[Grem] Székely J. püspök ismertetője Ferenc pápa új enciklikájáról, a Fratelli tutti - ről

[Emoke Greschik]

 Please read about the Holy Father's shocking push against private property:


> I’m Catholic. Can I Disagree With Pope Francis on Property?
>> By John Horvat II <https://www.returntoorder.org/author/editor/>
>>
>> <https://www.returntoorder.org/2020/10/im-catholic-can-i-disagree-with-pope-francis-on-property/?pkg=rtoe1126#>
>>
>> <https://www.returntoorder.org/2020/10/im-catholic-can-i-disagree-with-pope-francis-on-property/?pkg=rtoe1126#>
>> <https://www.returntoorder.org/2020/10/im-catholic-can-i-disagree-with-pope-francis-on-property/?pkg=rtoe1126#>
>> <https://www.returntoorder.org/2020/10/im-catholic-can-i-disagree-with-pope-francis-on-property/?pkg=rtoe1126#>
>> <https://www.returntoorder.org/2020/10/im-catholic-can-i-disagree-with-pope-francis-on-property/?pkg=rtoe1126#>
>>
>> https://www.returntoorder.org/2020/10/im-catholic-can-i-disagree-with-pope-francis-on-property/?pkg=rtoe1126
>>
>> I’m Catholic. Can I Disagree With Pope Francis on Property?
>>
>> *Pope Francis’s encyclical Fratelli Tutti presents a dilemma for all who
>> defend the right of private property.
>> <https://www.tfp.org/private-property/> **On the one hand, **the
>> teaching document *Pope Francis signed on October 3* questions this
>> right. On the other, past popes, theologians, and canonists have always
>> taught that private ownership, as it is largely practiced, is just and
>> necessary for society’s proper functioning. This clash of opinions leaves
>> many Catholics perplexed.*
>>
>> *This is no small debate. The stakes could not be higher *since the West
>> depends upon a system based on property, rule of law and free markets. T*he
>> pontiff *asks his readers to consider “re-envisaging the social role of
>> property.” He *would like to see great societal changes in America and
>> the West. He believes the world’s goods belong to everyone and must be
>> shared to ensure the proper dignity of all.* *That sounds like something
>> vaguely similar to communism. *His broadsides against the market and
>> “consumerist” economic models leave little doubt that *he is * not *calling
>> for *a few system tweaks but *a massive paradigm shift.*
>>
>> Catholics need to know how to respond to this pontifical demand* lest * i*t
>> sink the West into a Marxist tyranny that denies* *property rights.*
>>
>> *The Universal Destination of Created Goods *
>>
>> The central argument of this “re-envisaging” is the principle of “the
>> universal destination of created goods.” *Francis declares *t*hat “The
>> principle of the common use of created goods is the ‘first principle of the
>> whole ethical and social order’;* it is a natural and inherent right
>> that takes priority over others.”
>>
>> *Indeed, the Church teaches that God made the goods of the world for
>> everyone*. No one contests this truth. Catholic moralists universally
>> accept the classic example of the right to life being of a higher order
>> than private property. Everyone also recognizes that *property has what
>> is called a social function by which owners must go beyond self-interest
>> and also use their property to serve the common good.*
>> But property rights requiring to be “reimagined.” Such a discussion would
>> give balance to the proposals for dealing with the needy.
>>
>> *A Correct Understanding of Property’s Social Role*
>>
>> *If, during the discussion, Catholics were instructed in the Church’s
>> traditional teaching, they would learn that “the universal destination of
>> created goods” does not mean that property-owners are little better than
>> thieves **who deprive the needy of the goods to which they have a right.
>> **The poor do not have the right to take arbitrarily by force whatever
>> they consider they need from those who have property.*
>>
>> *Quite the contrary, the correct position posits that the holding of
>> private property is good and desired by God. *It favors the good order
>> of society. In his 1891 encyclical *Rerum Novarum*, Leo XIII states that
>> “The fact that God has given the earth for the use and enjoyment of the
>> whole human race can in no way be a bar to the owning of private property. *For
>> God has granted the earth to mankind in general, *not in the sense that
>> all without distinction can deal with it as they like, but rather that no
>> part of it was assigned to anyone in particular, and that *the limits of
>> private possession have been left to be fixed by man’s own industry, and by
>> the laws of individual races …Here, again, we have further proof that
>> private ownership is in accordance with the law of nature.”*
>>
>> Thus, private property is a means through which the common good is well
>> served. *Just because a property is held privately does not mean that it
>> ceases to serve the common good. All society benefits from what private
>> property produces. **Indeed, those who occupy and seize properties do a
>> disservice to** the common good.* They harm the good order of society
>> and frustrate the purposes of property.
>>
>> In his 1931 encyclical *Quadragesimo Anno*, Pius XI recognizes the
>> “twofold character of ownership, called usually individual or social
>> according as it regards either separate persons or the common good. For
>> they [the theologians] have always unanimously maintained that nature,
>> rather the Creator Himself, has given man the right of private ownership
>> not only that individuals may be able to provide for themselves and their
>> families but also that the goods which the Creator destined for the entire
>> family of mankind may, through this institution, truly serve this purpose.
>> All this can be achieved in no wise except through the maintenance of a
>> certain and definite order.”
>>
>> I*ndeed, the poor suffer when private property is denied.** The ravages
>> of communism prove that when property is confiscated in the people’s name,
>> it destroys economy and culture, reducing all to the most abject misery.*
>>
>> *A Divisive Vision of Property*
>>
>> *The problem with Francis’s vision of property is that it does not define
>> the limitations of property’s social function.  *He assumes that the
>> universal destination of created goods and the private use of property are
>> in constant tension. “The priority of the universal destiny of created
>> goods” does not prevent its peaceful co-existence with property ownership
>> of every size. This priority in no way diminishes the need to respect
>> private property.
>>
>> Moreover, *his **urgent appeal to “re-envisage the social role of
>> property”* fails to recognize the economic advances by which private
>> property has benefited society as a whole. It *straightjackets all
>> owners into an oppressor category in which they do not belong*.
>>
>> <https://www.returntoorder.org/2019/02/this-is-how-panera-found-out-that-socialism-does-not-work/>
>>
>> Above all, *Francis expands property-owners’ obligations to the needy*.
>> They no longer include just the bare minimum to support their right to life.*
>> For Pope Francis, property owners must provide the destitute with an array
>> of undefined and open-ended needs that entails ensuring that “every person
>> lives with dignity and has sufficient opportunities for his or her integral
>> development.”*
>>
>> *The Wrong Foundation for Judgment *
>>
>> *Absent from this vision is* *a correct understanding of the social
>> function of private property, which Pius XII claims “should flow to all
>> alike, according to the principles of justice and charity.”* In its
>> place, *the needy, aided by leftist media and social activists, become
>> the judges of **what is necessary for their “integral development.”*
>>
>> *The Church encourages benefactors to gain merit by voluntary acts of
>> charity, giving to the needy from their wealth. It does not force charity.
>> Likewise, the Church teaches that the needy must practice the virtue of
>> justice by rendering gratitude, respect and assistance to their
>> benefactors. When both parties listen to the Church, it gives rise to
>> social harmony. **However, in* *Fratelli Tutti, there is no mention of
>> the obligations in justice that the needy have toward their benefactors.*
>>
>> *The encyclical **replaces **these virtuous behaviors of charity and
>> justic*e* with the spirit of “liberty, equality and fraternity,” the
>> anti-Christian and bloody French Revolution’s trilogy.** Thus, **Christian
>> charity** is replaced with that of anti-Christian “fraternity.” Such a
>> deterministic conception of society holds that social and economic
>> structures are responsible for poverty. The Marxist cry for the end of all**
>> private property** finds a distant echo in the document’s appeal for the
>> priority of the “universal destination **of created goods* *over* *all
>> rights, including private property.”*
>>
>> *A Shallow Appeal to All *
>>
>> Addressed to the world at large, *Francis issues **an invitation “to
>> dialogue among all people of good will.” He addresses “a single human
>> family, as fellow travelers sharing the same flesh, as children of the same
>> earth which is our common home, each of us bringing the richness of his or
>> her beliefs and convictions, each of us with his or her own voice, brothers
>> and sisters all.”*
>>
>> Thus, *the appeal reduces everything to the lowest common denominator so
>> that none may be left out or offended by the other. There is nothing **
>> specifically Catholic **about this message that tries to be all things
>> to all people. The result is a shallow “fraternity” that makes no* j*udgments
>> between* *truth **and** error, **good **and* *evil,* *virtue** and* *sin.
>> It trumpets an empty charity that is not based **on the love of God *and
>> an integral development that is *unrelated to** salvation.*
>>
>> *The most perplexing part of the encyclical’s call for “re-envisaging the
>> social role of property” is that it does not explain **why the Church
>> needs to re-envisage.* *The treasury of Church teaching on property’s
>> social function is rich, if *largely unapplied in today’s secular,
>> godless world. *Why not apply the Church’s forgotten truths, which would
>> bring beauty, clarity and social harmony to society*?* This strange
>> encyclical, which is addressed to everyone in general and no one** in
>> particular,* *omits* the only real solution to our world’s troubles: *The
>> return of prodigals to the one true God and the one true Church.*
>>
>> Indeed, one can be forgiven for asking: “I’m Catholic. Can I disagree
>> with Pope Francis on property?”
>>
>> *Updated October, 15, 2020*
>>
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