Therefore THE GENERAL ASSEMBLY proclaims THIS UNIVERSAL DECLARATION OF HUMAN RIGHTS as a common standard of achievement for all peoples and all nations, to the end that every individual and every organ of society, keeping this Declaration constantly in mind, shall strive by teaching and education to promote respect for these rights and freedoms and by progressive measures, national and international, to secure their universal and effective recognition and observance, both among the peoples of Member States themselves and among the peoples of territories under their jurisdiction.

Article 23
•(1) Everyone has the right to work, to free choice of employment, to just and favourable conditions of work and to protection against unemployment.
•(2) Everyone, without any discrimination, has the right to equal pay for equal work.
•(3) Everyone who works has the right to just and favourable remuneration ensuring for himself and his family an existence worthy of human dignity, and supplemented, if necessary, by other means of social protection.
•(4) Everyone has the right to form and to join trade unions for the protection of his interests.


ROMAN CATHOLIC SOCIAL TEACHING BASED ON THE NATURAL LAW

Help from Leo XIII, 1891: The first encyclicals were written when it was obvious that many people lived in devastating poverty. No survey with statistics was necessary. So in one sense it does matter; morality is the issue when some are very rich and others are trapped in poverty as a consequence of the rich getting rich and richer.

Opening statement of Rerum Novarum, 1891: “It is not surprising that the spirit of revolutionary change, which has long been prominent in the nations of the world, should have passed beyond politics and made its influence felt in the cognate field of practical economy. The elements of conflict are unmistakable: the growth of industry, and the surprising discoveries of science; the changed relation of masters and workman; the enormous fortunes of individuals and the poverty of the masses.” Sound familiar?

Pius XII, 1947: “The goal toward which you can and must aim is a more equitable distribution of wealth. This is and remains the basic point of the program of Catholic social doctrine.” (Discourse of September 7, 1947 to the men of Italian Catholic Action)

Pius XII, 1941: “National wealth in as much as it is produced by the common efforts of the citizenry, has no other purpose than to secure without interruption those material conditions in which individuals are enabled to lead a full and perfect life. Where this is consistently the case, then such a people is to be judged truly rich. For the system whereby both the common prosperity is achieved and individuals exercise their right to use material goods, conforms fully to norms laid down by God the Creator.” (Acta Apostolicae Sedis, XXIII (1941), p. 200) (But what about the unemployed and others who don’t participate in production?)

Help from John XXIII: “From this it follows that the economic prosperity of any people is to be assessed not so much by the sum total of goods and wealth possessed as from the DISTRIBUTION OF GOODS according to the norms of justice, so that everyone in the community can develop and perfect himself. For this, after all, is the end toward which all economic activity is by nature ordered.” (Mater et Magistra, Part II, para. 74. 1961)

More help from John XXIII: “Beginning our discussion of the rights of man, we see that every man has the right to life, bodily integrity, and to the means which are necessary and suitable for the proper development of life. These means are primary, food, clothing, shelter, rest, MEDICAL CARE, and finally the necessary social services.” (Pacem in Terris, 11. 1963)

Help from the U.S. Bishops, 1986: “Distributive justice requires that the allocation of income, wealth and power in society be evaluated in the light of its effects on persons whose basic material needs are unmet.” (Economic Justice for All, U.S. Catholic Bishops, Chapter 2 – para. 70, Nov. 1986) Wow – the twenty-fifth anniversary; were the Roman Catholic Bishops too busy organizing their attack on women’s health care to notice? “Berkeley physician Claire Broome said she wished the bishops would take an equally strong stand on other issues of social justice. ‘I wish they would speak out as forcefully on poverty or homelessness or general access to health care.’” (Carla Marinucci and Joe Garofoli, “Obama’s switch has wide support,” San Francisco Chronicle, 2-11-12)

A QUESTION: What has changed in the economy to produce this phenomenon? Statistically growing income inequality can be traced to the 1980’s.

The political policy to establish economic structures is not determined in a vacuum. Granted unacceptable inflation under President Johnson (The Viet-Nam War, the Cold War and Great Society spending) and stagflation under President Carter (The Oil Crisis), President Reagan dusted off the economic policies of President Herbert Hoover as supply side economics or Reaganomics. This policy includes aggressive anti labor tactics, e.g. strikes now became impossible because replacement workers were supported by police enforced law, monetary and fiscal policy favoring the wealthy. Economic stimulus was directed from the top down; the 1981 tax cuts favored the rich. It was called the “Trickle Down Theory,” but workers called it the “Tinkled On Program.” Milton Friedman replaced J.M. Keynes as the theorist to support the wealthy.

Economist Bob Kuttner wrote in 1983:
“Since the New Deal, most Americans have agreed that equity is good economics…The Reagan Administration took office in1980 insisting that economic recovery requires a return to the primitive discipline of market economics-survival of the fittest-with all the human costs that implies.” (Bob Kuttner, A Working Economy, p. 6, 1983)

The massive 1981 supply side tax cuts for the wealthy stimulated growth of wealth for the rich but not the poor. If you remember, just suffer in silence; this is the quiet room and there is more to come.


THE BUSH (1988-1992), CLINTON (1992-2000), BUSH (2000-2008) EPOCH

Reagan liberalism morphs into neo-liberalism.

Some help from Pope John Paul II; In January 1998, the Pope addressed a packed crowd during his homily at a Mass celebrated in the Plaza of the Revolution in Havana, Cuba:
“Various places are witnessing the resurgence of a certain capitalist neo-liberalism, which subordinates the person to blind market forces and conditions the development of people on those forces.” (New York Times, January 26, 1998)

Kuttner describes Reaganomics as primitive “laissez fair” capitalism. The Encyclicals call “laissez fair capitalism”- liberalism. (Liberalism meaning free – free from government regulation – no government intervention in the economy) Reagan liberalism downsized government in so far as government limited the power of corporations to control the economy, but aided corporations with tax cuts and protection of replacement workers at striking plants. A program of privatization was begun as an attack on public service workers unions. George Bush I called Reagan’s economic policy “voodoo economics” and promised “compassionate conservatism.” (Read compassionate liberalism in the context of the Encyclicals) The reign of George Bush I and the reign of George Bush II were interrupted by neo-liberal President Bill Clinton. Income inequality continued to grow.

The Bushes continued the Reagan program and added a few wars that caused the national debt to sky rocket. Under Clinton neo-liberalism (It’s necessary for government to enter the economy to help big business) banks were bailed out in 1994 to save the banks and the Mexican peso. Why? Speculative investment in oil bonds went bad and sent the Mexican economy in a crisis, and it has never recovered. The banks were too big to fail. Clinton’s free trade program, the idea was inherited from George I, sent manufacturing jobs overseas devastating cities like Milwaukee. With Clinton’s NAFTA (1994 North American Free Trade Agreement) the Mexican economy went into a deeper crisis. Robert Reich was Secretary of Labor. Mexican workers and families crossed the border in droves looking for work. Wouldn’t a prosperous Mexico move us towards a solution to the immigration problem?

Aid to dependent children was “reformed” by the Clinton Administration. The new program eliminated the possibility of education for welfare moms and provided a source of cheap labor for industry. New technology made it possible to move massive amounts of money quickly all over the world. Privatization went to the extreme with the school voucher program as an attack on the public schools and teachers who were members of unions. Wisconsin led the way with the blessing of Archbishop Rembert Weakland. Reagan’s program of deregulation, remember “laissez fair,” continued under the Bushes with Clinton and culminated with the financial crash of 2008 which was worldwide. George II and President Obama again bailed out the banks. Financial managers made millions and millions.

“Mr. Kaplan (University of Chicago) and Joshua Rauh of Northwestern University note that investment bankers, corporate lawyers, hedge fund and private equity managers have displaced corporate executives at the top of the income ladder. In 2009 the richest 25 hedge-fund investors earned more than $25 billion, roughly six times as much as all the chief executives of companies in the S&P 500 stock index combined.” (The Economist, “Who exactly are the 1%? The very rich in America increasingly work in finance, marry each other and feel passionately about politics.” January 29, 2012)

OK, do we have some brandy in the quiet room? The 1955 novel – 1960 movie Cash McCall needs to be revisited – only possible with some brandy - OK already, maybe some Chicha or Mescal.

Is income inequality against the natural law? Let’s look to a solution. Refer to the next blog posting. OK – OK I know you’re in a hurry, but this is tough stuff.

CREDIT: Image by Patrick Marrin, National Catholic Reporter, 1-27-95

MILWAUKEE: ANOTHER LITURGY A COUPLE OF MILES TO THE SOUTH

POSADA ANNUAL 2011 (Posada: home, dwelling, lodge)

COMITE TIMON (Steering Committee of the New Sanctuary Movement, Milwaukee of Voces de la Frontera – Immigrant Workers Center)

I found participating in the planning for our annual Posada uncomfortable but rewarding. Columbians, Mexicans, Heritage latinos, and Milwaukeeans don’t see the Christmas story the same way. (Heritage latino: one born in the U.S. who learns the language and traditions from immigrant latino parents and grandparents) We had lots to sort out: Mary and Joseph traveling to Bethlehem, Wise men, Shepherds, Sunday of the Holy Family, the presentation in the Temple, Our Lady of Guadalupe. Again we asked: what is a Posada, a novena, the Rosary – is it necessary, what songs do we sing, how does it relate to our work, can we do it?

Sanctuary Coordinator and recent U.W.M. graduate Nancy Flores was our discussion leader. Nancy, a young, heritage latina, led us deftly through the maze, and we came up with a plan. The successful plan was only possible with the wise counsel of moms and grandmothers, members of the “Comite.” One was a mom – grandmother whose son was deported to Mexico and was killed. Another was a woman whose husband had been deported and left her with a large family of children and grandchildren. They recounted past Posadas here and in Mexico and explained what they meant. From experience they knew the Christmas story.

It was a chilly December night and forty of us left the office of Voces and processed four blocks to a neighborhood community center called “Bucket Works.” It was cold and windy, but our candles were protected by cups and we wore our winter clothes. We were accompanied by children, two of them dressed to represent Mary and Joseph on their trip from Nazareth to Bethlehem for the census mandated by the Roman Emperor Caesar Augustus. Mary was with child expected to be born in Bethlehem.

We walked singing hymns in Spanish. Nancy and the Grandmas led; they knew the words. A tall young heritage latino man also knew the words. He took time off from the “Recall Walker Campaign” to be with us.

When we reached our destination, half the group went inside and the other half remained in the cold including Mary and Joseph. Those outside pleaded entrance. After a sung dialogue the outsiders were allowed to enter.

“Entren santos peregrines, reciban este Rincon no de esta pobre morada sino de mi corazon.” (Come in holy pilgrims, not to this poor house but to my heart.) Gradually more people with children joined us.

We read the Christmas story from the Gospel of Luke. Father Alvaro of the Old Catholic Church read a reflection prepared by Nancy. The reflection noted that Mary and Joseph represent the immigrants of today. It is our duty to welcome all into our community.

One of the moms was asked to share a recent close call. She recounted that she had been stopped by the police for going through a stop sign while driving out of a grocery store parking lot. The police followed her a few blocks before they stopped her. She claimed that she did not go through a stop sign, and the officer evidently agreed, but gave her a ticket for not having a drivers’ license. A very dangerous incident; she thanked Voces and Sanctuary for support.

THEN SOME PRAYERS: (My translation)

Our Father, in heaven, make present here the joy intended for us.
Greetings Mary and pilgrims; you bring the chance for salvation.
Glory to God, and thanks to God for the joy of sharing with family.

A Madrina, godmother, for Mary’s baby was chosen. The baby will be consecrated to the Lord by the family and the Madrina in February.

It was time for the Piñata. The kids’ patience paid off. A big second grader smashed the hanging plaster of Paris image and candy sprayed everywhere. The second grader’s great-grampa, Jim Cusack was delighted.

We celebrated eating tamales, prepared by the grandmothers, and drinking hot chocolate. One of the moms I talked to said she was appreciative of the Posada, but was concerned for the safety of her daughter, the Voces Director, who was in Alabama for a march to the Alabama Capital, Montgomery.

Festivities were closed by singing happy birthday to one of the moms.

When we arrived home there was an e-mail waiting from one of the Voces people who was in Alabama. “I find myself in Montgomery, Alabama after a wonderful national march in opposition to the worst anti-immigrant legislation in the nation, bill HB 56.”

Good work, hermano, God is with us. ¡Si, se puede!

GLORIA IN EXCELSIS DEO

Lessons and Carols, December 2, 2011


Church of the Gesu Milwaukee, WI (The church was named after the founding Jesuit church in Rome: Chiesa del Santissimo Nome di Gesu – Church of the Holy Name of Jesus.)

The Christmas concert at Marquette was beautiful – an attempt to put new life into tired myths was laudable. The concert was held in the upper church of the Gesu. This is the “Upstairs Church” of theologian and N.C.R. columnist Jamie Manson. (A distinction she made at the 2011 C.T.A. Conference. Upstairs = formal and in conformity; downstairs = pastoral and politically challenging). The hymns were in English, and impeccable Latin. The student choir was mostly white. I did notice one African American singer and a few Asians in the large choir that I guess was over one hundred students.

I doubt that a concert of such Roman Catholic magnitude could have been done at Marquette when I first arrived as a freshman in 1953. John Walsh, S.J.’s theatre productions were as skilled or more so, but the resulting catharsis was not directed by official Roman Catholic theology. Walsh’s life changing Masses in the basement church are another story, but the place did bring back memories. I remembered the basement church of my student days with renewed Faith and joy. Let’s call it the church of Yeshua – the homeless Jewish handyman from occupied Galilee.

It was liturgy in the round. Music and readings were from the four directions encircling the church. Participation of the congregation was requested and achieved. As a dry Mass, the concert was structured as a dramatization of the battle between good and evil. The singing began with a traditional English Carol, “The Lord Did Adam Make,” explaining creation and original sin. The “good” wins by Jesus shedding his Blood. (E’en So, Lord Quickly Come) Finally victory is confirmed with an outstanding rendition of Handel’s “Hallelujah Chorus” from the Messiah.

The result was beautiful but troubling. The congregation was walled in the church by the four directional music and readings. We participated, but did not question. It was a liturgical retro return to cultural - theological Vatican dominance.

It fits, of course. The Marquette sports symbol is the Golden Eagle, the same as the Roman Empire (see www.caerleon.net/history/army/page5.html). The Roman Empire executed Jesus (Gesu), but the fundamentalist theology that explains the Stations of the Cross claims that Rome is innocent. The 1st Station (“Via Crucis” – Way of the Cross) on the eastern wall of Gesu Church shows the Roman Governor Pilate washing his hands of the execution. Rome is sanctified. The Jews were blamed as is presented on the 9th Station on the west wall where men of the Torah denounce Jesus (Gesu) after he falls.

A white male priest in a clerical suit with a Roman collar gave the final blessing. There was no “ita missa est” (go the mass is ended) charge to change unjust political structures. The handyman’s “Good News” that peace is possible through non violent political action was left to boil over from downstairs.

THE WAY

Joanne & I went to see the movie “The Way” with friends. The film features Martin Sheen on a pilgrimage to Compostela in Spain. The Sheen character achieves spiritual healing with the journey. We were all impressed with the message, acting and the scenery. (Is Sheen related to – an ancestor of Bishop Fulton J….. ?)

But Compostela is a shrine to a Christian victory over the Muslims in the 9th century C.E. The victory is credited to the help of Santiago - St. James. Who is the St. James of the legend makers? Is he the Apostle James the Greater, brother of John; is he the leader of the early Christian Jerusalem community? Is he the author of the Epistle of James – brother of Jesus? Can we say yes to all of the above? Legend relates that St. James preached in Spain, and returned to Jerusalem to be martyred. His remains were sent on a boat to northwestern Spain. They were found at Compostela and his ghost aided in defeating the Muslims. Santiago is often depicted in statues on a white horse with a sword raised in battle to kill Muslims. Santiago de Compostela is also referred to as Santiago Matamoros – St. James the Muslim killer. A town in Mexico is named Matamoros after St. James.

The pilgrims in Sheen’s movie achieved spiritual healing through love. But to what extent is it healing if it is not based on truth? The pilgrims in the movie suppressed part of the story. Santiago de Compostela is a shrine to the killing of enemies, and has nothing to do with love - Charity. Without truth is the movie a romantic cover up of hatred?

EQUALITY Part I

From the U.S. Declaration of Independence: “We hold these truths to be self evident: That all men are created equal; that they are endowed by their creator with certain unalienable rights; that among these are, life, liberty and the pursuit of happiness; that to secure these rights governments are instituted among men, deriving their just powers from the consent of the governed; that whenever any form of government becomes destructive of these ends, it is the right of the people to alter or abolish it.”

The Declaration was approved in 1776, but what does “equal” mean? At its conclusion Native Americans are described as “merciless Indian savages” – obviously not “men” and equal. The law of the land, the Constitution, was ratified in 1788. Slaves, women, Native Americans and non property owners were not guaranteed the right to vote. Only white male property owners, 16% of the population, could vote.

Lincoln said in the 1863 Gettysburg address that the U.S. political dedication to equality was an “unfinished work.”

Then there was the cry of Liberty, Fraternity, Equality – the cry of the French Revolution 1789.

The heritage that U.S. 1776 rebels were struggling against is described by Samuel Fielden in a brief autobiography written in the Cook County Jail as he awaited hanging for the Chicago Haymarket riot in 1886. He was one of eight labor leaders convicted of murder in one of the greatest miscarriages of justice in U.S. history. As an immigrant from England, Fielden had great expectations. He wrote, “My elder brother … he was quite radical in his views … it was a constant torment to him to debase himself before his master (employer) as lackeys were compelled to do in England. Now one of these means of debasement was being compelled to put his hand to his cap, in fact to bow down to Gesler (his employer). Thus must the proletariat bow the knee to the ‘bourgeoisie’ or starve, and some people call this liberty of contract.” (The Autobiographies of the Haymarket Martyrs, Philip S. Foner, ed. Monad Press, New York 1977, p. 144)

Fielden as a young mill worker in England supported the North in the U.S. Civil war even though the war cost them jobs in the cotton mills. English workers cheered the Northern victory, but experiences and observations on a trip to the South after emigrating to the U.S. forced some second thoughts for Fielden. In his autobiography he states, “… the Negro was held in as absolute bondage as he was before the war.” (Ibid. p.151) Does equality refer to status, class, religion, income or all of the above?

From the beginning, Catholic Social Teaching has been about equality. The first social encyclical concerning labor, Rerum Novarum, stated that workers had the right to organize in order to achieve equal status as persons and a living wage. In contrast "liberalism" considered workers as a commodity to be bought and sold at the lowest price.


BUT CATHOLIC SOCIAL TEACHING AS RELATED TO LABOR IS DORMANT.

The Call to Action conference in Milwaukee was so much better than I expected. When I saw the brochure I guessed it would be simply a hierarchy-bashing fiesta – a piñata for those nostalgic for Vatican II. It was that, but the conference was saved by three outstanding speakers - scholars, Marcus Borg, Ada Maria Isasi-Diaz and Jamie Manson.

The attack on Wisconsin workers was not mentioned in the brochure. Not surprising. Catholic response is muted by the priority of churchy “Social Issues” e.g. women’s ordination, abortion, gay rights, contraception, translation of the Roman Missal, Roman Catholic identity for hospitals. Both conservatives and liberals focus on these issues with a strong sense of purpose. Should Roman Catholic identity be defined by these “Church Social Issues” rather than by The Condition of Working People (Rerum Novarum)?

In my opinion, Church pronouncements on real social Issues are ignored. It seems that Benedict XVI’s Caritas in Veritate just gathers dust. If this Encyclical were an attack on gay rights, it would have been widely read. Right wing Catholics would be saying, “I told you so,” and the left would righteously denounce another ridiculous pronouncement. Both sides would generate lots of print and rhetoric while labor rights would continue to be forgotten, and the church hierarchy would continue to wallow comfortably in tired myths.

It is interesting both Catholic liberals and conservatives are concerned about immigration reform, but not how it relates to labor unions, e.g. a Guest Worker Program or the Employee Free Choice Act – EFCA. The challenge and fear of labor unions perceived by both the right and left in the Roman Catholic spectrum make alliances more difficult. Is there a point of convergence in that Latinos put life into the tired myths in the fight for social justice? For example, Milwaukee Voces de la Frontera – New Sanctuary Coordinator Nancy Flores, with the help of her mother and grandmother, have designed vigils of protest and prayer in such a way that even the “hueros” (non Latinos) are proud to be “Guadalupanos,” (activists devoted to Our Lady of Guadalupe) as a “comunidad de base.” (Medellin, Rerum Novarum) A “Comunidad de base,” could be a workers association not necessarily a labor union but a group that works with labor unions for social justice.

I was reminded at the Call to Action round table discussion of the keystone of Roman Catholic Social teaching. I asked, what is the most important document of Catholic Social Teaching? The response was, Rerum Novarum, which gives the rationale for workers right to organize. I agreed; all flows from this point. Before it could be mentioned that John Paul II declared Labor prior to Capital (Laborem Exercens, Part 12) and that labor unions are an “indispensible element of social life” (Ibid. Part 20), the group dispersed for a protest rally. The Milwaukee Catholic Worker group had organized a march and demonstration to protest Marquette Universities sponsorship of the R.O.T.C.

Call to Action keynote speaker Jamie Manson pointed out that her “church downstairs,” a type of “comunidad de base” that doesn’t need to be sanctioned by the hierarchy, has emerged, and is the Church of the future. Manson explained that at the church in New York where she ministers, she is not officially recognized as a priest or official of the church in the “upstairs church liturgy” because of her gender. In the “downstairs church,” at the community meal for the homeless, she has status from the people as a respected minister. This is the new church that is emerging, a “comunidad de base.”(Medellin) A step towards equality; isn’t it time to just forget about the hierarchy?

Another Call to Action keynote speaker, scripture scholar Marcus Borg, helped put Christian action into perspective by noting that the Jesus movement was in opposition to civilization as established by empires throughout history. Jesus, the Palestinian Jew, opposed the Roman Empire and was executed. Borg explained that the empire was for the benefit of the few in control. In resistance, Jesus enjoyed community meals with the alienated.

According to CTA speaker Angie O’Gorman, the best of capitalism follows the dictum of John Stuart Mill, “the greatest good for the greatest number.” Is this really acceptable for the ancient prophets and the Jesus movement? Before he was hanged as one of the Haymarket Martyrs in 1887 labor leader, Albert Parsons, wrote from the Cook County Jail,

“For the greatest good to the greatest number anarchy substitutes the equal right of each and everyone.” “Anarchy is the extension of the bounds of liberty until it covers the whole range of wants and aspirations of man-not men, but Man.” (Ibid. p. 43) “Privileges are none: equal rights for all. Liberty, Fraternity, Equality.” (Ibid. P. 56)

Does income equality mean a level playing field for all in the race for riches? C.T.A. Sunday speaker Ada Maria Isasi-Diaz explained the principle of solidarity in terms of relationship and cooperation as opposed to equality in competition. Fraternity – Sorority is a form of love – compassion, not a method of fair competition for happiness measured by riches. Ms. Isasi-Diaz mentioned the attack on worker rights in Wisconsin and the massive May Day marches organized and sponsored by Voces de la Frontera.

As stated above, a problem for both liberals and conservatives is for Catholic Social Teaching to remain relevant and present. Let us consider an example from the past. During the transition stage to Vatican II, Pius XII, in 1943, watched in silence as the Jews of Rome were sent to Auschwitz yet he made a major pronouncement on the Sacrifice of the Mass.

Gerald Ellard, S.J. commented and quoted Pius XII in his introduction to Pius XII Encyclical Mediator Dei:

“Pope Pius XII affords us, in his customary charge to Rome’s Lenten preachers, what might be called an annual ‘pastoral’ for Rome. That for 1943 dealt at length with the nature and efficacy of prayer and the Mass at the center of the Christian life. ‘The greatest, the most efficacious, and holiest of piety is the participation of the faithful in the holy Sacrifice’ (March 13, 1943).” (Encyclical Letter, Mediator Dei, of Pope Pius XII. With notes by Gerald Ellard, S.J. America Press, 1948, p. 9)

In the Encyclical (Mediator Dei November 20, 1947) Pius XII states, “We ourselves in the course of our address to the Lenten preachers of this gracious city Rome in 1943, urged them warmly to exhort their respective hearers to more faithful participation in the Eucharistic sacrifice.” Ibid. p.15.

The slaughter of the “unequal” Roman Jews was not remembered. Their existence and the memory of their existence were blotted out.

This blog is a review of Catholic Social Teaching with a reference to current events. We are now moving from the beginning documents into the transition stage before Vatican II.

OFFICIAL CHURCH DOCUMENTS: CATHOLIC SOCIAL TEACHING

INTRODUCTION

shema yisra’el Adonai ’elohenu Adonai ’ehad. Duet. 6:4
Hear, O Israel, Adonai is our God, Adonai is one.

An opinion: elohenu is the God of nature, the philosophers – e.g. Aristotle’s uncaused cause, Stephen Hawking’s big bang and final crunch. elohenu retaliates with anger and requires sacrifice.

Adonai reveals a presence; Adonai is the Father – Mother of all; Abba of Abraham, Isaac, Jacob and the prophets. Adonai supports the struggle for justice; advocates and acts for the poor. Adonai is truly only one.

The model, the documents and comments listed are based on notes taken at a seminar in the summer of 03 given by Dr. Christine Firer Hinze of Fordham University, formerly of Marquette University and recognized expert on the work of labor priest John Ryan. (1865-1945) The seminar was one of many graciously given by Dr. Hinze for interns and other labor associates of the Faith Community for Worker Justice in Milwaukee. Dr. Hinze also participated in the annual “Labor in the Pulpits Program.” The New Sanctuary Movement of Voces de la Frontera now sponsors “Predicatores de Justicia” for the May 1st Labor Day since the Faith Community for Worker Justice of the Milwaukee Labor Council folded.

Some additions and deletions were made to Dr. Hinze’s notes. As the discussion continues more changes will be made. Notable points are listed, but it is recognized that such an abbreviation does not really represent the richness and complexity of the Encyclicals.

EARLY DOCUMENTS

1891  Rerum Novarum, Pope Leo XIII, Workers’ right to organize.

1919  Program for Social Reconstruction, U.S. Bishops: Value international & interdenominational cooperation- also, equal pay for equal work for women.

1931  Quadragesimo Anno,  Pope Pius XI: Principle of subsidiarity.


TRANSITION PERIOD

194I –1952  Social Documents, of Pope Pius XII.
1941 Whitsuntide Message,  Pvt. property has social responsibilities.

1943  Xmas Message, Democracy & Peace,  “Corporate” democracy OK. Distrust of “masses.”

1949 To the Representatives of the International Union of Catholic Employers
Associations,  Reaffirm Q.A. Nationalization of assets, with limits, to
protect common good.

1950  To the International Congress of Social Studies, Balance of production with consumption a key issue - free mkt. not the answer. Workers ancient feudal bonds
similar to modern wage slavery.

1952  To the Italian Catholic Association of - Owner Managers: Principle of Solidarity.

1952  Letter to 39th “Social Week” Dijon, France,  Free market does not produce distributive justice.

1952  Radio Address to Austrian Catholics, Overcome class struggle by organic
coordination of employer & employee.

1952  Exul Familia,  Right to migrate.

1952  Xmas Message,  Unrestricted production is not the answer to unemployment.
Advocates international solidarity.

1952  Letter of Mons. Montini (future Pope Paul VI) to Catholic Social Week in Turin, Italy, : Addresses worker alienation. Advocates worker, employer solidarity.

1961 Mater et Magistra,  Pope John XXIII, Social duty of private property, Cf. Pius XII.
Part 1, 41-43. Values collective bargaining. Part 2, 91.

1963 Pacem in Terris,   Pope John XXIII, (John XXIII added, for the first time the salutation "and to all men of good will.")  Dignity of the person is the basis of human rights. Part 1, 8. Right to migrate reaffirmed. Part 1, 25


DRAMATIC CHANGE “AGGIORNAMIENTO”
VATICAN II CRITICAL, YET OPEN TO THE IDEAS OF THE MODERN WORLD
1963 – 1965 Council Fathers with Pope Paul VI

1964  Unitatis Redintegratio. (On Ecumenism), Advocates cooperation with “separated brethren” on social issues. C. II,12

1964  Lumen Gentium, (Dogmatic Constitution on the Church), The Spirit dwells
in the people. C. I, 4

1965  Gaudium et Spes, (Pastoral Constitution on the Church),: Labor right. to
organize & freely elect leaders. Right to strike. (vs. fascist Spain & Franco) #68

1965  Dignitatis Humanae, (Freedom of Conscience), In all activity man is bound to follow his own conscience. #3

1965  Nostra Aetate, (Relation to Non Christians), Although hostilities in past - make common cause for social justice. #2

POST VATICAN II

1967  Populorum Progressio, (On the Development of Peoples), Paul VI: Neo-colonialism a concern. Free trade is fair only if it is subject to the demands of social justice. Part II, 52 – 58. Unjust political and economic structures denounced. Part I, #21.

1967   Medellin, Colombia Documents, Latin American Bishops: Foundation of Liberation Theology – Political and economic structural change advocated. Pope Paul VI's opening address supports change of oppressive systems and structures. "Comunidades de base" recognized. Task of "Concientizacion."

1971  Octogesimo Adveniens, (Eightieth Anniversary of Rerum Novarum,  Paul VI: Women have equal rights to participate in cultural, economic and political life. #13 Preferential Respect for poor.

1979  Puebla, Mexico Documents,  Latin American Bishops: Visiting Pope J.P. II endorses Liberation Theology. Preferential option for the poor.

1981  Laborem Exercens, (On Work), John Paul II: Labor is prior to capital, Labor Unions indispensible.

1986  Economic Justice for All,  U.S. R.C. Bishops: Use of sociological data.


1987  Solicitudo Rei Socialis, (On Social Concern). , John Paul II: In Solidarity, overcome structures of sin for true liberation. VII, 46

1991  Centesimus Annus, (One hundredth Anniversary of Rerum Novarum),1991, John Paul II: The church values the democratic system in so far as it insures the participation of citizens in making political choices. Chapter 5, #46.


MILLENNIAL PERIOD

2004  Compendium of the Social Doctrine of the Church, Pontifical Council for Justice &; Peace, Church doctrine on homosexuality, contraception and abortion is part of the Church social doctrine.
2009  Caritas in Veritate, (Selfless Love in Truth),  Benedict XVI: "Trade union organizations experience greater difficulty in carrying out their task of representing the interests of workers, partly because Governments, for reasons of economic utility, often limit the freedom or the negotiating power of labour unions. Hence traditional networks of solidarity have more and more obstacles to overcome."
Section 25

2011  Towards Reforming The International Financial and Monetary Systems in the Context of Global Public Authority, Pontifical Council for Justice & Peace. Creation of a world political authority to regulate financial markets that cause “inequalities and distortions of capitalist development.”

POST SCRIPT – BACK TO THE BEGINNING

Paul Lafargue, Karl Marx’ son-in-law, was sentenced to a year in jail for participating in the May 1, 1891 demonstration in Lille, France that turned violent. While in jail Lafargue won an election to become a member of the Lille chamber of deputies. His inaugural speech “caused an uproar among leftist members who might have otherwise supported him by appearing to support the conservative Catholic Church’s ‘Christian socialism’ and question the rectitude of the left’s commitment to separation of church and state.” (Gabriel, Mary, Love and Capital, Little Brown and Company, New York, 2011, pp. 558 – 561.)