"Peace on earth to those whom God loves" is the theme of the Message of Pope John Paul II for the celebration of the 33rd World Day of Peace, January 1, 2000. In this 22-page document, divided into 10 chapters, dated December 8, 1999, the Holy Father says that in order to have true peace, the absence of war is not enough. There must also be justice, that is to say, each human being must enjoy the basic necessities of life, and to achieve this result, "it is urgent to rethink the economy and its purposes." This is something the Social Crediters of the "Michael" Journal understand right away, since it is precisely for this objective that they have been exerting themselves for over sixty years. Here are excerpts from this important document:
by John Paul II
No peace without justice
13. "Peace on earth to those whom God loves!" From the problem of war, our gaze naturally turns to another closely related issue: the question of solidarity. The lofty and demanding task of peace, deeply rooted in humanity's vocation to be one family and to recognize itself as such, has one of its foundations in the principle of the universal destination of the earth's resources. This principle does not delegitimize private property; instead it broadens the understanding and management of private property to embrace its indispensable social function, to the advantage of the common good and in particular the good of society's weakest members. Unfortunately, this basic principle is widely disregarded, as shown by the persistent and growing gulf in the world between a North filled with abundant commodities and resources and increasingly made up of older people, and a South where the great majority of younger people now live, still deprived of credible prospects for social, cultural and economic development.
No one should be deceived into thinking that the simple absence of war, as desirable as it is, is equivalent to lasting peace. There is no true peace without fairness, truth, justice and solidarity. Failure awaits every plan which would separate two indivisible and interdependent rights: the right to peace and the right to an integral development born of solidarity. "Injustice, excessive economic or social inequalities, envy, distrust and pride raging among men and nations constantly threaten peace and cause wars. Everything done to overcome these disorders contributes to building up peace and avoiding war."
14. At the beginning of a new century, the one issue which most challenges our human and Christian consciences is the poverty of countless millions of men and women. This situation becomes all the more tragic when we realize that the major economic problems of our time do not depend on a lack of resources but on the fact that present economic, social and cultural structures are ill-equipped to meet the demands of genuine development.
Rightly then the poor, both in developing countries and in the prosperous and wealthy countries, "ask for the right to share in enjoying material goods and to make good use of their capacity to work, thus creating a world that is more just and prosperous for all. The advancement of the poor constitutes a great opportunity for the moral, cultural and even economic growth of all humanity." Let us look at the poor not as a problem, but as people who can become the principal builders of a new and more human future for everyone.
The urgent need to rethink the economy
15. In this context we also need to examine the growing concern felt by many economists and financial professionals when, in considering new issues involving poverty, peace, ecology and the future of the younger generation, they reflect on the role of the market, on the pervasive influence of monetary and financial interests, on the widening gap between the economy and society, and on other similar issues related to economic activity.
Perhaps the time has come for a new and deeper reflection on the nature of the economy and its purposes. What seems to be urgently needed is a reconsideration of the concept of "prosperity" itself, to prevent it from being enclosed in a narrow vent! Foment utilitarian perspective which leaves, very little space for values such as solidarity and altruism.
16. Here I would like to invite economists and financial professionals, as well as political leaders, to recognize the urgency of the need to ensure that economic practices and related political policies have as their aim the good of every person and of the whole person. This is not only a demand of ethics but also of a sound economy. Experience seems to confirm that economic success is increasingly dependent on a more genuine appreciation of individuals and their abilities, on their fuller participation, on their increased and improved knowledge and information, on a stronger solidarity.
These are values which, far from being foreign to economics and business, help to make them a fully "human" science and activity. An economy which takes no account of the ethical dimension and does not seek to serve the good of the person - of every person and the whole person - cannot really call itself an "economy", understood in the sense of a rational and constructive use of material wealth.
Which models of development?
17. The very fact that humanity, called to form a single family, is still tragically split in two by poverty - at the beginning of the twenty-first century, more than a billion four hundred million people are living in a situation of dire poverty - means that there is urgent need to reconsider the models which inspire development policies.
In this regard, the legitimate requirements of economic efficiency must be better aligned with the requirements of political participation and social justice, without falling back into the ideological mistakes made during the twentieth century. In practice, this means "making solidarity an integral part of the network of economic, political and social interdependence which the current process of globalization is tending to consolidate.
These processes call for rethinking international cooperation in terms of a new culture of solidarity. When seen as a sowing of peace, cooperation cannot be reduced to aid or assistance, especially if given with an eye to the benefits to be received in return for the resources made available. Rather, it must express a concrete and tangible commitment to solidarity which makes the poor the agents of their own development and enables the greatest number of people, in their specific economic and political circumstances, to exercise the creativity which is characteristic of the human person and on which the wealth of nations too is dependent.
In particular it is necessary to find definitive solutions to the long-standing problem of the international debt of poor countries, while at the same time making available the financial resources necessary for the fight against hunger, malnutrition, disease, illiteracy and the destruction of the environment.
18. (...) A way must be found to discuss the problems posed by the future of humanity in a comprehensible and common language. The basis of such a dialogue is the universal moral law written upon the human heart. By following this "grammar" of the spirit, the human community can confront the problems of coexistence and move forward to the future with respect for God's plan.
John Paul II
Return to Confession
Pope John Paul Il said to the Portuguese Bishops on Nov. 30, 1999: "At the school of faith, we learn that for a Christian, the sacrament of Penance is the ordinary way of obtaining forgiveness and the remission of serious sins committed after Baptism... It would therefore be foolish, as well as presumptuous, to wish arbitraraly to disregard the means of grace and salvation which the Lord has provided... May one of the fruits of the Great Jubilee of the Year 2000 be the general return of the Christian faithful to the sacramental practice of Confession.