The portion
of the Catechism which talks about this is part 3, section 2, chapter 2, article
7. (You can find it online here: http://www.vatican.va/archive/ccc_css/archive/catechism/p3s2c2a7.htm.)
It elaborates on the seventh commandment, “You shall not steal.” Here are some of
the highlights:
2403 The right to private property, acquired or
received in a just way, does not do away with the original gift of the earth to
the whole of mankind. The universal destination of goods remains
primordial, even if the promotion of the common good requires respect for the
right to private property and its exercise.
2404 "In his use of things man should regard the
external goods he legitimately owns not merely as exclusive to himself but
common to others also, in the sense that they can benefit others as well as
himself."188 The ownership of any property makes its holder a
steward of Providence, with the task of making it fruitful and communicating
its benefits to others, first of all his family.
These
two paragraphs basically say: “God created the earth for everyone, so goods
have a universal destination. But private property does not contradict this
idea. Those who have private property have a responsibility to share what they
have with others (and thus fulfill the universal destination of goods).” In
relation to Curtis White’s question: “Why do want a system in which we just
accumulate more and more money?” I think the Church is answering: “So that we
can help those who have none.”
2415 The seventh commandment enjoins respect for the integrity
of creation. Animals, like plants and inanimate beings, are by nature destined
for the common good of past, present, and future humanity.195 Use of
the mineral, vegetable, and animal resources of the universe cannot be divorced
from respect for moral imperatives. Man's dominion over inanimate and other
living beings granted by the Creator is not absolute; it is limited by concern
for the quality of life of his neighbor, including generations to come; it
requires a religious respect for the integrity of creation.196
2416 Animals are God's creatures. He surrounds them
with his providential care. By their mere existence they bless him and give him
glory.197 Thus men owe them kindness. We should recall the
gentleness with which saints like St. Francis of Assisi or St. Philip Neri
treated animals.
2417 God entrusted animals to the stewardship of those
whom he created in his own image.198 Hence it is legitimate to use
animals for food and clothing. They may be domesticated to help man in his work
and leisure. Medical and scientific experimentation on animals is a morally
acceptable practice if it remains within reasonable limits and contributes to
caring for or saving human lives.
2418 It is contrary to human dignity to cause animals to
suffer or die needlessly. It is likewise unworthy to spend money on them that
should as a priority go to the relief of human misery. One can love animals;
one should not direct to them the affection due only to persons.
These
four paragraphs seem to reveal an anthropocentric outlook, but also acknowledge
the inherent value of animals. The language in paragraph 2418 actually reminds
me of Kant’s idea that we have an indirect duty not to harm animals because
doing so harms our own humanity.
2424 A theory that makes profit the exclusive norm and ultimate end of
economic activity is morally unacceptable. The disordered desire for money
cannot but produce perverse effects. It is one of the causes of the many
conflicts which disturb the social order.204
2425 The Church has rejected the totalitarian and atheistic ideologies
associated in modem times with "communism" or "socialism."
She has likewise refused to accept, in the practice of "capitalism,"
individualism and the absolute primacy of the law of the marketplace over human
labor.207 Regulating the economy solely by centralized planning
perverts the basis of social bonds; regulating it solely by the law of the
marketplace fails social justice, for "there are many human needs which
cannot be satisfied by the market."208 Reasonable regulation of
the marketplace and economic initiatives, in keeping with a just hierarchy of
values and a view to the common good, is to be commended.
2426 The development of economic activity and growth in
production are meant to provide for the needs of human beings. Economic life is
not meant solely to multiply goods produced and increase profit or power; it is
ordered first of all to the service of persons, of the whole man, and of the
entire human community. Economic activity, conducted according to its own
proper methods, is to be exercised within the limits of the moral order, in
keeping with social justice so as to correspond to God's plan for man.209
These
three paragraphs again seem to give an answer to Curtis White’s question. They
seem to indicate that the Church doesn’t see a real problem with the system of capitalism, but thinks that we can point
it toward an end goal of helping others (seeking profit as a means rather than
an end).
2431 The responsibility of the state.
"Economic activity, especially the activity of a market economy, cannot be
conducted in an institutional, juridical, or political vacuum. On the contrary,
it presupposes sure guarantees of individual freedom and private property, as
well as a stable currency and efficient public services. Hence the principal
task of the state is to guarantee this security, so that those who work and produce
can enjoy the fruits of their labors and thus feel encouraged to work
efficiently and honestly. . . . Another task of the state is that of overseeing
and directing the exercise of human rights in the economic sector. However,
primary responsibility in this area belongs not to the state but to individuals
and to the various groups and associations which make up society."217
2432 Those responsible for business enterprises are
responsible to society for the economic and ecological effects of their
operations.218 They have an obligation to consider the good of
persons and not only the increase of profits. Profits are necessary, however.
They make possible the investments that ensure the future of a business and
they guarantee employment.
These
paragraphs seem to indicate how the
Church thinks we can direct capitalism toward the end goal of helping others:
government regulation and some sort of corporate social responsibility.
I hope you’ve been
enlightened!
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