Economy and Culture in the Thought of John Paul II

Gabriel J. Zanotti Economy and Culture in the Thought ofJohn Paul II Introduction A GLOBAL APPRECIATION OF JOHN PAUL II'S PAPACY is tempting but at die same time it would be premature. His period is not finished1 yet his magisterial production is immense, complex and diverse. In diat way it makes this work more difficult. Overall, evaluations of tiiis kind may be better accomplished in retrospect. An expression that was once heard in Argentina—"strict in theological matters and generous in social matters"—could be illustrative. In matters offaith and morals, John Paul II has demonstrated an inclination for exact definitions in complete accordance witii tradition; whereas in "social" matters, he seems to be more innovative. Beyond all die nuances and distinctions that ought to be made in analyzing diis opinion, we could conjecture that his early explorations into the economic -social sphere would give basis to such an interpretation. Translated from the Spanish by Professor Shelly Ann Moorman, University of St. Thomas (Minnesota). Logos 1:2 1997 Economy and Culture in the Thought of John Paul II77 One could say, in fact, that from Laborem Exercens until Centesimus Annus there was a transformation from a seemingly unfavorable view of capitalist economies to an eventual approval of those same economies. Ifthat is so, how is that process inserted into die social doctrine of the Church? And what has been and/or should be its cultural meaning? I will try in the following points to give a response to those questions. Contributions to the Social Doctrine of the Church (SDC) Specifically which were the principle innovations thatJohn Paul II introduced up to this time into die "corpus" ofthe social doctrine of the Church (SDS)? In my opinion, those innovations are as follows: In the encyclical Laborem Exercens: On HumanWork (1981) (LE) he establishes three questions that were heavily debated at die time: 1 . A positive appreciation for the proposals for joint ownership of the means of production and sharing [by the workers] in die management and/or profits of businesses.2 2 . An affirmation that the fundamental dimension of die value of work is the dignity of die person.3 3.A recommendation concerning provisions for overall planning [witii regard to the different kinds ofwork] in order to resolve die problem of unemployment.4 In Sollicitude Rei Socialis: On Social Concern (1987) (SRS) the first indication appears of what will later become Centesimus Annus wherein John Paul II clearly lays out the "right to economic initiative ."5 However, an important later paragraph (Point 21) creates much debate when he reiterates tiiat the social doctrine of the Church adopts a critical attitude toward botii liberal capitalism and Marxist collectivism. In the presence of a world process that in 78 Logos 1989 was already announcing the globalization ofthe economy and the liberalization of markets after the fall of the Berlin wall, this paragraph was interpreted as a clear warning that John Paul II was unwilling to grant any "concessions" in that area. In Centesimus Annus: On the Hundredth Anniversary of Rerum Novarum (1991) (CA) there are several elements to emphasize. 1 . In the presence ofthe international changes that occurred after die fall of die Berlin wall, John Paul II offers a terminological clarification, an analysis and interpretation of which is already classic: die distinction between"capitalism"understood as die positive role and cocreator of private enterprise which he approves widiout ambiguity and prefers to call "market economy" or "free economy" and "capitalism " understood as a system in which freedom in die economic sector is not circumscribed widiin a strong juridical framework and is contrary to human freedom in its totality which he obviously condemns .7 2. An expressed recognition that the social order will be more fruitful as long as it does not place into opposition individual interest and die interests of society (Point 25). 3 . A recognition of die "knowledge factor" [possession of know-how, technology, and skill] as die basis for private initiative and entrepreneurial spirit. The knowledge factor refers more than anything to man's ability to know at the opportune moment die needs of others, and it affirms that this knowledge is currently the decisive factor of production...