Bibical Teaching

The encyclical Centesimus Annus is best delineated by the headline "pope warns against godless capitalism." The Pope in the earlier Rerum Novarum had affirmed the right to private property as a fundamental right "for the autonomy and development of the individual" (John Paul II 43), only if at the same succession Leo XIII had similarly addressed the issue of the " handling" of goods, which should be conducted in accordance with the teachings of Christ. John Paul II finds positive aspects to the modern business economy, but he also warns of basic problems with the process, beginning with its unfairness in that many pile do not have the means that would allow them to pick up a position in such an economy. These people be marginalized if not exploited, and their human dignity is not acknowledged in any way. Such conditions prevail in the Third World.

In the developed world, what is taking place is a demand for higher(prenominal) quality, as seen in the desire for a better lifestyle. The Pope is referring here to the practice of conspicuous consumption and to the ecological issues this raises as well as the moral ones. He combines the two by talking of protecting the moral conditions for an au then(prenominal)tic "human bionomics": "Not only has God given the earth to humanity. . . but man too is God's gift to man" (John Paul II 55). The Pope sees unbridled capitalism

as godless because it forgets the moral precepts which should govern stinting operation and instead substitutes the worship of money. He wants to see a lessen to moral governance of sparing activity.

Vickers begins from the point of view that the economic system has to acknowledge the sovereignty of God. He sees social evaluator as more the norm in primitive economies because "economic cooperation between man and man. . . would have redounded to their mutual advantage" (Vickers 132). The semiautomatic harmonies achieved in such a republic are clear lost in more complex economic structures, and the state has stepped in to regulate and control economic functions as a way of restoring some of the mutuality of primitive economies. The issue then becomes how to achieve this and how effective any organisational action is or can be in accomplishing this. Vickers seems always to be fit the question of freedom of the individual against the desire to maintain God's virtue in economic interactions, and the latter may require government intervention in some degree.

Douglas Vickers addresses the issue of how economics and Christian belief are connected and interrelated. One of the issues raised involves th
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