The Pope's document is part of the effort and accomplishment of long discussions grounded in Pope Leo XIII's encyclical letter Rerum Novarum (1891) commonly seen as the foundation of the Catholic social doctrine.
The theme had its revival in Vatican Council II and took a documentary form with Populorum Progressio by Paul VI (March 26, 1967). A further step was made with Sollicitudo Rei Socialis (December 30, 1987), announced publicly by Pope John Paul II (on the 20th anniversary of the Populorum Progressio).
All these Catholic documents (and Caritas in Veritate is no exception) are not ideological writings, they cover more of an ethical issue than a political one.
From this detailed encyclical letter, Caritas in Veritate (July 7, 2009), we have extracted two passages that seem of great inspiration, especially if they are related to the famous verses in Luke 6: 35,36.
in commercial relationships the principle of gratuitousness and the logic of giving as an expression of fraternity can and must find their place within normal economic activity. This is a human requirement at the present time, but it is also a necessity in economical logic. It is a demand both of charity and of truth.
Economic life undoubtedly requires contracts, in order to regulate relations of exchange between goods of equivalent value. But it also needs just laws and forms of redistribution governed by politics, and even more, it needs works abounding with the spirit of giving.
Thus the Gospel of Luke:
34 "And if you lend to those from whom you hope to receive back, what credit is that to you? For even sinners lend to sinners to receive as much back. 35 "But love your enemies, do good, and lend, hoping for nothing in return; and your reward will be great, and you will be sons of the Most High. For He is kind to the unthankful and evil.
I was very impressed by this strange, but clear reference to the principle of gratuitousness!
The Pope does not seem to worry about being mistaken for a utopian. He does not set the principle of gratuitousness beside or beyond economics, but seems to place it right in the center of its dynamics. I am personally convinced that the pope is saying what the Bible says. Well…at least this time!
The Bible, however, is not new to this kind of paradox: are you in financial difficulties? Well before you spend the little money you have, just return the tithe to the Lord. That’s a good one, isn’t it? Is the Lord provoking us?
Is He trying to make a joke? Not at all. He is trying to say that any blessings the Lord will bestow, still remain conditioned by human attitude in opposing and fighting adverse conditions, resolved by dedication. What dedication? Dedication to God the Creator and Master of all matter. The first lesson He wants to teach us is not to be anxious, not because of some sort of self persuasion, but because of an unconditional surrender to God, resulting in a significant freedom from domination.
Yet both the Bible and the Pope are in agreement on this point, we must begin to give freely and break the spiral of the crisis.
But now let us set out some guidelines directly from the teachings of Jesus Christ.
The text in Luke is a brilliant synthesis of generosity and dignity.
The different values at stake, are held around the central theme of loan and lending.
The two attitudes are compared: those of the sinners and those of the righteous ones. When sinners lend they want to receive as much back (this is not an example of usury!).
So, generally speaking:
Is there something wrong with lending and hoping for the same amount in return? Generally speaking: no. The Bible teaches:
" If you lend money to any of My people who are poor among you, you shall not be like a moneylender to him; you shall not charge him interest. (Exodus 22:25).
Beside the regular, legal activities of daily life, Jesus introduces a new mechanism in this text, a mechanism to regulate economic negotiations, let's call it spontaneous.
On one hand, he invites us to extend the influence of our benevolence beyond the usual boundaries including our enemies. On the other hand He sets forth a new concept: the principle of gratuitousness.
This principle has many positive aspects. The first is not to embarrass the giver. In fact, when someone asks for a loan, it puts us in a predicament. If it's a friend, friendship is at risk.
In fact, usually a loan is never a negligible sum, both for lenders and for recipients. Moreover, when the sum is not returned, friendship is forever compromised, and hearts and wallets will remain closed forever ( even when they should open up a bit…!) As the saying goes: Please do not ask for credit, as a refusal often offends.
But what happens when we give freely? First of all, I do not jeopardize myself and my family, since I give only what I can afford. If that money is not returned, well, that's okay, it was a gift... According to the evangelical rule, generosity is when I do not even remember the gifts that I gave!
But what happens to the dignity of the one who asks for a loan? Nothing bad or negative.
The principle of gratuitousness also applies to him. Maybe not now, but as soon as possible he will pay his debt, but not toward the original creditor.
Jesus’ revolutionary program provides the creditor as the one whom you can reach, and possibly help, as you are able to!
If repeated a thousand times, this wonderful divine scheme would tend to reduce debt, discourage unfairness, avoid disappointment and subsequent cynicism.
This simple word of Jesus would exterminate selfishness and build widespread prosperity inspired by love.