In these modern times, the world has turned away from the fundamental questions. We have lost sight of the purposes of political life, economics and of life in society. Nor do we understand the goals of government and other institutions, and at times, the very meaning of man's existence is ignored.
When everything should be oriented toward the development of people and society, the straightjackets of over regulation, and a myriad of restrictions, constrain us. Although we are surrounded by material bounty, we worry about obtaining our daily bread, even while that bounty remains undistributed.
Pope Pius XII, in his 1941 Pentecost Sunday radio broadcast, reminded the world that material goods were created by God and are universally destined for each and every man. He was not referring only to the owners of capital, or those involved in the process of production, but stated that all are entitled to material goods. He gave a directive concerning the public and economic order:
"The goods which were created by God for all men should flow equally to all according to the principles of justice and charity."
In order to signify that he was talking about all men, not just certain categories, not only capital owners, nor only employees in production, he added:
"Every man as a living being gifted with reason has in fact from nature the fundamental right to make use of the material goods of the earth while it is left to the will of man and to the juridical statutes of nations to regulate in greater detail the actuation of this right. This individual right cannot in any way be suppressed, even by other clear and undisputed rights over material goods."
How can the distribution of goods be organized to reach this goal? The Pope states that this responsibility belongs to society and would be ensured through the juridical forms chosen to realize the right of each individual to a share of material goods. This right cannot be ignored nor suppressed
Social Credit, through the formula of a periodic dividend, distributed to each citizen with the sole criterion of being alive, offers a concrete method to allow everyone their share of production. In a country as rich as Canada, the dividend would be sufficient to meet an individual's basic needs for an honest subsistence.
For Major Clifford Hugh Douglas, the founder of Social Credit, economic policy would be determined and governed by Christian philosophy.
There are two opposing philosophies in the world. The first philosophy, Christianity, is spiritual in its nature. The other, paganism, is materialistic.
Christianity teaches us that God is our Creator. He is our Father because He created us.
God calls us to a supernatural life by taking part in His divine nature, through grace. This makes us the children of the Eternal Father and members of Christ's Mystical Body.
Based on this belief, a brotherly philosophy must inform relations among men.
Civilization incarnates ethical and transcendent values embodied in the customs, norms and values of social institutions. The philosophy of brotherhood, based on a Christian worldview, when subsumed in social mores and institutional structures, gives birth and supports a Christian civilization.
Have we achieved this goal? Do our institutions, including the financial and economic systems, reflect a spirit of brotherhood? Does our financial system, which dominates rather than serves, reflect the principles of brotherhood? Or does the current system instead resemble a pagan and materialistic one?
Materialism is not concerned with man's immortal and noble soul. The philosophy of materialism sees man, and all things, only as an immediate and finite concern. The individual only has value for his productivity, just as does an animal or a machine. He is an instrument to be used and discarded. In this worldview, institutions do not exist for man; it is man who exists for institutions. Atheistic communism is the most developed form of materialism.
Respect for one another, and brotherhood, cannot emerge from this pagan, materialistic conception of man and society.
We live in the Catholic province of Quebec, in a Christian country, Canada. Since we are all children of God, we believe that we are all brothers. We receive the sacraments of the Church to inculcate this brotherly philosophy into our social life, and are thus reminded of our brotherhood.
Where does the virtue of brotherhood rank in our institutions, our economic life and in social relations?
We are advised to fend for ourselves, as must the animals. The strong eat the weak, and only the strongest survive. We push, jostle and shove to achieve success over others. We fight to obtain money that could be made available but does not exist. Success is at the expense of another. "It's just too bad for that other person!"
Today, a person must be employed in the process of production in order to access products and services. Advancements in the manufacturing process frees men from work but denies those same men the right to access products and services. The redundant worker must struggle to find other work.
With every development that frees workers from production, new occupations must be created and new consumer demands fostered in order to sell more products. Rather than liberating men from material concerns, and so encourage nobler endeavours, new appetites are created that contribute to making the world even more materialistic, even as society claims a Christian basis. All of this havoc is a result of the refusal to freely distribute the fruits of production in an era in which fewer workers are required.
A materialistic civilization is centred on struggle, just as is a pack of wolves. This type of civilization, driven by the monopoly of money and credit by the private banking system, works best when there is war between nations. Then, weapons of death and destruction are the "rewards".
In political life, which is more significant, brotherhood or conflict? Political parties exist to exacerbate differences rather than foster collaboration. The candidate who wins a bid for public office does so at the expense of an opponent.
How differently Social Credit conceives these matters! We propose political brotherhood, not political parties! All are welcomed to succeed in this brotherhood without cost to another. The most successful person will help others achieve success. The Social Credit brotherhood, with its aims of outreach and education, makes every apostle's efforts easier and all the more fruitful.
Anyone who has participated in efforts to make Social Credit a political party will have succeeded in creating divisions and rifts among citizens. Being members of a Social Credit party means one is no longer a Social Crediter. He is not adhering to the Christian philosophy that underpins Social Credit teaching.
Catholics have a great common vocation. We must live a Catholic life and incorporate our Catholicism into society to form brotherly bonds. As Social Crediters, we are called to embody this brotherly philosophy in the political, economic and financial realms and in other institutions that comprise society.
We understand the importance of this vocation, particularly because today's economic system demands that a'dog eat dog'mentality dominates. Sadly, this mentality is contrary to the Christian faith wherein we are all sons of the same Father.
It is only logical that a pagan, materialistic concept of life should lead to a pagan and materialistic economic order.
It is unfortunate that in a Christian society, a materialistic and mean-spirited financial, economic and political order dominates. This barbaric and apostate system leaves people ravaged. Social Crediters refuse to endorse this system. With our last breath, with the grace of God, our benevolent apostolate, the Pilgrims of St. Michael are committed to build a better world, a world of brotherly love with all of our heavenly Father's children.
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