The Spiritualism of Douglas Social Credit

By attaching so much importance to the question of economics and to the distribution of material goods, are Social Credit and the Social Credit movement materialistic?

One would have to mischaracterize Social Credit monetary reform to place it on the materialism spectrum. The Social Credit vision is in the realm of spiritualism, the opposite of materialism.

Without question, Social Credit demands a better distribution of earthly goods. The Church too seeks this. Social Credit offers an efficient distribution method without overlooking any individual human person, no matter their circumstances, whether young or old and regardless of social class.

Undoubtedly, a guarantee of basic necessities is an appealing aspect of Social Credit. Many live in financial insecurity without knowing why and are frustrated in a world with so much production and such an abundance of goods.

It is precisely in facilitating the distribution of this abundant production and liberating the individual from a role in the productive system, as much as possible, that Social Credit is a monetary system which is the opposite of materialism.

Optimizing "earning a living"

Social Credit holds that economic demands are not to be the central factor occupying mens'lives.

Man has many other functions to fulfill. The less he is absorbed by economic considerations the more time will be available to attend to other aspects. Naturally, the less one worries about acquiring material goods the freer one will be to undertake other activities, many of which are superior to earning a living.

Social Credit would hold the economic function to its optimum level, thus ensuring that making a living is not the primary function of life.

Additionally, Social Crediters understand freedom! They cannot be accused of materialism given the effort and ardor they devote to realizing a Social Credit economy and society.

Full employment policies advance materialism

The goal of economic activity is to satisfy the material needs of men. Life has other valuable activities and goals – recreation, tourism, sports, art, culture, moral and spiritual development, etc. Why must economic pursuits take up all of a man? This is indeed the essence of the materialism which follows from full employment policies.There are those who want industry to occupy all of a man. We see this when invented material needs are cultivated in order to maintain full employment.

Social Credit is opposed to a policy of full employment. Technical progress ought to progressively free men from material worries without depriving them of goods and products that follow from one's labour. Reduced demands on workers would result in free time and the choice for free men to pursue other activities.

Social Credit would see unemployment due to technological advances as the foundation of leisure, providing men the ability to explore other forms of personal and social development.

Unemployment had a different meaning in the past. It encompassed the belief and practice that Sundays and feast days were dedicated to the soul and spiritual development. Abstaining from manual labour afforded time for reflection, prayer and spiritual activities. Unemployment is now characterized by a life of misery due to limits on purchasing power.

Society has lost sight of real ends, and we confuse means with ends. It is a perversion that results in disorder. We mentioned earlier that disingenuous needs are manufactured to maintain employment levels and jobs – as if jobs were an end in themselves rather than a means to furnish products to the public.

Could we not say the same thing about communism, socialism, and policies such as full employment which are pursued by all capitalist countries? Employment at all costs is the battle cry even when it requires the production of things which no individual or family ever sought or needed.