POPULORUM PROGRESSIO, FIFTY YEARS LATER: its cry resounds either pathetic and current…

POPULORUM PROGRESSIO, FIFTY YEARS LATER:    its cry resounds either pathetic and current…

Alder Júlio Ferreira Calado

This Sunday, March 26, we will be celebrating a half century of the publication of the social Encyclical Populorum Progressio (The Development of the Peoples), signed by Pope Paul VI, in 1967, less than two years after the closure of the Second Vatican Council, for which the Pastoral Constitution Gaudium et Spes (On the Church in today´s world) became an emblematic document among its sixteen ones. Concerning to Populorum Progressio, it is worth being evaluated, not only as “another social Encyclical” among others ones, but, due to the social reach of the themes it emphasizes, rather as  one of the most socially relevants – alongside Mater et Magistra (1961), Pacem in Terris (1963), both written by Pope John XXIII, and the recent one, written by Pope Francis, Lodato sÍ (2015), since the first one,”Rerum Novarum”, signed by Pope Leo XIII, in 1891.

In the lines that follow, we seek 1) to contextualize the process of elaboration of Populorum Progressio; 2) to highlight its brodd lines; 3) to recall aspects of its reception, especially in Latin America and Brazil; and 4) to emphasize the drama and timeliness of its cry.

1) Recovering aspects of the context in which Populorum Progressio appeared

 Times of dense effervescence, those coinciding with the publication of the social Encyclical Populorum Progressio (The Development of the Peoples). In different continents, the rates of misery, hunger, and infant mortality grew in fear, while among the populations, in  the central central countries of Capitalism, there were situations of super-abundance and unbridled consumption: "The poor nations remain ever poor while the rich ones become still richer." (PP, n 57). There, we are in front of the climax of the conflicts stemming from the perverse roots of colonialism, especially in African countries, whose peoples are barely conquering their independence from the old European metropolis. Emerge "the young nations," as they were called. Facing  serious tensions between the United States of America and the Soviet Union, a growing number of countries in different  continents decided to build a path of non-alignment vis-à-vis those powers, and they began to follow on their own path, reinforcing their solidarity in  searching for their autonomy. They had, indeed, other priorities: instead of taking advantage of one of these powers, they chose to join forces in facing the many challenges of their peoples, in the fight against hunger, misery, and in ensuring conditions conducive to successful confrontation for  great social dramas, such as illiteracy and teir righst to an insertion in the international scene, so as it be just and respectful of their dignity.

In effect, there was a historical context of intense public demands for structural changes. Amongst these leading figures - workers, peasants ... - were the young students from various parts of the world, especially in France, and it was an impressive historical milestone in May 1968, In the schools, in the squares and in the streets of several countries.

Latin America - especially the so-called Southern Cone (Brazil, Chile, Argentina, Uruguay ...), suffocated by a "buzzing of boots" (Eder Sader), remained steeped in the long and dark period of civil-military dictatorships. The Andean peoples of Bolivia, Peru, Ecuador, Colombia ... faced similar challenges, such as the actions of young people, peasants and workers encouraged by figures such as Camilo Torres a Colombian (priest, murdered in Colombia in 1966) and Che Guevara (assassinated in Bolivia in 1967). In the same context of growing influence, it is important to bear in mind the socio-pastoral reach of some movements, such as the Movement called Priests for the Third World, especially in Argentina.

It is also important to remember the strong impact of Populorum Progressio in the preparation and implementation of the Latin American Episcopal Conference in Medellín (1968), which is rightly said  that it was - alongside the emblematic "Pact of the Catacombs" (Rome, November 1965), the Latin American way of welcoming the Second Vatican Council. This is rightly celebrated for having  introduced of the Roman Catholic Church into modernity, but that does not happen to the poor, which weighs some significant references in some of its sixteen documents.

In the process of preparing this document, a mention must be made. Thanks to a dense and long work, in several countries of the world, as a researcher and an adviser in his area, the contribution of Fr. Louis-Joseph Lebret, a close collaborator of Pope Paul VI, is also widely known. The contribution of the Dominican Father Lebret, founder of the Economy and Humanism Movement, has become famous, including in Brazil since the end of the 1940s, having inspired fruitful initiatives of Solidarity with the people of the Third World. In France, even now, CCFD (Commité contre la faim et pour le development) is widely recognized.

Even during the Segund Vaticon Council, the figure of Fr. Lebret was in important reference as advisor on social themes. But he’s participation in the process of elaboration of Populorum Progressio was decive, such were the confidence and recognition that the Pope Paul VI devoted him. Lebret could not live long enough to be present at the moment of Populorum Progressio’s publication: he died one eyear before its publication.

 2. What are the  main lines presented by this Encyclical of  Pope Paul VI?

 From the point of view of its structuring, Populorum Progressio, besides the introduction (nn.1-5) and the conclusion (n. 76-87), has two parts: the first, that goes from n. 6 to n. 42, is entitled "Man´s complete Development", and the second part extends from the n. 43 to n. 75, under the title "Towards a solidarity development of humanity". It follows a script similar to that one given by his predecessors, especially Pope John XXIII:  Mater et Magistra, 1961,  and Pacem in Terris, 1963). Also in Populorum Progressio, we can note some inspiration on the Catholic Action Movement´s method “See-Judge-Act”. Then, the Encyclical begins to expose “Church´s concern”, offering important elements of the historical context of that period, ponting out axial challenges  faced by humanity. He then it recalls the efforts of the Church, in the light of the Gospel, and Pope Paulo VI’ predecessors, as they faced other challenges in their time,  seeking to deepen reflection on the challenges on current challenges, seeking to situate social roots of such challenges, emphasizing ambivalences and contradictions to be faced and overcome. Finally, the Encyclical tries to point out ways of overcoming, always in the light of the Social Teaching of the Church. We try, then, to highlight its main ideas. Its major reference, from the title, from beginning to end, is that of development. Development not reducible to the exclusivity of the economy. A development committed  to the cause of humans, therefore, an complete development - of the human being as a whole and of all human beings. Development of peoples and nations, especially those described as the great victims of gigantic social inequalities.

Such social inequalities ar denounced from the beginning, through several indices of the problem. The alarming indices of impoverishment of various peoples and nations as regards hunger, poverty, endemic diseases, illiteracy, etc., and, on the other hand, the privileged situation presented by the rich living in the central countries, especially in the old metropolis , Justify their strong appeal to a development of solidarity, under penalty of social convulsions: "Who does not see the concomitant dangers: public upheavals, civil insurrection, the drift toward totalitarian ideologies?”11). The Encyclical also underlines the of the Church, on the cultural plan, remembering the figure of Charles de Foucauld, and his cultural contribution, regarding to a diversified culture. In the sense it was very important to be attentive to the Signs of the times, properly interpreted. In fact, the proper interpretation of these signs (cf.12 and 13) reveals the need to keep in mind the universal character of the destination of goods (That is an important aspect noted, not only in Gaudium et al. Spes, as in the always striking patristic tradition (Basile, Ambrose ...): "These words indicate that the right to private property is not absolute and unconditional.

No one may appropriate surplus goods solely for his own private use when others lack the bare necessities of life."(PP, No. 23).

There is a "crescendum" about the feeling of indignation in Encílecle in the face of growing social inequalities, to the point of warning those principally responsible for this situation of the serious risks of social convulsion and manifestations of a totalitarian character: "The injustice of certain situations cries out for God's attention. Lacking the bare necessities of life, whole nations are under the thumb of others; they cannot act on their own initiative; they cannot exercise personal responsibility; they cannot work toward a higher degree of cultural refinement or a greater participation in social and public life. They are sorely tempted to redress these insults to their human nature by violent means.” (PP n.30). It is worth noting in this regard the entire socio-political scenario of growing ferment and social unrest reigning in the mid-1960s, given the intentional mobilization of students in Europe as well as the explosive situation prevailing in Latin America. We also can not the dramatic appeal made by the Encyclical of necessity and the urgency of profound reforms, including as a means of avoiding the dangers of popular protest: "Individual initiative alone and the interplay of competition will not ensure satisfactory development. We cannot proceed to increase the wealth and power of the rich while we entrench the needy in their poverty and add to the woes of the oppressed. Organized programs are necessary for "directing, stimulating, coordinating, supplying and integrating" (35) the work of individuals and intermediary organizations.

It is for the public authorities to establish and lay down the desired goals, the plans to be followed, and the methods to be used in fulfilling them; and it is also their task to stimulate the efforts of those involved in this common activity. But they must also see to it that private initiative and intermediary organizations are involved in this work. In this way they will avoid total collectivization and the dangers of a planned economy which might threaten human liberty and obstruct the exercise of man's basic human rights.”

 (PP, n. 33)

On the other hand, the profound  reforms claimed by Pope Paul VI go beyond the economic sphere. They must also reach the different dimensions of the human reality, including that concerning the Culture. Here, we can observe the concern of Polulorum Progressio with what is called a materialistic risk characteristic of the rich countries, to be avoided in their relation with the poor countries, a risk that today we translate rather as that of consumerism. In conclusion of the first part, Paul VI again insists on the integral character of the proposed development: It is necessary to promote a complete humanism: man´s development as a whole and the development of all men.

The second part of the Encyclical is devoted to suggesting ways to overcome social inequalities, giving the rich peoples greater responsibility for the development of the "Solidarity Development of Humanity". To this end, it seeks to base its proposals by means of ethical-political arguments. It argues that such solidarity must be initiated by the commitment of the rich peoples, who have greater responsibility for the situation of social inequalities. It points to three dimensions of this duty attributed to the rich peoples: One that has to do with the duty of solidarity; Another on social justice and 3 referring to charity. (N.44) Of these dimensions, we emphasize more strongly that it exposes the grave responsibility of rich peoples to reexamine and rectify their  trade relationships with poor countries, that is,  their duty of social justice, that is, the rectification of their trade relations between strong people and weak people" (Cf. pp, n44) In the next lines, the Encyclical proposes a program of solidary action. This is done according to the three dimensions listed in number 44. From each dimension, we offer some elements. regarding to the duty of solidarity, whose major initiative Paul VI attributes to the rich, it is proposed a duty to assist the most disinherited, starting with a campaign to combat hunger, involving official organisms such as the United Nations for Agriculture and Food and other initiatives of organizations, Such as the work carried out by Caritas International in various parts of the world. It is a necessary but certainly insufficient action to respond to the challenges of our times, and the Pope recalls. In fact, they urge more consistent measures, and organized on a planetary scale. One of these suggested measures is the creation of a global fund to help poor countries, to be created by reducing the scandalous military investments, maintained by the rich countries, especially the great powers. It is a kind of superfluous expense, which, not only does not contribute to world peace, but also exacerbates tensions among peoples. With regard to superfluous expenses, moreover, the most blatant words of denunciation are addressed: "Is it not plain to everyone that such a fund would reduce the need for those other expenditures that are motivated by fear and stubborn pride? Countless millions are starving, countless families are destitute, countless men are steeped in ignorance; countless people need schools, hospitals, and homes worthy of the name. In such circumstances, we cannot tolerate public and private expenditures of a wasteful nature; we cannot but condemn lavish displays of wealth by nations or individuals; we cannot approve a debilitating arms race. It is Our solemn duty to speak out against them. If only world leaders would listen to Us, before it is too late!"(PP, n. 53).

In proposing the creation of a world fund to combat poverty and in view of the development of poor nations, the Encyclical intends to suggest efforts in the management of such a fund, so as to ensure, on a fair basis, access and participation in it Of the poor nations, so that, on the one hand, it does not mean alms, and, on the other, they guarantee effective conditions of participation, according to the real possibilities of those who resort to the same fund.

Pope Paul VI does not lose the opportunity to warn against the tendency to commit serious injustices made in commercial relations between rich and poor countries, denouncing the truculence of the empire of Liberalism, even treating it as a "dictatorship": " trade relations can no longer be based solely on the principle of free, unchecked competition, for it very often creates an economic dictatorship. Free trade can be called just only when it conforms to the demands of social justice. "(PP, n. 59).

In n.60ss and following points, of the same Encyclical, principles of social justice are emphasized, which should guide economic relations between peoples and nations, especially trade relations. The appeal is made to the rich countries, in the sense of respecting criteria of justice and the duty of solidarity, in the negotiations of fair prices and guarantee of production, with respect to the poor countries.

Also, the Encyclical turns to cultural relations, expressing its preoccupations with the racism that can spoil the good coexistence between peoples and nations. This is why it stresses so strongly the need to combat individualism, the lack of commitment even from young people from young nations who, by acquiring more professional qualification in more advanced countries, are sometimes tempted to Not persevere in their commitment to the peoples and nations from whence they came. Mention is also made about the often dissatisfied aspirations of migrant workers.

In conclusion, the Encyclical stresses the importance of complete development, to the point of affirming that such development is "the new name of peace" (see 76). In order to do so, he insists on addressing a final group of protagonists of his dramatic appeal, so as to include Catholics, men of good will, heads of state, sages, among others, whom he calls and invites to "join forces with you as a band of brothers. Knowing, as we all do, that development means peace these days, what man would not want to work for it with every ounce of his strength? No one, of course. So We beseech all of you to respond wholeheartedly to Our urgent plea, in the name of the Lord."(PP, n.87).

3. In Latin America, Brazil and other regions, how was welcome Populorum Progressio?

In a world of so many impasses and dilemmas, the great repercussion of Populorum Progressio's publication on March 26, 1967, is understandable, chiefly come from an ecclesial instance, and  more precisely being a pontifical document. The long conservative - and sometimes reactionary - tradition in which the Roman Catholic Church, prior to the Second Vatican Council, had immersed itself had aroused the conviction in broad social sectors, that it should deal only with "spiritual" matters, in spite of Deep political alliance - masked in a supposed "apolitical" mantle. Then, we had an irruption of  a prophetic stance that breaks with the traditional conservatism of the dominant forces.

Populorum Progressio, therefore, because of its strong appeal, would have a profound repercussion in the world, at that time, not only within the Catholic Church, but also in various segments of civil society in various parts of the world. In this sense, it follows the prophetic cry of Pope John XXIII, expressed, in his already mentioned encyclicals. At the same time, it also echoes the cry of various sectors of civil society, committed to structural social changes. Here we can highlight several social movements and grassroots organizations, on an international scale, in Latin America, Europe and other countries.

In Africa, for example, different decolonization initiatives emerge, both among nations colonized by France, Portugal, etc. In Europe, in Eastern Europe, resistance was rising, not only against Capitalism, but also against the Soviet regime, under grave accusations of the cruelties practiced by the Stalinist regime.

In Latin America, still under the influence of the victorious Cuban Revolution, collective actions of resistance to the military dictatorships are implanted, mainly in the so-called Cone-South. These movements were not only anti-military regime, but also against the capitalist regime. This is how in various countries the experiences of revolutionary groups gained momentum in Colombia, Bolivia, and later also in the Southern Cone. One of these movements took place in Argentina: the Priests  Movement for the Third World expresses inspiration in Populorum Progressio. (See "check the link below")

Https://www.youtube.com/watch?v=0Ks_eSiAGjQ

Populorum Progressio has notably strengthened in Latin America and the world the message of the Second Vatican Council addressed to the world of the poor - at least some of its documents, like Gaudium et Spes and others, such as the famous no. 8 of the Constitution Lumen Gentiium (focused on the Church's commitment to the poor). More: it brought new impetus to the message of the 40 bishops in November 1965 by the signatories of the "Pact of the Catacombs." Such is the affinity with the dramatic cry of Populorum Progressio, that a hundred Third World Bishops, after the publication of this Encyclical, and just before the beginning of the Latin American Conference of Latin American Medellin, circulated a dense and prophetic "Manfieso de Obispod of the Third World, among whose signatories were the names of Dom Helder Câmara (Olinda and Recife), Dom Antonio Batista Fragoso (Crateús - CE), Dom Francisco Austregésilo de Mesquita (Afogados da Ingazeira - PE), Dom Severino Mariano de Aguira and other bishops from various parts of the world (India, Laos, China, etc.). It should be noted that several of these bishops were original signatories of the "Pact of the Catacombs".

It is also important to emphasize Populorum Progressio's remarkable influence on the preparation and conduct of the Latin American Episcopal Conference held in Medellín, Colombia, in 1968. A (re) examination of the Medellín Document can easily prove the strength Prophecy of that Encyclical, both in the course of that event and in its application, in the following years.

In the case of Brazil its repercussion occurred, in several ways. From the CNBB to some Regionals and Dioceses, several events were organized, with the purpose of publicizing the pontifical document.

Even, endioceses of the Northeast Region II. Among them the Diocese of Pesqueira-PE tried to study it, along with some rural communities and urban peripheries, including using audiovisual resources.

4. Dramaticity and timeliness of your cry

Half a century after the publication of Populorum Progressio, we continue facing a dramatic historical context, under many aspects focused in Paul VI´s Encyclical. Besides the fact that poses to us new  challenges, it must be recognized that we have not yet been able to respond to old challenges, such as hunger, in the world. Even today, the news circulated by the media  denounce terrible facts, in several countries, mainly in Africa, involving thousands of  undernourished populations, victims of endemic hunger.

"If the hunger in Africa in 2011 killed 260,000 people, the current crisis is on track to become" much worse "with 20 million lives at risk.

A report by the United Nations Children's Fund (UNICEF) warned that close to 1.4 million children could die this year due to hunger and malnutrition in  Yemen, Nigeria and South Sudan, because of war, and, in Somalia, due to drought. "

Http://visao.sapo.pt/actualidade/mundo/2017-02-21-Fome-in-Africa-14-crimes-of-crimes-can-lear us- next-months

Illiteracy is another revealing factor  in the drama of the world today:

"More than 700 million adults around the world can not read or write. The survey is from Unesco, which has done research in more than one hundred countries. Brazil is among those that invest less than they should. There are 13 million illiterate Brazilians. "

"63% of illiterate adults in the world are women, says Unesco"

Http://g1.globo.com/bom-dia-brasil/noticia/2017/02/more-of-700-milhoes-de-adultos-no-mundo-sao-analfabetos-diz-unesco.html

Http://brasileiros.com.br/2017/02/63-dos-adultos-analfabetos-no-mundo-sao-mulheres-diz-unesco/

We only mentionned scandalous data on hunger and illiteracy. However, there is a large list of similar data in other spheres of reality, such as: unemployment, housing deficit, sanitation, high levels of precarious work, data concerning the so-called "poverty diseases, data concerning forced migration, of schooling and so many others complete an almost endless list, reflecting the combination of multiple factors, to denounce the necessity and urgency of a new mode of production, of a new mode of consumption and of a new way of Societal gestion. Despite recent techno-scientifical discoveries, in different areas, an evaluation on the social effects on a great portion of the populations of the world will reveal how little we achieved, relatively 50 years ago.

This is why we find, fifty year after its publication, the cry of Populorum Progressio resounds  strongly pathetic and current   in our contemporary world. Our hopes, yesterday and today, are turning to the protagonism of the popular movements and organizations pregnant with alternative proposal to current model of societal organization, gestio and style of life, seeking to render such alternative proposals, even though in a molecular way, in our quotidian way of (social and personal) life.

João Pessoa – Paraíba, Brazil, February 25, 2017