Right or wrong in its economic specifics, the Pontiff’s Laudato Si encyclical draws attention to the wide material gap between rich and poor and to the insuperable problem of bridging it. The Pope surely has a point, even if his nostrums are not wholly of this world.
We fight for and against not men and things as they are, but for and against caricatures we make of them.
—Joseph Schumpeter, History of Economic Analysis, 1954
Reading can be a pleasure and sometimes, as we all know, a chore. I confess as a Christian—albeit not of the Roman Catholic persuasion—to having not read a papal encyclical before the latest, issued on May 24. On my rough count, Laudato Si’ (On care for our common home) ran to a daunting 40,000 words or so. The flesh is weak. I was deterred. However, my interest was piqued by media commentary on the Pope’s condemnatory views, or so they were portrayed, on the role of free market forces in guiding economic affairs. It turned out to be a rewarding read.
A first thing to say is that when Pope Francis is on his “home turf”, discussing spiritual matters, he is inspirational. I had to put his words down at times because they were so powerful and moving. On the other hand, his wide-ranging comments on the environment, to which the encyclical was primarily directed, were unremittingly one-sided. The way he begins sets his unchanging compass: “This sister [Mother Earth] cries out to us because of the harm we have inflicted on her by our irresponsible use and abuse of the goods which God has endowed her.”
Instructively, as you read on, it becomes increasingly clear that the Pope’s perspective on the environment stems from, and is caught up with, his perspective on economics and capitalism. But stop here. Economics and capitalism take us down the road apiece from where the Pope starts. I think it is safe to say that the Pope starts with God. As you might expect, a number of conservative writers and broadcasters, in passing comment on the encyclical, started further down the road. And this, I believe, and as I will later explain, has led them into being more sharply critical of its economic content than is justified.
At one point John Maynard Keynes broke off debate with some of his contemporaries after the publication of The General Theory in 1936 because he did not believe that they were engaging his arguments with an open mind. Those who write with good will, hoping to persuade, are entitled to an open-minded reception. The Pope is no exception.