Populorum Progressio

By Mauro Viani On Nov 5, 2024

Encyclical Letter of His Holiness Paul VI on the development of peoples

The Encyclical Populorum Progressio of Paul VI, of 26 March 1967, is placed in a precise historical context characterized mainly by two facts: the economic and political awareness of peoples still developing (this is one of the signs of the times indicated by John XXIII in Pacem in terris at n. 23) and the renewed awareness on the part of the Church of being the Church of the poor: at the Second Vatican Council, in fact, the approximately five hundred bishops of the third world were present, above all with their testimony , called the Council to take note of this new reality and to deal with the demands of the Gospel.

Populorum progressio also reflects the particular sensitivity of Paul VI, who did not miss an opportunity to underline that the social question had now assumed global dimensions and that an authentic Christian conscience could no longer tolerate an international order based on disorder, that is, on increasingly marked disparity in the standard of living of some Nations compared to others: disparity which ends up placing men, all equal in the eyes of God, in two or more different and opposite categories: those to whom the dignity of men is recognized and those to which is in fact denied.

Planetary dimension of the social question

In the brief Introduction (nn. 1 – 5), titled: The social question is global today, the Pope introduces the theme of the development of peoples, and emphasizes how the social question has today taken on planetary dimensions. In particular he has in mind the peoples who still “struggle to free themselves from the yoke of hunger, misery, endemic diseases and ignorance” (nn. 1). He recalls how his predecessors, with their social magisterium, knew how to project the light of the Gospel on the social issues of their time (No. 2) and especially how the Second Vatican Council, particularly with the Pastoral Constitution on The Church in the Contemporary World, asked the Church to put herself at the service of people (No. 3).

The Pope also recalls, how the Holy See, in order to make its own contribution to the cause of peoples, established, in accordance with the Council’s vows, a Pontifical Commission with the task of stimulating the ecclesial community to promote the progress of poor peoples, foster social justice among nations and offer those which are less developed “such aid as will enable them to provide for themselves and for themselves for their own progress: Justice and Peace is its name and its program” (no. 5).

For a development of “the whole man and every man”

The first part of the Encyclical (nn. 6 – 42) is entitled: For the integral development of man. To promote developing peoples, it is essential first of all to pay attention to the human person and his integral development.

After having recalled the just aspirations of the people to be freed from poverty and, once political independence has been achieved, to also grow socially and economically (n. 6), the Pope mentions the role that the Church, even in the colonial period, has played a role in the human elevation of peoples with the work of missionaries (n. 12) and states that even today it must make its contribution in the process of growth of all peoples: the Church, without interfering in the politics of the States, but alongside others, he offers his own contribution, that is, “a global vision of man and humanity” (n. 13). Authentic development, in fact, in the light of faith “must be integral, which means aimed at the promotion of every man and the whole man” (n.14).

The Encyclical then offers an articulated description of true development, which consists not in having more, but in being more, that is “in being more of a man and in the transition, for each and all, from less human conditions to more humane conditions” (n. 19). This involves the possession of what is necessary for life, the expansion of knowledge, the acquisition of culture, respect for the common good, but also openness to religious values (n. 21).
The Pope indicates the path to take and recalls the classic themes of a social ethics inspired by the Gospel: the social destination of goods (n. 22); property considered not as an absolute right (n. 23); the use of income not only for personal advantage (n. 24); the economy at the service of man (n. 26); work that allows man to enhance his abilities and not instead “dehumanize his executor” (nn 27-28); the need for economic programming and planning (n. 33); literacy (n. 35).
The Pope also mentions the demographic problem and in this regard laments the temptation of some governments to solve the population problem with radical measures and, on this topic, recalls the thoughts of the Church: «It is certain that the public powers can intervene through the diffusion of appropriate information and the adoption of adequate measures, as long as they comply with the requirements of the moral law and respect the rightful freedom of the couple”. Then referring to Gaudium et spes (see numbers 50 – 52) he states: «It is ultimately up to the parents to decide, with full knowledge of the facts, on the number of children, taking on their responsibilities before God, before themselves, before to the children they have already brought into the world and before the community, following the needs of their conscience enlightened by the law of God and supported by trust in Him” (n. 37).

Towards the solidarity development of humanity

The second part of the Encyclical (nn 43 – 80) is entitled: Towards the solidarity development of humanity.

The Pope addresses the topic in three sections.

In the first section: Assistance to the weak (nn 45 – 55), Paul VI exposes the principle of solidarity whereby every man must feel profoundly linked to others: «A world must be built where every man, without exclusion, of race can live a fully human life and where poor Lazarus can sit at the same table as the rich man” (n. 47).

This applies not only in relationships between people, but also between peoples themselves, consequently, developed nations must help developing ones (n. 48). In particular, he recalls that the superfluous must be used to help poor people (n. 49).

This aid, an expression of global solidarity, must be implemented with concerted programs, because “a program is in reality something more than occasional aid left to the good will of each” (n. 50). It follows that “when so many people suffer from hunger, poverty and every other form of poverty, every public or private waste, every expense made for national ostentation, every exhausting arms race becomes an intolerable scandal!” (n. 53).

In the second section, entitled: Fairness in commercial relations (nn. 56 – 65), the Encyclical speaks of the duties of justice, which also underlie commercial relations. Paul VI states that the strict justice required by the laws of the free market cannot be applied when the contracting parties find themselves «in starting conditions that are too unbalanced» and very unequal, as in trade between developed and developing economies: «The social justice requires that in international trade, if it is to be a human and moral thing, at least relative equality of possibilities be re-established between the parties” (n. 61).
In the third section: Universal charity (nn 66 – 75), the duty of fraternity is outlined. “The world is sick – states the Pope – and the lack of brotherhood between men and peoples is the true cause of the world’s evil” (n. 66). He then recalls the main duties that universal charity requires, first of all hospitality and welcome towards emigrants, especially young people and workers (nn. 67 – 70), but also an attitude marked by service that those who in the developing countries carry out industrial works. Finally, the various forms of international volunteering are mentioned and young people in particular are invited to get involved in this field (n. 74).

Development is the new name for peace

13 – In the Conclusion (nn 76 – 87), Populorum progessio proclaims that «peace cannot be reduced to an absence of war, the result of the always precarious balance of forces», but is established when the true development of peoples is promoted , of all men and of the whole man (n. 76).

Aware that the path to peace passes through true development, the final appeal of the Encyclical is addressed not only to Christians, Catholics and otherwise (nn. 81 – 82), but to all believers in God and to all men of good will : «All of you who have heard the appeal of the suffering peoples, all of you who work to respond to it, you are the apostles of good and true development, which is not selfish and loved wealth for its own sake, but the economy at the service of ‘man, the daily bread distributed to all, as a source of brotherhood and a sign of Providence” (n. 86).

Source

“L’anima del Mondo. Dialoghi sull’insegnamento sociale della Chiesa” of Mauro Viani

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