Where the pope stands on economic issues

Those Americans who see everything as left or right don't know what to make of the positive, challenging, Italian Argentine pope.

Pope Francis sounds "socialist," says Rep. Paul Gosar (R., Ariz.). No, he's "theologically conservative" - but also "scary" on climate change, says radio host Rush Limbaugh. No, he's "a Commie" - like God, says TV personality Stephen Colbert.

Where does Francis get his ideas on the economy, the environment, and social justice? Check the Catechism, which summarizes Catholic teachings, and was compiled under John Paul II, with a forward by Benedict. It reads like the minutes of a more than 2,000-years-long meeting of men (though some women are cited) grappling with ageless questions of why we're here and how we should treat one another and do business.

The Catechism takes up issues of property and labor in a far-ranging chapter on the Seventh Commandment, as Catholics count ("You shall not steal").

The church rejects both "the totalitarian and atheistic ideologies linked in modern times to communism or socialism" - and also "in the practice of capitalism, individualism and the absolute primacy of the law of the marketplace over human labor."

Too much central planning "perverts" human relations; the law of the marketplace, at its extreme, "fails social justice, for there are many human needs which cannot be satisfied by the market."

Better is the "reasonable" government of people, families, businesses, and associations, leaving them free to build the world as sort of junior partners to the creator God, pursuing "the common good."

And private property? "The goods of creation are destined for the whole human race. However, the earth is divided up among men to assure the security of their lives, endangered by poverty and threatened by violence." Private ownership guarantees freedom and dignity so people can support their families. Score one for capitalism.

And yet: Those with capital - "land, factories, practical or artistic skills" - have the duty of "making it fruitful and communicating its benefits to others" and using their own family portions "with moderation, reserving the better part for guests, for the sick and the poor." Power equals public responsibility.

And government? It's not the main guarantor of freedom; that's up to individuals and groups. Government sets rules for "individual freedom and private property, as well as stable currency and efficient public services" so people "can enjoy the fruits of their labor" and "feel encouraged to work efficiently and honestly."

Catholics have three "economic" virtues: temperance - not wanting stuff too much; justice - fair prices (and wages); and solidarity - the Golden Rule of treating others as we want to be treated, plus "Christ-like" giving of our best.

Yes, the Seventh Commandment bars theft - unless "the only way to provide for immediate, essential needs, food, shelter, clothing, is to put at one's disposal and use the property of others" - even if the owner refuses to share. An activist priest or sister could do a lot with that exception.

Price manipulation (say, cornering the wheat market) is "morally illicit." So are bribing a judge, stealing from the boss, tax evasion, "excessive expenses and waste," damaging public property, and "work poorly done."

Economic and social health depends on honoring promises and contracts, not walking away just because you find a loophole or change your mind.

Gambling's all right - until it costs the gambler "what is necessary to provide for his needs and those of others." Then it's slavery.

Animals, plants, and "inanimate beings" are subordinate to "present and future humanity." But human dominion over the world "is not absolute; it is limited by concern for the quality of life of his neighbor, including generations to come."

Yes, there's a class struggle: "Economic life brings into play different interests, often opposed to one another." These conflicts should be negotiated, for example, between owners' reps and trade unions.

Labor strikes are legitimate when "necessary to obtain a proportionate benefit." Strike violence is "morally unacceptable."

The Catechism implicitly criticizes finance capitalism and heavy military spending. It praises cooperative effort. "Rich nations have a grave moral responsibility toward those which are unable to ensure the means of their development by themselves or have been prevented from doing so by tragic historical events."

It cites St. Rose of Lima, who equated serving the poor with serving Jesus.

And "an increased sense of God and increased self-awareness are fundamental to any full development of human society," the Catechism says - but pastors should abstain from direct political involvement. That's lay Catholics' job.

JoeD@phillynews.com

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