Redemptor Hominis §16

¹⁶ Progress or threat If therefore our time, the time of our generation, the time that is approaching the end of the second millennium of the Christian era, shows itself a time of great progress, it is also seen as a time of threat in many forms for man. The Church must speak of this threat to all people of good will and must always carry on a dialogue with them about it. Man's situation in the modern world seems indeed to be far removed from the objective demands of the moral order, from the requirements of justice, and even more of social love. We are dealing here only with that which found expression in the Creator's first message to man at the moment in which he was giving him the earth, to "subdue" it . This first message was confirmed by Christ the Lord in the mystery of the Redemption. This is expressed by the Second Vatican Council in these beautiful chapters of its teaching that concern man's "kingship"; that is to say his call to share in the kingly function-the munus regale of Christ himself . The essential meaning of this "kingship" and "dominion" of man over the visible world, which the Creator himself gave man for his task, consists in the priority of ethics over technology, in the primacy of the person over things, and in the superiority of spirit over matter. This is why all phases of present-day progress must be followed attentively. Each stage of that progress must, so to speak, be x-rayed from this point of view. What is in question is the advancement of persons, not just the multiplying of things that people can use. It is a matter-as a contemporary philosopher has said and as the Council has stated-not so much of "having more" as of "being more" . Indeed there is already a real perceptible danger that, while man's dominion over the world of things is making enormous advances, he should lose the essential threads of his dominion and in various ways let his humanity be subjected to the world and become himself something subject to manipulation in many ways-even if the manipulation is often not perceptible directly-through the whole of the organization of community life, through the production system and through pressure from the means of social communication. Man cannot relinquish himself or the place in the visible world that belongs to him; he cannot become the slave of things, the slave of economic systems, the slave of production, the slave of his own products. A civilization purely materialistic in outline condemns man to such slavery, even if at times, no doubt, this occurs contrary to the intentions and the very premises of its pioneers. The present solicitude for man certainly has at its root this problem. It is not a matter here merely of giving an abstract answer to the question: Who is man? It is a matter of the whole of the dynamism of life and civilization. It is a matter of the meaningfulness of the various initiatives of everyday life and also of the premises for many civilization programmes, political programmes, eco nomic ones, social ones, state ones, and many others. If we make bold to describe man's situation in the modern world as far removed from the objective demands of the moral order, from the exigencies of justice, and still more from social love, we do so because this is confirmed by the well-known facts and comparisons that have already on various occasions found an echo in the pages of statements by the Popes, the Council and the Synod . Man's situation today is certainly not uniform but marked with numerous differences. These differences have causes in history, but they also have strong ethical effects. Indeed everyone is familiar with the picture of the consumer civilization, which consists in a certain surplus of goods necessary for man and for entire societies-and we are dealing precisely with the rich highly developed societies-while the remaining societies-at least broad sectors of them-are suffering from hunger, with many people dying each day of starvation and malnutrition. Hand in hand go a certain abuse of freedom by one group-an abuse linked precisely with a consumer attitude uncontrolled by ethics -and a limitation by it of the freedom of the others, that is to say those suffering marked shortages and being driven to conditions of even worse misery and destitution. This pattern, which is familiar to all, and the contrast referred to, in the documents giving their teaching, by the Popes of this century, most recently by John XXIII and by Paul VI, represent, as it were, the gigantic development of the parable in the Bible of the rich banqueter and the poor man Lazarus . So widespread is the phenomenon that it brings into question the fìnancial, monetary, production and commercial mechanisms that, resting on various political pressures, support the world economy. These are proving incapable either of remedying the unjust social situations inherited from the past or of dealing with the urgent challenges and ethical demands of the present. By submitting man to tensions created by himself, dilapidating at an accelerated pace material and energy resources, and compromising the geophysical environment, these structures unceasingly make the areas of misery spread, accompanied by anguish, frustration and bitterness. . We have before us here a great drama that can leave nobody indifferent. The person who, on the one hand, is trying to draw the maximum profit and, on the other hand, is paying the price in damage and injury is always man. The drama is made still worse by the presence close at hand of the privileged social classes and of the rich countries, which accumulate goods to an excessive degree and the misuse of whose riches very often becomes the cause of various ills. Add to this the fever of inflation and the plague of unemployment -these are further symptoms of the moral disorder that is being noticed in the world situation and therefore requires daring creative resolves in keeping with man's authentic dignity . Such a task is not an impossible one. The principle of solidarity, in a wide sense, must inspire the effective search for appropriate institutions and mechanisms, whether in the sector of trade, where the laws of healthy competition must be allowed to lead the way, or on the level of a wider and more immediate redistribution of riches and of control over them, in order that the economically developing peoples may be able not only to satisfy their essential needs but also to advance gradually and effectively. This difficult road of the indispensable transformation of the structures of economic life is one on which it will not be easy to go forward without the intervention of a true conversion of mind, will and heart. The task requires resolute commitment by individuals and peoples that are free and linked in solidarity. All too often freedom is confused with the instinct for individual or collective interest or with the instinct for combat and domination, whatever be the ideological colours with which they are covered. Obviously these instincts exist and are operative, but no truly human economy will be possible unless they are taken up, directed and dominated by the deepest powers in man, which decide the true culture of peoples. These are the very sources for the effort which will express man's true freedom and which will be capable of ensuring it in the economic field also. Economic development, with every factor in its adequate functioning, must be constantly programmed and realized within a perspective of universal joint development of each individual and people, as was convincingly recalled by my Predecessor Paul VI in Populorum Progressio. Otherwise, the category of "economic progress" becomes in isolation a superior category subordinating the whole of human existence to its partial demands, suffocating man, breaking up society, and ending by entangling itself in its own tensions and excesses. It is possible to undertake this duty. This is testified by the certain facts and the results, which it would be difficult to mention more analytically here. However, one thing is certain: at the basis of this gigantic sector it is necessary to establish, accept and deepen the sense of moral responsibility, which man must undertake. Again and always man. This responsibility becomes especially evident for us Christians when we recall-and we should always recall it-the scene of the last judgment according to the words of Christ related in Matthew's Gospel . This eschatological scene must always be "applied" to man's history; it must always be made the "measure" for human acts as an essential outline for an examination of conscience by each and every one: "I was hungry and you gave me no food ... naked and you did not clothe me... in prison and you did not visit me" . These words become charged with even stronger warning, when we think that, instead of bread and cultural aid, the new States and nations awakening to independent life are being offered, sometimes in abundance, modern weapons and means of destruction placed at the service of armed conflicts and wars that are not so much a requirement for defending their just rights and their sovereignty but rather a form of chauvinism, imperialism, and neocolonialism of one kind or another. We all know well that the areas of misery and hunger on our globe could have been made fertile in a short time, if the gigantic investments for armaments at the service of war and destruction had been changed into investments for food at the service of life. This consideration will perhaps remain in part an "abstract" one. It will perhaps offer both "sides" an occasion for mutual accusation, each forgetting its own faults. It will perhaps provoke new accusations against the Church. The Church, however, which has no weapons at her disposal apart from those of the spirit, of the word and of love, cannot renounce her proclamation of "the word ... in season and out of season" . For this reason she does not cease to implore each side of the two and to beg everybody in the name of God and in the name of man: Do not kill! Do not prepare destruction and extermination for men! Think of your brothers and sisters who are suffering hunger and misery! Respect each one's dignity and freedom!