Vatican’s pro-poor tilt is more visible these days. I won’t say it’s a Marxist tilt. It doesn’t miss an opportunity to question the “trickle-down” theory which assumes that economic growth, encouraged by a free market, will inevitably succeed in bringing about greater justice and inclusiveness in the world.
Vatican, led by Pope Francis, trashes this theory saying that “this opinion, which has never been confirmed by the facts, expresses a crude and naïve trust in the goodness of those wielding economic power and in the sacralized workings of the prevailing economic system.”
Earlier this week, keeping alive the concern for the poor and social justice, the pontiff made it abundantly clear that it requires, on the one hand, deep reforms that provide for the redistribution of the wealth that is produced, and the universalization of free markets in the service of families; and on the other, redistribution of sovereignty, both on the national and the supranational level. This stance may make Leftist economists happy. Many economists like Nobel laureate Joseph Stiglitz are also on the same path.
The issue is the exploitation of labour markets, as well as the growth of poverty and inequality. The widening rich-poor gap in many emerging economies and less developed countries is a story of exploitation, inequality and iniquity among people. On the other hand, the throw-away culture is flourishing with people having deep pockets and bank balances waiting for the market to offer new things to grab them.
Three months ago, Pope Francis said in an interview that the banner of the poor is Christian… poverty is at the heart of the Gospel. "I would only say that the Communists have stolen the banner,” he had said.
Benedict XVI’s encyclical Caritas in veritate, which Pope Francis called “a foundational document for the evangelization of the social sphere” drew attention “to the benefits, but also the dangers of globalization.”
Vatican Radio quoted Pope Francis as saying, “it is necessary to keep alive concern for the poor and social justice, which must involve the sharing of the riches that are produced and “the universalization of free markets in the service of families” as well as “the redistribution of sovereignty, both on the national and supra-national levels.”
The Gospel story of Zacchaeus the tax collector is an example of how it’s never too late to correct injustice. The Zacchaeus story is all about legitimate redistribution of wealth. Zacchaeus said, "half of my possessions I will give to the poor, and if I have defrauded anyone of anything, I will give back four times as much." And Jesus said to him, "Today salvation has come to this house, because he, too, is a son of Abraham.…"
Addressing the participants of the Plenary assembly of the Pontifical Council for Justice and Peace some days ago, Pope Francis said, “one of the aspects of today’s economic system is the exploitation of international disequilibrium in labor costs, which relies on billions of people living on less than two dollars a day.” Such an imbalance not only does not respect the dignity of those who supply the cheap labor, but it destroys sources of employment in those regions where it is more protected, he says.
This raises the problem of creating mechanisms for the protection of labour rights and the environment, in the presence of a growing consumerist ideology, which does not show responsibility in the confrontation between the cities and the created world.
In other words, the State of social rights – and, in particular, the fundamental right to work – is not to be dismantled. This cannot be considered a variable dependent upon the financial and monetary markets. It is a fundamental good with respect to dignity, the formation of a family, and the realization of the common good and of peace.
Vatican says education and employment, access to welfare for all, are key elements for the development and the fair distribution of goods; for the achievement of social justice; for belonging to society and participating freely and responsibly in political life, understood as the management of the res publica (the State or Republic).
It’s very clear in its view that visions that claim to increase profitability, at the cost of the restriction of the labor market that creates new excluded, do not conform to an economy at the service of humanity and the common good, to an inclusive and participatory democracy.
Another problem arises from the persistent imbalance between economic sectors, between salaries, commercial banks and banks of speculation, between institutions and global problems: it is necessary to keep alive the concern for the poor and social justice.
Pope Francis says the principle of Caritas in veritate is extremely topical. A truth-filled love is, in fact, the basis on which to build the peace that today is especially desired and necessary for the good of all. “It allows one to overcome dangerous fanaticisms, conflicts for the possession of resources, migrations of biblical proportions, the enduring wounds of hunger and poverty, human trafficking, injustice, and social and economic disparities, imbalance in collective goods,” he says.
His message: The Church is always on a journey, seeking new ways to proclaim the Gospel.
Vatican, led by Pope Francis, trashes this theory saying that “this opinion, which has never been confirmed by the facts, expresses a crude and naïve trust in the goodness of those wielding economic power and in the sacralized workings of the prevailing economic system.”
Earlier this week, keeping alive the concern for the poor and social justice, the pontiff made it abundantly clear that it requires, on the one hand, deep reforms that provide for the redistribution of the wealth that is produced, and the universalization of free markets in the service of families; and on the other, redistribution of sovereignty, both on the national and the supranational level. This stance may make Leftist economists happy. Many economists like Nobel laureate Joseph Stiglitz are also on the same path.
The issue is the exploitation of labour markets, as well as the growth of poverty and inequality. The widening rich-poor gap in many emerging economies and less developed countries is a story of exploitation, inequality and iniquity among people. On the other hand, the throw-away culture is flourishing with people having deep pockets and bank balances waiting for the market to offer new things to grab them.
Three months ago, Pope Francis said in an interview that the banner of the poor is Christian… poverty is at the heart of the Gospel. "I would only say that the Communists have stolen the banner,” he had said.
Benedict XVI’s encyclical Caritas in veritate, which Pope Francis called “a foundational document for the evangelization of the social sphere” drew attention “to the benefits, but also the dangers of globalization.”
Vatican Radio quoted Pope Francis as saying, “it is necessary to keep alive concern for the poor and social justice, which must involve the sharing of the riches that are produced and “the universalization of free markets in the service of families” as well as “the redistribution of sovereignty, both on the national and supra-national levels.”
The Gospel story of Zacchaeus the tax collector is an example of how it’s never too late to correct injustice. The Zacchaeus story is all about legitimate redistribution of wealth. Zacchaeus said, "half of my possessions I will give to the poor, and if I have defrauded anyone of anything, I will give back four times as much." And Jesus said to him, "Today salvation has come to this house, because he, too, is a son of Abraham.…"
Addressing the participants of the Plenary assembly of the Pontifical Council for Justice and Peace some days ago, Pope Francis said, “one of the aspects of today’s economic system is the exploitation of international disequilibrium in labor costs, which relies on billions of people living on less than two dollars a day.” Such an imbalance not only does not respect the dignity of those who supply the cheap labor, but it destroys sources of employment in those regions where it is more protected, he says.
This raises the problem of creating mechanisms for the protection of labour rights and the environment, in the presence of a growing consumerist ideology, which does not show responsibility in the confrontation between the cities and the created world.
In other words, the State of social rights – and, in particular, the fundamental right to work – is not to be dismantled. This cannot be considered a variable dependent upon the financial and monetary markets. It is a fundamental good with respect to dignity, the formation of a family, and the realization of the common good and of peace.
Vatican says education and employment, access to welfare for all, are key elements for the development and the fair distribution of goods; for the achievement of social justice; for belonging to society and participating freely and responsibly in political life, understood as the management of the res publica (the State or Republic).
It’s very clear in its view that visions that claim to increase profitability, at the cost of the restriction of the labor market that creates new excluded, do not conform to an economy at the service of humanity and the common good, to an inclusive and participatory democracy.
Another problem arises from the persistent imbalance between economic sectors, between salaries, commercial banks and banks of speculation, between institutions and global problems: it is necessary to keep alive the concern for the poor and social justice.
Pope Francis says the principle of Caritas in veritate is extremely topical. A truth-filled love is, in fact, the basis on which to build the peace that today is especially desired and necessary for the good of all. “It allows one to overcome dangerous fanaticisms, conflicts for the possession of resources, migrations of biblical proportions, the enduring wounds of hunger and poverty, human trafficking, injustice, and social and economic disparities, imbalance in collective goods,” he says.
His message: The Church is always on a journey, seeking new ways to proclaim the Gospel.
