202. Fill the earth and subdue it (Gn 1:28). The Bible, from the first page on, teaches us that the whole of creation is for man, that it is his responsibility to develop it by intelligent effort, and by means of his labor to perfect it, so to speak, for his use. If the world is made to furnish each individual with the means of liveli hood and the instruments for his growth and progress, each man has, therefore, the right to find in the world what is necessary for himself. The recent Council reminded us of this: God intended the earth and all that it contains for the use of every human being and people. Thus, as all men follow justice and unite in charity, created goods should abound for them on a reasonable basis (GS,n. 69). All other rights whatsoever, including those of property and of free commerce, are to be subordinated to this principle. They should not hinder, but on the contrary, favor its application. It is a grave and urgent social duty to redirect them to their primary finality.
(Populorum Progressio, n. 22)
203. The Successors of Leo XIII have repeated this two fold affirmation: the necessity and therefore the legitimacy of private ownership, as well as the limits which are imposed on it. The Second Vatican Council likewise clearly restated the traditional doctrine in words which bear repeating: In making use of the exterior things we lawfully possess, we ought to regard them not just as our own but also as common, in the sense that they can profit not only the owners but others too (GS, n. 69); and a little later we read: Private property or some ownership of external goods affords each person the scope needed for personal and family autonomy, and should be regarded as an extension of human freedom.... Of its nature, private property also has a social function which is based on the law of the common purpose of goods (GS, n.71).
(Centesimus Annus, n. 30)
204. To own goods privately, as We saw above, is a right natural to man, and to exercise this right, especially in life in society, is not only lawful, but clearly necessary. It is lawful for man to own his own things. It is even necessary for human life (Aquinas, STh, II II,66, 2, c). But if the question be asked: How ought man to use his possessions? the Church replies without hesitation: As to this point, man ought not regard external goods as his own, but as common so that, in fact, a person should readily share them when he sees others in need. Wherefore the Apostle says:`Charge the rich of this world ... to give readily, to share with others' (Aquinas, STh, II II, 66, 2, c). No one, certainly, is obliged to assist others out of what is required for his own necessary use or for that of his family, or even to give to others what he himself needs to maintain his station in life becomingly and decently: No one is obliged to live unbecomingly (Aquinas, STh, II II, 32, a. 6). But when the demands of necessity and propriety have been met, it is a duty to give to the poor out of that which remains. Give that which remains as alms (Lk 11:41). These are duties not of justice, except in cases of extreme need, but of Christian charity, which obviously cannot be enforced by legal action. But the laws and judgments of men yield precedence to the law and judgment of Christ the Lord, Who in many ways urges the practice of alms giving: It is more blessed to give than to receive (Acts 20:35), and Who will judge a kindness done or denied to the poor as done or denied to Himself: As long as you did it for one of these, the least of My brethren, you did it for Me (Mt 25:40). The substance of all this is the following: whoever has received from the bounty of God a greater share of goods, whether corporeal and external, or of the soul, has received them for this purpose, namely, that he employ them for his own perfection and, likewise, as a servant of Divine Providence, for the benefit of others. Therefore, he that hath talent, let him constantly see to it that he be not silent; he that hath an abundance of goods, let him be on the watch that he grow not slothful in the generosity of mercy; he that hath a trade whereby he supports himself, let him be especially eager to share with his neighbor the use and benefit there of (St. Gregory the Great, Evangelium Homiliae, 9, 7).
(Rerum Novarum, n. 22)
205. The fact that God gave the whole human race the earth to use and enjoy cannot indeed in any manner serve as an objection against private possessions. For God is said to have given the earth to mankind in common, not because He intended indiscriminate ownership of it by all, but because He assigned no part to anyone in ownership, leaving the limits of private possessions to be fixed by the industry of men and the institutions of peoples. Yet, however the earth may be apportioned among private owners, it does not cease to serve the common interest of all, inasmuch as no living being is sustained except by what the fields bring forth. Those who lack resources supply labor, so that it can be truly affirmed that the entire scheme of securing a livelihood consists in the labor which a person expends either on his own land or in some working occupation, the compensation for which is drawn ultimately from no other source than from the varied products of the earth and is exchanged for them. For this reason it also follows that private possessions are clearly in accord with nature. The earth indeed produces in great abundance the things to preserve and, especially, to perfect life, but of itself it could not produce them without human cultivation and care.
(Rerum Novarum,nn. 8 9)
206. Accordingly, twin rocks of shipwreck must be carefully avoided. For, as one is wrecked upon, or comes close to, what is
known as `individualism' by denying or minimizing the social and public character of the right of property, so by rejecting or minimizing the private and individual character of this same right, one inevitably runs into `collectivism' or at least closely approaches its tenets. Unless this is kept in mind, one is swept from his course upon the shoals of that moral, juridical, and social modernism which We denounced in the Encyclical (i.e.,Ubi Arcano Dei Consilio) issued at the beginning of Our Pontificate. And, in particular, let those realize this who, in their desire for innovation, do not scruple to reproach the Church with infamous calumnies, as if she had allowed to creep into the teachings of her theologians a pagan concept of ownership which must be completely replaced by another that they with amazing ignorance call `Christian'.
(Quadragesimo Anno, n. 46)
207. It is necessary to state once more the characteristic principle of Christian social doctrine: the goods of this world are originally meant for all. The right to private property is valid and necessary, but it does not nullify the value of this principle. Private property, in fact, is under a `social mortgage,' which means that it has an intrinsically social function, based upon and justified precisely by the principle of the universal destination of material goods.
(Sollicitudo Rei Socialis, n. 42)
208. In the light of today's `new things,' we have re read the relationship between individual or private property and the universal destination of material wealth. Man fulfills himself by using his intelligence and freedom. In so doing he utilizes the things of this world as objects and instruments and makes them his own. The foundation of the right to private initiative and ownership is to be found in this activity. By means of his work man commits himself, not only for his own sake but also for others and with others. Each person collaborates in the work of others and for their good. Man works in order to provide for the needs of his family, his community, his nation, and ultimately all humanity (Laborem Exercens, n. 10). More over, he collaborates in the work of his fellow employees, as well as in the work of suppliers and in the customers' use of goods, in a progressively expanding chain of solidarity. Ownership of the means of production, whether in industry or agriculture, is just and legitimate if it serves useful work. It becomes illegitimate, however, when it is not utilized or when it serves to impede the work of others, in an effort to gain a profit which is not the result of the overall expansion of work and the wealth of society, but rather is the result of curbing them or of illicit exploitation, speculation or the breaking of solidar ity among working people (Laborem Exercens, n. 14). Ownership of this kind has no justification, and represents an abuse in the sight of God and man.
(Centesimus Annus, n. 43)
209. First, then, let it be considered as certain and established that neither Leo nor those theologians who have taught under the
guidance and authority of the Church have ever denied or questioned the twofold character of ownership, called usually individual or social, according as it regards either separate persons or the common good. For they have always unanimously maintained that nature, rather than the Creator Himself, has given man the right of private owner ship not only that individuals may be able to provide for themselves and their families but also that the goods which the Creator destined for the entire family of mankind may through this institution truly serve this purpose. All this can be achieved in no wise except through the maintenance of a certain and definite order.
(Quadragesimo Anno,n. 45)
210. The Church has rejected the totalitarian and atheistic ideologies associated in modem times with `communism' or `socialism.' She has likewise refused to accept, in the practice of `capitalism,' individualism and the absolute primacy of the law of the marketplace over human labor. Regulating the economy solely by centralized planning perverts the basis of social bonds; regulating it solely by the law of the marketplace fails social justice, for there are many human needs which cannot be satisfied by the market (CA,n. 34). Reasonable regulation of the marketplace and economic initiatives, in keeping with a just hierarchy of values and a view to the common good, is to be commended.
(CCC, n. 2425)
211. Returning now to the initial question: can it perhaps be said that, after the failure of Communism, capitalism is the victorious social system, and that capitalism should be the goal of the countries now making efforts to rebuild their economy and society? Is this the model which ought to be proposed to the countries of the Third World which are searching for the path to true economic and civil progress? The answer is obviously complex. If by capitalism is meant an economic system which recognizes the fundamental and positive role of business, the market, private property, as well as free human creativity in the economic sector, then the answer is certainly in the affirmative, even though it would perhaps be more appropriate to speak of a `business economy,' `market economy,' or simply `free economy'. But, if by `capitalism' is meant a system in which free dom in the economic sector is not circumscribed within a strong juridical framework which places it at the service of human freedom in its totality and sees it as a particular aspect of that freedom, the core of which is ethical and religious, then the reply is certainly negative.
(Centesimus Annus, n. 42)
212. The development of economic activity and growth in production are meant to provide for the needs of human beings. Economic life is not meant solely to multiply goods produced and increase profit or power; it is ordered first of all to the service of persons, of the whole man, and of the entire human community. Economic activity, conducted according to its own proper methods, is to be exercised within the limits of the moral order, in keeping with social justice so as to correspond to God's plan for man.
(CCC, n. 2426)
213. It would appear that, on the level of individual nations and of international relations, the free market is the most efficient instrument for utilizing resources and effectively responding to needs. But this is true only for those needs which are `solvent,' insofar as they are endowed with purchasing power, and for those resources which are `marketable' insofar as they are capable of obtaining a satisfactory price. But there are many human needs which find no place on the market. It is a strict duty of justice and truth not to allow fundamental human needs to remain unsatisfied, and not to allow those burdened by such needs to perish. It is also necessary to help these needy people to acquire expertise, to enter the circle of exchange, and to develop their skills in order to make the best use of their capacities and resources. Even prior to the logic of a fair exchange of goods and the forms of justice appropriate to it, there exists some thing which is due to man because he is man, by reason of his lofty dignity. Inseparable from that required `something' is the possibility to survive and, at the same time, to make an active contribution to the common good of humanity. In Third World contexts, certain objectives stated by Rerum Novarum remain valid, and, in some cases, still constitute a goal yet to be reached, if a man's work and his very being are not to be reduced to the level of a mere commodity. These objectives include a sufficient wage for the support of the family, social insurance for old age and unemployment, and adequate protection for the conditions of employment.
(Centesimus Annus, n. 34)
214. It should also be noted that the justice of a socioeconomic system and, in each case, its just functioning, deserve in the final analysis to be evaluated by the way in which man's work is properly remunerated in the system. Here we return once more to the first principle of the whole ethical and social order, namely, the principle of the common use of goods. In every system, regardless of the fundamental relationships within it between capital and labor, wages, that is to say remuneration for work, are still a practical means where by the vast majority of people can have access to those goods which are intended for common use: both the goods of nature and manufactured goods. Both kinds of goods become accessible to the worker through the wage which he receives as remuneration for his work. Hence, in every case, a just wage is the concrete means of verifying the justice of the whole socioeconomic system and, in any case, of checking that it is functioning justly. It is not the only means of checking, but it is a particularly important one and, in a sense, the key means.
(Laborem Exercens,n. 19)
215. In general, such attempts [to rebuild a democratic society inspired by social justice] endeavor to preserve free market mechanisms, ensuring, by means of a stable currency and the harmony of social relations, the conditions for steady and healthy economic growth in which people, through their own work, can build a better future for themselves and their families. At the same time, these at tempts try to avoid making market mechanisms the only point of reference for social life, and they tend to subject them to public control, which upholds the principle of the common destination of material goods. In this context, an abundance of work opportunities, a solid system of social security and professional training, the freedom to join trade unions and the effective action of unions, the assistance provided in cases of unemployment, the opportunities for democratic participation in the life of society all these are meant to deliver work from the mere condition of `a commodity,' and to guarantee its dignity.
(Centesimus Annus, n. 19)
216. Attention must be given also to another matter that is closely connected with the foregoing. Just as the unity of human society cannot be founded on an opposition of classes, so also the right or dering of economic life cannot be left to a free competition of forces. For from this source, as from a poisoned spring, have originated and spread all the errors of individualist economic teaching. Destroying through forgetfulness or ignorance the social and moral character of economic life, it held that economic life must be considered and treated as altogether free from, and independent of, public authority, because in the market, i.e., in the free struggle of competitors, it would have a principle of self direction which governs it much more perfectly than would the intervention of any created intellect. But free competition, while justified and certainly useful, provided it is kept within certain limits, clearly cannot direct economic life a truth which the outcome of the application in practice of the tenets of this evil individualistic spirit has more than sufficiently demonstrated. Therefore, it is most necessary that economic life be again subjected to and governed by a true and effective directing principle. This function is one that the economic dictatorship which has recently displaced free competition can still less perform, since it is a headstrong power and a violent energy that, to benefit people, needs to be strongly curbed and wisely ruled. But it cannot curb and rule itself. Loftier and nobler principles social justice and social charity must, there fore, be sought whereby this dictatorship may be governed firmly and fully. Hence, the institutions themselves of peoples and, particularly those of all social life, ought to be penetrated with this justice, and it is most necessary that it be truly effective, that is, establish a juridical and social order which will, as it were, give form and shape to all economic life. Social charity, moreover, ought to be as the soul of this order, an order which public authority ought to be ever ready effectively to protect and defend. It will be able to do this the more easily as it rids itself of those burdens which, as We have stated above, are not properly its own.
(Quadragesimo Anno, n. 88)
217. The modern business economy has positive aspects. Its basis is human freedom exercised in the economic field, just as it is exercised in many other fields. Economic activity is indeed but one sector in a great variety of human activities, and like every other sector, it includes the right to freedom, as well as the duty of making responsible use of freedom. But it is important to note that there are specific differences between the trends of modern society and those of the past, even the recent past. Whereas at one time the decisive factor of production was the land, and, later, capital understood as a total complex of the instruments of production today the decisive factor is increasingly man himself, that is, his knowledge, especially his scientific knowledge, his capacity for interrelated and compact organization, as well as his ability to perceive the needs of others and to satisfy them.
(Centesimus Annus, n. 32)
218. Even though economics and moral science each employs its own principles in its own sphere, it is, nevertheless, an error to say that the economic and moral orders are so distinct from and alien to each other that the former depends in no way on the latter. Certainly the laws of economics, as they are termed, being based on the very nature of material things and on the capacities of the human body and mind, determine the limits of what productive human effort can not, and of what it can, attain in the economic field and by what means. Yet it is reason itself that clearly shows, on the basis of the individual and social nature of things and of men, the purpose which God ordained for all economic life.
(Quadragesimo Anno, n. 42)
219. Justice is to be observed not merely in the distribution of wealth, but also in regard to the conditions under which men engage in productive activity. There is, in fact, an innate need of human nature requiring that men engaged in productive activity have an opportunity to assume responsibility and to perfect themselves by their efforts. Consequently, if the organization and structure of economic life be such that the human dignity of workers is compromised, or their sense of responsibility is weakened, or their freedom of action is removed, then we judge such an economic order to be unjust, even though it produces a vast amount of goods whose distribution conforms to the norms of justice and equity.
(Mater et Magistra, nn. 82 83)
220. Yet, if we look into the matter more carefully and more thoroughly, we shall clearly perceive that, preceding this ardently desired social restoration, there must be a renewal of the Christian spirit, from which so many immersed in economic life have, far and wide, unhappily fallen away, lest all our efforts be wasted and our house be built not on a rock but on shifting sand. And so, Venerable Brethren and Beloved Sons, having surveyed the present economic system, We have found it laboring under the gravest of evils. We have also summoned Communism and Socialism again to judgment and have found all their forms, even the most modified, to wander far from the precepts of the Gospel.
(Quadragesimo Anno, nn. 127 128)
221. I would like to invite economists and financial professionals, as well as political leaders, to recognize the urgency of the need to ensure that economic practices and related political policies have as their aim the good of every person and of the whole person. This is not only a demand of ethics but also a sound economy. Experience seems to confirm that economic success is increasingly dependent on a more genuine appreciation of individuals and their abilities, on their fuller participation, on their increased and improved knowledge and information, and on a stronger solidarity.
(World Day of Peace Message, 2000, n. 16)
222. Furthermore, the course of events thus far makes it clear that there cannot be a prosperous and well ordered society unless both private citizens and public authorities work together in economic affairs. Their activity should be characterized by mutual and amicable efforts, so that the roles assigned to each fit in with requirements of the common good, as changing times and customs suggest.
(Mater et Magistra, n. 56)
223. The Gospel of Jesus Christ is a message of freedom and a force for liberation. In recent years, this essential truth has become the object of reflection for theologians, with a new kind of attention which is itself full of promise. Liberation is first and foremost liberation from the radical slavery of sin. Its end and its goal is the freedom of the children of God, which is the gift of grace. As a logical consequence, it calls for freedom from many different kinds of slavery in the cultural, economic, social and political spheres, all of which derive ultimately from sin, and so often prevent people from living in a manner befitting their dignity.... Faced with the urgency of certain problems, some are tempted to emphasize, unilaterally, the liberation from servitude of an earthly and temporal kind. They do so in such a way that they seem to put liberation from sin in second place, and so fail to give it the primary importance it is due.
(Libertatis Conscientia, Introduction)
224. Faced with the urgency of sharing bread, some are tempted to put evangelization into parentheses, as it were, and postpone it until tomorrow: first the bread, then the Word of the Lord. It is a fatal error to separate these two, and even worse to oppose one to the other. In fact, the Christian perspective naturally shows they have a great deal to do with one another.
(Libertatis Conscientia, VI, n. 3)
225. To the extent that they remain fully Marxist, these currents continue to be based on certain fundamental tenets which are not compatible with the Christian conception of humanity and society.... Let us recall the fact that atheism and the denial of the human person, his liberty and his rights, are at the core of the Marxist theory. This theory, then, contains errors which directly threaten the truths of the faith regarding the eternal destiny of individual persons. More over, to attempt to integrate into theology an analysis whose criterion of interpretation depends on this atheistic conception is to involve oneself in terrible contradictions.
(Libertatis Conscientia, VII, nn. 8 9)
226. We must not ignore the fact that many, even generous Christians who are sensitive to the dramatic questions involved in the problem of liberation, in their wish to commit the Church to the liberation effort are frequently tempted to reduce her mission to the dimensions of a simply temporal project. They would reduce her aims to a man centered goal; the salvation of which she is the messenger would be reduced to material well being. Her activity, forgetful of all spiritual and religious preoccupation, would become initiatives of the political or social order. But if this were so, the Church would lose her fundamental meaning. Her message of liberation would no longer have any originality and would easily be open to monopolization and manipulation by ideological systems and political parties.
(Evangelii Nuntiandi, n. 32)
227. Hence, when preaching liberation and associating herself with those who are working and suffering for it, the Church is
certainly not willing to restrict her mission only to the religious field and dissociate herself from man's temporal problems. Nevertheless, she reaffirms the primacy of her spiritual vocation and refuses to replace the proclamation of the kingdom by the proclamation of forms of human liberation: she even states that her contribution to liberation is incomplete if she neglects to proclaim salvation in Jesus Christ.
(Evangelii Nuntiandi, n. 34)
228. The variety of situations and problems that exist in our world is indeed great and rapidly changing. For this reason it is all
the more necessary to guard against generalizations and unwarranted simplifications. It is possible, however, to highlight some trends that are emerging in present day society. The gospel records that the weeds and the good grain grew together in the farmer's field. The same is true in history, where in everyday life there often exist contradictions in the exercise of human freedom, where there is found, side by side and at times closely intertwined, evil and good, injustice and justice, anguish and hope.
(Christifideles Laici, n. 3)
229. Another task of the State is that of overseeing and directing the exercise of human rights in the economic sector. However, primary responsibility in this area belongs not to the State but to individuals and to the various groups and associations which make up society. The State could not directly ensure the right to work for all its citizens unless it controlled every aspect of economic life and restricted the free initiative of individuals. This does not mean, how ever, that the State has no competence in this domain, as was claimed by those who argued against any rules in the economic sphere. Rather, the State has a duty to sustain business activities by creating conditions which will ensure job opportunities, by stimulating those activities where they are lacking or by supporting them in moments of crisis. The State has the further right to intervene when particular monopolies create delays or obstacles to development. In addition to the tasks of harmonizing and guiding development, in exceptional circumstances the State can also exercise a substitute function, when social sectors or business systems are too weak or are just getting underway, and are not equal to the task at hand. Such supplementary interventions, which are justified by urgent reasons touching the common good, must be as brief as possible, so as to avoid removing permanently from society and business systems the functions which are properly theirs, and so as to avoid enlarging excessively the sphere of state intervention to the detriment of both economic and civil freedom.
(Centesimus Annus, n. 48)
230. Everyone has the right of economic initiative; everyone should make legitimate use of his talents to contribute to the abundance that will benefit all and to harvest the just fruits of his labor. He should seek to observe regulations issued by legitimate authority for the sake of the common good.
(CCC, n. 2429)
231. It is right to speak of a struggle against an economic system, if the latter is understood as a method of upholding the absolute predominance of capital, the possession of the means of production and of the land, in contrast to the free and personal nature of human work (cf. Laborem Exercens, n. 7). In the struggle against such a system, what is being proposed as an alternative is not the socialist system, which in fact turns out to be State capitalism, but rather a society of free work, of enterprise and of participation. Such a society is not directed against the market, but demands that the market be appropriately controlled by the forces of society and by the State, so as to guarantee that the basic needs of the whole of society are satisfied.
(Centesimus Annus, n. 35)
232. Individual initiative alone and the mere free play of competition could never assure successful development. One must avoid the risk of increasing still more the wealth of the rich and the dominion of the strong, whilst leaving the poor in their misery and adding to the servitude of the oppressed. Hence programs are necessary in order to encourage, stimulate, coordinate, supplement and integrate (MM, n. 44) the activity of individuals and of intermediary bodies. It pertains to the public authorities to choose, even to lay down the objectives to be pursued, the ends to be achieved, and the means for attaining these, and it is for them to stimulate all the forces engaged in this common activity. But let them take care to associate private initiative and intermediary bodies with this work. They will thus avoid the danger of complete collectivization or of arbitrary planning, which, by denying liberty, would prevent the exercise of the fundamental rights of the human person.
(Populorum Progressio , n. 33)
233. Indeed, as is easily perceived, recent developments of science and technology provide additional reasons why, to a greater extent than heretofore, it is within the power of public authorities to reduce imbalances, whether these be between various sectors of economic life, or between different regions of the same nation, or even between different peoples of the world as a whole. These same developments make it possible to keep fluctuations in the economy within bounds, and to provide effective measures for avoiding mass unemployment. Consequently, it is requested again and again of public authorities responsible for the common good, that they intervene in a wide variety of economic affairs, and that, in a more extensive and organized way than heretofore, they adapt institutions, tasks, means, and procedures to this end.
(Mater et Magistra, n. 54)
234. At the outset it should be affirmed that in economic affairs first place is to be given to the private initiative of individual men who, either working by themselves, or with others in one fashion or another, pursue their common interests. But in this matter, for reasons pointed out by our predecessors, it is necessary that public authorities take active interest, the better to increase output of goods and to further social progress for the benefit of all citizens. This intervention of public authorities that encourages, stimulates, regulates, supplements, and complements, is based on the principle of subsidiarity as set forth by Pius XI in his Encyclical Quadragesimo Anno : It is a fundamental principle of social philosophy, fixed and unchangeable, that one should not withdraw from individuals and commit to the community what they can accomplish by their own enterprise and industry. So, too, it is an injustice and at the same time a grave evil and a disturbance of right order, to transfer to the larger and higher collectivity functions which can be performed and provided for by lesser and subordinate bodies. In as much as every social activity should, by its very nature, prove a help to members of the body social, it should never destroy or absorb them (QA, n. 23).
(Mater et Magistra, nn. 51 53)
235. Socialization also presents dangers. Excessive intervention by the state can threaten personal freedom and initiative. The teaching of the Church has elaborated the principle of subsidiarity, according to which a community of a higher order should not interfere in the internal life of a community of a lower order, depriving the latter of its functions, but rather should support it in case of need and help to co ordinate its activity with the activities of the rest of society, always with a view to the common good (CA, n. 48).
(CCC, n. 1883)
236. It is the task of the State to provide for the defense and preservation of common goods such as the natural and human environments, which cannot be safeguarded simply by market forces.Just as in the time of primitive capitalism the State had the duty of defending the basic rights of workers, so now, with the new capitalism, the State and all of society have the duty of defending those collective goods which, among others, constitute the essential frame work for the legitimate pursuit of personal goals on the part of each individual.
(Centesimus Annus, n. 40)
237. The principle of subsidiarity is opposed to all forms of collectivism. It sets limits for state intervention. It aims at harmonizing the relationships between individuals and societies. It tends toward the establishment of true international order.
(CCC, n. 1885)
238. These general observations also apply to the role of the State in the economic sector. Economic activity, especially the activity of a market economy, cannot be conducted in an institutional, juridical or political vacuum. On the contrary, it presupposes sure guarantees of individual freedom and private property, as well as a stable currency and efficient public services. Hence the principal task of the State is to guarantee this security, so that those who work and produce can enjoy the fruits of their labors and thus feel encouraged to work efficiently and honestly. The absence of stability, together with the corruption of public officials and the spread of improper sources of growing rich and of easy profits deriving from illegal or purely speculative activities, constitutes one of the chief obstacles to development and to the economic order.
(Centesimus Annus, n. 48)
239. In order to be fully effective, these efforts ought not remain scattered or isolated, much less be in competition for reasons of power or prestige: the present situation calls for concerted planning. A planned program is of course better and more effective than occasional aid left to individual goodwill. It presupposes, as We said above, careful study, the selection of ends and the choice of means, as well as a reorganization of efforts to meet the needs of the present and the demands of the foreseeable future. More important, a concerted plan has advantages that go beyond the field of economic growth and social progress; for, in addition, it gives significance and value to the work undertaken. While shaping the world, it sets a higher value on man.
(Populorum Progressio, n. 50)
240. Mention has just been made of the fact that people work with each other, sharing in a `community of work' which embraces ever widening circles. A person who produces something other than for his own use generally does so in order that others may use it after they have paid a just price, mutually agreed upon through free bar gaining. It is precisely the ability to foresee both the needs of others and the combinations of productive factors most adapted to satisfying those needs that constitutes another important source of wealth in modern society. Besides, many goods cannot be adequately produced through the work of an isolated individual; they require the cooperation of many people in working towards a common goal. Or ganizing such a productive effort, planning its duration in time, making sure that it corresponds in a positive way to the demands which it must satisfy, and taking the necessary risks: all this, too, is a source of wealth in today's society. In this way, the role of disciplined and creative human work and, as an essential part of that work, initiative and entrepreneurial ability become increasingly evident and decisive. This process, which throws practical light on a truth about the person which Christianity has constantly affirmed, should be viewed carefully and favorably. Indeed, besides the earth, man's principal resource is man himself. His intelligence enables him to discover the earth's productive potential and the many different ways in which human needs can be satisfied. It is his disciplined work in close collaboration with others that makes possible the creation of ever more extensive working communities which can be relied upon to transform man's natural and human environments. Important virtues are involved in this process, such as diligence, industriousness, prudence in undertaking reasonable risks, reliability and fidelity in interpersonal relationships, as well as courage in carrying out decisions which are difficult and painful but necessary, both for the overall working of a business and in meeting possible setbacks.
(Centesimus Annus, n. 32)
241. Without this consideration it is impossible to understand the meaning of the virtue of industriousness, and more particularly it is impossible to understand why industriousness should be a virtue: for virtue, as a moral habit, is something whereby man becomes good as man. This fact in no way alters our justifiable anxiety that in work, whereby matter gains in nobility, man himself should not experience a lowering of his own dignity. Again, it is well known that it is possible to use work in various ways against man, that it is possible to punish man with the system of forced labor in concentration camps, that work can be made into a means for oppressing man, and that in various ways it is possible to exploit human labor, that is to say, the worker. All this pleads in favor of the moral obligation to link industriousness as a virtue with the social order of work, which will enable man to become, in work, `more a human being' and not be degraded by it, not only because of the wearing out of his physical strength (which, at least up to a certain point, is inevitable), but especially through damage to the dignity and subjectivity that are proper to him.
(Laborem Exercens, n. 9)
242. The Church acknowledges the legitimate role of profit as an indication that a business is functioning well. When a firm makes a profit, this means that productive factors have been properly employed and corresponding human needs have been duly satisfied. But profitablility is not the only indicator of a firm's condition. It is possible for the financial accounts to be in order, and yet for the people who make up the firm's most valuable asset to be humiliated and their dignity offended ... Profit is a regulator of the life of a business, but it is not the only one; other human and moral factors must also be considered, which, in the long term, are at least equally important for the life of a business.
(Centesimus Annus, n. 35)
243. Everyone has the right of economic initiative; everyone should make legitimate use of his talents to contribute to the abun dance that will benefit all and to harvest the just fruits of his labor. He should seek to observe regulations issued by legitimate authority for the sake of the common good.
(CCC, n. 2429)
244. The Church offers her social teaching as an indispensable and ideal orientation , a teaching which, as already mentioned, recognizes the positive value of the market and of enterprise, but which at the same time points out that these need to be oriented towards the common good. This teaching also recognizes the legitimacy of workers' efforts to obtain full respect for their dignity and to gain broader areas of participation in the life of industrial enterprises so that, while cooperating with others and under the direction of others, they can in a certain sense work for themselves (cf. Laborem Exercens, n. 15) through the exercise of their intelligence and freedom.
(Centesimus Annus, n. 43)
245. It should be noted that in today's world, among other rights, the right of economic initiative is often suppressed. Yet it is a right which is important not only for the individual but also for the common good. Experience shows us that the denial of this right, or its limitation in the name of an alleged `equality' of everyone in society, diminishes, or, in practice, absolutely destroys the spirit of initiative, that is to say, the creative subjectivity of the citizen. As a consequence, there arises, not so much a true equality as a `leveling down.' In the place of creative initiative there appears passivity, dependence and submission to the bureaucratic apparatus which, as the only `or dering' and `decision making' body if not also the `owner' of the entire totality of goods and the means of production, puts everyone in a position of almost absolute dependence, which is similar to the traditional dependence of the worker proletarian in capitalism. This provokes a sense of frustration or desperation and predisposes people to opt out of national life, impelling many to emigrate and also favoring a form of `psychological' emigration.
( Sollicitudo Rei Socialis, n. 15)
246. Above all, it must be emphasized that enterprises and bodies of this sort, in order that they may survive and flourish, should be continuously adapted both in their productive structure and in their operating methods to new conditions of the times. These new conditions constantly arise from advances in science and technology, or from changing consumer needs and preferences. It is especially appropriate that all this be done by the craftsmen themselves and by the associates in the cooperatives.
(Mater et Magistra , n. 87)
247. Nevertheless, to decide what is more helpful to the overall economic situation is not the prerogative of individual productive enterprises, but pertains to the public authorities and those institutions which, established either nationally or among a number of countries, function in various sectors of economic life. From this is evident the propriety or necessity of ensuring that not only managers or agents of management are represented before such authorities and institutions, but also workers or those who have the responsibility of safeguarding the rights, needs, and aspirations of workers.
(Mater et Magistra, n. 99)
248. What is in question is the advancement of persons, not just the multiplying of things that people can use. It is a matter as a
contemporary philosopher has said and as the Council has stated not so much of `having more' as of `being more' (cf. GS, n. 35). Indeed, there is already a real perceptible danger that, while man's dominion over the world of things is making enormous advances, he should lose the essential threads of his dominion and in various ways let his humanity be subjected to the world and become himself something subject to manipulation in many ways even if the manipulation is often not perceptible directly through the whole organization of community life, through the production system and through pressure of the means of social communication. Man cannot relinquish himself or the place in the visible world that belongs to him; he cannot become the slave of things, the slave of economic systems, the slave of production, the slave of his own products.
(Redemptor Hominis, n. 16)
249. This superdevelopment, which consists in an excessive availability of every kind of material good for the benefit of certain
social groups, easily makes people slaves of `possession' and of immediate gratification, with no other horizon than the multiplication or continual replacement of the things already owned with others still better. This is the so called civilization of `consumption' or `consumerism' which involves so much `throwing away' and `waste'.... To `have' objects and goods does not in itself perfect the human subject, unless it contributes to the maturing and enrichment of that subject's `being', that is to say, unless it contributes to realization of the human vocation as such.
(Sollicitudo Rei Socialis , n. 28)
250. To call for an existence which is qualitively more satisfying is of itself legitimate, but one cannot fail to draw attention to the new responsibilities and dangers connected with this phase of history. The manner in which new needs arise and are defined is always marked by a more or less appropriate concept of man and of his true good. A given culture reveals its overall understanding of life through the choices it makes in production and consumption. It is here that the phenomenon of consumerism arises. In singling out new needs and new means to meet them, one must be guided by a comprehensive picture of man which respects all the dimensions of his being and which subordinates his material and instinctive dimensions to his interior and spiritual ones.... It is not wrong to want to live better; what is wrong is a style of life which is presumed to be better when it is directed towards having rather than being and which wants to have more, not in order to be more, but in order to spend life in enjoyment as an end in itself.
(Centesimus Annus, n. 36)