Saturday, July 11, 2009

Catholicism as Antidote to Turbo-Capitalism


Pool photo by L’Osservatore Romano-Vatican, via Getty Images
ETHICS IN ECONOMICS Benedict XVI signing his encyclical last week.


New York Times
By CARTER DOUGHERTY
Published: July 11, 2009

MUNICH — The collapse of Communism in the East two decades ago did not provide much of an opening for the Catholic Church to influence economic policy, but perhaps the near-collapse of Western capitalism will. Two German authors — one named Marx, the other his patron in Rome — are certainly hoping so.

The first is Reinhard Marx, archbishop of Munich and Freising, who has written a best seller in Germany that he cheekily titled “Das Kapital” (and in which he addresses that other Marx — Karl — as “dear namesake”). The second is Pope Benedict XVI, who last week published his first papal encyclical on economic and social matters. It has a more gentle title, “Charity in Truth,” but is based on the same essential line of thinking. Indeed, Archbishop Marx had a hand in advising the pope on it, and a reading of the archbishop’s book helps explain the intellectual context in which the encyclical was composed.

The message in both is that global capitalism has raced off the moral rails and that Roman Catholic teachings can help set Western economics right by encouraging them to focus more on justice for the weak and closely regulating the market.

Unlike the 19th-century Marx, who thought organized religion was a trick played on the impoverished in order to control them, Archbishop Marx and other Catholics yearn for reform, not class warfare. In that, they are following a long and fundamental line of church teaching. What is different now is that some of them see this economic crisis as a moment when the church’s economic thinking just may attract serious attention.

Archbishop Marx has already drawn a following in Germany by arguing that capitalism needs, in a grave way, the ethical underpinnings of Catholicism. The alternative, he argues, is that the post-crisis world will fall back into furious turbo-capitalism, or, alternatively, experience a renaissance of Marxist ideology based on atheism and class divisions.

“There is no way back into an old world,” Archbishop Marx said in a recent interview, before the encyclical was issued. “We have to affirm this world, but critically.”

Catholic voices have long had influence on the debate in the West about social justice, but never as much as the church would have wished. That reflected the enduring challenge of devising alternative policies, rather than simply criticizing secular authorities.

Pope John Paul II, a Pole with an intuitive feel for Communism’s injustices, was an important voice in bringing that system down. But he had to watch in the 1990s as Eastern Europe embraced Communism’s polar opposite — a rather pure form of secular capitalism, instead of any Catholic-influenced middle way.
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2 Comments:

At 12:16 PM, Blogger DRAGASH said...

"People differ in capacity, skill, health, strength; and unequal fortune is a necessary result of unequal condition. Such inequality is far from being disadvantageous either to individuals or to the community."

(Pope Leo XIII, 1810-1903)

 
At 2:26 PM, Blogger Dr. Denice Hanley, DPM, M.Div. said...

Yes, God sees us as His children, created in His image as unique and precious, each of us with our own special talents as well as our own shortcomings and weaknesses. We are not cogs in a materialistic machine nor units of collective production, but valued parts of one body, His body, the body of Christ.

See 1 Corinthians 12:12-27 (NAB) at http://www.usccb.org/nab/bible/1corinthians/1corinthians12.htm:

12 As a body is one though it has many parts, and all the parts of the body, though many, are one body, so also Christ.
13 For in one Spirit we were all baptized into one body, whether Jews or Greeks, slaves or free persons, and we were all given to drink of one Spirit.
14 Now the body is not a single part, but many.
15 If a foot should say, "Because I am not a hand I do not belong to the body," it does not for this reason belong any less to the body.
16 Or if an ear should say, "Because I am not an eye I do not belong to the body," it does not for this reason belong any less to the body.
17 If the whole body were an eye, where would the hearing be? If the whole body were hearing, where would the sense of smell be?
18 But as it is, God placed the parts, each one of them, in the body as he intended.
19 If they were all one part, where would the body be?
20 But as it is, there are many parts, yet one body.
21 The eye cannot say to the hand, "I do not need you," nor again the head to the feet, "I do not need you."
22 Indeed, the parts of the body that seem to be weaker are all the more necessary,
23 and those parts of the body that we consider less honorable we surround with greater honor, and our less presentable parts are treated with greater propriety,
24 whereas our more presentable parts do not need this. But God has so constructed the body as to give greater honor to a part that is without it,
25 so that there may be no division in the body, but that the parts may have the same concern for one another.
26 If (one) part suffers, all the parts suffer with it; if one part is honored, all the parts share its joy.
27 Now you are Christ's body, and individually parts of it.

 

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