EDITORIAL Catholic teaching has little to say to capitalism
The U.S. Catholic bishops have reduced their "Catholic Framework
for Economic Life" to a one-page 10-point statement.
The goal, they say, "is to stimulate discussion and draw attention
to the ethical dimensions of economic life." Accepting the invitation to
discussion, NCR offers several observations.
Drawing attention to the ethical dimensions of economic life is
useful and salutary when that "economic life" means attention to the poor or
attempting to influence government. But it is illusory and almost misleading if
the bishops' invitation and 10 points are meant to suggest that Americans,
Catholic or not, can somehow significantly influence the economic
decision-making or economic trajectory of the multinational corporate world.
Multinational corporations in the aggregate control the economic world. To
think otherwise is to err.
(Try seriously asking corporations about their adherence to the
bishops pastoral letter, "Economic Justice for All" -- as NCR did -- and
the result can be a $30 million libel suit.)
The crucial point in this country, where the gap between rich and
poor is wider than in all 17 top industrial nations, is that the national
wealth is increasingly being sucked up to the top -- and the mechanism is the
free market and corporate investment.
Will dialogue on ethics touch that? Or only add to the
breast-beating?
In other words, if "ethical" means how employees are treated,
that's one thing. If it means how the economic power of the corporations in
aggregate treat the national economic well-being and what can be done about it,
that's another. Apparently there is very little can be done about it. All the
headlines and forehead smacking over downsizing did not result in a single job
saved.
There is certainly nothing in Catholic teaching on economic life
that provides a clue as to how a national dialogue on economic issues can deal
with a corporate capitalism which, to all intents and purposes, has escaped
national sovereignty.
Principles, while valuable, are not enough.
The Catholic bishops 1986 pastoral letter on economic justice did
not offer insights or directions into reversing a national and global economic
system that primarily benefits the rich.
A century of Catholic social teaching does not yet assist with the
practical complexity of individual moral economic choices, inside the
corporation or outside.
Daily economic life is not easy or clear, whether one is in a
corporation, a chancery, a university or a gas station. Yet frameworks are just
words.
Stating what ought to be, morally and economically speaking, is
always relatively easy. Stating what is wrong with a given economic situation
also is relatively easy.
What has never been addressed in a century of Catholic social
teaching is how to get from where we are to where we want to be -- once we've
defined where we want to be.
This lack of direction is always defended by saying the church
cannot become involved in recommending specific economic programs.
But the church does not ensure that others come up with workable,
arguable, focus-demanding suggestions either. So the pattern is repeated, and
unless someone somewhere seriously sinks money into exploring alternative
models of economic life and the paths by which those models might come to
fruition, this is all just more talk.
The closest the bishops got to actually dealing with economic
complexity arose not from the conversations resulting from the economics
pastoral, but from the peace pastoral -- when some workers with families to
support had only one job opportunity, in the nuclear armaments industry.
There was talk of working in a "sinful situation" and enduring it
until an alternative came about.
Pope John Paul II has called the current world economic situation
"sinful." What does this mean in practical terms? Let the bishops challenge the
Catholic universities and others to come up with some workable alternatives
that take both the corporate economic engine's needs and national economic
needs into account.
Let the bishops insist that those alternatives spell out how the
country and the world moves into a post-capitalistic, economically just, new
world and new millennium.
Let the bishops ensure that their episcopal challenges to these
Catholic universities and others are accepted, produced, distributed and
supported.
Then the dialogue might mean something.
National Catholic Reporter, November 22,
1996
|