Pope Francis: Change the Rules of the Socio-Economic System
“We must work toward changing the rules of the game of the socio-economic system. Imitating the Good Samaritan of the Gospel is not enough. An entrepreneur who is only a Good Samaritan does half of his duty: he takes care of today’s victims, but does not curtail those of tomorrow. It is simple to give a part of the profits, without embracing and touching the people who receive those ‘crumbs’. This can never be said enough — capitalism continues to produce discarded people whom it would then like to care for. ”
The news in America this Christmas is dominated by talk about taxes and the economy. So it is appropriate that my Christmas message come from a speech about economics given by Pope Francis on 1 April 2017.
Greed, which by no coincidence is a capital sin, is the sin of idolatry because the accumulation of money per se becomes the aim of one’s own actions.
When capitalism makes the seeking of profit its only purpose, it runs the risk of becoming an idolatrous framework, a form of worship. The ‘goddess of fortune’ is increasingly the new divinity of a certain finance and of the whole system of gambling which is destroying millions of the world’s families, and which you rightly oppose. This idolatrous worship is a surrogate for eternal life. Individual products (cars, telephones …) get old and wear out, but if I have money or credit I can immediately buy others, deluding myself of conquering death….
Today, many initiatives, public and private, are being carried out to combat poverty. All this, on the one hand, is a growth in humanity. In the Bible, the poor, orphans, widows, those ‘discarded’ by the society of those times, were aided by tithing and the gleaning of grain. But most of the people remained poor; that aid was not sufficient to feed and care for everyone. There were many ‘discarded’ by society. Today we have invented other ways to care for, to feed, to teach the poor, and some of the seeds of the Bible have blossomed into more effective institutions than those of the past. The rationale for taxes also lies in this solidarity, which is negated by tax avoidance and evasion which, before being illegal acts, are acts which deny the basic law of life: mutual care.
But — and this can never be said enough — capitalism continues to produce discarded people whom it would then like to care for. The principal ethical dilemma of this capitalism is the creation of discarded people, then trying to hide them or make sure they are no longer seen. A serious form of poverty in a civilization is when it is no longer able to see its poor, who are first discarded and then hidden.
Aircraft pollute the atmosphere, but, with a small part of the cost of the ticket, they will plant trees to compensate for part of the damage created. Gambling companies finance campaigns to care for the pathological gamblers that they create. And the day that the weapons industry finances hospitals to care for the children mutilated by their bombs, the system will have reached its pinnacle.
The economy of communion, if it wants to be faithful to its charism, must not only care for the victims, but build a system where there are ever fewer victims, where, possibly, there may no longer be any. As long as the economy still produces one victim and there is still a single discarded person, communion has not yet been realized; the celebration of universal fraternity is not full.
Therefore, we must work toward changing the rules of the game of the socio-economic system. Imitating the Good Samaritan of the Gospel is not enough. Of course, when an entrepreneur or any person happens upon a victim, he or she is called to take care of the victim and, perhaps like the Good Samaritan, also to enlist the fraternal action of the market (the innkeeper)….An entrepreneur who is only a Good Samaritan does half of his duty: he takes care of today’s victims, but does not curtail those of tomorrow….
Capitalism knows philanthropy, not communion. It is simple to give a part of the profits, without embracing and touching the people who receive those ‘crumbs’. Instead, even just five loaves and two fishes can feed the multitude if they are the sharing of all our life. In the logic of the Gospel, if one does not give all of himself, he never gives enough of himself.