No More Stigma: Now Is the Time for Kerygma
The Recusant notes that amid the predictable deafening media silence from the right-wing press and, most heinously, the BBC, with regards to the Peoples' Assembly Against Austerity march on Saturday 21 June 2014 –some splinter reporting seeped in from the likes of Russia Today, reporting in fair detail on the tens of thousands marching through the streets of a sun-pounded London in the first national demonstration of the Peoples’ Assembly Against Austerity. And one particularly fascinating and significant snippet is that among the tens of thousands of marchers and protestors, a large group of brown-gowned Anglican Franciscan friars were spotted –yet another symbol of the new social radicalism of both the Anglican and Catholic Churches. One of the friars, Brother Robert, when briefly interviewed by the Morning Star, said:
This Christian crie de Coeur of these dark days of draconian anarcho-capitalism, in this case, coming from both the Anglican and Catholic Churches, as well as the various other denominations, was undoubtedly epitomised in the Pope’s Apostolic Exhortation of November 2013, which was linked on the page next to Russia Today’s report on the Peoples’ Assembly.
This document’s expression of solidarity with the broader global anti-austerity and anti-capitalist movements from the ever more socially conscious and activist Catholic Church was almost unprecedented in its undiluted pure Christian message and, by such token, served as perhaps the most politically outspoken speech Pope Francis made to date, being absolutely unambiguous in its target of criticism. Here is the piece by Russia Today reporting on the edict at the time:
Pope Francis has taken aim at capitalism as "a new tyranny" and is urging world leaders to step up their efforts against poverty and inequality, saying "thou shall not kill" the economy. Francis calls on rich people to share their wealth.
The global economic crisis, which has gripped much of Europe and America, has the Pope asking how countries can function, or realize their full economic potential, if they are weighed down by the debts of capitalism.
He goes on to explain that in this system, which tends to devour everything which stands in the way of increased profits, whatever is fragile, like the environment, is defenceless before the interests of a deified market, which has become the only rule we live by.
Inequality between the rich and the poor has reached a new threshold, and in his apostolic exhortation to mark the end of the “Year of Faith”, Pope Francis asks for better politicians to heal the scars capitalism made on society.
"Just as the commandment 'Thou shalt not kill' sets a clear limit in order to safeguard the value of human life, today we also have to say 'thou shalt not' to an economy of exclusion and inequality. Such an economy kills," Francis wrote in the document issued Tuesday.
"As long as the problems of the poor are not radically resolved by rejecting the absolute autonomy of markets and financial speculation, and by attacking the structural causes of inequality, no solution will be found for the world's problems or, for that matter, to any problems," he wrote.
Newly-elected Pope Francis has stepped up the fight against corrupt capitalism that has hit close to home - he was the first Pope to go after the Vatican bank and openly accused it of fraud and shady offshore tax haven deals.
The Recusant provides a link both here and on the front page to the Pope’s full 84 page apostolic exhortation: http://w2.vatican.va/content/francesco/en/apost_exhortations/documents/papa-francesco_esortazione-ap_20131124_evangelii-gaudium.html
In spite of our name, The Recusant is not implicitly a Catholic-supporting webzine, its title being meant more as a secular signification to a broadly anti-establishment socialist stance to current political and cultural hegemonies. However, the editor is himself a Catholic (though partly ‘lapsed’), certainly ‘spiritually’ inclined (i.e. not an atheist), and The Recusant is, as things currently stand in terms of its unequivocally socialistic stance, comfortable to support and promote specifically the leadership of Pope Francis (as opposed to whole papacy and episcopacy itself) at a time in history when so few other figures with such vast public platforms are putting their Christianity ‘where the mouths are’ and speaking out against the universal stigmatisation and pauperisation of the poor and vulnerable. We therefore salute Pope Francis for his political courage.
Our only comment here is that anarcho-capitalism is certainly no ‘new tyranny’ as the Pope puts it, though clearly he is referring to the particularly brutal form of austerity capitalism of the past few years. Historically it’s always been there, of course, in some shape or form, but was finally unleashed in its most virulent and evil manifestation through Thatcherism and the “Big Bang” of the markets in 1986; it was then incubated by New Labour, and has now, lest we need reminding, been reinvigorated and let loose like a Cerberus by the Tory-led Government at home, and by the Troika on the Continent –and it is a Cerberus, having the three heads of the Troika, IMF and the markets. It is the faceless, democratically unaccountable and fiscally fascistic markets which the Pope is specifically attacking in his speech –the universal asset-snatching and nation-impoverishing invisible hands of today’s most satanic manifestation of capitalism! Indeed, in Pope Francis’s own words:
There in that one phrase ‘invisible hand of market’ is Pope Francis’ very pointed rejection of the historical phantom-construct that was Adam Smith’s ‘faith’ in the ‘invisible hand of capitalism’: rooted in an ancient ‘Greek altruism’ counter-argument that tried to show how altruism was ultimately self-serving, while apparent self-interest could often have opposite effects in terms of contributing positively to other people –i.e. the hoary argument still trotted out today by Tories that the rich and the bankers are “wealth creators”, which of course we all know is emphatically a fallacy, in the wake of the financial crisis.
The Recusant excerpts below what is to us the most important and pivotal part of the Pope’s Apostolic Exhortation –and which we advise Iain Duncan Smith to take a good long look at it while he can, since we predict his excommunication from the Catholic Church –already referred to the Pope by many Catholics morally disgusted at his inhumane oppression of the poorest in British society– for crimes against the poor and vulnerable will –if there’s any justice– follow in the path of the recently excommunicated Mafia:
187. Each individual Christian and every community is called to be an instrument of God for the liberation and promotion of the poor, and for enabling them to be fully a part of society. This demands that we be docile and attentive to the cry of the poor and to come to their aid. A mere glance at the Scriptures is enough to make us see how our gracious Father wants to hear the cry of the poor: “I have observed the misery of my people who are in Egypt; I have heard their cry on account of their taskmasters. Indeed, I know their sufferings, and I have come down to deliver them… so I will send you…” (Ex 3:7-8, 10). We also see how he is concerned for their needs: “When the Israelites cried out to the Lord, the Lord raised up for them a deliverer” (Jg 3:15). If we, who are God’s means of hearing the poor, turn deaf ears to this plea, we oppose the Father’s will and his plan; that poor person “might cry to the Lord against you, and you would incur guilt” (Dt 15:9). A lack of solidarity towards his or her needs will directly affect our relationship with God: “For if in bitterness of soul he calls down a curse upon you, his Creator will hear his prayer” (Sir 4:6). The old question always returns: “How does God’s love abide in anyone who has the world’s goods, and sees a brother or sister in need and yet refuses help?” (1 Jn 3:17). Let us recall also how bluntly the apostle James speaks of the cry of the oppressed: “The wages of the labourers who mowed your fields, which you kept back by fraud, cry out, and the cries of the harvesters have reached the ears of the Lord of hosts” (5:4).
188. The Church has realized that the need to heed this plea is itself born of the liberating action of grace within each of us, and thus it is not a question of a mission reserved only to a few: “The Church, guided by the Gospel of mercy and by love for mankind, hears the cry for justice and intends to respond to it with all her might”. In this context we can understand Jesus’ command to his disciples: “You yourselves give them something to eat!” (Mk 6:37): it means working to eliminate the structural causes of poverty and to promote the integral development of the poor, as well as small daily acts of solidarity in meeting the real needs which we encounter. The word “solidarity” is a little worn and at times poorly understood, but it refers to something more than a few sporadic acts of generosity. It presumes the creation of a new mindset which thinks in terms of community and the priority of the life of all over the appropriation of goods by a few.
189. Solidarity is a spontaneous reaction by those who recognize that the social function of property and the universal destination of goods are realities which come before private property. The private ownership of goods is justified by the need to protect and increase them, so that they can better serve the common good; for this reason, solidarity must be lived as the decision to restore to the poor what belongs to them. These convictions and habits of solidarity, when they are put into practice, open the way to other structural transformations and make them possible. Changing structures without generating new convictions and attitudes will only ensure that those same structures will become, sooner or later, corrupt, oppressive and ineffectual.
190. Sometimes it is a matter of hearing the cry of entire peoples, the poorest peoples of the earth, since “peace is founded not only on respect for human rights, but also on respect for the rights of peoples”. Sadly, even human rights can be used as a justification for an inordinate defense of individual rights or the rights of the richer peoples. With due respect for the autonomy and culture of every nation, we must never forget that the planet belongs to all mankind and is meant for all mankind; the mere fact that some people are born in places with fewer resources or less development does not justify the fact that they are living with less dignity. It must be reiterated that “the more fortunate should renounce some of their rights so as to place their goods more generously at the service of others”. To speak properly of our own rights, we need to broaden our perspective and to hear the plea of other peoples and other regions than those of our own country. We need to grow in a solidarity which “would allow all peoples to become the artisans of their destiny”, since “every person is called to self-fulfilment”.
191. In all places and circumstances, Christians, with the help of their pastors, are called to hear the cry of the poor. This has been eloquently stated by the bishops of Brazil: “We wish to take up daily the joys and hopes, the difficulties and sorrows of the Brazilian people, especially of those living in the barrios and the countryside – landless, homeless, lacking food and health care – to the detriment of their rights. Seeing their poverty, hearing their cries and knowing their sufferings, we are scandalized because we know that there is enough food for everyone and that hunger is the result of a poor distribution of goods and income. The problem is made worse by the generalized practice of wastefulness”.
192. Yet we desire even more than this; our dream soars higher. We are not simply talking about ensuring nourishment or a “dignified sustenance” for all people, but also their “general temporal welfare and prosperity”. This means education, access to health care, and above all employment, for it is through free, creative, participatory and mutually supportive labour that human beings express and enhance the dignity of their lives. A just wage enables them to have adequate access to all the other goods which are destined for our common use.
193. We incarnate the duty of hearing the cry of the poor when we are deeply moved by the suffering of others. Let us listen to what God’s word teaches us about mercy, and allow that word to resound in the life of the Church. The Gospel tells us: “Blessed are the merciful, because they shall obtain mercy” (Mt 5:7). The apostle James teaches that our mercy to others will vindicate us on the day of God’s judgment: “So speak and so act as those who are to be judged under the law of liberty. For judgment is without mercy to one who has shown no mercy, yet mercy triumphs over judgment” (Jas 2:12-13). Here James is faithful to the finest tradition of post-exilic Jewish spirituality, which attributed a particular salutary value to mercy: “Break off your sins by practising righteousness, and your iniquities by showing mercy to the oppressed, that there may perhaps be a lengthening of your tranquillity” (Dan 4:27). The wisdom literature sees almsgiving as a concrete exercise of mercy towards those in need: “Almsgiving delivers from death, and it will purge away every sin” (Tob 12:9). The idea is expressed even more graphically by Sirach: “Water extinguishes blazing fire: so almsgiving atones for sin” (Sir 3:30). The same synthesis appears in the New Testament: “Maintain constant love for one another, for love covers a multitude of sins” (1 Pet 4:8). This truth greatly influenced the thinking of the Fathers of the Church and helped create a prophetic, counter-cultural resistance to the self-centred hedonism of paganism. We can recall a single example: “If we were in peril from fire, we would certainly run to water in order to extinguish the fire… in the same way, if a spark of sin flares up from our straw, and we are troubled on that account, whenever we have an opportunity to perform a work of mercy, we should rejoice, as if a fountain opened before so that the fire might be extinguished”.
194. This message is so clear and direct, so simple and eloquent, that no ecclesial interpretation has the right to relativize it. The Church’s reflection on these texts ought not to obscure or weaken their force, but urge us to accept their exhortations with courage and zeal. Why complicate something so simple? Conceptual tools exist to heighten contact with the realities they seek to explain, not to distance us from them. This is especially the case with those biblical exhortations which summon us so forcefully to brotherly love, to humble and generous service, to justice and mercy towards the poor. Jesus taught us this way of looking at others by his words and his actions. So why cloud something so clear? We should not be concerned simply about falling into doctrinal error, but about remaining faithful to this light-filled path of life and wisdom. For “defenders of orthodoxy are sometimes accused of passivity, indulgence, or culpable complicity regarding the intolerable situations of injustice and the political regimes which prolong them”.
195. When Saint Paul approached the apostles in Jerusalem to discern whether he was “running or had run in vain” (Gal 2:2), the key criterion of authenticity which they presented was that he should not forget the poor (cf. Gal 2:10). This important principle, namely that the Pauline communities should not succumb to the self-centred lifestyle of the pagans, remains timely today, when a new self-centred paganism is growing. We may not always be able to reflect adequately the beauty of the Gospel, but there is one sign which we should never lack: the option for those who are least, those whom society discards.
196. Sometimes we prove hard of heart and mind; we are forgetful, distracted and carried away by the limitless possibilities for consumption and distraction offered by contemporary society. This leads to a kind of alienation at every level, for “a society becomes alienated when its forms of social organization, production and consumption make it more difficult to offer the gift of self and to establish solidarity between people”.
197. God’s heart has a special place for the poor, so much so that he himself “became poor” (2 Cor 8:9). The entire history of our redemption is marked by the presence of the poor. Salvation came to us from the “yes” uttered by a lowly maiden from a small town on the fringes of a great empire. The Saviour was born in a manger, in the midst of animals, like children of poor families; he was presented at the Temple along with two turtledoves, the offering made by those who could not afford a lamb (cf. Lk 2:24; Lev 5:7); he was raised in a home of ordinary workers and worked with his own hands to earn his bread. When he began to preach the Kingdom, crowds of the dispossessed followed him, illustrating his words: “The Spirit of the Lord is upon me, because he has anointed me to preach good news to the poor” (Lk 4:18). He assured those burdened by sorrow and crushed by poverty that God has a special place for them in his heart: “Blessed are you poor, yours is the kingdom of God” (Lk 6:20); he made himself one of them: “I was hungry and you gave me food to eat”, and he taught them that mercy towards all of these is the key to heaven (cf. Mt 25:5ff.).
198. For the Church, the option for the poor is primarily a theological category rather than a cultural, sociological, political or philosophical one. God shows the poor “his first mercy”. This divine preference has consequences for the faith life of all Christians, since we are called to have “this mind… which was in Jesus Christ” (Phil 2:5). Inspired by this, the Church has made an option for the poor which is understood as a “special form of primacy in the exercise of Christian charity, to which the whole tradition of the Church bears witness”. This option – as Benedict XVI has taught – “is implicit in our Christian faith in a God who became poor for us, so as to enrich us with his poverty”. This is why I want a Church which is poor and for the poor. They have much to teach us. Not only do they share in the sensus fidei, but in their difficulties they know the suffering Christ. We need to let ourselves be evangelized by them. The new evangelization is an invitation to acknowledge the saving power at work in their lives and to put them at the centre of the Church’s pilgrim way. We are called to find Christ in them, to lend our voice to their causes, but also to be their friends, to listen to them, to speak for them and to embrace the mysterious wisdom which God wishes to share with us through them.
199. Our commitment does not consist exclusively in activities or programmes of promotion and assistance; what the Holy Spirit mobilizes is not an unruly activism, but above all an attentiveness which considers the other “in a certain sense as one with ourselves”. This loving attentiveness is the beginning of a true concern for their person which inspires me effectively to seek their good. This entails appreciating the poor in their goodness, in their experience of life, in their culture, and in their ways of living the faith. True love is always contemplative, and permits us to serve the other not out of necessity or vanity, but rather because he or she is beautiful above and beyond mere appearances: “The love by which we find the other pleasing leads us to offer him something freely”. The poor person, when loved, “is esteemed as of great value”, and this is what makes the authentic option for the poor differ from any other ideology, from any attempt to exploit the poor for one’s own personal or political interest. Only on the basis of this real and sincere closeness can we properly accompany the poor on their path of liberation. Only this will ensure that “in every Christian community the poor feel at home. Would not this approach be the greatest and most effective presentation of the good news of the kingdom?” Without the preferential option for the poor, “the proclamation of the Gospel, which is itself the prime form of charity, risks being misunderstood or submerged by the ocean of words which daily engulfs us in today’s society of mass communications”.
200. Since this Exhortation is addressed to members of the Catholic Church, I want to say, with regret, that the worst discrimination which the poor suffer is the lack of spiritual care. The great majority of the poor have a special openness to the faith; they need God and we must not fail to offer them his friendship, his blessing, his word, the celebration of the sacraments and a journey of growth and maturity in the faith. Our preferential option for the poor must mainly translate into a privileged and preferential religious care.
201. No one must say that they cannot be close to the poor because their own lifestyle demands more attention to other areas. This is an excuse commonly heard in academic, business or professional, and even ecclesial circles. While it is quite true that the essential vocation and mission of the lay faithful is to strive that earthly realities and all human activity may be transformed by the Gospel, none of us can think we are exempt from concern for the poor and for social justice: “Spiritual conversion, the intensity of the love of God and neighbour, zeal for justice and peace, the Gospel meaning of the poor and of poverty, are required of everyone”. I fear that these words too may give rise to commentary or discussion with no real practical effect. That being said, I trust in the openness and readiness of all Christians, and I ask you to seek, as a community, creative ways of accepting this renewed call.
202. The need to resolve the structural causes of poverty cannot be delayed, not only for the pragmatic reason of its urgency for the good order of society, but because society needs to be cured of a sickness which is weakening and frustrating it, and which can only lead to new crises. Welfare projects, which meet certain urgent needs, should be considered merely temporary responses. As long as the problems of the poor are not radically resolved by rejecting the absolute autonomy of markets and financial speculation and by attacking the structural causes of inequality, no solution will be found for the world’s problems or, for that matter, to any problems. Inequality is the root of social ills.
203. The dignity of each human person and the pursuit of the common good are concerns which ought to shape all economic policies. At times, however, they seem to be a mere addendum imported from without in order to fill out a political discourse lacking in perspectives or plans for true and integral development. How many words prove irksome to this system! It is irksome when the question of ethics is raised, when global solidarity is invoked, when the distribution of goods is mentioned, when reference is made to protecting labour and defending the dignity of the powerless, when allusion is made to a God who demands a commitment to justice. At other times these issues are exploited by a rhetoric which cheapens them. Casual indifference in the face of such questions empties our lives and our words of all meaning. Business is a vocation, and a noble vocation, provided that those engaged in it see themselves challenged by a greater meaning in life; this will enable them truly to serve the common good by striving to increase the goods of this world and to make them more accessible to all.
204. We can no longer trust in the unseen forces and the invisible hand of the market. Growth in justice requires more than economic growth, while presupposing such growth: it requires decisions, programmes, mechanisms and processes specifically geared to a better distribution of income, the creation of sources of employment and an integral promotion of the poor which goes beyond a simple welfare mentality. I am far from proposing an irresponsible populism, but the economy can no longer turn to remedies that are a new poison, such as attempting to increase profits by reducing the work force and thereby adding to the ranks of the excluded.
205. I ask God to give us more politicians capable of sincere and effective dialogue aimed at healing the deepest roots – and not simply the appearances – of the evils in our world! Politics, though often denigrated, remains a lofty vocation and one of the highest forms of charity, inasmuch as it seeks the common good. We need to be convinced that charity “is the principle not only of micro-relationships (with friends, with family members or within small groups) but also of macro-relationships (social, economic and political ones)”. I beg the Lord to grant us more politicians who are genuinely disturbed by the state of society, the people, the lives of the poor! It is vital that government leaders and financial leaders take heed and broaden their horizons, working to ensure that all citizens have dignified work, education and healthcare. Why not turn to God and ask him to inspire their plans? I am firmly convinced that openness to the transcendent can bring about a new political and economic mindset which would help to break down the wall of separation between the economy and the common good of society.
206. Economy, as the very word indicates, should be the art of achieving a fitting management of our common home, which is the world as a whole. Each meaningful economic decision made in one part of the world has repercussions everywhere else; consequently, no government can act without regard for shared responsibility. Indeed, it is becoming increasingly difficult to find local solutions for enormous global problems which overwhelm local politics with difficulties to resolve. If we really want to achieve a healthy world economy, what is needed at this juncture of history is a more efficient way of interacting which, with due regard for the
207. Any Church community, if it thinks it can comfortably go its own way without creative concern and effective cooperation in helping the poor to live with dignity and reaching out to everyone, will also risk breaking down, however much it may talk about social issues or criticize governments. It will easily drift into a spiritual worldliness camouflaged by religious practices, unproductive meetings and empty talk.
208. If anyone feels offended by my words, I would respond that I speak them with affection and with the best of intentions, quite apart from any personal interest or political ideology. My words are not those of a foe or an opponent. I am interested only in helping those who are in thrall to an individualistic, indifferent and self-centred mentality to be freed from those unworthy chains and to attain a way of living and thinking which is more humane, noble and fruitful, and which will bring dignity to their presence on this earth.
209. Jesus, the evangelizer par excellence and the Gospel in person, identifies especially with the little ones (cf. Mt 25:40). This reminds us Christians that we are called to care for the vulnerable of the earth. But the current model, with its emphasis on success and self-reliance, does not appear to favour an investment in efforts to help the slow, the weak or the less talented to find opportunities in life.
210. It is essential to draw near to new forms of poverty and vulnerability, in which we are called to recognize the suffering Christ, even if this appears to bring us no tangible and immediate benefits. I think of the homeless, the addicted, refugees, indigenous peoples, the elderly who are increasingly isolated and abandoned, and many others. Migrants present a particular challenge for me, since I am the pastor of a Church without frontiers, a Church which considers herself mother to all. For this reason, I exhort all countries to a generous openness which, rather than fearing the loss of local identity, will prove capable of creating new forms of cultural synthesis. How beautiful are those cities which overcome paralysing mistrust, integrate those who are different and make this very integration a new factor of development! How attractive are those cities which, even in their architectural design, are full of spaces which connect, relate and favour the recognition of others!
211. I have always been distressed at the lot of those who are victims of various kinds of human trafficking. How I wish that all of us would hear God’s cry: “Where is your brother?” (Gen 4:9). Where is your brother or sister who is enslaved? Where is the brother and sister whom you are killing each day in clandestine warehouses, in rings of prostitution, in children used for begging, in exploiting undocumented labour? Let us not look the other way. There is greater complicity than we think. The issue involves everyone! This infamous network of crime is now well established in our cities, and many people have blood on their hands as a result of their comfortable and silent complicity.
212. Doubly poor are those women who endure situations of exclusion, mistreatment and violence, since they are frequently less able to defend their rights. Even so, we constantly witness among them impressive examples of daily heroism in defending and protecting their vulnerable families.
As previously mentioned, The Recusant is not a specifically Catholic webzine, nor is it an apologist for the Roman Catholic Church per se, however, on reading Pope Francis’ Apostolic Exhortation, we can find very little of fault ethically speaking and much to be lauded. It is immensely reassuring that at such a dark time in history, when the world seems to be very much under the claw-hammer of anarcho-capitalist hegemonies, that the head of the largest Christian denomination on the planet is so openly outspoken on behalf of the poor and oppressed, and so robust in his moral condemnation of the ‘invisible hand of the market’, at a time when that ‘invisible hand’ is an axe-wielding one wreaking havoc of elective and selective austerity to the devastation of millions of peoples’ health, shelter, wellbeing, and in many cases, lives.