Joseph Cardinal Höffner CHRISTIAN SOCIAL ... - Ordo Socialis

According to the neoliberal conception, the „supra-empirical regularity of the market,“ which,
„with its compelling power,“ stands closer „to a metaphysical concept of order“ than that
„which people deem good,“ is the regulative principle of the economy (Otto Veit). 24 In opposition
to this, Christian social teaching holds fast to the conviction that neither the atomic
market constitution nor monopolizing domination are able to realize the objective end of the
economy. The theory that the economy possesses „in the market, i.e., in the free struggle of
competitors...a principle of self-direction which governs it much more perfectly than would
the intervention of any created intellect“ be able to do, mistakes „the social and moral character
of economic life“ (Quadragesimo anno, 88). The market is not an automatic machine, but a
cultural process to be organized by the ordered and ordering will of man and not least of the
state. Urgent tasks set today with respect to the objective goal of the economy and the common
good cannot be mastered by the mere regularity of the market: the broad dissemination
of wealth, the continuous growth of the economy undisturbed by economic crises, the prevention
of mass unemployment, and the like. Where „the good offices of the State are lacking or
deficient“, which fosters, stimulates, regulates, closes gaps, and guarantees completeness,
„incurable disorder ensues: in particular, the unscrupulous exploitation of the weak by the
strong. For men of this stamp are always in evidence, and, like cockle among the wheat,
thrive in every land“(Mater et Magistra, 58). On the other hand, in an economy oriented towards
the common good, certainly competition is „justified and useful“(Quadragesimo anno,
88). For „where personal initiative is lacking, political tyranny ensues and, in addition, economic
stagnation in the production of a wide range of consumer goods and services of the
material and spiritual order - those, namely, which are in a great measure dependent upon the
exercise and stimulus of individual creative talent“ (Mater et Magistra, 57). Even if the economy
is capable of control and in need of it, it is nevertheless not a function of the state; rather,
as a cultural domain, it belongs to the social realm between the individual person and the
state. For this reason, subsidiarity demands „that the numerous intermediary bodies and corporate
enterprises - which are, so to say, the main vehicle of this social growth -be really
autonomous“, where, of course, loyal collaboration „in pursuit of their own specific interests
and those of the common good“ must be preserved (Mater et magistra, 65).
„Centesimus annus“ takes us significantly further than the previous teaching of the Church
concerning economic systems. It overcomes once and for all Karl Marx's biased argument
that there can be only a „socialist“ or a „capitalist“ society. It does so with reference to two
major turning points in history, 1945 and 1989. The Pope is at first pleased to note „in some
countries and under certain aspects a positive effort to rebuild a democratic society inspired
by social justice, so as to deprive Communism of the revolutionary potential.“ He continues:
„In general, such attempts endeavor to preserve free market mechanisms“( 19,2). One might
have expected the term „social market economy“, but the Pope avoids this specifically German
expression, although he describes in detail its ethical foundations and economic consequences:
He uses ‘freedom“ and“ social justice“ to show the ethical basis, and „market
mechanism“ and „public control“ as the two fundamental regulatory elements. And his references
to „abundant work opportunities“ and a“ solid system of social and vocational security“
and the removal of the „commodity character“ of labor by means of legislation to safeguard
its“ dignity „ express the principal objectives of a social market economy.
The second point in time as the occasion for discussing the subject of the economic system is
1989: The Pope asks: „Can it perhaps be said that, after the failure of Communism, Capitalism
is the victorious social system, and that Capitalism J7' should be the goal of the countries
now making efforts to rebuild their economy c , and society ? Is this the model which ought to
be proposed to the countries of the Third World which are searching for the path to true eco-
24 Ordo II (1959):363.
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