From April 17 to 21, 1972 members of the Canadian Conference of Catholic Bishops met in Ottawa to discuss the topic, "Justice in Canada."(24) Their report had three parts: Progress Report, Sharing National Income, and Pastoral Implications of Political Choices.
Among items contained in the Progress Report were "guiding norms"--Christians are called to give witness to the gospel's radical ethic of solidarity, simplicity and sharing, the scandalous disparity between rich and poor internationally and domestically, re-enforces the Gospel summons. Also, were "some findings"--signs of hope due to many being generous, living frugally, witnessing simply; evidence of personal hardship. Also, were "some proposals" for bishops, laity, priests, and religious--greater sharing and stewardship, conscientiousness, social research, rights of church personnel, inter-diocesan sharing, financial openness, social investment, credit unions, cooperatives, and coalitions with groups such as the Canadian Coalition for Development. Among "rights of church personnel" were included: just incomes, fair working conditions, and security for retirement.
Among items contained in "Sharing National Income" was the declaration that the inequality of Canadian riches
. . . is a social sin. . . . Without espousing any particular program, we invite Canadians to accept the social goal of an equitable redistribution of income. We also call for acceptance of the principle that each Canadian be assured that level of income necessary for decent human living and full participation in society.
On Labor Day, 1973 the Canadian Catholic Conference issued a statement for the Canadian Bishops.(25) Their desire was to explore some of the implications of the Labor Day Statement of 1972, "Simplicity and Sharing." Noting the global family's diverse histories, cultures and individual gifts, the bishops underlined the interdependence so essential in human relationships--economics, culture, politics, religion, etc. Yet, a universal need to care, spare and share is undermined by a major disorder found, to some degree, in every society. In North America, the bishops discovered, not cooperative independence, but the competitive survival of the fittest or jungle law, more for me and less for you. The bishops found "the law of the jungle" denied equal opportunities for human development. This ruthless competition was rooted in the cultural, economic, and political structures of Canadian society. Very pointed questions were asked.
Why . . . must Canadians on fixed incomes bear the brunt of ever higher living costs, while corporate profits keep climbing . . . is adequate housing beyond the financial needs of so many families, while land speculators and developers reap more benefits . . . is it that one out of every four Canadians must struggle for the basic necessities of food, clothing and shelter, while some others claiming to provide these needs wax rich . . . does the low-income earner have difficulty bettering his or her lot, while it is relatively easy for the already affluent to raise their living level still higher . . . is it hard for many families to erase their debts, while finance companies and banks prosper . . . after years of social security, do such disparities persist . . . despite policies designed to equalize opportunities, do some regions of Canada grow wealthier, while others do not . . . do international trading arrangements almost always favor industrialized nations, Canada included, at the expense of poorer nations supplying raw materials?
Answers to these, more than rhetorical, questions were discovered by the bishops in a reference from Paul VI's encyclical Populorum Progressio about a too narrow pursuit of the common goal. Namely, "to do more, know more and have more--to be somebody." Noting Marxist states deny religious freedom and family rights, while pursuing similar material goods, the bishops added,
[I]nfluential decision-makers and trend-setters would have us believe the way to be "somebody" important is to gain so as to consume more and more things. . . . Wherever it prevails, this excessive emphasis on "consumerism" confronts the Christian conscience.
So powerful a symbol of social status had buying power become in society, that the bishops traced to it psychological and material gaps between rich and poor, social separation wider than language and culture, and insensitivity among the affluent to sufferings of the deprived. To "judgments based on such shallow criteria," the bishops also traced subtle and not so subtle forms of mental and physical discrimination or segregation in housing, education, law enforcement, and health care. Such inequities and injustices stem from individual fears and selfishness, "reinforced by public policies and structures which embody these human feelings." Such mock God's will, deny the fundamental dignity and equality of all members of the human family, and betray the aspirations for justice and peace.
Making a society's critical test of humanity and justice "how it treats its weakest members"--unborn, aged, handicapped, minorities, and other "vulnerables," the bishops asked how many would heed the "Working Paper on Social Security in Canada." There was hope.
Many thoughtful Canadians, including some young people, now question the human costs of the prevailing North American system: increasing greed and waste, widening inequalities, deepening divisions, and spreading spiritual malice. At the same time, there is evidence that a new consciousness is emerging; perhaps, even a conversion of conscience is beginning.
Applying the same test to international matters, the bishops saw a "greatly magnified" challenge and a "not encouraging" prospect. With most bargaining advantages in control of the "rich men's club" (Canada a member) and exercised largely by giant multinationals, the bishops recalled 1971 Synod, Canadian interchurch, and United Nations challenges to frame some questions.
How . . . can Third World countries . . . secure just trading terms--preferential agreements which enable them to begin closing the "development gap" in their own distinctive ways? . . . [W]hich member . . . can truthfully claim all rights and duties . . . are faithfully honored in practice?
The 1974 Labor Day Statement of Canada's bishops, issued by their national conference, addressed the global food crisis and a Christian response.(26) Questions were posited about personal life style and public policies. Admittedly, practically every Canadian household and especially those with low incomes was familiar with the food-price squeeze. Yet, Canadian food price "aggravation does not begin to equal the suffering experienced by people in two-thirds of the world: Asia, Africa and Latin America." The poor had to .pay for imports in response to the lowest food supplies "since the Second world War." Domestic food production was hampered drastically by "the astronomical increases in the costs of fuel and fertilizer." Among other effects are the growing numbers of adults and children "trapped in a tightening vise of malnutrition and hunger."
The bishops were firm, "Whatever else one may say about the social thrust of the scriptures, the fraternal responsibility to feed brothers and sisters who are hungry is a central imperative." Recalling scriptures, church documents, United Nations sessions, and national politicians' appeals, Canadians were summoned to examine global stewardship, with two key guidelines: "Modify living habits; reform economic structures."
Causes of the worsening food problem were listed: climatic disasters, population growth, monetary instability, rising oil prices, and the arms race. However, the underlying causes were attributed to "the consuming and marketing practices of economic systems." With no claim to technical competence, the bishops invited fellow citizens to consider some practical implications of consumption and marketing practices. About consumption practices, the bishops challenged as follows.
Question the goals of an economic system which urges us to consume and waste extravagantly, rather than share available food resources. . . .
Resist advertisements and other forms of social pressure which generate affluent eating habits.
Practice the tradition of fast and abstinence by reducing our consumption of food, especially meat. . . .
Channel the savings we achieve by moderation, whether money or goods, to neighbors in need by effective voluntary agencies. . . .
Develop new educational programs in families, churches and schools oriented toward changes in consuming patterns and personal life styles. . . . Such programs could . . . examine the cultural significance of eating together--as families, as friends, as colleagues. Is it not time to change the emphasis from the physical pleasures to the fraternal values of eating together?
Insisting such changes in consumption would not be effective without fundamental changes in the market system which governs food production and distribution, the bishops noted several facts. Food supply and distribution is determined mainly by "effective demands," human need. Food supplies are controlled so that often prices are driven up on the market. Some food industries destroyed produce when unable to obtain their "market price." Examples were cited. So were challenges from the international and national arenas. So, Christians were asked to challenge policy makers.
Make substantial contributions toward creation of a world food bank (composed of wheat, rice and coarse grains, plus fertilizer, fuels and other agricultural resources). . . .
Make more concessional sales of wheat to poor nations at below market prices while subsidizing Canadian producers. . . .
Increase the purchasing power of the poor countries by paying just prices for their exports.
Provide more effective forms of agricultural assistance which help developing countries to produce more food for their own people. . . .
Increase the purchasing power of low-earning Canadians, including small farmers and fishermen, by developing effective programs for redistribution of income in this country. . . .
Break economic and cultural patterns which down grade agriculture and drive farming families off the land. . . .
Increase research studies on effective stewardship of the soil and the seas, and balanced development of the rural and urban sectors. . . .
By way of conclusion, the bishops, in the spirit of a Holy Year of Reconciliation and Leviticus Jubilee Year, called for changes in life style and structures.
On November 27, 1977 the Commission on Migrants and Tourism of the Canadian Conference of Catholic Bishops issues a pastoral statement entitled "Strangers in Our Midst."(27) The occasion was the recent passage of an immigration act in Canada. The intent was to offer reflections on basic values to influence attitudes, policies, and programs for immigrants among Catholics and others. The cause was a heightening of tensions among peoples over immigrants, the need of guidelines to create harmony among differing peoples, and the importance of a Christian role in achieving that harmony.
One, the pastoral indicated the aims of the immigration legislation were: to make entry more fair and efficient; to control and limit the number entering; to provide governmental regulatory power, whose effect deserves careful and continuing scrutiny. Two, the pastoral dismissed arguments that immigrants were to blame for current economic difficulties or would exacerbate them. Three, the pastoral accepted that people flee or emigrate because they are relatively deprived and perceive their life-chances would be better elsewhere. In fact, the bishops quoted the July 1975 statement of the Episcopal Commission for Social Affairs.
Fear of people seems to lie at the root of willingness to limit or exclude newcomers. They are seen as competitors for jobs, goods and services and as threats to present life styles and future aspirations.
The church's role was manifold. It could provide a vision of the kind of society sought and attitudes to realize in everyday actions and interactions. That vision assumes a one-planet and universal family solidarity, so that there are no longer anystrangers. Those attitudes include: praying for release from fears of new immigrants and for a society less scarred by greed and self-seeking; sharing and redistributing goods justly; changing lifestyle and use of resources; letting everything be done by, with and for immigrants without domination from clergy or laity; eradicating exploitation and racism of immigrants in jobs, wages, job security and housing.
From November 28 to December 2, 1977 the Canadian Conference of Catholic Bishops issued, from Ottawa, the pastoral letter, "A Society to be Transformed."(28) The pastoral began with admissions of past accomplishments and future hopes. Yet, with full realization of needs still to be met--inflation and high unemployment, powerful foreign-controlled companies beyond government regulation, inadequate housing, economic and social disparities between regions, pollution, and other environmental damage. Despite a twenty year series of statements by the bishops, repeated media reports of protest and multiplicity of proposals for change, the CCC still decried the fact that,
Entire groups, central to our country's future, are uncertain of their culture and customs surviving. Workers, even those in unions, have little share in decisions affecting their livelihood and well-being. In turn, elected representatives at various levels of government seem to face insurmountable difficulties.
The bishops stated two reasons for again speaking on these matters: to encourage Christians to become involved in transforming life-styles and socio-economic structures; to insist Christians become leaders in promoting and locating solutions possible only in new or renewed values, attitudes and relationships.
Credit was given to modern industrial society for much in human progress, revelation of nature's secrets vast organized ventures, and scope for individual freedoms. Yet, the potential for further human progress remains largely unrealized.
[On] on new conditions of society a woeful system has been constructed "that considers profit as the key motive for economic progress, competition as the supreme law of economics and private ownership of production as an absolute right that has no limits and carries no corresponding social obligation" (Octagesima Adveniens, n. 26). With no vision of afterlife, this world, is pictured only as a place where people struggle for an ever more comfortable living. The single-minded pursuit of self-interest is presented as a value. The theory of the survival of the fittest leads many to accept widespread poverty and the concentration of wealth and power in hands of a few. Industrial strategies are designed especially to produce maximum gratification and profit, so that wasteful consumption is promoted systematically. In the process, human beings and natural resources are abused or destroyed.
Canada was judged to be marked still by "liberal capitalism." Its values have become institutions, make idols of materialistic aspirations, constitute an economic religion inhibiting an ethic of sharing, become rocky soil of self-service and self-aggrandizement, and crush the seeds of human solidarity and love.
However, the CCC also warned sincere seekers of a better world in Marxist ideology that serious dangers lie this alternative to liberal capitalism. Denial of God's existence or historical intervention, rejection of the spiritual nature and destiny of humans, ascription to humans of only an economic function, dialectics of violence as a sole means of social change, absorption of personal freedom in a collective order, a paradise or ideal city on earth--all must be rejected by disciples of Christ. Furthermore, while use of the Marxist analysis help in identifying some injustice and structures of exploitation, dominators-oppressed, masters-slaves. Such struggles are founded on a narrow human vision, promote hatred, and generate new kinds of violence and oppression. Thus, Christians are robbed of inalienable rights and stripped of their divine image.
Christ's plan is that, even in the midst of real struggles, all people should undergo conversion of hearts and attitudes, in order to become new and remake social, economic and political structures which cause human suffering.
In order to distinguish promises of God's kingdom from human Utopias and ideologies, whether capitalist or Marxist, and choose appropriate strategies and options, Christians must never doubt that no option is valid which does not unite people in their efforts to create a society based on justice. Despite a tension that may arise between those desiring to reconcile socialist movements with Jesus' teaching and those seeking another socio-economic order based on Jesus' teaching, all were asked to join a common endeavour, with specific suggestions: study groups, action projects, social justice conferences in various regions of Canada.
Lastly, a call was made by language from Populorum Progressio for universal solidarity, allowing full development of persons or groups, as self-reliant and artisans of their own destiny.
Different models of society can be built from gospel values of love, justice and equality but no social order can meet fully the legitimate aspirations of all mankind.
On January 10, 1980 Canada's Conference of Catholic Bishops issued, through its Administrative Board, a social message, "Unemployment: The Human Costs."(29) It started with citizens' quotes on the fears and pains of unemployment. Placing these feelings in the context of close to 800,000 unemployed out of a 10 million work force--a more serious problem "than at any other period since the 1930's"--the bishops outlined an approach to a wider discussion of the problem than earlier presented by national and regional bishops' statements.
A first focus, "Unemployment: Human Realities," depicted unemployment as truly hurting some workers (blue collar, women, young), regions (Atlantic Provinces) and communities (subject to economic boom and bust cycles) more than others. The human and social costs of unemployment were considered staggering. Economic strain on family life comes with sudden drops in purchasing power and possibility of indebtedness. Psychological strain comes with loss of self-worth, anxiety, frustration and bitterness. Social strain comes with lower productivity, reduction in public revenues, increased social welfare costs, cutbacks in social benefits, and expanded and intensified marginalization and disillusionment among the citizens.
For Christians, human labor was always essential to human value and dignity, personality development and sense of self-worth, and meaningful and participative building of society. Violations of that value and dignity abounded in the bishops' minds.
The many thousands of jobless people, unable to participate in the production and development of our society, find themselves alienated from fellow citizens. At the same time, many workers find that new technologies and relationships in their industry have made their jobs virtually meaningless. Some workers, engaged in the production of wasteful or destructive products for our consumer society, question the value and meaning of their work.
A second focus, "Unemployment: Underlying Causes" posited alleged causes and responded to them. To those who blame the unemployed themselves, the bishops admitted some cases existed, but insisted that only one job was available for every twenty persons seeking work. To those who blame the large number of women and immigrant entrants into the job market, the bishops insisted that women and immigrants have the same right as others to earn a living and fulfill aspirations: Also, a rising cost of living, a need to assist in family support, and a desire for monies to buy expensive consumer goods had prompted many women to seek work outside the home. Also, many immigrants and refugees were allowed entrance simply because they took low-paying jobs or have skills no one else possessed.
Unsatisfied with alleged causes of unemployment the bishops examined critically various economic, political and social explanations. Six basic causes identified by specialists were given in the social message.
. . . concentration of the country's economic power in the hands of a small number of corporations which has made it difficult to develop labor-intensive strategies that generate thousands of new jobs.
. . . continued centralization of the majority of job-producing industries in our major metropolitan areas, which contribute to continuing problems of unemployment and economic disparities in several other sections of the country.
. . . high levels of foreign ownership and control of Canada's principal industries, which generally put Canadian workers in a very untenable position during times of economic recession, subject to any shutdowns and layoffs.
. . . orientation of our economy toward exporting Canada's natural resources (gas, timber, coal, other minerals) rather than manufacturing them into finished products, thereby giving up new employment opportunities.
. . . large investment of capital in high-technology ,industrial projects (pipelines, hydroelectric), which may increase gross national product but produce relatively few permanent jobs.
. . . prolongation of lockouts and strikes which result in a loss of productivity and aggravate conditions of unemployment in some regions of the country.
A third focus, "Unemployment: Social Devaluation" highlighted unemployment as a profoundly moral and spiritual problem. The bishops quoted Pope John Paul II, who viewed the "plague of unemployment" as symptomatic of a basic "moral disorder." Called into question were basic values and attitudes underlying Canadian economic and political activities. The Canadian social and economic order failed to serve the basic needs of all the people. Hence, the poorest and weakest suffer most. As a modern capitalist society, had Canada,
. . . reached the point where greater priority is placed on the value of machines rather than the value of human labor? Where maximizing profits and growth takes precedence over serving real human needs? Where protecting private property exists to the detriment of the right to work for thousands of people? Indeed, are we moving toward the point in our society, where, as the Holy Father warns, mankind is in danger of becoming "the slave of things . . . his own products . . . economic systems . . . production."
The Christian alternative vision of humanity and society is based on justice and love. Canada needs a more equitable distribution of wealth and power among all people, a development of resources to serve basic human needs, an authentic community of caring, sparing sharing, and top priority given to "the value of human labor" in economic life and "creation of socially useful work."
A fourth focus, "Unemployment: Community Action" called for cooperative efforts to develop alternative industrial strategies to serve the human needs of all the people. Such alternatives require effective means to increase the self-sufficiency of Canadian industry, strengthen job-producing potential of all industries, redistribute capital for industrial development in underdeveloped regions, and enhance community ownership and control of local industries. Suggested was a process for Christian community involvement.
Becoming aware of local realities and experience of unemployment. This includes being present to unemployed workers, listening to their problems, identifying current and future job needs in your region.
Analyzing basic causes of unemployment in your region. This includes some reflection on structural causes of unemployment to be found in our present economy. . . .
Making ethical judgments about the realities and causes of unemployment. This includes some reflection and education on the Christian meaning of human labor and the primary goal of an economic order as serving human needs. . . .
Supporting the specific struggles of unemployed workers in your region. This includes moral and financial support for activities aimed at creating new jobs, obtaining workers' job security, planning shorter weeks and generating public awareness about the realities and causes of unemployment.
Participating in efforts to develop alternative industrial strategies in your region. This includes assessing the economic potential of your region, developing alternative plans for economic development and pressing local governments and corporations to change their priorities and industrial strategies.
Increasing, where desirable, community ownership and control of industries. This includes promotion of cooperatives, worker-controlled industries and other initiatives to develop more effective community participation and control of economic life in your region.
In addition to the suggested process for community involvement, the bishops noted favorably local labor union participation, a coalition for full employment, a small producer association, and study-action projects in Newfoundland, Nova Scotia, and Quebec. Of labor unions, it was said, they had as vital a role to play in developing strategies for full employment as government and business. Furthermore, in the present,
. . . a major concern of many unions in labor-management negotiations is job security for their own workers. Yet, major problems are evident. On the one hand, the prolonged strikes of some powerful labor unions have aggravated conditions of employment in certain regions of the country. On the other hand, the existence of large numbers of unemployed is used frequently by companies as an instrument to impose lower wage settlements and working conditions on their workers. Also, it must be remembered that close to 60 percent of Canada's work force is unorganized and unable to protect their employment aspirations. Therefore, we urge labor unions not only to seek job security for their own workers but to join ranks with the unemployed and nonunionized workers in common strategy to overcome the basic structural causes of unemployment in our society.
In concluding their social message, the Canadian bishops mentioned their earlier statements and renewed a call for bold transformations in the values and priorities of society. They quoted John Paul II's admonition that to accomplish a reform of economic structures absolutely essential is "the intervention of true conversion of mind, will and heart".