... today we also have to say “thou shalt not” to an economy of exclusion and inequality. Such an economy kills. How can it be that it is not a news item when an elderly homeless person dies of exposure, but it is news when the stock market loses two points?As sometimes happens when we have too much time, we get distracted. Or should I say involved in interesting reading. The same happened this holiday, and it left us short of material for today's podcast. So we sought inspiration. Didn't find enough of it to be original, so we kept looking, and we found someone with the requisite inspiration and the material. This is the relevant economics from the letter, or book, message, from Jorge Mario Bergoglio, known these past eight months as Francesco, Pope Francis.
OF THE HOLY FATHER
2. The great danger in today’s world, pervaded as it is by consumerism, is the desolation and anguish born of a complacent yet covetous heart, the feverish pursuit of frivolous pleasures, and a blunted conscience. Whenever our interior life becomes caught up in its own interests and concerns, there is no longer room for others, no place for the poor. God’s voice is no longer heard, the quiet joy of his love is no longer felt, and the desire to do good fades. This is a very real danger for believers too. Many fall prey to it, and end up resentful, angry and listless. That is no way to live a dignified and fulfilled life; it is not God’s will for us, nor is it the life in the Spirit which has its source in the heart of the risen Christ.
AMID THE CRISIS
OF COMMUNAL COMMITMENT
50. ...Today, we frequently hear of a “diagnostic overload” which is not always accompanied by improved and actually applicable methods of treatment. ...
51. It is not the task of the Pope to offer a detailed and complete analysis of contemporary reality, but I do exhort all the communities to an “ever watchful scrutiny of the signs of the times”. This is in fact a grave responsibility, since certain present realities, unless effectively dealt with, are capable of setting off processes of dehumanization which would then be hard to reverse. ...
I. Some challenges of today’s world
52. In our time humanity is experiencing a turning-point in its history, as we can see from the advances being made in so many fields. We can only praise the steps being taken to improve people’s welfare in areas such as health care, education and communications. At the same time we have to remember that the majority of our contemporaries are barely living from day to day, with dire consequences. A number of diseases are spreading. The hearts of many people are gripped by fear and desperation, even in the so-called rich countries. The joy of living frequently fades, lack of respect for others and violence are on the rise, and inequality is increasingly evident. It is a struggle to live and, often, to live with precious little dignity. This epochal change has been set in motion by the enormous qualitative, quantitative, rapid and cumulative advances occurring in the sciences and in technology, and by their instant application in different areas of nature and of life. We are in an age of knowledge and information, which has led to new and often anonymous kinds of power.
No to an economy of exclusion
53. Just as the commandment “Thou shalt not kill” sets a clear limit in order to safeguard the value of human life, today we also have to say “thou shalt not” to an economy of exclusion and inequality. Such an economy kills. How can it be that it is not a news item when an elderly homeless person dies of exposure, but it is news when the stock market loses two points? This is a case of exclusion. Can we continue to stand by when food is thrown away while people are starving? This is a case of inequality. Today everything comes under the laws of competition and the survival of the fittest, where the powerful feed upon the powerless. As a consequence, masses of people find themselves excluded and marginalized: without work, without possibilities, without any means of escape.
Human beings are themselves considered consumer goods to be used and then discarded. We have created a “throw away” culture which is now spreading. It is no longer simply about exploitation and oppression, but something new. Exclusion ultimately has to do with what it means to be a part of the society in which we live; those excluded are no longer society’s underside or its fringes or its disenfranchised – they are no longer even a part of it. The excluded are not the “exploited” but the outcast, the “leftovers”.
54. In this context, some people continue to defend trickle-down theories which assume that economic growth, encouraged by a free market, will inevitably succeed in bringing about greater justice and inclusiveness in the world. 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. Meanwhile, the excluded are still waiting. To sustain a lifestyle which excludes others, or to sustain enthusiasm for that selfish ideal, a globalization of indifference has developed. Almost without being aware of it, we end up being incapable of feeling compassion at the outcry of the poor, weeping for other people’s pain, and feeling a need to help them, as though all this were someone else’s responsibility and not our own. The culture of prosperity deadens us; we are thrilled if the market offers us something new to purchase. In the meantime all those lives stunted for lack of opportunity seem a mere spectacle; they fail to move us.
No to the new idolatry of money
55. One cause of this situation is found in our relationship with money, since we calmly accept its dominion over ourselves and our societies. The current financial crisis can make us overlook the fact that it originated in a profound human crisis: the denial of the primacy of the human person! We have created new idols. The worship of the ancient golden calf (cf. Ex 32:1-35) has returned in a new and ruthless guise in the idolatry of money and the dictatorship of an impersonal economy lacking a truly human purpose. The worldwide crisis affecting finance and the economy lays bare their imbalances and, above all, their lack of real concern for human beings; man is reduced to one of his needs alone: consumption.
56. While the earnings of a minority are growing exponentially, so too is the gap separating the majority from the prosperity enjoyed by those happy few. This imbalance is the result of ideologies which defend the absolute autonomy of the marketplace and financial speculation. Consequently, they reject the right of states, charged with vigilance for the common good, to exercise any form of control. A new tyranny is thus born, invisible and often virtual, which unilaterally and relentlessly imposes its own laws and rules. Debt and the accumulation of interest also make it difficult for countries to realize the potential of their own economies and keep citizens from enjoying their real purchasing power. To all this we can add widespread corruption and self-serving tax evasion, which have taken on worldwide dimensions. The thirst for power and possessions knows no limits. In this system, which tends to devour everything which stands in the way of increased profits, whatever is fragile, like the environment, is defenseless before the interests of a deified market, which become the only rule.
No to a financial system which rules rather than serves
57. Behind this attitude lurks a rejection of ethics and a rejection of God. Ethics has come to be viewed with a certain scornful derision. It is seen as counterproductive, too human, because it makes money and power relative. It is felt to be a threat, since it condemns the manipulation and debasement of the person. In effect, ethics leads to a God who calls for a committed response which is outside the categories of the marketplace. When these latter are absolutized, God can only be seen as uncontrollable, unmanageable, even dangerous, since he calls human beings to their full realization and to freedom from all forms of enslavement. Ethics – a non-ideological ethics – would make it possible to bring about balance and a more humane social order. With this in mind, I encourage financial experts and political leaders to ponder the words of one of the sages of antiquity: “Not to share one’s wealth with the poor is to steal from them and to take away their livelihood. It is not our own goods which we hold, but theirs”.
58. A financial reform open to such ethical considerations would require a vigorous change of approach on the part of political leaders. I urge them to face this challenge with determination and an eye to the future, while not ignoring, of course, the specifics of each case. Money must serve, not rule! The Pope loves everyone, rich and poor alike, but he is obliged in the name of Christ to remind all that the rich must help, respect and promote the poor. I exhort you to generous solidarity and to the return of economics and finance to an ethical approach which favours human beings.
No to the inequality which spawns violence
59. Today in many places we hear a call for greater security. But until exclusion and inequality in society and between peoples are reversed, it will be impossible to eliminate violence. The poor and the poorer peoples are accused of violence, yet without equal opportunities the different forms of aggression and conflict will find a fertile terrain for growth and eventually explode. When a society – whether local, national or global – is willing to leave a part of itself on the fringes, no political programmes or resources spent on law enforcement or surveillance systems can indefinitely guarantee tranquility. This is not the case simply because inequality provokes a violent reaction from those excluded from the system, but because the socioeconomic system is unjust at its root. Just as goodness tends to spread, the toleration of evil, which is injustice, tends to expand its baneful influence and quietly to undermine any political and social system, no matter how solid it may appear. If every action has its consequences, an evil embedded in the structures of a society has a constant potential for disintegration and death. It is evil crystallized in unjust social structures, which cannot be the basis of hope for a better future. We are far from the so-called “end of history”, since the conditions for a sustainable and peaceful development have not yet been adequately articulated and realized.
60. Today’s economic mechanisms promote inordinate consumption, yet it is evident that unbridled consumerism combined with inequality proves doubly damaging to the social fabric. Inequality eventually engenders a violence which recourse to arms cannot and never will be able to resolve. It serves only to offer false hopes to those clamouring for heightened security, even though nowadays we know that weapons and violence, rather than providing solutions, create new and more serious conflicts. Some simply content themselves with blaming the poor and the poorer countries themselves for their troubles; indulging in unwarranted generalizations, they claim that the solution is an “education” that would tranquilize them, making them tame and harmless. All this becomes even more exasperating for the marginalized in the light of the widespread and deeply rooted corruption found in many countries – in their governments, businesses and institutions – whatever the political ideology of their leaders.
Some cultural challenges
61. ... We should recognize how in a culture where each person wants to be bearer of his or her own subjective truth, it becomes difficult for citizens to devise a common plan which transcends individual gain and personal ambitions.
62. In the prevailing culture, priority is given to the outward, the immediate, the visible, the quick, the superficial and the provisional. What is real gives way to appearances. In many countries globalization has meant a hastened deterioration of their own cultural roots and the invasion of ways of thinking and acting proper to other cultures which are economically advanced but ethically debilitated. This fact has been brought up by bishops from various continents in different Synods. The African bishops, for example, taking up the Encyclical Sollicitudo Rei Socialis, pointed out years ago that there have been frequent attempts to make the African countries “parts of a machine, cogs on a gigantic wheel. This is often true also in the field of social communications which, being run by centres mostly in the northern hemisphere, do not always give due consideration to the priorities and problems of such countries or respect their cultural make-up”....
We are living in an information-driven society which bombards us indiscriminately with data – all treated as being of equal importance – and which leads to remarkable superficiality in the area of moral discernment. In response, we need to provide an education which teaches critical thinking and encourages the development of mature moral values.
That from the
A little background and some audio from observers and commentators, including Rush Limbaugh, David Brooks and John Stewart follows.
Before that, I offer my caution, in the words of John Kenneth Galbraith, a remarkable and moral economist.
"People of privilege almost always prefer to risk total destruction rather than surrender any part of their privileges. Intellectual myopia, often called stupidity, is a reason. There is also the inevitable feeling that privilege, however egregious, is a basic right. The sensitivity of the poor to injustice is a small thing as compared with that of the rich."
EVANGELII GAUDIUM OF THE HOLY FATHER FRANCIS TO THE BISHOPS, CLERGY,
CONSECRATED PERSONS AND THE LAY FAITHFUL
Evangelii Gaudium is Latin for Joy of the Gospel. Its purpose is not to teach new doctrine, but to suggest how Church teachings and practices can be profitably applied today.
It is one of the more important papal documents—more important, for example, than a Wednesday audience or a homily. As it is of a pastoral nature rather than a doctrinal or legal nature, though, it is ranked lower than an encyclical or an apostolic constitution.
Usually, the pope does not draft the document himself, but it is drafted based on his decisions, and he has final approval over what it says. Pope Francis’s decision in this case is similar to his decision to release the encyclical Lumen Fidei, which was primarily drafted by Pope Benedict, but which he completed.
Unlike that case, though, Pope Francis contributed much, much more to this document.
With Lumen Fidei, he did not add very much to what Pope Benedict had written. Evangelii Gaudium, by contrast, is much more a “Francis document.” It regularly emphasizes the distinctive thought and themes of the new pope.
Newsy ran this description:
Rush Limbaugh had this to say
LIMBAUGH: I mentioned, last night -- I was doing show prep last night -- usual routine. And I ran across this -- I don't actually know what it's called -- the latest papal offering, statement from Pope Francis. Now, up until this -- I'm not Catholic. Up until this, I have to tell you, I was admiring the man. I thought he was going a little overboard on the "common man" touch, and I thought there might have been a little bit of PR involved there. But nevertheless, I was willing to cut him some slack. I mean, if he wants to portray himself as still from the streets of where he came from and is not anything special, not aristocratic, if he wants to eschew the physical trappings of the Vatican -- OK, cool, fine.
But this that I came across last night -- I mean, it totally befuddled me. If it weren't for capitalism, I don't know where the Catholic Church would be. Now, as I mentioned before, I'm not Catholic. I admire it profoundly, and I've been tempted a number of times to delve deeper into it. But the pope here has now gone beyond Catholicism here, and this is pure political. Now, I want to share with you some of this stuff.
"Pope Francis attacked unfettered capitalism as 'a new tyranny.' He beseeched global leaders to fight poverty and growing inequality, in a document on Tuesday setting out a platform for his papacy and calling for a renewal of the Catholic Church. In it, Pope Francis went further than previous comments criticizing the global economic system, attacking the 'idolatry of money.' "
I've gotta be very caref-- I have been numerous times to the Vatican. It wouldn't exist without tons of money. But, regardless, what this is -- somebody has either written this for him or gotten to him. This is just pure Marxism coming out of the mouth of the pope. There's no such -- "unfettered capitalism"? That doesn't exist anywhere.
Rush was willing to cut him some slack, but no more. Note: the term unfettered capitalism does not appear in the material. Neither "unfettered" nor "capitalism." Apparently Rush recognized it from the description.
David Brooks had a somewhat softer tone.
We hope Francis is taking notes on the business of how to be a proper pope.
And John Stewart of the Daily Show had some fun with the right wing reaction.