Catholic Political Action: Not an Economic Movement

REVISION: AUGUST 2007 (cf. pp. 58-72)

1) Some Christian writers believe that the evils of modern society are essentially rooted in the errors of the modern economic systems of communism and socialism on one hand, and capitalism and international finance on the other. Additionally, they believe that a true Christian reform in the socio-economic domain should be done by means of an economic movement in opposition to the modern economic systems (especially Capitalism), in order to make society return to the social conditions of the Middle Ages.

This opinion, however, is flawed. First of all, it logically falls into the same error of materialism and naturalism promoted by Communism, Socialism and modern Capitalism, since it also bases the reform of modern society on the reform of the economic system. Archbishop Lefebvre points out that one of the main errors of liberalism is precisely this naturalist agenda "we see being put into effect everywhere in the post-conciliar Church, in the shape of a salvation reduced to economic and social well-being."

Secondly, even though it is true that the economic conditions of the Middle Ages did favor a wide distribution of private property and wealth in society, nevertheless those conditions were not the result of any type of natural economic movement which directed the distribution of property (e.g., as in Socialism or Marxism). Rather, they were the result of the supernatural influence of the Catholic Religion, i.e., the widespread practice of the Catholic Faith and the Christian virtues at that time—notably social justice and charity along with detachment from material possessions—under the influence of sanctifying grace.

Consequently, the more widespread the practice of the Catholic Faith and supernatural virtues among citizens, the wider and more equitable will be the distribution of wealth and property in that society. This principle is especially important in our work to reform present-day society, for the same Christian transformation can take place in modern economic systems, by the supernatural efficacy of the Catholic Faith and sanctifying grace. This should be one of the main goals of true Catholic political action.

2) It is true that according to Church teaching a return to a more equitable distribution of property and wealth is needed in modern society, especially in view of the sufferings and injustices caused by modern-day economic abuses. In his address to the Union of Men of Catholic Action on September 7, 1947, Pius XII declares:

A more equitable distribution of wealth is and remains a point in the program of Catholic social doctrine.

Without doubt, the result of the natural trend of things—and this is neither economically nor socially abnormal—is that the goods of the earth, within certain limits, are unequally divided. But the Church is against the accumulation of these goods in the hands of a relatively few extremely rich men, while vast sections of the people are condemned to pauperism and economic conditions unworthy of human beings.

Leo XIII, in his encyclical Rerum Novarum of May 15, 1891, speaking of the importance of private property, points out that the civil law should protect this right and should favor the wide distribution of property ownership among the citizens: "… private ownership must be held sacred and inviolable. The law, therefore, should favor ownership, and its policy should be to induce as many as possible of the people to become owners."

Archbishop Lefebvre also speaks of modern-day social and economic evils which have resulted from unrestricted or laissez-faire Capitalism, in his book Against the Heresies:

With the capitalist economic system, which is the fruit of the French Revolution, the same people distilled the poison of this so-called freedom, because behind it—as the Pope says—were the secret societies. It was they who broke with every social structure that existed to protect the workers: the corporations, the guilds…. All was broken at the time of the Revolution. The worker then found himself standing alone face to face with his employers; and at the same time unrestricted freedom was granted: "liberal" economy, freedom of trade, freedom of industry, etc. Clearly, those who possessed money profited from the situation to accumulate immense fortunes at the expense of the workers, who found themselves defenseless…. They were no longer united by any bond; all the guilds had been broken up and disbanded.

….

All these sufferings and injustices are the fruit of the modern errors, and not those of the Christian civilization inaugurated by the Church. Rather, they are the fruits of the errors that had been propagated initially by Protestantism, and then by the Revolution: the liberal spirit, that gave total freedom to trade and industry, whereas before there had been rules. No one could set up an industry just anywhere, crush others, destroy the small businessmen, form trusts, as is done now. These are all practically the result of the liberal economy. It is not the work of the Church.

Clearly, then, the Church is very concerned about the economic abuses that are causing widespread injustice and misery in modern society. To accomplish this task, the spiritual and moral guidelines of the Christian faith—which produced so many good fruits in medieval society—must once again become the necessary guiding principle in the socio-economic domain. Every Christian will recognize that this is the true basis of all economic reform.

Examples of these spiritual and moral guidelines in the economic domain are: (1) the Christian virtues of justice, truthfulness and honesty in the business world, among both employers and employees; (2) the balanced regulation of the economic system by principles of justice and fairness so that so that family businesses and private enterprise will be safeguarded (e.g., not absorbed or devoured by giant corporations or State institutions); (3) re-establishment of guilds and trade associations to ensure justice, charity and a good working relationship between employers and employees; (4) spiritual detachment from the material goods of this world, which will promote (5) social charity and the corporal works of mercy, which in turn should be preceded and accompanied by the spiritual works of mercy as their necessary foundation.

In the work of Catholic political action, we must first of all remember that the basis of all social reform is the moral law and the restoration of religious principles to their place of honor in society. For the reformation of civilization is a work "which is above all religious in character; for there is no true civilization without a moral civilization, and no true moral civilization without the true religion."

Consequently, the first work in all social action should be: (1) to make known the supernatural truths of the Christian Faith—and the Christian solutions to modern-day social problems; (2) trust in God’s forgiveness towards the repentant sinner, and the promise of eternal life; and (3) the conversion of oneself to the practice of the Christian life. With these dispositions in the people (i.e., at least in a great number of them), Catholic political action will make great strides, for divine grace and supernatural virtue will be the foundation.

3) The social conditions produced by the Catholic Religion during the Middle Ages were truly remarkable. But no reasonable person would thereby suggest that modern society should be changed back into a medieval-type society in order to restore Christian social order. This would neither be feasible nor possible, in view of worldwide changes and progress with regard to industry and production, the development of modern Cities and States, the spread-out living conditions of today’s work force—and long (and expensive) traveling distances to and from work, and so on. However, we can—and should—use the same Catholic socio-economic principles that produced medieval Christian society, by adapting and applying them to modern social conditions.

St. Pius X explains:

… it is impossible at the present day to re-establish in the same form all the institutions which may have been useful, and were even the only efficient ones in past centuries, so numerous are the radical modifications which time has brought to society and public life, and so many are the fresh needs which changing circumstances cease not to call forth. But the Church, throughout her long history, has always and on every occasion luminously shown that she possesses a wonderful power of adaptation to the varying conditions of civil society; without injury to the integrity or immutability of faith or morals, and always safeguarding her sacred rights, she easily bends and adapts herself in all that is contingent and accidental, to the vicissitudes of time, and the fresh needs of society…

………

… in order that Catholic Action may be effectual on all points, it is not enough that it be adapted to actual social needs only; it ought also to be invigorated by all the practical methods furnished at the present day by progress in social and economic studies, by experience already gained elsewhere, by the condition of civil society, and even by the public life of States.

Thus, according to the very definition of Catholic political action, we should work to re-Christianize present society through the proper channels of law and order, i.e., by the implementation and adaptation of Catholic principles of social justice, honesty and fairness into public legislation, through the chain of command of legitimate civil authority. Christians do not need to leave modern society to do this. Rather, while living in their present homes and working in their present jobs, they simply need to practice the Christian virtues of social justice and charity according to their state of life, thus giving a good example for others to follow.

In his book Against the Heresies, Archbishop Lefebvre, echoing Church teaching, declares that the supernatural reign of Christ over the minds and hearts of men is the only true way to bring about greater justice and a more equitable distribution of goods in modern society:

One day in Mexico, the journalists asked me, "What do you think of the progress of society? How should society evolve in order to bring about greater justice and a more equitable distribution of goods?" I answered: "There are not thirty-six viable systems, there is only one, the reign of Our Lord Jesus Christ. As long as this reign is not re-established, as long as the laws of Our Lord are not observed, as long as grace does not vivify souls, it will be utterly futile to seek to obtain justice, peace, and normal social life. Grace alone regenerates souls and begets true virtue; grace alone makes of men sons of God, and along with charity, infuses the social virtues without which envy alone develops….

If, on the contrary, souls are transformed in Christ, those who exercise authority in the State and the rich owners of goods and lands will be more just. Animated by the virtue of justice, they will understand that they have duties towards their subordinates. And the latter will understand that they must work, and accept their condition with resignation, for we are not on earth uniquely to make a fortune. They will understand that supernatural life is worth much more than all the riches of earth.["]

Consequently, in their work to help implement Catholic principles of social justice and charity in the economic domain, and to reestablish Christian workers’ associations and professions, the laity must be careful not to place so much importance on their temporal activities in the socio-economic domain that they neglect their duty to work for the spiritual and religious reformation of society, without which no true economic reform can be effected. The reason is because even the natural, or temporal, society of man must be healed and restored to order by the divine grace of Christ.

With regard to this diving healing of the natural order, Archbishop Lefebvre also denounced the false naturalist principle that proposes: "‘Let us restore the natural order so that it might become supernatural,’" saying that this false principle is

"disastrous for the true apostolate…. Christ our Lord never taught us such a principle since He Himself was the restoration of order in the natural and supernatural domains. His grace both heals us and raises us up."

4) In working to address the suffering of the poor and needy, it is important not to provoke bitterness or antagonism between the poor and the rich, or between the working classes and big business. Rather, the people should be exhorted to the Christian practice of the spirit of poverty and detachment from the world so that they may be supernaturally inclined to suffer injustice for the sake of Christ while patiently working for economic and social reform.

In his meditation on the "Two Standards," St. Ignatius of Loyola explains the three main steps Christ directed us to follow in order to truly help all men in modern society:

First, by encouraging them to embrace the most perfect spiritual poverty, and even actual poverty if it be God’s will; secondly, to encourage them to desire insults and contempt, for from these first two things (thirdly) comes humility. So there are three steps: the first: poverty as opposed to riches; the second: scorn or contempt as opposed to worldly honor; and the third: humility as opposed to pride.

Consequently, if members of Catholic political action excite anger and discontent in people with regard to the unfair material conditions in modern society, they will foment a spirit of anger and rebellion against civil authority and the rich. This would be contrary to the principle of spiritual Catholic Action, which must be the foundation and higher principle of all Catholic political action.

What, then, should we do to help reform and convert the rich and powerful businessmen and corporations of modern society? There is only one true answer, i.e., their conversion to Jesus Christ and the Catholic Faith, with the true hope of the forgiveness of their sins by a merciful and loving God, Who will promise them eternal life with Him in Heaven. For only the promise of some far greater good will inspire the rich and powerful of this world to be detached from their material prosperity and be generous to the poor and fairer in their business dealings.

5) Although unrestricted or laissez-faire capitalism is evil, it is not true to say that the capitalist or free enterprise system is evil in itself. The Church has never taught this, but rather has spoken against the abuses that have resulted from the dangers inherent in this modern economic system. She has not instructed the faithful to strive to overthrow the capitalist system and to replace it with a different system, but rather to work for the implementation of Catholic social principles so as to render the present economic system in conformity with Catholic social justice.

Thus, St. Pius X, in reiterating the doctrine of Leo XIII on social and economic reform in Fin Dalla Prima, insists on Leo XIII’s rules of economic reform with regard to the duties of workingmen and capitalists, and even points out that they should work together to help solve the present social question. Thus, in Rule XI we read:

For the settlement of the social question much can be done by the capitalists and workers themselves, by means of institutions designed to provide timely aid for the needy and to bring together and unite mutually the two classes. Among these institutions are mutual aid societies, various kinds of private insurance societies, orphanages for the young, and, above all, associations among the different trades and professions.

Pius XI explains in his encyclical Quadragesimo Anno of May 15, 1931:

… free competition, while justified and certainly useful provided it is kept within certain limits, clearly cannot direct economic life—a truth which the outcome of the application in practice of the tenets of this evil individualistic spirit has more than sufficiently demonstrated. Therefore, it is most necessary that economic life be again subjected to and governed by a true and effective directing principle. This function is one that the economic dictatorship which has recently displaced free competition can still less perform, since it is a headstrong power and a violent energy that, to benefit people, needs to be strongly curbed and wisely ruled. But it cannot curb and rule itself. Loftier and nobler principles—social justice and social charity—must, therefore, be sought whereby this dictatorship may be governed firmly and fully. Hence the institutions themselves of peoples, and particularly those of all social life, ought to be penetrated with this justice, and it is most necessary that it be truly effective, that is, establish a juridical and social order which will, as it were, give form and shape to all economic life. Social charity, moreover, ought to be as the soul of this order, an order which public authority ought to be ever ready effectively to protect and defend.

Archbishop Lefebvre in his pastoral letter The Condemnation of Communism of January 25, 1951, says:

The role of civil power is, therefore, to assist and to encourage free enterprise, to promote its creation and development, and above all to keep a zealous watch over the progress of the family, which is the true source of the wealth and prosperity of societies. This progress, however, must be total—physical, intellectual, and moral. The role of the State is to make good any deficiencies in the private initiatives of the family, not to take those initiatives over, and when doing its rightful share it must take the wishes of the family into account…. If the government were to take the place of the family and private enterprises not only would it be exceeding its rights, but it would also be assuming responsibilities which would necessitate constant tax increases, to the point where the country’s economy would become disrupted.

In his pastoral letter On the Problems of the Modern Apostolate (Jan. 6, 1953), Bishop de Castro Mayer says:

As for capitalism, it is necessary to dissipate the confusion made about it in current usage. The capitalist regime in itself, that is insofar as it is a system founded on private property and free initiative, bringing benefits within the bounds set by morality, is legitimate and cannot be confused with the abuses which it led to in many places.

One must not equate the legitimate defense of good working organizations against the abuses of capitalism and the struggle of revolutionary organizations which proclaim the illegitimacy of the capitalist regime in itself. Whosoever is associated with the activity of the latter organizations collaborates with Communism.

The real causes of modern economic globalism are linked to the attack on Christendom and Catholic social order since the sixteenth century, and the movement toward materialism that resulted from it. This attack began in a systematic way with the Protestant Revolution, and gained great momentum with the American and French Revolutions.

But the foundations of unrestricted capitalism and economic globalism were principally laid by the impetus of materialism, atheism, and the Calvinist work ethic in the domains of science and economics since the scientific and industrial revolutions of the seventeenth and eighteenth centuries in England and Scotland. Consequently, the first solution to combat these evils must be a religious and supernatural one, i.e., to bring the principles of the true Faith back into the social order in order to heal the social evils caused by false religious ideas and the false economic and philosophical ideas that have resulted from them.

6) Communists and socialists, in their battle against modern industry and capitalism, also have an agenda for the "equitable distribution of property" and "social justice." But these people do not believe in a supernatural foundation (i.e., the Catholic Faith and Christian social virtue) for true social order and reform. Consequently, their socio-economic reform consists solely in the natural domain, which inevitably leads to the control (or even confiscation) and distribution of property in society by the communist State.

In a Communist State (and Socialist State to a lesser degree) only the Community (i.e., the State) and not the private individual can own property. But even the use and distribution of communal property is to be determined by the State, according to the socialist notion of "common good," that is, the efficient communal production of material goods in view of creating a earthly paradise for man’s temporal happiness—which is contrary to the Christian way of life.

Communists and Socialists may try to defend their system of social reform and care for the poor by pointing out that Christ Himself directed His disciples to distribute their wealth to the poor. However, they clearly misrepresent the words of Christ. Our Lord indeed obliges us to distribute our wealth to the poor and needy, but this is to be done voluntarily, with regard to our personal possessions and generosity, and by the virtue of charity, not justice. According to Christian principles, it cannot be forced by the pressure or constraint of various humanitarian ("Christian-Socialist") institutions for charity, or by laws enacted through social legislation—as if the State had the power to determine the distribution of our personal property. For Our Lord said to the rich young man: If thou wilt be perfect, go, sell what thou hast [thus acknowledging his right of ownership and use of his property] and give to the poor (Matt. 19:21).

Pius XI declares in his encyclical against Communism:

In the beginning Communism showed itself for what it was in all its perversity; but very soon it realized that it was thus alienating the people. It has therefore changed its tactics, and strives to entice the multitudes by trickery of various forms, hiding its real designs behind ideas that in themselves are good and attractive. Thus, aware of the universal desire for peace, the leaders of Communism pretend to be the most zealous promoters and propagandists in the movement for world amity. Yet at the same time they stir up a class-warfare which causes rivers of blood to flow, and, realizing that their system offers no internal guarantee of peace, they have recourse to unlimited armaments. Under various names which do not suggest Communism, they establish organizations and periodicals with the sole purpose of carrying their ideas into quarters otherwise inaccessible. They try perfidiously to worm their way even into professedly Catholic and religious organizations. Again, without receding an inch from their subversive principles, they invite Catholics to collaborate with them in the realm of so-called humanitarianism and charity; and at times even make proposals that are in perfect harmony with the Christian spirit and the doctrine of the Church.

In view of these dangers, we must remember that the communists are still very active and are always trying to infiltrate Christian circles. However, to accomplish this, they have changed their tactics by trying to hide their evil designs behind a Christian façade.

It is important, therefore, that Catholics have recourse to Catholic methods and solutions as taught by the Magisterium of the Church in their social works to address modern economic abuses. In this way, they will not be deceived and led astray by various false ideas or naturalist social activities which are cloaked by a certain Christian appearance of works of charity (e.g., feeding the poor, assisting the working class, etc.), but in practice are primarily concerned with man’s material condition on earth rather than his spiritual life and the salvation of his soul.

* Note: The Marxist Role in Unrestricted Capitalism

It should be pointed out that the present-day promotion of a worldwide movement against scientific technology and global capitalism is actually one of the tactics of Marxism, which is presently manipulating world political unrest in order to supplant American globalism with its own communist globalism. Consequently, Marxists are using various subversive and revolutionary movements (e.g., anti-capitalists, anti-globalists, neo-Nazis, neo-fascists, white supremacists, etc.) against American globalism as a front for their own globalist agenda. Additionally, by urging America to withdraw its military presence from Europe and the rest of the world, their intention is to reduce America’s military presence while extending their own.

Even though communists may appear to be fighting global capitalism, they actually helped to create it; for example, some of the powerful "capitalistic" banks of the Western World helped finance the 1917 Revolution in Russia. This was simply part of the "first stage" in their long-range plan to establish communist globalism.

This was the same method used in preparation for the Bolshevik Revolution. According to the Marxist theorist Georgy Valentinovich Plekhanov (d. 1918), who was extensively read by Lenin himself, the Revolution needed a preliminary stage. This first stage was widespread industrialization and unrestricted capitalism, which would conveniently create the necessary imbalance in the economic domain, and would create a situation of extensive poverty and strife among the working classes. Once the abuses of unrestricted capitalism became widespread and intolerable, the leaders of the Revolution would be able to succeed with their revolutionary agenda of "reforming" the social order by gaining the support of the working class in the battle against the bourgeoisie.

In view of this, we should recall the chilling words of the Marxist Dimitri Manuilski of the Lenin School of Political Warfare in 1933:

War to the hilt between communism and capitalism is inevitable. Today, of course, we are not strong enough to attack. Our time will come in thirty to forty years. To win, we shall need the element of surprise. The bourgeoisie will have to be put to sleep. So we shall begin by launching the most spectacular peace movement on record. There will be electrifying overtures and unheard of concessions. The capitalist countries, stupid and decadent, will rejoice to cooperate in their own destruction. They will leap at another chance to be friends. As soon as their guard is down, we shall smash them with our clenched fist.