On the occasion of the mass on 11 April last, in the church of Santo Spirito in Sassia, in Rome, which Francis celebrated for the Feast of Mercy, the universal summit of Catholic church presented the example of the apostles, as also reported by theActed: “Nobody considered his property what belonged to him, but everything was in common between them “. Much has been said about the social function of property according to Christian-Catholic doctrine. An article by Andrea Muratore for InsideOver he clarified why it is useless to be scandalized: the Church has always opposed the economization of society and the distortions deriving from globalization, which produces social inequalities. In hierarchical terms, the economy for the Catholic faith and its institutions should not guide the processes of the world, especially the economy that aims at profit as an end in itself. The reigning Pope has taken a step further.
When Bergoglio sent a message to the judges of American and African nations, in fact, last November, he defined property as a “secondary natural right”: “The right to private property can only be considered as a secondary natural right derived from the principle of the universal destination of created goods, and this has very concrete consequences, which must be reflected in the functioning of society ““wrote Francesco at the time. The revolution of Bergoglio, if there is, it is in this assumption. Because the absoluteness of the right to property is derogated from the lack of conditions capable of creating social injustice.
A concept that the Papa he also stood out with the paradigm of mercy, during the function in which he reaffirmed his vision of things about property: “We have been merciful, we become merciful. Because if love ends with ourselves, faith dries up in a sterile intimacy. Without others it becomes disembodied. Without works of mercy it dies”. The heart of Francis’ economic vision is the gift economy. “Secondary natural law” it is a formula that, however, can make the intransigent turn up their noses. Because property, for its staunch defenders, is and will always remain a right as primary as it is absolute. And the criticisms directed at the pontiff in these hours – those coming from circles that for simplification or practice are called “traditionalists” or “conservatives” – can only derive from this distinction, which is not of little juridical importance.
The design of the Argentine pontiff is coherent. The “Bergoglio Thought” is centered on the protection of the least, first of all. In the perspective that the Pope has in mind for the world to come, social injustice must be canceled. The communism it is an obsolete ideological category, and the Holy Father, more than anything else, seems to have taken the path that entails a literal interpretation of the evangelical dictate. Bergoglio’s “theology of the people”, which is above all “theology of hospitality”, may or may not have Peronist origins, but it certainly does not fascinate thinkers and circles accustomed to perceiving the West as the center of gravity of Christianity and civilization.