November 24, 2009

The corporate model has poisened the free market

11/03'09 Kevin Abrams on The Investigative Journal with Greg Szymanski

@30min, Kevin) What we are dealing with is an emergent global corporate collective. It's not socialism per se, but it's all being done on the corporate level. And so, you know, we have legal fiction: everything is being commodified, monetized, corporatized. And as I mentioned last time, no employee, a person that works for a corporation, doesn't own his labor. All corporations consider labor to be a liability and a cost of doing business. And they sit around discussing wage costs on Monday mornings. So even though labor produces wealth, it produces its own capital and has a prior and superior claim upon the fruits of its labor, labor is construed through the alchemy or the corporate interface as being a liability or a cost of doing business and that is transmuted into profit of the other end for the owners of the corporation. That corporate model has poisened the free market. Corporatism destroys capitalism. Capitalism is a free market wherein men have a claim, a prior and superior claim, they have an ownership to their labor which is the most personal form of private property. And this is one of the things that the early colonists were laying claim to, is the right to Life, Liberty and Property. That was the original motto. Not The Pursuit of Happiness. Because without your ownership of your labor there is no guarantee of happiness.
So basically, you're looking at the corporate model. The corporate model reduces human beings into legal fictions, items of inventory in the corporate warehouse. And that's what corporations do: they are continuously trying to decrease wage costs, decrease labor costs, to mechanize. Like, for instance when, they introduced the tobacco harvester in the Southern States, in Kentucky, in Tennessee, they put out almost a half a million workers out of work because they used to hand-pick tobacco before. So when you mechanize and when you introduce technology, you make human beings redundant and you continuously exclude human beings from the economy. So that's the way that the technocracy, the corporate collectivists design increasingly. They are looking at human beings as being redundant and not needed for corporate interests, so that they move more towards technology. So you end up with terms like "useless eaters" and all the way of which a corporation would deal with inventory in the warehouse – that's the way they would deal with a human being, who would they consider to be an employee and a liability.

So, in the free market labor is not a liability, it's an asset. But in the corporate collective labor is always considered as a liability and they always act as if they're doing you a favor by giving you a job. And that's where you end up in economic servitude, is this inversion between wages and labor, where labor ceases to have a prior and superior claim on the fruits of its labor, on the fruits of its productive and creative endevour, and labor becomes a claim on the capital of another. And basically, because labor creates his own wealth. It's not a claim upon the principal capital or wealth of another, it has its own right: Labor owns its own wages. Wages are not a claim upon the wealth of the corporation, but corporations do that.
And so you enter into a situation of economic servitude when you're working for a corporation that uses your wage and your labor as not only a cost of doing business, but as a liability. And that is the corporate model, that is the Roman model. And you get into areas like legal fiction where language becomes important, and that's actually the message of Babylon. Not so much the Tower of Babel when everybody began to speak in different languages, but that people spoke the same language but they didn't understand the meaning of the words that the other person was using to trying communicate. That they were using the same words but they had different meanings, and that's what happens in legal fictions: What does a person mean? What does an individual mean? And so forth. What is income? What is profit? How do you define all those terms and when you are trying to disentangle your relationship with corporate fiction, you have to understand their terms. Because they define certain words to take advantage of them, to define the relationship that they have with human beings or with other entities. And you know that as a student of law that legal terms are very important to the way in which contracts are written.

Greg) You know, Kevin, that's a good point and I like to move forward to Alfred Kinsey, because we don't have much time left and I think, it's a really important topic. Judith Reisman's book it's quite revealing regarding what Kinsey did to this population with the help of the Rockefeller family and the powers that be. Please explain that to us because many of us remember Alfred Kinsey to a recent movie that was just out. So they did a Hollywood production of his life with, I think, Liam Neeson as the actor that portrayed him. Tell us the real story behind Kinsey!
Kevin) Well, Kinsey was a zoologist and he studied gall wasps and, basically, he was an insect scientist. And what he did was, that he extrapolated from his research into insects an attempt to define what human sexuality should be. And what he ended up doing was turning America into the zoo that he had in mind. I mean, he was an insect man! A zoologist. So now he has a human zoo and he basically turned the founding sexual ethos of Western civilization on its head. But Judith Reisman documents how the Rockefeller faction, the Rockefeller Foundation, actually funded Kinsey's research because they liked his numbers.
And I identify Kinsey as "the Balaam" ("Have I now any power at all to say any thing?"). This is a figure in biblical history: Balaam was called upon by the King of Midian, Balak, to curse the Jewish people. And the way that he did it was, that he caused the Israelites to fall in terms of sexuality, to be seduced by the Midianites, more by women, then when it comes to market place and then into acts of idolatry. So sexual corruption and idolatry go hand in hand. And that's basically the connection: If you can corrupt a people sexually, you can destroy their vision as a people, their higher vision, their capacity for abstract thought and objective choices in decision making. So that's what Kinsey was used for.

He was The Black Prophet of America. He was Balak's Balaam, he was Rockefeller's Balaam, he was Rockefeller's black prophet, he was Rockefeller's sexual occultist. And he was the person that opened up the vortex of spiritual energy that descended upon the American people in a way that would destruct more than any standing army could have possibly have achieved. So that's why we call him, well, I refer to him as "The Black Prophet of America", because he was more destructive than any other one single individual in what he did, what he devised. He engineered a scientific pretext based on a falsification of research, a misrepresentation of his research on a corrupt foundation of human sexuality where he defined young babies as sexual pervert, where he said that ten percent of the American population were homosexual, which is been disproven many times. So that the sexual component was a very important part of the social engineering of America. And Rockefeller used that science as a way of getting the bar association, the American legal institut, referred to the new science rather than measuring new laws as in terms of the American penal code and so forth. And Judith Reisman discusses this in her book Crimes and Consequences. The Red Queen and the Grand Scheme. And basically use that, so that court decisions became based on rather than the American Constitution, Common Law and so forth, they defer to Kinsey's science which said that we had to move ahead. And this is where this whole idea of a Living Constitution came from, is somehow we had to move ahead with the time. That we had to adopt the Greek subjective theory, which said that truth was by convention and personal taste and one's flow of perceiving. And that who was to debate, who was to judge, who was to decide, whether one person's truth – I mean, and truth was depicted as your favorite favor of icecream – was any worse or better than the next person's version of truth. So what basically happened was, the Greek subjective theory overturned the objective injunctions and principles of ethical monotheism through the vehicle of science. And that's what Rockefeller saw in Kinsey's research and that's the way that it way utilized. That's what makes it so important, that's why Kinsey was so important and why he was so significant and had such a great impact on the course of American history.

Greg) And what do you think their endgame was? To basically destroy the family unit?
Kevin) Well, absolutely. I mean, the family is the most independent level of government. If you have fully functioning family, you don't need government. Because the families themselves will discipline the children, will rear the children in a dignified and honest way. I mean, the obligation of the parents is to teach their children. And what does that mean? That means to fill a sense of honest weights and measures in your children, so they can make an honest living for themselves and their families. And to fill in them a moral and healthy sexual constitution, so that they can govern themselves in a responsible and dignified fashion sexually. And with those two pillars you can live a life as a dignified human being. And the obligation of the parents is to guard the dignity of their children, thus is that the obligation of the child to guard the dignity of his parents, to honor the parents [...] When you destroy the family, you give more power to the state, because you destroy this small unit of government which is the most basic level of government in human society: the family. And the family has a schematic to it. And the schematic for the family is annunciated and detailed in the Torah, in the first five books of Moses, it's not giving over in the New Testament [...] That's the schematic of the family: the principle of marriage is the complementary union of husband and wife and the consecration of human sexuality for the rearing of the family. This is a principle. It's not a subjective theory, it's not a relativistic type of idea where your taste ... you like chocolate and I like vanilla and we can have any kind of family or situation that we want. It's a principle. [...] There are schematics. [...] We have this objective measurement [...] Basically, when you corrupt human sexuality, you destroy the family and you build the state: you give more power to the state. The state increasingly regulates human affairs and you end up with the direction that we are going. [...]

@46min, Kevin) God created Israel. Israel means to struggle with God. Israel is God's witness. [...] that's basically why the corporate fiction would be at odds with the Jewish mission [...] laying the foundation for the family, laying the foundation for a human society, for a compassionate society, for a just society and so forth. For honest weights and measures, not a corruption of weights and measures. For sexual morality and human dignity. And if you teach your children honest weights and measures, moral and healthy sexual constituion, you can lead a life as a dignified human being, and that's the basic obligation of a parent, again. Corporations couldn't care less! The corporate fiction is only interested in profit and it looks at human beings as resources, as items in a corporate warehouse. And that's one of the biggest differences: what you had in Germany that took over was The Corporation. The IG Farben – the community of like interest. This was a corporate monopoly, a corporate cartel. And that's what that was all about. And what we are seeing in the Western world is this emergent global corporate collective, this global reach of corporate collective. [...]
I regard the founding principles of the American constitutional republic very highly. I think, they are very necessary. And I believe in the separation of powers. I don't believe in a global government because the Lord Acton said: "Power corrupts and absolute power corrupts absolutely." This is too important. We can not put the power over the issue currency into the hands of just a few backroom people that are totally unaccountable to the electorial or democratic process. That's much to much power to put into the hands of people who are unaccountable. And that's why the American treasury, that's why the American people need to have their own currency and why that currency can help renew the constitutional republic. I still believe in the Constitution, I think, that is a very powerful document. I think, the rights to Life, Liberty and Property are something that human beings didn't have in the old world. We need to refocus on that. We need to break free of the tyranny of convenience that the corporate fiction has imposed upon us and that we are entangled with right now.

There is a lot of things that need to be done and it's not going to be easy. There is a struggle ahead because the corporate collective is not coined to give away very easily. It has taken us decades to arrive where we are at today. But it can be done, because light fortunately is much more powerful than darkness and it just takes a few and, basically, great things can be achieved. And when we remember that not five percent of the American colonists were involved in the rebellion against Great Britain. And that was the right to representation with taxation, it was a battle over self-government, basically. That the people were self-determinant, that they were sovereign, and that there would be no taxation without representation. And that's what you've got in the U.S. today. You have tremendous taxations. The people don't have any recourse, there is no remedy in the courts because they are commercial courts and, basically, they are courts of equity and they are not courts of law or courts of justice. And that's why people have lost faith and things like President Kennedy's assassination and so forth. There is a monolithic structure in place and he is correct. And this monolithic structure has been growing and insinuating itself quietly over decades and Kinsey is a part of that agenda to bring about the world under a one world global dictatorship where you won't be able to buy yourself anything without having dedicated your thoughts and your deeds to the corporate collective: The Beast in Revelation is a Corporation! It is a legal fiction! A master legal fiction. That's what the beast represents. And the mark in the head and the mark in the hand are metaphoric, they basically are telling you that the corporate collective is going to take your deeds and your thoughts and is going to profit from them – that's what it's describing there. And that none will be able to buy or sell without having dedicated their deeds and their thoughts to the service of the corporate fiction. And that's a system wherein man will not own his own labor, will not be sovereign, will not be free, but will be totally governed from cradle to grave by the state and will be defined in terms of the needs and prerogatives of the state, of the corporate collective.

The Roman Catholic Church will rule the world again.
No message is more important.

November 15, 2009

New World Order Encyclical pt 1

"Caritas in Veritate" or: "All we need is the right major crisis"

07/07'09 The Romish Pharaoh says: "To the bishops, priests and deacons, men and women religious, the lay faithful and all people of good will on integral human development in charity and truth

1. Charity in truth, to which Jesus Christ bore witness by his earthly life and especially by his death and resurrection, is the principal driving force behind the authentic development of every person and of all humanity. Love – caritas – is an extraordinary force which leads people to opt for courageous and generous engagement in the field of justice and peace. It is a force that has its origin in God, Eternal Love and Absolute Truth. Each person finds his good by adherence to God's plan for him, in order to realize it fully: in this plan, he finds his truth, and through adherence to this truth he becomes free (cf. Jn 8:32). To defend the truth, to articulate it with humility and conviction, and to bear witness to it in life are therefore exacting and indispensable forms of charity. Charity, in fact, "rejoices in the truth" (1 Cor 13:6). All people feel the interior impulse to love authentically: love and truth never abandon them completely, because these are the vocation planted by God in the heart and mind of every human person. The search for love and truth is purified and liberated by Jesus Christ from the impoverishment that our humanity brings to it, and he reveals to us in all its fullness the initiative of love and the plan for true life that God has prepared for us. In Christ, charity in truth becomes the Face of his Person, a vocation for us to love our brothers and sisters in the truth of his plan. Indeed, he himself is the Truth (cf. Jn 14:6).

2. Charity is at the heart of the Church's social doctrine. Every responsibility and every commitment spelt out by that doctrine is derived from charity which, according to the teaching of Jesus, is the synthesis of the entire Law (cf. Mt 22:36- 40). It gives real substance to the personal relationship with God and with neighbour. It is the principle not only of micro-relationships (with friends, with family members or within small groups) but also of macro-relationships (social, economic and political ones). For the Church, instructed by the Gospel, charity is everything because, as Saint John teaches (cf. 1 Jn 4:8, 16) and as I recalled in my first Encyclical Letter, "God is love" (Deus Caritas Est): everything has its origin in God's love, everything is shaped by it, everything is directed towards it. Love is God's greatest gift to humanity, it is his promise and our hope.
I am aware of the ways in which charity has been and continues to be misconstrued and emptied of meaning, with the consequent risk of being misinterpreted, detached from ethical living and, in any event, undervalued. In the social, juridical, cultural, political and economic fields – the contexts, in other words, that are most exposed to this danger – it is easily dismissed as irrelevant for interpreting and giving direction to moral responsibility. Hence the need to link charity with truth not only in the sequence, pointed out by Saint Paul, of veritas in caritate (Eph 4:15), but also in the inverse and complementary sequence of caritas in veritate. Truth needs to be sought, found and expressed within the "economy" of charity, but charity in its turn needs to be understood, confirmed and practised in the light of truth. In this way, not only do we do a service to charity enlightened by truth, but we also help give credibility to truth, demonstrating its persuasive and authenticating power in the practical setting of social living. This is a matter of no small account today, in a social and cultural context which relativizes truth, often paying little heed to it and showing increasing reluctance to acknowledge its existence.

3. Through this close link with truth, charity can be recognized as an authentic expression of humanity and as an element of fundamental importance in human relations, including those of a public nature. Only in truth does charity shine forth, only in truth can charity be authentically lived. Truth is the light that gives meaning and value to charity. That light is both the light of reason and the light of faith, through which the intellect attains to the natural and supernatural truth of charity: it grasps its meaning as gift, acceptance, and communion. Without truth, charity degenerates into sentimentality. Love becomes an empty shell, to be filled in an arbitrary way. In a culture without truth, this is the fatal risk facing love. It falls prey to contingent subjective emotions and opinions, the word "love" is abused and distorted, to the point where it comes to mean the opposite. Truth frees charity from the constraints of an emotionalism that deprives it of relational and social content, and of a fideism that deprives it of human and universal breathing-space. In the truth, charity reflects the personal yet public dimension of faith in the God of the Bible, who is both Agápe and Lógos: Charity and Truth, Love and Word.

4. [...] Truth, by enabling men and women to let go of their subjective opinions and impressions, allows them to move beyond cultural and historical limitations and to come together in the assessment of the value and substance of things. Truth opens and unites our minds in the lógos of love: this is the Christian proclamation and testimony of charity. [...] A Christianity of charity without truth would be more or less interchangeable with a pool of good sentiments, helpful for social cohesion, but of little relevance. In other words, there would no longer be any real place for God in the world. Without truth, charity is confined to a narrow field devoid of relations. [...]

5. Charity is love received and given. It is "grace" (cháris). Its source is the wellspring of the Father's love for the Son, in the Holy Spirit. Love comes down to us from the Son. It is creative love, through which we have our being. It is redemptive love, through which we are recreated. Love is revealed and made present by Christ (cf. Jn 13:1) and "poured into our hearts through the Holy Spirit" (Rom 5:5). As the objects of God's love, men and women become subjects of charity, they are called to make themselves instruments of grace, so as to pour forth God's charity and to weave networks of charity.
This dynamic of charity received and given is what gives rise to the Church's social teaching, which is caritas in veritate in re sociali: the proclamation of the truth of Christ's love in society. This doctrine is a service to charity, but its locus is truth. Truth preserves and expresses charity's power to liberate in the ever-changing events of history. It is at the same time the truth of faith and of reason, both in the distinction and also in the convergence of those two cognitive fields. Development, social well-being, the search for a satisfactory solution to the grave socio-economic problems besetting humanity, all need this truth. What they need even more is that this truth should be loved and demonstrated. Without truth, without trust and love for what is true, there is no social conscience and responsibility, and social action ends up serving private interests and the logic of power, resulting in social fragmentation, especially in a globalized society at difficult times like the present.

6. [...] Charity goes beyond justice, because to love is to give, to offer what is "mine" to the other; but it never lacks justice, which prompts us to give the other what is "his", what is due to him by reason of his being or his acting. I cannot "give" what is mine to the other, without first giving him what pertains to him in justice. If we love others with charity, then first of all we are just towards them. Not only is justice not extraneous to charity, not only is it not an alternative or parallel path to charity: justice is inseparable from charity, and intrinsic to it. Justice is the primary way of charity or, in Paul VI's words, "the minimum measure" of it, an integral part of the love "in deed and in truth" (1 Jn 3:18), to which Saint John exhorts us. On the one hand, charity demands justice: recognition and respect for the legitimate rights of individuals and peoples. [...]

7. Another important consideration is the common good. To love someone is to desire that person's good and to take effective steps to secure it. Besides the good of the individual, there is a good that is linked to living in society: the common good. It is the good of "all of us", made up of individuals, families and intermediate groups who together constitute society. It is a good that is sought not for its own sake, but for the people who belong to the social community and who can only really and effectively pursue their good within it. To desire the common good and strive towards it is a requirement of justice and charity. To take a stand for the common good is on the one hand to be solicitous for, and on the other hand to avail oneself of, that complex of institutions that give structure to the life of society, juridically, civilly, politically and culturally, making it the pólis, or "city". The more we strive to secure a common good corresponding to the real needs of our neighbours, the more effectively we love them. Every Christian is called to practise this charity, in a manner corresponding to his vocation and according to the degree of influence he wields in the pólis. This is the institutional path – we might also call it the political path – of charity, no less excellent and effective than the kind of charity which encounters the neighbour directly, outside the institutional mediation of the pólis. When animated by charity, commitment to the common good has greater worth than a merely secular and political stand would have. Like all commitment to justice, it has a place within the testimony of divine charity that paves the way for eternity through temporal action. Man's earthly activity, when inspired and sustained by charity, contributes to the building of the universal city of God, which is the goal of the history of the human family.

8. In 1967, when he issued the Encyclical Populorum Progressio, my venerable predecessor Pope Paul VI illuminated the great theme of the development of peoples with the splendour of truth and the gentle light of Christ's charity. He taught that life in Christ is the first and principal factor of development and he entrusted us with the task of travelling the path of development with all our heart and all our intelligence, that is to say with the ardour of charity and the wisdom of truth. It is the primordial truth of God's love, grace bestowed upon us, that opens our lives to gift and makes it possible to hope for a "development of the whole man and of all men", to hope for progress "from less human conditions to those which are more human", obtained by overcoming the difficulties that are inevitably encountered along the way. [...] deserves to be considered "the Rerum Novarum of the present age", shedding light upon humanity's journey towards unity.

9. [...] The risk for our time is that the de facto interdependence of people and nations is not matched by ethical interaction of consciences and minds that would give rise to truly human development. Only in charity, illumined by the light of reason and faith, is it possible to pursue development goals that possess a more humane and humanizing value. The sharing of goods and resources, from which authentic development proceeds, is not guaranteed by merely technical progress and relationships of utility, but by the potential of love that overcomes evil with good (cf. Rom 12:21), opening up the path towards reciprocity of consciences and liberties.
The Church does not have technical solutions to offer and does not claim "to interfere in any way in the politics of States." She does, however, have a mission of truth to accomplish, in every time and circumstance, for a society that is attuned to man, to his dignity, to his vocation. Without truth, it is easy to fall into an empiricist and sceptical view of life, incapable of rising to the level of praxis because of a lack of interest in grasping the values – sometimes even the meanings – with which to judge and direct it. Fidelity to man requires fidelity to the truth, which alone is the guarantee of freedom (cf. Jn 8:32) and of the possibility of integral human development. For this reason the Church searches for truth, proclaims it tirelessly and recognizes it wherever it is manifested. This mission of truth is something that the Church can never renounce. Her social doctrine is a particular dimension of this proclamation: it is a service to the truth which sets us free. Open to the truth, from whichever branch of knowledge it comes, the Church's social doctrine receives it, assembles into a unity the fragments in which it is often found, and mediates it within the constantly changing life-patterns of the society of peoples and nations. 

Liebe in Wahrheit

An die Bischöfe, Priester und Diakone. An die Personen gottgeweihten Lebens. An die christgläubigen Laien und an alle Menschen guten Willens über die ganzheitliche Entwicklung des Menschen in der Liebe und in der Wahrheit

1. Caritas in veritate – die Liebe in der Wahrheit, die Jesus Christus mit seinem irdischen Leben und vor allem mit seinem Tod und seiner Auferstehung bezeugt hat, ist der hauptsächliche Antrieb für die wirkliche Entwicklung eines jeden Menschen und der gesamten Menschheit. Die Liebe – "caritas" – ist eine außerordentliche Kraft, welche die Menschen drängt, sich mutig und großherzig auf dem Gebiet der Gerechtigkeit und des Friedens einzusetzen. Es ist eine Kraft, die ihren Ursprung in Gott hat, der die ewige Liebe und die absolute Wahrheit ist. Jeder findet sein Glück, indem er in den Plan einwilligt, den Gott für ihn hat, um ihn vollkommen zu verwirklichen: In diesem Plan findet er nämlich seine Wahrheit, und indem er dieser Wahrheit zustimmt, wird er frei (vgl. Joh. 8:32). Die Wahrheit zu verteidigen, sie demütig und überzeugt vorzubringen und sie im Leben zu bezeugen, sind daher anspruchsvolle und unersetzliche Formen der Liebe. Denn diese "freut sich an der Wahrheit" (1 Kor. 13:6). Alle Menschen spüren den inneren Impuls wahrhaft zu lieben: Liebe und Wahrheit weichen niemals gänzlich von ihnen, denn sie sind die Berufung, die Gott ins Herz und in den Geist eines jeden Menschen gelegt hat. Jesus Christus reinigt und befreit die Suche nach der Liebe und der Wahrheit von unseren menschlichen Armseligkeiten und offenbart uns vollends die Initiative der Liebe und den Plan eines wahren Lebens, das Gott für uns vorbereitet hat. Die Liebe in der Wahrheit wird zum Gesicht Christi, und in Christus wird sie zur Berufung für uns, unsere Mitmenschen in der Wahrheit seines Planes zu lieben. Er selbst ist ja die Wahrheit (vgl. Joh. 14:6).

2. Liebe ist der Hauptweg der Soziallehre der Kirche. Jede von dieser Lehre beschriebene Verantwortung und Verpflichtung geht aus der Liebe hervor, die nach den Worten Jesu die Zusammenfassung des ganzen Gesetzes ist (vgl. Mt. 22:36-40). Sie verleiht der persönlichen Beziehung zu Gott und zum Nächsten einen wahren Gehalt. Sie ist das Prinzip nicht nur der Mikro-Beziehungen – in Freundschaft, Familie und kleinen Gruppen – sondern auch der Makro-Beziehungen – in gesellschaftlichen, wirtschaftlichen und politischen Zusammenhängen. Für die Kirche ist – vom Evangelium her – die Liebe alles, denn, wie uns der heilige Johannes lehrt (vgl. 1 Joh. 4:8,16) und ich in meiner ersten Enzyklika in Erinnerung gerufen habe: "Gott ist Liebe" (Deus caritas est): Aus der Liebe Gottes geht alles hervor, durch sie nimmt alles Gestalt an, und alles strebt ihr zu. Die Liebe ist das größte Geschenk, das Gott den Menschen gemacht hat, sie ist seine Verheißung und unsere Hoffnung.
Ich weiß um die Entstellungen und die Sinnentleerungen, denen die Liebe ausgesetzt war und ist, mit der entsprechenden Gefahr, daß sie mißverstanden, aus der ethischen Lebenspraxis ausgeschlossen und in jedem Fall daran gehindert wird, in rechter Weise zur Geltung zu kommen. Im gesellschaftlichen, rechtlichen, kulturellen, politischen und wirtschaftlichen Bereich, also in den Zusammenhängen, die für diese Gefahr am anfälligsten sind, wird die Liebe leicht als unerheblich für die Interpretation und die Orientierung der moralischen Verantwortung erklärt. Daher ist es notwendig, die Liebe und die Wahrheit nicht nur in der vom heiligen Paulus angegebenen Richtung der "veritas in caritate" (Eph. 4:15) miteinander zu verbinden, sondern auch in der entgegengesetzten und komplementären von "caritas in veritate". Die Wahrheit muß in der "Ökonomie" der Liebe gesucht, gefunden und ausgedrückt werden, aber die Liebe muß ihrerseits im Licht der Wahrheit verstanden, bestätigt und praktiziert werden. Auf diese Weise werden wir nicht nur der von der Wahrheit erleuchteten Liebe einen Dienst erweisen, sondern wir werden auch dazu beitragen, daß sich die Wahrheit glaubwürdig erweist, indem wir ihre Authentizität und ihre Überzeugungskraft im konkreten gesellschaftlichen Leben deutlich machen. Das ist heute von nicht geringer Bedeutung in einem sozialen und kulturellen Umfeld, das die Wahrheit relativiert und ihr gegenüber oft gleichgültig und ablehnend eingestellt ist.

3. Wegen dieser engen Verbindung mit der Wahrheit kann die Liebe als authentischer Ausdruck des Menschseins und als ein Element von grundlegender Bedeutung in den menschlichen Beziehungen – auch im öffentlichen Bereich – erkannt werden. Nur in der Wahrheit erstrahlt die Liebe und kann glaubwürdig gelebt werden. Die Wahrheit ist ein Licht, das der Liebe Sinn und Wert verleiht. Es ist das Licht der Vernunft wie auch des Glaubens, durch das der Verstand zur natürlichen und übernatürlichen Wahrheit der Liebe gelangt: er erfaßt ihre Bedeutung als Hingabe, Annahme und Gemeinschaft. Ohne Wahrheit gleitet die Liebe in Sentimentalität ab. Sie wird ein leeres Gehäuse, das man nach Belieben füllen kann. Das ist die verhängnisvolle Gefahr für die Liebe in einer Kultur ohne Wahrheit. Sie wird Opfer der zufälligen Gefühle und Meinungen der einzelnen, ein Wort, das mißbraucht und verzerrt wird, bis es schließlich das Gegenteil bedeutet. Die Wahrheit befreit die Liebe von den Verengungen einer Emotionalisierung, die sie rationaler und sozialer Inhalte beraubt, und eines Fideismus, der ihr die menschliche und universelle Weite nimmt. In der Wahrheit spiegelt die Liebe die persönliche und zugleich öffentliche Dimension des Glaubens an den biblischen Gott wider, der zugleich "Agape" und "Logos" ist: Caritas und Wahrheit, Liebe und Wort.

4. [...] Indem die Wahrheit die Menschen aus den subjektiven Meinungen und Empfindungen herausholt, gibt sie ihnen die Möglichkeit, kulturelle und geschichtliche Festlegungen zu überwinden und in der Beurteilung von Wert und Wesen der Dinge einander zu begegnen. Die Wahrheit öffnet den Verstand der Menschen und vereint ihre Intelligenz im Logos der Liebe: Das ist die Botschaft und das christliche Zeugnis der Liebe. [...] Ein Christentum der Liebe ohne Wahrheit kann leicht mit einem Vorrat an guten, für das gesellschaftliche Zusammenleben nützlichen, aber nebensächlichen Gefühlen verwechselt werden. Auf diese Weise gäbe es keinen eigentlichen Platz mehr für Gott in der Welt. Ohne die Wahrheit wird die Liebe in einen begrenzten und privaten Bereich von Beziehungen verbannt. [...]

5. Caritas ist empfangene und geschenkte Liebe. Sie ist "Gnade" (cháris). Ihre Quelle ist die ursprüngliche Liebe des Vaters zum Sohn im Heiligen Geist. Sie ist Liebe, die vom Sohn her zu uns herabfließt. Sie ist schöpferische Liebe, aus der wir unser Sein haben. Sie ist erlösende Liebe, durch die wir wiedergeboren sind. Sie ist von Christus offenbarte und verwirklichte Liebe (vgl. Joh. 13:1), "ausgegossen in unsere Herzen durch den Heiligen Geist" (Röm. 5:5). Als Empfänger der Liebe Gottes sind die Menschen eingesetzt, Träger der Nächstenliebe zu sein, und dazu berufen, selbst Werkzeuge der Gnade zu werden, um die Liebe Gottes zu verbreiten und Netze der Nächstenliebe zu knüpfen.
Auf diese Dynamik der empfangenen und geschenkten Liebe geht die Soziallehre der Kirche ein. Sie ist "caritas in veritate in re sociali": Verkündigung der Wahrheit der Liebe Christi in der Gesellschaft. Diese Lehre ist Dienst der Liebe, aber in der Wahrheit. Die Wahrheit ist Hüterin und Ausdruck der befreienden Kraft der Liebe in den immer neuen Wechselfällen der Geschichte. Sie ist zugleich Wahrheit des Glaubens und der Vernunft, in der Unterscheidung ebenso wie im Zusammenwirken der beiden Erkenntnisbereiche. Für die Entwicklung, den gesellschaftlichen Wohlstand und eine angemessene Lösung der schweren sozioökonomischen Probleme, welche die Menschheit plagen, ist diese Wahrheit notwendig. Und noch notwendiger dafür ist, daß diese Wahrheit geliebt und bezeugt wird. Ohne Wahrheit, ohne Vertrauen und Liebe gegenüber dem Wahren gibt es kein Gewissen und keine soziale Verantwortung: Das soziale Handeln wird ein Spiel privater Interessen und Logiken der Macht, mit zersetzenden Folgen für die Gesellschaft, um so mehr in einer Gesellschaft auf dem Weg zur Globalisierung und in schwierigen Situationen wie der augenblicklichen.

6. [...] Die Liebe geht über die Gerechtigkeit hinaus, denn lieben ist schenken, dem anderen von dem geben, was "mein" ist. Aber sie ist nie ohne die Gerechtigkeit, die mich dazu bewegt, dem anderen das zu geben, was "sein" ist, das, was ihm aufgrund seines Seins und seines Wirkens zukommt. Ich kann dem anderen nicht von dem, was mein ist, "schenken", ohne ihm an erster Stelle das gegeben zu haben, was ihm rechtmäßig zusteht. Wer den anderen mit Nächstenliebe begegnet, ist vor allem gerecht zu ihnen. Die Gerechtigkeit ist der Liebe nicht nur in keiner Weise fremd, sie ist nicht nur kein alternativer oder paralleler Weg zur ihr: Die Gerechtigkeit ist untrennbar mit der Liebe verbunden, sie ist ein ihr innewohnendes Element. Die Gerechtigkeit ist der erste Weg der Liebe oder – wie Paul VI. sagte – ihr "Mindestmaß", ein wesentlicher Bestandteil jener Liebe "in Tat und Wahrheit" (1 Joh. 3:18), zu der der Apostel Johannes aufruft. Zum einen erfordert die Liebe die Gerechtigkeit: die Anerkennung und die Achtung der legitimen Rechte der einzelnen und der Völker. [...]

7. Ferner muß besonderer Wert auf das Gemeinwohl gelegt werden. Jemanden lieben heißt sein Wohl im Auge haben und sich wirkungsvoll dafür einsetzen. Neben dem individuellen Wohl gibt es eines, das an das Leben der Menschen in Gesellschaft gebunden ist: das Gemeinwohl. Es ist das Wohl jenes "Wir alle", das aus einzelnen, Familien und kleineren Gruppen gebildet wird, die sich zu einer sozialen Gemeinschaft zusammenschließen. Es ist nicht ein für sich selbst gesuchtes Wohl, sondern für die Menschen, die zu der sozialen Gemeinschaft gehören und nur in ihr wirklich und wirkungsvoller ihr Wohl erlangen können. Das Gemeinwohl wünschen und sich dafür verwenden ist ein Erfordernis von Gerechtigkeit und Liebe. Sich für das Gemeinwohl einzusetzen bedeutet, die Gesamtheit der Institutionen, die das soziale Leben rechtlich, zivil, politisch und kulturell strukturieren, einerseits zu schützen und andererseits sich ihrer zu bedienen, so daß auf diese Weise die Polis, die Stadt Gestalt gewinnt. Man liebt den Nächsten um so wirkungsvoller, je mehr man sich für ein gemeinsames Gut einsetzt, das auch seinen realen Bedürfnissen entspricht. Jeder Christ ist zu dieser Nächstenliebe aufgerufen, in der Weise seiner Berufung und entsprechend seinen Einflußmöglichkeiten in der Polis. Das ist der institutionelle – wir können auch sagen politische – Weg der Nächstenliebe, der nicht weniger tauglich und wirksam ist als die Liebe, die dem Nächsten unmittelbar, außerhalb der institutionellen Vermittlungen der Polis entgegenkommt. Wenn der Einsatz für das Gemeinwohl von der Liebe beseelt ist, hat er eine höhere Wertigkeit als der nur weltliche, politische. Wie jeder Einsatz für die Gerechtigkeit gehört er zu jenem Zeugnis der göttlichen Liebe, das, während es in der Zeit wirkt, die Ewigkeit vorbereitet. Wenn das Handeln des Menschen auf Erden von der Liebe inspiriert und unterstützt wird, trägt es zum Aufbau jener universellen Stadt Gottes bei, auf die sich die Geschichte der Menschheitsfamilie zubewegt. [...]

8. Durch die Veröffentlichung der Enzyklika Populorum progressio im Jahr 1967 hat mein verehrter Vorgänger Paul VI. das große Thema der Entwicklung der Völker unter dem Glanz der Wahrheit und dem Licht der Liebe Christi beleuchtet. Er hat bekräftigt, daß die Verkündigung Christi der erste und hauptsächliche Entwicklungsfaktor ist, und er hat uns aufgegeben, auf dem Weg der Entwicklung mit unserem Herzen und all unserer Intelligenz voranzugehen, das heißt mit dem Feuer der Liebe und der Weisheit der Wahrheit. Es ist die ursprüngliche Wahrheit der Liebe Gottes, eine uns geschenkte Gnade, die unser Leben für die Gabe öffnet und es möglich macht, eine Entwicklung "des ganzen Menschen und der ganzen Menschheit", einen Übergang "von weniger menschlichen zu menschlicheren Bedingungen" zu erhoffen, der durch die Überwindung der unweigerlich auf dem Weg anzutreffenden Schwierigkeiten erreicht wird. [...] verdient, als "die Rerum novarum unserer Zeit" angesehen zu werden, welche die Schritte der Menschheit auf dem Weg zu einer Einigung erleuchtet.

9. [...] Die Gefahr unserer Zeit besteht darin, daß der tatsächlichen Abhängigkeit der Menschen und der Völker untereinander keine ethische Wechselbeziehung von Gewissen und Verstand der Beteiligten entspricht, aus der eine wirklich menschliche Entwicklung als Ergebnis hervorgehen könnte. Nur mit der vom Licht der Vernunft und des Glaubens erleuchteten Liebe ist es möglich, Entwicklungsziele zu erreichen, die einen menschlicheren und vermenschlichenderen Wert besitzen. Das Teilen der Güter und der Ressourcen, aus dem die echte Entwicklung hervorgeht, wird nicht allein durch technischen Fortschritt und durch bloß vom Kalkül bestimmte Beziehungen gewährleistet, sondern durch das Potential der Liebe, die das Böse durch das Gute besiegt (vgl. Röm. 12:21) und die Menschen dafür öffnet, in ihrem Gewissen und mit ihrer Freiheit aufeinander einzugehen.
Die Kirche hat keine technischen Lösungen anzubieten und beansprucht keineswegs, "sich in die staatlichen Belange einzumischen." Sie hat aber zu allen Zeiten und unter allen Gegebenheiten eine Sendung der Wahrheit zu erfüllen für eine Gesellschaft, die dem Menschen und seiner Würde und Berufung gerecht wird. Ohne Wahrheit verfällt man in eine empiristische und skeptische Lebensauffassung, die unfähig ist, sich über die Praxis zu erheben, weil sie nicht daran interessiert ist, die Werte – und bisweilen sogar die Bedeutungen – zu erfassen, mit denen diese zu beurteilen und nach denen sie auszurichten ist. Die Treue zum Menschen erfordert die Treue zur Wahrheit, die allein Garant der Freiheit (vgl. Joh. 8:32) und der Möglichkeit einer ganzheitlichen menschlichen Entwicklung ist. Darum sucht die Kirche die Wahrheit, verkündet sie unermüdlich und erkennt sie an, wo immer sie sich offenbart. Diese Sendung der Wahrheit ist für die Kirche unverzichtbar. Ihre Soziallehre ist ein besonderer Aspekt dieser Verkündigung: Sie ist Dienst an der Wahrheit, die befreit. Offen für die Wahrheit, gleichgültig aus welcher Wissensrichtung sie kommt, nimmt die Soziallehre der Kirche sie auf, setzt die Bruchstücke, in der sie sie häufig vorfindet, zu einer Einheit zusammen und vermittelt sie in die immer neue Lebenspraxis der Gesellschaft der Menschen und der Völker hinein.

Zugegeben, ein wahres Meisterwerk an Demagogie!
Liest sich schlimmer als die Bibel, Gesetzestexte oder SED-Parteiprogramme.
Staat ist die Fortsetzung von Kirche mit anderen Mitteln.

Stellungnahme der Tempelritter

"Die katholische Kirche versteht sich von ihren Anfängen an als Weltkirche mit einer universalen Botschaft. Sie ist insofern der vielleicht älteste globale Akteur, auch wenn sich dieses Bewusstsein erst im Laufe von Jahrhunderten entfalten konnte. [...] Die Gliederung erschließt sich nicht einfach, da in den einzelnen Teilen sehr unterschiedliche Fragen behandelt werden. Zudem werden Aspekte der Analyse, des Urteilens und möglicher Handlungsansätze nicht klar unterschieden, der Bezug zum klassischen Dreischritt der Katholischen Soziallehre des Sehens, Urteilens und Handelns ist dadurch schwer erkennbar. Auch die Zuordnung der Ebene von persönlicher und struktureller Verantwortung wird nicht immer deutlich, da der Text eine gewisse individualethische Einseitigkeit erweckt. Die ergänzende Bedeutung von unterstützenden Institutionen wird zwar betont, meist aber kaum konkretisiert. [...] Der Klimawandel, der in engem Zusammenhang dazu steht, wird dagegen nur in einem Nebensatz erwähnt, obwohl dieser Problemkreis für die Verbindung von Entwicklung und Gerechtigkeit heute von zentraler Bedeutung ist und die kommenden Jahre die internationale politische Diskussion wesentlich bestimmen wird. [...] Expertentext der Deutschen Bischöfe zum Klimawandel vom September 2006 [...] ist es entwicklungspolitisch von größter Bedeutung, die Rolle von Frauen vor allem durch Bildung und mehr Rechtssicherheit zu stärken, damit sie auf allen gesellschaftlichen Ebenen ebenso wie die Männer Verantwortung übernehmen können. Die Durchsetzung der Rechte von Frauen hat insofern große instrumentelle Bedeutung, sie besitzt zugleich jedoch auch einen hohen Eigenwert." Johannes Müller SJ