New Hope Catholic Worker Farm and Agronomic University in LaMotte, Iowa, is hosting its second week-long intensive on “Growing Roots: Peter Maurin & Economics” July 17-23, 2011.
They included the excellent article Distributism: Ownership of the Means of Production and Alternative to the Brutal Global Market by Louise and Mark Zwick as part of the reading list. Below I’ve highlighted a few sections, but I commend the full article to your reading.
On the Catholic Worker View of Economics
It is very much in the tradition of Dorothy Day and Peter Maurin to write about economics. Under the editorship of Dorothy Day, the Catholic Worker criticized an unbridled capitalism which put the majority of money and resources in the hands of a few big corporations and individuals. The Catholic Workers not only disagreed with industrial capitalism on a massive scale, but presented an alternative economics called distributism-a person-centered economics.
As personalists, Catholic Workers believed there had to be a better way than to have the world run by Standard Oil, General Motors and Henry Ford (today we have the global market, giant corporations, sweatshops, maquiladoras).
Peter and Dorothy recommended the works of G. K. Chesterton, Hilaire Belloc and Fr. Vincent McNabb, O.P., on distributism and R. H. Tawney on capitalism, and their ideas were published in the paper. These writers insisted that all people were created in the image and likeness of God, and should not be treated like cogs in a machine or made to work twelve hours a day in back-breaking work as wage slaves (in coal mines, for example), while large corporations and their directors became fabulously wealthy.
Chesterton, theorist of person-centered economics and critic of the excesses of capitalism, shared the views of the Catholic Workers. He knew that the opinions of Henry Ford (who said that most people preferred the mechanical action of the assembly line and were only fitted for it), were against Catholic teaching on the dignity of the human person. Ford made it clear that most people were not smart enough to do anything except repetitious work. As Chesterton put it in The Outline of Sanity, “It will be noted that Mr. Ford does not say that he is only fitted to mind machines.”
Chesterton argued that the Catholic Church taught that every human being was worth saving. He insisted on “respect for the humanity and dignity of ordinary, shabby, ignorant people.” (Margaret Canovan, G. K. Chesterton: Radical Populist, New York: Harcourt Brace Jovanovich, 1977, p. 9).
On “The Invisible Hand” of the Market
Since Adam Smith, the proponents of wealth creation have promised heaven on earth if their ideas were followed: Just believe religiously in the market and allow it absolute freedom, then salvation will come. It is hard to imagine a heaven where one’s creativity and destiny are squandered working on an assembly line or at McDonald’s.
Pope Pius XII went so far as to call the idea that the invisible hand of the market will on its own rather like fate control the world, a “superstition. (Dorothy Day, “Distributism vs. Capitalism,” Catholic Worker, October 1954).
What Are We Talking About When We Say “Capitalism”?
Chesterton knew that when most people spoke of capitalism, they had in mind something quite different than a few very wealthy people controlling everything. To clarify for his readers what he was criticizing, he first described the situation where a few people hold the wealth and all others struggle: “When I say ‘Capitalism,’ I commonly mean something that may be stated thus: ‘That economic condition in which there is a class of capitalists roughly recognizable and relatively small, in whose possession so much of the capital is concentrated as to necessitate a very large majority of the citizens serving those capitalists for a wage.” He emphasized that others had something quite different in mind when they spoke of capitalism: “The word… is used by other people to mean quite other things. Some people seem to mean merely private property. Others suppose that capitalism must mean anything involving the use of capital.
“If capitalism means private property, I am capitalist. If capitalism means capital, everybody is capitalist. But if capitalism means this particular condition of capital, only paid out to the mass in the form of wages, then it does mean something, even if it ought to mean something else.
“The truth is that what we call Capitalism ought to be called Proletarianism. The point of it is not that some people have capital, but that most people only have wages because they do not have capital.”
Read the whole article.