As everyone knows, the famous saying “When in Rome, do as the Romans do” insinuates an adaptation to the customs and culture of the places we visit, in order to feel more at ease and be more easily accepted by the inhabitants. This norm is applied, obviously, to those practices that don’t offend good morals, for it’s also true that as good Catholics we should never frequent places where this could occur. Even more, in places where our faith might be put at risk.
Now, in the previous entry of this study, we had taken a look at the protagonists of the two events of the World Meeting of Popular Movements celebrated in Rome and in Santa Cruz de la Sierra, Bolivia, under the auspices of Pope Francis and promoted by the Pontifical Council of Justice and Peace in collaboration with the Pontifical Academy for Social Sciences. In light of these considerations, any Catholic should have the chills to participate in such events, which are no more than turbulent political rallies. Nonetheless, even graver than the error of participating, would be letting oneself be influenced by the subversive ideas that were proclaimed during the varied speeches that took place.
Now, what would we think of someone who presents himself at such an encounter, and perhaps, inebriated by the incendiary revolutionary speeches, unites himself to them with his words? It would be bringing to the extreme a poor adaptation of the old saying: “When in Rome…”
And us, what do we chose? The revolutionary speeches of social leaders, or the words of the Magisterium?
“It is strange but, if I talk about this, some say that the Pope is communist.”
You are not satisfied with empty promises, with alibis or excuses. Nor do you wait with arms crossed for NGOs to help, for welfare schemes or paternalistic solutions that never arrive; or if they do, then it is with a tendency to anaesthetize or to domesticate … and this is rather perilous. One senses that the poor are no longer waiting. You want to be protagonists. You get organized, study, work, issue demands and, above all, practice that very special solidarity that exists among those who suffer, among the poor, and that our civilization seems to have forgotten or would strongly prefer to forget.
Solidarity is a word that is not always well received. In certain circumstances it has become a dirty word, something one dares not say. However, it is a word that means much more than an occasional gesture of generosity. It means thinking and acting in terms of community. It means that the lives of all take priority over the appropriation of goods by a few. It also means fighting against the structural causes of poverty and inequality; of the lack of work, land and housing; and of the denial of social and labour rights. It means confronting the destructive effects of the empire of money: forced dislocation, painful emigration, human trafficking, drugs, war, violence and all those realities that many of you suffer and that we are all called upon to transform. Solidarity, understood in its deepest sense, is a way of making history, and this is what the popular movements are doing.
This meeting of ours is not shaped by an ideology. You do not work with abstract ideas; you work with realities such as those I just mentioned and many others that you have told me about. You have your feet in the mud, you are up to your elbows in flesh-and-blood reality. Your carry the smell of your neighbourhood, your people, your struggle! We want your voices to be heard – voices that are rarely heard. No doubt this is because your voices cause embarrassment, no doubt it is because your cries are bothersome, no doubt because people are afraid of the change that you seek. However, without your presence, without truly going to the fringes, the good proposals and projects we often hear about at international conferences remain stuck in the realm of ideas and wishful thinking.
The scandal of poverty cannot be addressed by promoting strategies of containment that only tranquilize the poor and render them tame and inoffensive. How sad it is when we find, behind allegedly altruistic works, the other being reduced to passivity or being negated; or worse still, we find hidden personal agendas or commercial interests. “Hypocrites” is what Jesus would say to those responsible. How marvellous it is, by contrast, when we see peoples moving forward, especially their young and their poorest members. Then one feels a promising breeze that revives hope for a better world. May this breeze become a cyclone of hope. This is my wish.
This meeting of ours responds to a very concrete desire, something that any father and mother would want for their children – a desire for what should be within everyone’s reach, namely land, housing and work. However, nowadays, it is sad to see that land, housing and work are ever more distant for the majority. It is strange but, if I talk about this, some say that the Pope is communist. They do not understand that love for the poor is at the centre of the Gospel. Land, housing and work, what you struggle for, are sacred rights. To make this claim is nothing unusual; it is the social teaching of the Church. […] Some of you said that this system cannot endure. We must change it. We must put human dignity back at the centre and on that pillar build the alternative social structures we need. This must be done with courage but also with intelligence, with tenacity but without fanaticism, with passion yet without violence. And all of us together, addressing the conflicts without getting trapped in them, always seeking to resolve the tensions in order to reach a higher plane of unity, of peace and of justice. […] Grassroots movements express the urgent need to revitalize our democracies, so often hijacked by innumerable factors. It is impossible to imagine a future for society without the active participation of great majorities as protagonists, and such proactive participation overflows the logical procedures of formal democracy. Moving towards a world of lasting peace and justice calls us to go beyond paternalistic forms of assistance; it calls us to create new forms of participation that include popular movements and invigorate local, national and international governing structures with that torrent of moral energy that springs from including the excluded in the building of a common destiny. And all this with a constructive spirit, without resentment, with love. (Address to the participants in the World Meeting of Popular Movements, October 28, 2014)
If such is the case, I would insist, let us not be afraid to say it: we want change, real change, structural change. This system is by now intolerable: farmworkers find it intolerable, laborers find it intolerable, communities find it intolerable, peoples find it intolerable … The earth itself – our sister, Mother Earth, as Saint Francis would say – also finds it intolerable. […] Once capital becomes an idol and guides people’s decisions, once greed for money presides over the entire socioeconomic system, it ruins society, it condemns and enslaves men and women, it destroys human fraternity, it sets people against one another and, as we clearly see, it even puts at risk our common home, sister and mother earth. […] You, the lowly, the exploited, the poor and underprivileged, can do, and are doing, a lot. I would even say that the future of humanity is in great measure in your own hands, through your ability to organize and carry out creative alternatives, through your daily efforts to ensure the three “L’s” – do you agree? – (labor, lodging, land) and through your proactive participation in the great processes of change on the national, regional and global levels. Don’t lose heart! Secondly, you are sowers of change. Here in Bolivia I have heard a phrase which I like: “process of change”. Change seen not as something which will one day result from any one political decision or change in social structure. We know from painful experience that changes of structure which are not accompanied by a sincere conversion of mind and heart sooner or later end up in bureaucratization, corruption and failure. There must be a change of heart. That is why I like the image of a ‘process’, processes where the drive to sow, to water seeds which others will see sprout, replaces the ambition to occupy every available position of power and to see immediate results. The option is to bring about processes and not to occupy positions. Each of us is just one part of a complex and differentiated whole, interacting in time: peoples who struggle to find meaning, a destiny, and to live with dignity, to ‘live well’, and in that sense, worthily. (Address to the participants at the Second World Meeting of Popular Movements, Santa Cruz de la Sierra, Bolivia, July 9, 2015)
Enter in the various parts of our study
II – Economic failure and oppression: typical fruits of communism and socialism
III – Illusions, utopias and fantasies of a ‘better world’ are always propagated by Marxists, Socialists and Communists
I – Agitation, hatred toward higher classes, rebellion, thirst for justice: instruments for struggle to change the system
II – Economic failure and oppression: typical fruits of communism and socialism
COMMUNISM: a failed utopia.
CAPITALISM: at the level of its basic principles is conformed to natural law, and so according to social doctrine of the Church, though its abuses are condemnable.
THE THIRD WAY between Communism and Capitalism: another utopia