ECONOMY AND THE KINGDOM OF GOD

After having studied the responses and aiming at creating a simple non-technical document on the topic of "The Economy and the Kingdom of God", we divided our treatment into four parts.

The first contains an simple approach to today’s economic structure, neo-liberal capitalism. We did not consider the more technical aspects because these were done earlier.

The second part was devoted to a more extensive development of the topic of the kingdom of God. A number of confreres noted that the first document gave little space to the matter. The emphasis was limited to the economy alone. For this reason, we submit a text that deals with what kind of kingdom of God we are talking about at this conference; to which we add a specific invitation to dehonian spirituality based on the writings of Fr. Dehon, the Constitutions, and the Conference of Brusque (1988).

In light of the kingdom of God and its principles, we want to take into consideration the actual economy and come to some practical conclusions: this will be the task of the conference.

The third part, based on the responses, will present a list of what is already being done in the provinces, regions, districts, and communities as changes to the neo-liberal economic system occur and also in defense of human rights and the promotion of the dignity of the human person. The list of undertakings is not complete. Much more is taking place in the Congregation than we know about. We have a spokesperson, however, who can give us an idea of what’s happening in the field.

Finally, the fourth part contains suggestions which have come from the provinces, regions, districts as operational choices to take at the next general conference. During the evolution of the conference, still other suggestions and initiatives will be proposed as well.

For clarity’s sake, we have divided the suggestions into four thematic groups: suggestions dealing with formation and information whether for our own or for the laity; suggestions dealing with movements that struggle on behalf of the defense of human rights and a change in international structures; suggestions dealing with investments of our funds and our life of poverty; and the fourth group dealing with suggestions issuing from the General Conference itself.

Many responses to the questionnaire noted that the topic of the conference is new and very complex; the topic is difficult for those who are not accustomed to think about it. Yet, they say it is important and interesting. As the third millennium begins, we SCJ religious cannot remain indifferent and apathetic as we face the miser, hunger, and alienation of so many brothers and sisters. Such situations have been created by unjust structures that govern the world economy. We cannot solve all problems, but we also have no right to skip over what we can do.

We wish you success in your preparations for the General Conference, and ask once again the communities and provinces jointly to increase their reflection and their representatives to come to the conference with shared ideas.

The preparations committee

Part 1

THE ECONOMY

Pope John Paul II in his New Year’s message of this year wrote the following: "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 generations, 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 utilitarian perspective which leaves little space for values such as solidarity and altruism". No. 15.

Indeed the whole question of the economy is of extreme importance since it touches all areas of life, and anyone who inhabits this planet is touched by it.. It is inescapable It is like a web, if one pulls on one string it has an effect on the rest of the web. Yet at the same time it is very complex, and the responses to the questionnaire has indicated that many of the confreres feel inadequately prepared to discuss it meaningfully. In order to be engaged in it, it is necessary to understand it well, since otherwise the interventions that are made, or the directions indicated may do more damage than good.

The economy is very closely linked with the political reality, and often they support one another. For this reason it is evident that one cannot separate the economy from other aspects of life. It is therefore imperative that in order to change the economy one has to also become politically involved. The involvement in the formation of public opinion by means of the mass media, the spoken word, the written word which are available to us, are means by which the economy eventually can be influenced and directed for the good of all.

The economic system, that is reigning in the world today, especially after the fall of the communist block, is generally called neo-liberal capitalism. It can be defined as follows: It is a system that within the globalisation of the market and production, privileges the free exchange of goods and services, geared towards the maximisation of profit. It is based upon rules which are intrinsically perverse because they are no longer in the service of people. Inevitably this system favours the great international enterprises which dominate the economy, generally situated in the Northern hemisphere. This economic system is called neo-liberal because it transcends the control of any particular state or nation or nations. It is also at times called "free market economy". There is no institution at the present moment that can control the free flow of capital, goods and services, and hence the system can develop wildly, there are no constraints that limit its growth or development. "Today we are facing the so-called globalization of the economy, a phenomenon which is not be dismissed, since it can create unusual opportunities for greater prosperity. There is a growing feeling however, that this growing internationalization of the economy ought to be accompanied by effective international agencies which will oversee and direct the economy to the common good, something that an individual State, even if it were the most powerful on earth, would not be in a position to do….Much remains to be done in this area". (Cent. Annus. n. 58).

This system has grown around the world and has its roots already in the development of production and marketing in the Middle Ages. It has undergone many changes since then. It would be too long to give a description of this history, but only to indicate that it is intricately embedded in the history of Western civilisation. It’s links with the philosophy of individualism and materialism is also well known. It is therefore not a question at the present moment of eliminating the system, since that would be a utopian dream. The question is how to transform the system so that it serves humanity, and not the other way around. The principle of profit upon which neo-liberal capitalism is based namely profit, is recognised as a valid principle. "The Church acknowledges the legitimate role of profit as an indication that a business is functioning well". (Cent. Annus, n. 35). However many other principles upon which it is based need to be critically examined.

This economic system that we have today is very unpredictable in that it can be shaken by unforeseen seemingly small events. One need only think of the oil crisis of the seventies, the currency difficulties of Mexico, and the Asian crisis of last year. All these indicate the sensitivity of the system, and also its inter-connectedness. It puts entire peoples at risk, for whom there is no protection. It also leads to a sense of insecurity, in so far as that unpredictable elements can have major negative effects for large numbers of people.

This economic system is furthermore quite ambivalent in so far as that it has positive and negative elements. It has produced a high level of comfort for a considerable part of humanity, its competition has made it possible to enjoy many goods at an affordable price, and created freedom for many. However it has also led to great suffering among even more people. The ecological consequences are grave in many areas, and the inhabitability of the planet by future generations is put into jeopardy, the easy making of money by the production of armaments is a concern for many, and a threat to world peace, the exporting of labour in developed countries to less developed countries leads to modern slavery, all for the sake of money. Unfair trading practices of rich countries with poorer countries continues to create a greater chasm of the rich becoming richer and the poor poorer. The international debt of poor countries keeps a sword of Damocles hanging over their heads, while corruption of government officials has often prevented those destined for the support from receiving what was intended for them.

It is therefore evident that the economic system that we know today, does not adequately serve the people of the planet. A certain amount of people profit to an incredible degree while others do not have the necessary resources to lead a human life. This cannot and should not continue. If something is not done experts predict that social upheaval and even more societal breakdown will be the result. What are needed are structural changes, which will protect especially the most vulnerable. We as religious cannot remain on the sidelines, and use the excuse of it being to complicated or too vast to get involved. The economy is the major issue for humanity today. "At the beginning of the 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 realise 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". (New Year’s Message. n.14).

What is demanded above all is an ethics of economic 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 (New Year’s Message, n. 16). The care of the person and the centrality of the person is strongly present in the Gospels and the teachings of Pope John Paul II. These and other Gospel values need to be integrated into the economic system so that the economy serves all people.

It is however not only a question of doing for the poor and the disadvantaged, but also and especially a question of how to engage the victims of neo-liberal capitalism in the process of eliminating the evil effects and transforming the system. To create with them structures so that they can take in hand and enhance their own destiny, and be creators of their own lives and history.

The fact that we can only pay attention to one thing at a time, and that we are constantly confronted by the mass media with the material reality, the deeper dimensions of the human person, the spirituality, the reflection on the meaning of life is greatly compromised. It is at this level also that we can make a contribution. The people first of all have to see what the question is, and how deeply it affects them, that they can then freely engage in the enterprise of changing society and the economy.

We however have a long tradition in the Church of being involved in the social issues of the day. Perhaps the only organisation in the world that can pride itself on such a rich and vast tradition. The Congregation from its very beginning, with the example of Father Dehon, has assisted in the development of the doctrine and the putting into practice of the social thought of the Church. But this also calls us to continue to be involved. It is mandatory therefore that we continue to study and reflect deeply upon these issues so that we can make a viable and valuable contribution.

Various principles that have been recommended and used in the past and which are part of the social thought of the Church, these should not be forgotten in the process, especially the principle of subsidiarity, the principle of solidarity, the principle of the common good, the principle of the dignity of the human person, and the principle of the universal destiny of material goods (Cent. Annus, n.15).

This can be done in conjunction with the people of God, and all the people of good will. There are already organisations at work in the world, in order to humanise the economy. "A globalisation of the economy and technology has intensified all over the world, which is increasingly avoiding control by a global policy and which lacks the foundation of a global ethic. However slowly an international system of control is developing, even if it is doing no more than introduce many exceptions to the principles of the market economy" (Hans Kung, A Global Ethic for Global Politics and Economics, p. 208). There exist the World Commission on Culture and Development, the InterAction Council, which consists of former Presidents and Prime Ministers developed a document In Search of Global Ethical Standards. Furthermore, efforts are being made by NGO’s (Non Governmental Organisations) in order to make an impact upon the organisations and structures that are most implicated in the economy.

There are also other local and national and international movements that are engaged in the elimination of the evil effects of neo-liberal economics, which demand support and assistance. Amnesty International, Greenpeace, pressure groups to eliminate child labour, sweat shops, etc. are examples of such.

"The actual system does not conform to the economic theory it presumes to follow. Nor are people and nations actually powerless to influence its behavior, as conventional wisdom asserts. But people and nations may restore a sense of control over their own destinies only if they are willing to face the complexity, only by grasping the operating imperatives that drive the global system and the full scope of human consequences that it yields" (W. Greider, One World: Ready or Not: The Manic Logic of Global Capitalism, p.16).

The task of working with the rest of the people of God is upon us, so that all people on the planet can live a wholesome human life. There IS God, there IS hope!!!

Part Two

The Economy and the Kingdom of God

Jesus’ social teaching concerning the Kingdom of God

Introduction

It is important to realise that, in the history of the Church, the expression ‘Kingdom of God’ or ‘Kingdom of Heaven’ has not been understood unequivocally, but rather in a diversified, pluralistic way. There are at least three fundamental approaches.

In the first, ‘Kingdom of God’ corresponds to life in heaven, in contradistinction to life here on earth.

In the second, ‘Kingdom of God’ does have a terrestrial component, but limited only to the Church, which then is in opposition to the world and seeks to overcome the world.

In the third, the Church is a visible sign and a sacrament, that is an efficacious instrument of the Kingdom of God, which is present in all the created reality, and in particular, among humans, as a power for transformation according to God’s plans. The Church is consequently, not directed towards conquest or domination, but rather to service, conversion and the salvation of the world.

This is the vision which we currently employ coming, as it does, largely from the vision of the Second Vatican Council. With this in mind we will look at the biblical understanding of the kingdom of God in the light of the economic realities of the world today. We shall see how some of these economic realities act as true obstacles to the realisation of the kingdom.

Jesus does not present himself to us as a social revolutionary, neither is he a reformer of social structures; he did not belong to the party of the zealots who proposed revolutionary resistance in order to restore a theocracy. He did however have among his disciples a certain Simon, called ‘the zealot’ (Lk.6: 5)

Neither does Jesus live outside of political reality of his day, power, poverty and work. He does not flee from worldly reality as the Essenes did; there is not even the slightest trace of them in the New Testament. Jesus’ message, which he offers to the real world, is expressed through the category kingdom of God or of Heaven (Matthew). The expression is used 123 times in the New Testament, frequently from Jesus’ own mouth. It is a fundamental expression for understanding the Gospel.

Does the kingdom of God belong in history or eschatology? Is it an immanent or transcendent reality?

The fact that Matthew prefers to use the expression ‘Kingdom of Heaven’ does not necessarily indicate a transcendent focus; it could simply reflect a rabbinic usage, which avoided all use of the name of God.

There is no doubt however that the kingdom does have a dimension, which goes beyond history, in the sense of ‘eternal life’. In the final judgment ‘the king will say to those on his right hand: come blessed of my Father and receive the inheritance of the kingdom prepared for you since the beginning of time’. (Mt. 25: 34)

In the same way the comparison of the kingdom of heaven with a net (Mt. 13: 49 — 50) or the explanation of the parable of the tares and the wheat (Mt. 13: 40 — 43) or the wedding feast of the king’s son (Mt. 22: 1 — 14) all call for an understanding of the kingdom beyond the limits of this world.

But the Kingdom of God is not only to be understood eschatologically. In an incipient form it is already present in history: ‘If I cast out demons in the power of the Spirit, then know that the kingdom of God is among you’ (Mt. 12: 28) It is worth examining also the following passages:

Lk. 17: 20 — 22, 18: 29, Mk. 10: 29, Mt. 13: 24 — 31, 13: 3 — 9.

If the kingdom of God were only concerned with transcendent reality, Christian religion might indeed be thought of as an ‘opiate for the people’ as Karl Marx said. But if it is a reality both historical and eschatological, we must find within it elements for the construction of our social and political life, indeed even for worldly economics.

The social message of the kingdom of God in the personal words and witness of Jesus.

With Jesus the Lord’s year of favour has arrived, as with the sabbatical years and the years of jubilee in the Old Testament. (Lk. 4: 14 — 21, cf. Is 61: 1 — 2, Ex. 23: 19 — 21, Dt. 15: 1 — 11, Lv. 25: 1 — 55). The ‘beatitudes’ of the sermon of the mount (Mt. 5: 1 — 11) are another example of how the kingdom of God has both earthly and eschatological components. The same can be said for many other stories and parables in the Gospel texts. (Lk. 7: 18 — 30, 14: 15 — 24, Mt. 20: 1 — 16, 18: 23 — 35, Lk. 16: 19 — 31, Mt. 25: 14 — 36)

The kingdom of God is translated as a ‘project for life’.

The first way of behaving that is requested is the love God and neighbour (Mk. 12: 28 — 34), but moreover, Jesus includes love of one’s enemies and prayer for those who persecute us; these ideas being quite unique in his teaching and example. Other attitudes characteristic of the followers of Jesus include, service (Mt. 10: 41 — 45), solidarity (Mt. 25: 31 — 46), compassion (Lk. 6: 36) and radicalism (Lk. 5: 36, 9: 62). On the other hand wealth constitutes an obstacle for entry to the kingdom of God: ‘it is easier for a camel to pass through the eye of a needle than a rich man to enter the Kingdom (Lk. 10: 23 — 37). This can be understood in the sense that it is difficult for a rich man to become truly at one with the poor, and it is equally difficult for one who is in solidarity with the poor to become rich.

Those who follow Christ most closely are invited to sell all that they have. (Lk. 10:21) Consequently, the mission to announce the kingdom requires great modesty and simplicity, with the absence of any sign of power or riches. (Mt. 10 1 — 15, Lk. 10 1-2).

Jesus’ example is very clear and unambiguous: in his ministry he favours the sick (Mk. 1 32 — 34), those who are hungry (Mk. 6: 3 — 14), sinners seeking salvation (Mt. 9: 9 — 13, Lk. 19: 5, 6:2, 17:36 — 50, Jn. 4: 1 — 24, Lk. 7: 1 — 10, 8: 43 — 48, Jn. 8: 1 — 1).

Jesus’ outreach to people lifts up and gives worth to all, without distinction of sex, race, nationality, wealth or poverty, he is not even concerned about people’s conduct. Christ sets out to knock down the barriers and forms of discrimination, which separate people from one another in society, and to reintegrate each discriminated person within the group.

Conclusion

The kingdom of God is an evangelical category, which goes way beyond a simple social ethic. It is a plan for liberation created in the mind of God and brought to reality by God on behalf of all people. It has a strong eschatological dimension, which surpasses the historical dimension.

At the same time the kingdom of God is already present and should shape the world. This is the distinctive mission of Christians. The kingdom of God contains a message for social living and for economics.

Here is a list of the evangelical consequences of this discourse:

It is the duty of society to overcome poverty
Society should offer to all citizens; equality in all those things that are necessary — food, clothing, a home, health care, social security.
Societies should overcome the divisions which exist between various levels or social classes and also the chasm in development between the continents
Economic systems that operate mechanisms of enslavement must be eliminated. Legislation must be put in place to protect workers so that they and their families can live with dignity. The economy is for man not man for the economy.
In place of classic neo-liberal economics there needs to be social economics, in tune with ecology, in tune with a free market which is not ‘wild’ but regulated to protect the human person.
Public service should be free of corruption and despotism.
Barriers between people and social classes must be overcome (prejudices, discrimination etc.) so that true social integration can be achieved.
From the perspective of the kingdom of God, we work towards a radical renewal of society, according to the evangelical spirit of truth and fraternity.
Economics, politics, and culture should give hope to human beings. The kingdom of God is good news. In as much as society lives the message of the kingdom of God it will work for the dignity and the happiness of all.

Economics and the Kingdom of God within Dehonian Spirituality

Central to the spirituality of Fr. Dehon is the conviction that the kingdom of God is in a continuous struggle, both at an individual and collective level, with the kingdom of Satan. In his cultural formation, economics and its connected political systems, were essential elements within the Church. It is not incidental that, as an old man, Fr. Dehon would recall affectionately his time as a student in Rome when he studied not only philosophy, theology and canon law (in which he received a doctorate to match his existing qualification in civil law) but he also immersed himself in the literature of political / economic systems.

Fr Dehon called his magazine on spiritual-social matters ‘ The Reign of the Heart of Jesus in Souls and in Society’. This is in itself enough to show the commitment of the founder of the Priests of the Sacred Heart in the ‘Kingdom of God’ or ‘Kingdom of Heaven’ announced in the Gospel. Notice also the title that he gave to the group of laity who associated themselves to the Institute: ‘Adveniat Regnum Tuum’ (ART): Thy Kingdom Come.

The expression ‘Reign of the Heart of Jesus is used by the founder to indicate both God’s primacy over all things and all people and the centrality of love in the gospel message. Together these aspects are the foundations of the spirituality of the heart of Jesus and the civilisation of love.

Dehonian Sources

DIARY

It is necessary to cite only a few key passages from Fr. Dehon’s diaries, his most personal and characteristic work to confirm our hypothesis.

5 April 1868. Jesus is our king, a king of peace. It is his to reign over nations and over souls. His law is the gospel. His reign is sweet, without ostentation and without violence. (NQ1. p.37)
15 December 1886. It is through the Eucharist that Jesus wishes to live and reign among us. Everything is tied to the Eucharist: temples, priesthood, and sacraments. It is the reign of the slaughtered Lamb. The Lamb is both the sacrifice and the sacred food. It is the Eucharist which makes saints, civilization and Christian art. Behold the Lamb of God (Jn. 1:29). The Eucharist and Mary — here is my life. (NQ1. p.139)
29 March 1887. … truth and charity have been the two great passions of my life. And I have only one desire: that, God willing, they might be the two things that attract people to the work that I shall leave behind. (NQ1. p.152)
October 1898. …It is not for us to create the democratic movement: it is already a fact, it exists and is irresistible, it is for us to enter into it, to Christianise it and to impart to it the spirit of justice and moderation. (NQII. P.364)
February 1916. I go over in my mind all my work for Christian social action. It was a true vocation a mission given to me by Providence. Frequently, in Rome, my reading was directed in this way….not everything was perfect in this social movement. In every social reform there are people who are mistaken, who exaggerate…as for me, the Holy Office gave me a certificate of doctrinal correctness even nominating me as a consulter to the Index. In all of this apostolate I saw the raising up again of the little ones, the humble, according to the spirit of the Gospel. (NQ. V pp..280 - 281)

To all of these we can add an expression from Fr. Dehon’s Oeuvres Sprituelles (Vol. IV p.16):

‘Those who think that their scarce concern for justice can be overlooked by the distribution of some alms, understand nothing about the Gospel’.

SPIRITUAL DIRECTORY

In the Spiritual Directory, which is without doubt, the most spiritualistic of the works of Fr. Dehon, taken largely as it is from the writings of Sister Ignatius, there are nonetheless two expressions which are carry the unmistakeable personal mark of our founder: one where he speaks of the vow of poverty, the other where he speaks about zeal. Here are the texts:

Poverty is the safeguard of religious life. Lukewarmness and decadence arise where this virtue is overlooked. (part III. Chapter II par. 1)
In the works of the apostolate, we should seek out those people who are most dear to the heart of Jesus, the care of priests — their formation and sanctification: education of youth; undertakings for workers and the poor. We work most directly for the Lord when we dedicate ourselves to those about whom Jesus declared: ‘each time you do this, even for one of these little ones of mine, you do it for me (Mt. 25: 40). (Part IV par. 23)

CONSTITUTIONS

Within the perspective of ‘The reign of the Heart of Jesus in souls and in society’ Fr. Dehon was able in his day to focus, even with the many different human miseries that existed, on the number one social issue of his own day: the workers’ question.

Still within the same perspective of the reign of the heart of Jesus, Dehonians today are asked to do the same. It is this which the constitutions inculcate explicitly.

At number 7, which is fundamental and is often cited, we read: ‘Fr Dehon expects from his religious that they be prophets of love and servants of reconciliation among people and in the world, in Christ (2Cor.5: 18).’ This certainly implies also a life of union with Christ in the Eucharist, which is the sacrament of love par excellence; but it also calls on us to construct justice and peace in a world perhaps now more than ever, torn apart by famine and war.

So also at number 32 we are invited to examine the signs of the times so that we can ‘contribute to the establishment of the reign of justice and love in the world’ (Souvenirs XI). Therefore Provincial Directories should determine concrete ways in which at particular times and places, specific works should be carried out. It goes on; ‘… following in the footsteps of Fr. Dehon we have a mission to witness to the love of Christ in a world which is still searching in difficulty for unity, even at the level of relationships between people and groups’. (No.43)

The constitutions also talk about ‘work’ as an fundamental aspect of human life, which belongs to the normal condition of humans, and also relates to our ‘…poverty for the sake of the kingdom. This poverty demands of us that we search together for a style of life which is simple and modest’. (Nos. 48 — 49)

It is understood that those who work for justice, especially those who seek to overcome sinful structures, like the mechanisms of oppression and violence, will be criticised and they can sometimes find themselves marginalized and isolated. Because of this the constitutions also state that ‘ our preference should go out towards those who have greatest need; and we should all be in solidarity with our confreres who give themselves to this service. …we will make every effort to avoid any form of social injustice. Only in this way…can we wake up consciences to the drama of human misery and the calls of justice. (No.51) (cf. ET 17)

GENERAL CONFERENCE AT BRUSQUE (Santa Catarina (Brazil) 23/8 — 3/9 1998)

It is extremely important that the General Conference on ‘the economy and the kingdom of God’, which is to take place at Recife (Brazil) from 16 — 26 May 2000, should keep in mind the conclusion of the Conference in Brusque on ‘Dehonian Reparation today’. This latter shows clearly the importance of the social dimension within Dehonian Spirituality. Here are some words of the text from Brusque:

"Keeping clear in our minds that a reparatory intention must ‘animate all that we are and all that we do’ (Cst. No 25), the general Conference holds as a primary objective of our reparation work for social justice, precisely within the context of the countries where we find ourselves. In some of these countries this will mean a truly evangelical choice directed towards the poor. In other places it will translate into a struggle to overcome unjust structures, which oppress and marginalize people, or combating racism and discrimination…

To attain our goal which is a priority for us there are various ways and means; among these are:

Serious and continuous study of the social teaching of the Church along with its dissemination: the creation of centres for formation in social teaching
Putting in place, possibly in every province or region, or groups of provinces or regions with smaller numbers, Justice and Peace commissions; allowing certain confreres to specialise in this area; animation of the whole group; offering support for other initiatives or movements for justice and peace such as Amnesty International, Pax Christi, World Council of Churches….

Part Three

What we are doing

The third part of this document presents a synthesis of the responses to the questionnaire about the things we are currently doing in the Congregation to form and inform our religious on:

doctrine
the principles of the neo-liberal economic system
the promotion of the dignity of the human person and improving conditions for life,
defending the environment
changing political and economic structures which both cause and maintain the sad situations in which so many of our confreres find themselves.

1. Taking part in and supporting organisations which work for social and economic change, (defend human rights, ecological concerns, groups which put pressure on governments and multi-national companies to encourage them to respect human rights and the environment, those that struggle to obtain aid and development programmes), is one way in which our members work for the kingdom of God according to the responses to the questionnaire. Here is a list of the actual organisations:

Eighth Day Centre, Valley interfaith, Benedict Centre, Sed Ministries, Misereor, Adveniat, Caritas, Canadian Ecumenical Jubilee, NGOs, Red Cross, Ami, Vincentians, Aldeia da Paz, O Berco, Bethania, Justice and Peace, Movement for agrarian reform, Trades Unions, promotion of the Social encyclicals, Tani Lestari, Pax Christi, Bread for the World, popular movements in various countries…etc. Almost everywhere our brothers are working with the campaign to release the poorest countries from their debts. One province has made an interesting pact with lay people who are trying to break the monopoly of companies which charge exorbitant rates for funeral services.

Many confreres work to change the world in which we live for the better, there are worker-priests inserted fully into the word of labour, sharing their lot and participating in the unions’ efforts in specific projects to help those most in need. This is one way of lining out Fr Dehon’s ‘go out to the people’. Those communities which are at the heart of the lives of the poor caring for immigrants, sharing their conditions, their style of life and living, are a clear witness to the solidarity and love of God which is freely given, an example of incarnation among the people.

2. The effort to change world economics is also evident in many provinces, regions and districts: (a) in the appreciation, purchase and use of local products; (b) in the investment of funds in ethical banking systems, instead of investing in banks whose investments include immoral activities and whose profits damage others; (c) investing in banks within the country to help national development; (d) sharing one’s budget with the poor; (e) creating a support network for local communities.

3. There is no doubt that the way to go to create an economy that is more equitable and in accord with evangelical principles is through formation and information. It is necessary to understand the proper rights and perverse mechanisms that create the insuperable gulf between rich and poor; understanding the causes of this inhuman situation in which so many populations live. These things do not happen by accident. For that reason we need to conduct a deep and serious analysis of the reality, with the help of NGOs and other organisations and experts. In many provinces and regions there is developing a programme of formation and information, whether at the level of the Congregation or beyond it: that is, the formation of lay people. All of this takes place through the various methods of social communication (newspapers, radio, TV, books and other types of publications). Courses are offered in schools and elsewhere on the social teaching of the Church and of Fr. Dehon as well as courses for the formation of volunteers. In this way people’s consciences are formed in a more critical way about neo-liberalism and its consequences. People need to be made aware of the evils of both capitalism and liberalism. However it is not enough to offer formation for people in general. It is also important to reach the political leaders and to offer them social formation and information. This too is done in certain provinces. Alongside formation and information it is also necessary to have the courage to denounce evil; this too is done by many of our confreres, either as individuals or through conferences, lectures, courses, homilies, or taking part in protest movements.

In the formation of our own candidates there is also instruction on the social teaching of the Church and of the founder; they are also asked to take part in some social activity so as to become aware (sensitised) to these grave problems. This sensitisation is very important. It is not enough to understand that there is a problem and its causes; it is necessary to be sensitive to this reality which is so hard and dehumanising. There is no shortage of those among us who are particularly involved in the problems of unemployment, who share their lives in solidarity with them. Formation courses also reflect this reality, as some of the responses to the questionnaire indicate.

4. It is praiseworthy that many Dehonian religious and many of our communities live out in a radical way the vow of poverty, with a simple, modest and austere style of life. The ‘common purse’ should be the norm for all religious, some communities even sharing their budget with the poor. In daily life such communities are content with what they have, without making a drama when certain things are lacking. Others take their work very seriously, making good use of their time as a way of living poverty, in as much as the economic system of today regards our work as useless, being simple, modest and predominantly spiritual.

Conclusion

In summary we can say that within the Congregation we try to:

Educate people towards a critical consciousness of the system, through courses of formation and systems of information on the causes of poverty today and the great divide between rich and poor. (Courses, radio, TV, schools, homilies, lectures, conferences…etc)
Educating people’s sensitivity to these problems, and promoting a spirit of sharing and solidarity.
Diffusing the social teaching of the Church and of Fr. Dehon.
Participation in movements that seek to change the current economic order, lifting up the conditions of those most in need, defending human rights and protecting the environment.
Investing in ethical banking.
Living out the vow of poverty in a more coherent way, with a style of life both at a personal and community level which is simple, modest and austere.

Part Four

Suggestions

In this section of the document we present the proposals or suggestions that have arisen from the responses to the questionnaire for the General Conference of 2000.

1. Formation and Information.

Some proposals are directed at the General Council or individual provinces or regions concerning works in which they are currently engaged.

For the General Council

It is to be hoped that the General Council continue to support and encourage justice and peace commissions within the Congregation and that it set up a ‘Centre for social studies’ in Rome.

It is asked that the General Council develop a ‘spirituality of globalisation’ and that it structures a methodology and a process for deepening our understanding of globalisation as such.

One proposal asks that ‘The economy and the kingdom of God’ become the subject matter for on-going formation; so that the members of the Congregation can obtain a deeper understanding of social analysis and the teaching of the Church, and so that they can discover the social dimension of our vows and our spirituality.

For the Provinces and Regions

There are diverse proposals and wishes expressed. Summing up we can say that there is a desire to see a broadening of formation and information for Dehonians on the effects of globalisation and neo-liberalism; that we take seriously the need, within initial formation, to integrate the social dimension in fidelity to the charism of Fr. Dehon, whose works need to be better known.

Many insist that even from the period of initial formation, we live apart from the preoccupation of materialism, accepting even the need to rely on providence, the absence of many material things and services, without making a fuss; that we live out the spirit of sharing and solidarity with the poor, dedication to our work in general and, if opportune, doing manual chores to help with our self-financing, and that we live in a spirit of generosity as witnesses to a society in which everything is measured on money and profit.

Many underline the need for provinces, regions, even communities, to dedicate themselves seriously to forming and informing people on the evils of capitalism and neo-liberalism. More than information it is indispensable to work on conscientisation and sensibilisation so that people really understand these issues.

It is to be hoped that we can construct a ‘network of relationships’ liaiasing with other institutes, the Church, and the protestant churches.

In addition there is the proposal that the provinces and regions need to strengthen the networks between themselves, to exchange up-to-date information about their areas, in this way acting as a counter-balance to the widespread news from the mass media.

Individuals have also indicated that we should try to inform and sensitise the leaders and politicians of our own localities on this theme.

2. Support for and participation in movements for social action

Various replies directed to individuals and communities touch on our involvement with movements for social change, whose importance is beyond discussion, for good or ill. If it is true that ideas guide history then it is even surer that movements make history.

The movements against which we contrast ourselves include, consumerism and liberalism. It was suggested that ‘we require to adopt a critical attitude towards consumerism and liberalism’.

Almost everyone agrees that there are movements with which we should align ourselves, giving our help and support, even becoming involved directly.

Some suggest an in-depth study of ‘the process which generates wealth for some and poverty for the majority’, with the idea of ‘involving oneself more concretely with those who propose alternatives’. In a similar vein ‘we should study the causes of marginalisation and exclusion’ and ‘

Fight to change the process which generates poverty and exploitation’. Others invite us to ‘believe in the power of small initiatives which originate with the poor’.

Then there are those who look at things form another perspective starting with the local churches and their social projects, we should support these. Others say we should concentrate on ‘legislation at local national and inter-national levels’ in order to ‘ keep watch, know and understand what the solidarity movements are doing and work alongside them’.

Some see the necessity to activate lay Christians, precisely to ‘stimulate Christian leaders to take on administrative roles and to support them, motivate and inspire them in the exercise of their responsibilities and to put pressure on them’.

Others push for us to become directly involved in ‘solidarity movements’ even ‘signing up to denunciations and protests against injustices’. Another similar response was to prepare people to ‘be trained through study to participate in justice and peace movements, and other movements which seek to safeguard nature’.

There are those who look to governments to counter-balance the multi-nationals and propose concretely that ‘we should put pressure on governments that they set in place mechanisms which guarantee the priority of the local economy and the local environment, as opposed to the interests of trans-national companies’.

Some look for the Congregation to align itself with others who deal with globalisation, looking to pull our resources and our activities in order to make a more powerful response to globalisation.

Another specific proposal liked with the former ask that our Congregation ‘convoke a Dehonian symposium for all SCJs, along with business men, professionals, workers, NGOs and similar groups, to develop a Dehonian Pastoral Project as a response to globalisation’.

Another specific proposal asks that we ‘study the possibility of developing an NGO within the Congregation examining the pros and cons’.

Provinces are asked to ‘develop projects to redeem people…drug addiction…AIDS carriers… ; collaboration with NGOs; working with pro-life groups; human rights groups; looking out for the poorest people (Red Cross, agrarian reform, homelessness); defending the rights of those who are marginalized (indigenous peoples, women, street children); Charter 99 Global democracy (an international court for justice, development and democracy); supporting trades unions in their just struggle to re-establish workers rights; giving support to those politicians who work for life, defend the rights of farm workers, and fight for renewal in the socio-economic context; promoting peace based on respect for human rights and reciprocal duties of all parties involved in conflict; call for a fairer system of taxation and a fairer world economics which will overcome the growing divide between rich and poor’.

Above all if we wish to intervene in the causes of the current world socio-economic malaise, rather than contenting ourselves with assuaging its most devastating effects, we must ‘give support to the reform efforts of the UN’; developing the processes of democratisation and strengthening its work to ‘re-establish the primacy of politics over economics’; the new ‘Defence Model’ of NATO is to be denounced as immoral since it seeks to defend its own vital interests ‘where the armies are mere functionaries in defence of a political system and economic hegemony’ at the expense of the harm done to the nations thus impoverished.

3. Economic Suggestions

Some underlined the need to control our investments, investing our money in ethical banking, or in areas where they will be most use, that is in buildings for the poor and co-operatives.

Some propose the creation of an inter-provincial fund in this way giving expression to living in

solidarity; with kindness and sharing at the heart of our Institute. One original proposal from a group was that we should pardon all debts of provinces and regions within the Institute.

There were many who underlined the need for us to be consistent with our financial arrangements, paying a just wage to those we employ according to their hours of service. Also we should look again at certain practices that are at least ambiguous in the light of our evangelical option, examining our own ‘internal neo-liberalism’.

4. Suggestions for the General Conference itself

The preparatory commission has taken into account many proposals in drawing up this document for the General Conference 2000, and in the work of programming the conference itself. However we would still like to put a few more wishes as expressed principally in response to question 10.

Some hold that ‘we should not stop at debates on the theoretical level, rather it is necessary to get down to the level of work, of practicality; setting out from theology (Kingdom of God — a little overlooked in the preparatory document) to arrive at the economic world with concrete undertakings’.

Another group expresses itself thus: ‘we propose that the General Conference focuses its attention on two goals: 1) denunciation and condemnation of the neo-liberal system; 2) propose to examine the consequent patterns of behaviour, equal and correct, which must get down to provincial and local level by the appropriate means’.

Many hope that ‘after a period of three years the general Conference and its work be evaluated both in terms of its methodological efficacy and its outcomes’.

We also hope that the social dimension of sin be put in evidence at the General Conference and that this might become ‘an important moment for highlighting our spirituality, and, understanding our Congregation’s worldwide spread, we can become interested not only in our little sphere, but also in structural problems the world over’.

It has also been asked that the General Conference produce its own ‘Social Catechism’ for today, and that it ask for a new encyclical on the dignity of the human person, since Centesimus Annus does not criticise sufficiently the neo-liberal capitalist model.

Conclusion

This document is simply a way of working with innumerable points of reference for reflection, for discussion in groups and in the plenary sessions. It is but one instrument that might be useful for the working out of the General Conference.

We ask you to use it, along with other types of reading, as an immediate preparation for this important Congregational event.

The successful outcome of this conference depends on the serious and effective participation of us all, in the spirit of service to the Church, to the Congregation and to our whole society.