VI. THE COMMON DESTINATION OF GOODS
93. Whether believers or not, we are agreed today that the earth is essentially a shared inheritance, whose fruits are meant to benefit everyone. For believers, this becomes a question of fidelity to the Creator, since God created the world for everyone. Hence every ecological approach needs to incorporate a social perspective which takes into account the fundamental rights of the poor and the underprivileged. The principle of the subordination of private property to the universal destination of goods, and thus the right of everyone to their use, is a golden rule of social conduct and “the first principle of the whole ethical and social order”.[71] The Christian tradition has never recognized the right to private property as absolute or inviolable, and has stressed the social purpose of all forms of private property. Saint John Paul II forcefully reaffirmed this teaching, stating that “God gave the earth to the whole human race for the sustenance of all its members, without excluding or favouring anyone”.[72] These are strong words. He noted that “a type of development which did not respect and promote human rights – personal and social, economic and political, including the rights of nations and of peoples – would not be really worthy of man”.[73] He clearly explained that “the Church does indeed defend the legitimate right to private property, but she also teaches no less clearly that there is always a social mortgage on all private property, in order that goods may serve the general purpose that God gave them”.[74] Consequently, he maintained, “it is not in accord with God’s plan that this gift be used in such a way that its benefits favour only a few”.[75] This calls into serious question the unjust habits of a part of humanity.[76]
Well, this statement about private property rights will dissolve any alliance to Pope Francis by the Republican Party in the USA. They'll see him as a Socialist or worse yet, a Communist. Then they'll point to the fact Catholic Churches, including the Vatican own the property they have built their foundations. Literally, building foundations. They never discern the fact the Pope doesn't own the Vatican. The Pope resides in a central location to the other churches around the globe. Pope Francis will not pass the Vatican on to his kin, he will pass his private quarters to the next Pope. That hardly qualifies as private property.
94. The rich and the poor have equal dignity, for “the Lord is the maker of them all” (Prov 22:2). “He himself made both small and great” (Wis 6:7), and “he makes his sun rise on the evil and on the good” (Mt 5:45). This has practical consequences, such as those pointed out by the bishops of Paraguay: “Every campesino
has a natural right to possess a reasonable allotment of land where he
can establish his home, work for subsistence of his family and a secure
life. This right must be guaranteed so that its exercise is not illusory
but real. That means that apart from the ownership of property, rural
people must have access to means of technical education, credit,
insurance, and markets”.[77]
95. The natural environment is a collective good, the patrimony of all humanity and the responsibility of everyone. If we make something our own, it is only to administer it for the good of all. If we do not, we burden our consciences with the weight of having denied the existence of others. That is why the New Zealand bishops asked what the commandment “Thou shall not kill” means when “twenty percent of the world’s population consumes resources at a rate that robs the poor nations and future generations of what they need to survive”.[78]
93. Whether believers or not, we are agreed today that the earth is essentially a shared inheritance, whose fruits are meant to benefit everyone. For believers, this becomes a question of fidelity to the Creator, since God created the world for everyone. Hence every ecological approach needs to incorporate a social perspective which takes into account the fundamental rights of the poor and the underprivileged. The principle of the subordination of private property to the universal destination of goods, and thus the right of everyone to their use, is a golden rule of social conduct and “the first principle of the whole ethical and social order”.[71] The Christian tradition has never recognized the right to private property as absolute or inviolable, and has stressed the social purpose of all forms of private property. Saint John Paul II forcefully reaffirmed this teaching, stating that “God gave the earth to the whole human race for the sustenance of all its members, without excluding or favouring anyone”.[72] These are strong words. He noted that “a type of development which did not respect and promote human rights – personal and social, economic and political, including the rights of nations and of peoples – would not be really worthy of man”.[73] He clearly explained that “the Church does indeed defend the legitimate right to private property, but she also teaches no less clearly that there is always a social mortgage on all private property, in order that goods may serve the general purpose that God gave them”.[74] Consequently, he maintained, “it is not in accord with God’s plan that this gift be used in such a way that its benefits favour only a few”.[75] This calls into serious question the unjust habits of a part of humanity.[76]
Well, this statement about private property rights will dissolve any alliance to Pope Francis by the Republican Party in the USA. They'll see him as a Socialist or worse yet, a Communist. Then they'll point to the fact Catholic Churches, including the Vatican own the property they have built their foundations. Literally, building foundations. They never discern the fact the Pope doesn't own the Vatican. The Pope resides in a central location to the other churches around the globe. Pope Francis will not pass the Vatican on to his kin, he will pass his private quarters to the next Pope. That hardly qualifies as private property.
95. The natural environment is a collective good, the patrimony of all humanity and the responsibility of everyone. If we make something our own, it is only to administer it for the good of all. If we do not, we burden our consciences with the weight of having denied the existence of others. That is why the New Zealand bishops asked what the commandment “Thou shall not kill” means when “twenty percent of the world’s population consumes resources at a rate that robs the poor nations and future generations of what they need to survive”.[78]
