Pius XII HUMAN DEVELOPMENT
1. Consumerism
2. economic dictatorship
3. external debt
4. Poverty
5. Redistribution of wealth
6. Tithing
7. Economy of Communion
1. Consumerism
2. economic dictatorship
3. external debt
4. Poverty
5. Redistribution of wealth
6. Tithing
7. Economy of Communion
not confuse economic growth in a country with the concept of development, to be authentic, must be comprehensive, that is, promoting all men and the whole man. In the words of Paul VI, development is the step, for each and everyone, from less human conditions to more human conditions. " (PP, 20) Pope details the significance of his definition of development, indicating what to avoid and what to seek (PP, 21) :
a) less human conditions:
► material needs of those who are deprived of the minimum required;
► the moral deficiencies of those who are mutilated by selfishness;
► oppressive structures, from the abuses of ownership or abuse of power, exploitation of workers or to unjust transactions;
b) Conditions of human life: ►
passing of misery to the possession of necessities;
► enlargement of knowledge;
► orientation spirit of poverty;
► cooperation in the common good and willingness peace;
► recognition of the supreme values, and God, for theirs is the source and purpose.
should understand that development is not a straightforward process, were automatic and in itself limitless, as some have argued, even claiming that mankind always running into some sort of indefinite perfection. What happened in the past two centuries, does not admit a naive mechanistic optimism. By contrast, the multiple benefits provided by science and technology, if not governed by a moral and an orientation towards the true good of men, becomes easily against them to oppress them.
The papal teaching dedicated the encyclical "Populorum Progressio" to this issue . It begins with the warning that, in the designs of God, every man is called to promote their own progress, from birth, has been given to all, as in germ, a set of skills and qualities to make them fruitful. Regardless of support and obstacles encountered in their environment, man is responsible for its growth, as well as their salvation: " for only the effort of his intelligence and his will, each man can grow in humanity, worth, can become more ." (PP 15)
But each man is a member of a society and belongs to all humanity. We are the heirs of generations past, and we benefit from the work of our contemporaries, so we are forced to the neighbor, and we can not lose interest in coming to increase in future human family. The solidarity, which is a fact and a benefit to all is also a duty.
personal and community growth may be negative if alter the true scale of values. It's legitimate desire to obtain what is needed and why it is a duty to work for it, "He who does not work, he shall not eat." However, the acquisition of temporal goods can lead to greed, the desire to have more and more. The greed of individuals, families and nations, can take over much of the most deprived as the richest, and bring in both cases a stifling materialism. "... for nations as for people, greed is the most evident form of moral underdevelopment . "(PP, 19)
1. Consumerism
A form of greed, personally, is the phenomenon, widespread in the modern world of consumerism, in which material and instinctual dimensions of man are subordinated to the spiritual. On the contrary, they create habits and lifestyles are objectively improper and often damaging to the physical and moral.
An example of consumerism is the drug. Its spread shows a serious failure of society, imbued with a materialistic view, and is a spiritual void to be met by artificial means. In this regard, it should be noted that drug, according to the Catechism, is a serious fault (No. 2291).
warns Juan Pablo II:
" is not wrong to want to live better, but it is wrong is a style of life which is presumed to be better when it is oriented to have and not to be, and wants to have more, not to be more, but to spend life in enjoyment as an end in itself . "(CA, 37)
2. Economic dictatorship
Another form of greed, is the accumulation of wealth in few hands, which come to constitute a real economic dictatorship. For those who are holding the money, take over the finances also and credit, and arrive to administer " the blood of living throughout the economy and in their hands and the soul of it, so that one can not even breathe against their will. "(QA, 105)
This accumulation of power and resources, is the natural result of allowing and even promoting the unlimited freedom of the market. The accumulation of wealth leads to struggle for economic hegemony and then to achieve the State. Far from having achieved a free market, free competition has destroyed itself, and obtained an economic dictatorship.
At the international level, and without prejudice to the struggle between different States, Pius XI denounced the " international imperialism of money, for which, where the good, there homeland." (QA, 109)
3. External debt
One of the consequences of international imperialism of money, debt burdening developing countries. It is certainly fair that debts are paid, but it can not demand payment in conditions that lead to entire populations to hunger and despair. It must, find ways to reduce, delay or cancellation of debts, which guarantee the right of peoples their livelihood.
Among the causes of indebtedness of a country can not be ignored those that are attributable to global mechanisms that seem out of control, such as fluctuations of the currency in which international agreements are concluded, and changes in prices commodities, subject, as we have seen, moves detrimental to weaker countries.
4. Poverty
The best proof that a country is not developed is the existence of many poor. And that information also shows the greed of those who are not willing to share their superfluous goods. In this regard, they recalled Argentine Bishops Jesus' command to his disciples when they were faced with a host devoid of food, "give them something to eat" (Mk 14:16) [1] . The mandate of Jesus to those disciples still addressing his followers in all times and places, including us in Argentina.
has always been and will be poor, Scripture tells us (Deuteronomy 15.11), but the current world situation, in which half the population lives below the poverty line, has no history and is the result of an unjust economic order, promoted by perverse ideological concepts.
" are many millions who are deprived of hope due to the fact that in many parts of the world, their situation has noticeably worsened ." (SRS, 13)
One of the greatest injustices in the contemporary world is they are relatively few who possess much, and many who possess almost nothing. It is the injustice of poor distribution of goods and services originally intended for everyone.
The Christian response to this serious problem must be based on the principle of solidarity, since the goods of creation are meant for everyone. This does not mean that every people can not recognize, through the law, the appropriation individual goods, so they are not possessed indiscriminately. But property rights can never be absolute; always be subordinate to the universal destination of goods. Solidarity helps us to see the other-person, people or nation, as a fellow participant to do, like us, the banquet of life to which all are equally invited by God.
John Paul II attributed to the solidarity of a fundamental nature, inspiring a healthy polity, in which concern for the poor occupy pride of place. Solidarity as a virtue implies a logic that has grown in confrontation with the logic of individualism not something that should be in utilitarian sense, but in a moral sense.
In fact, solidarity is based on that everyone lives in a debt to society, the individual is gestated by the community. Recognizing that debt is a matter of justice. Solidarity as a virtue is its own end, which is the good of society is not, then, a feeling of vague compassion of so many people, " is firm and persevering determination to commit oneself to the common good . "(SRS, 38)
is an inherent order which does not close the transcendent order of society as a community call to salvation, they imply each other. The contribution of John Paul II helps overcome the tendency of individual staff and choking the subject of autocratic socialism.
Solidarity is possible in Christ, because in him God has reconciled human beings. Filial attitude toward God is inseparable from the fraternal attitude toward all human beings, especially the weakest. Therefore, solidarity is the true path of development , meaning assume the cause of those who are stripped of their dignity.
5. Redistribution of wealth
solution the problem of poverty depends on a better distribution of wealth within countries and between states. In the words of Pius XI:
" is necessary, therefore, that the riches to be steadily increasing thanks to the economic and social development, are distributed to each of the persons and classes of men, so it is safe the common good of all, highly praised by Leo XIII. Or, in other words, to keep the immune common good of society . "(QA, 57)
redistribution should always be regulated by the state, which can be used, including two instruments: tax policy and social security. Moreover, in recent years, several countries apply different variants of the so-called citizen's income , a system that is designed to offer all citizens a minimum amount of money available each month. The promoter of this system was James Meade, Nobel laureate in economics, and is a response to social exclusion and unemployment drama.
As mentioned above, the increase in wealth does not stop, but focuses on a sector of the population. The work, the only way to achieve an income for most people, is scarce, due to the continuing automation, resulting, the collapse of the social security system. Therefore, although the public authority must stimulate job creation through various tax incentives, this would not be enough for everyone who wants to work can do. Moreover, the wages of low technical complexity jobs are low and not enough for the worker to give your family everything you need for a dignified life.
Simultaneously, the economy could not function properly if a lot of tasks are not made free or low cost, for example, domestic work, child care, sick and elderly, volunteerism in public welfare institutions. So, not only for reasons of social justice, but economic efficiency, it is desirable that person receives a fixed income, as a sort of social dividend of the wealth created by society.
This basic income would replace most welfare benefits, minimum wages, and deductions from income tax. Avoid dependency on aid, exclusion, and poverty.
While this is not achieved general redistribution of property, the Christian can not remain indifferent and inactive against the scandal of poverty. The Catechism reminds us (No. 2447) an Epistle of James:
" If a brother or sister is naked and lacks daily food, and some of you say unto them go in peace, be warmed and filled , but not giving them the things needed for the body, what good is it? " ( St 2, 15-16)
The works of mercy are charitable actions by which we help our neighbor in his bodily and spiritual needs. The simplest is the charity, but given the gravity of the current situation needs to be more generous aid.
6. Tithing
For many centuries Christians practiced tithing, that is, delivered the tenth of their income for the maintenance of worship and to help the needy. According to church history, at least in early Christianity, no one suffered the misery as the aid amounted to no one lacks what is necessary.
The rationale for this practice, are explained by St. Augustine [2] :
" Stay with what you enough or more than enough. All, give a certain part. What? Tenth. The scribes and Pharisees gave tithes. Avergoncémonos brothers: those for whom Christ had not shed his blood gave the tithe. Tithing gave the scribes and Pharisees so you do not think anything you do something great because you deal the bread, which represents only a thousandth part of your property. (...) What he said will not keep silent lives and died for us. If your righteousness is greater than that of the scribes and Pharisees, you will never enter the kingdom of heaven (Mt, 5, 20). "
In several American states, for a decade, has established the Pastoral Care of the Tithe. In Argentina, where, despite all the problems, some residents are held abroad about 100,000 million dollars, excluding bank deposits and other forms of saving or investing the savings, the practice tithing, even for a part of Catholic militants, significantly alleviate poverty.
7. Economy of Communion
A new initiative, sponsored by Chiara Lubich, founder of the Focolare Movement, is the "economy communion." According to the Catholic leader mentioned, we try to have just what we needed, such as plants that can absorb ground water needs. "Better to be a little poorer, a little rich" [3] .
This system consists of groups of people who are associated, investing their savings in companies, stating that any profits will go to solidarity with others, and resigning, in part or totally to their respective share dividends. There are already 700 companies in the world who practice the economy of communion, of which operate in Argentina about 40.
Human development requires a huge effort, to which all are called, and morally obliged, therefore, is no justification for despair or pessimism or passivity. " Although imperfect and tentative, nothing can and should be done through the efforts of everyone and divine grace at any given time in history, to make human life men have lost or have been in vain . "(SRS, 48)
Sources:
Yáñez, Miguel Humberto (Comp.). "The solidarity and excellence", Buenos Aires, San Benito, 2003.
Pontifical Commission for Justice and Peace. " "Serving the Human Community: An Ethical Approach to International Debt", 1987.
[1] Episcopal Conference Argentina: "Surf Mar Adentro", 2003.
[2] San Augustine, Sermon 85, No. 5-7.
[3] Araújo, Vera: "Sharing the Christian use of the goods", Buenos Aires, Ciudad Nueva Editorial, 1991.
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