Folia Theologica 11. (2000)
Eugene Csocsan de Váralja: The Just Income Distribution
136 E. CSOCSAN de Váralja is this greed, which mixes up the right precedence of the social aims by giving priority to the acquisition of fortunes over the social provisions required by the ius utendi. “The love of money is the root of all evils” (I. Tim 610) ...the cupidity appearing in thousand forms and under the most varied names is the most chief reason, that mankind has fallen into this final misery”87 (Charitate Christi compulsi). “The strifes between the social classes excessively guarding their own interests originate from the eyes' desire, that is from the improper cupidity”88 (Ubi arcano dated 23rd December 1922) The Con sempre obviously condemned that “social order, which hid its weakness and its unbridled instinct for profiteering and power behind the illusory surface or mask of hackneyed slogans“89 (24th December 1942). Inasmuch therefore the capitalism is defined as a social system in which the exclusive supreme norm and final goal is profit-making and profiteering, it must be condemned morally on the base of social justice and natural law, just as on the base of generosity. c) State capitalism is the worst possible form of capitalism, where the greed of the state leadership jealously confiscates any private profit. This strangles private initiative, the main driving force of the economy, or forces it to move to the black market. The result is demoralisation and the progressive extinction of private accumulation and private initiative especially in the service of individual consumption. In these measures state capitalism fundamentally opposes subsidiarity, the main principle of Christian sociology. In state capitalism all competitors disappear from the market and the state dominating the market can freely exploit the consumers offering only inferior goods and it could stop despotically the sale of any product at will. In fact the state capitalism can distort the course of economy turning its goal serving military, ideological and political purposes instead of the 87 “Radicem” videlicet “omnium malorum cupiditatem” esse ....nonne denique cupiditas, quoqumque demum nomine aut forma appaletur in causa potissimum est cur hominum genus ad extremum discrimen adductum miserantes conspiciamus? Charitate Christi compulsi 3rd May 1932, AAS 1932 (a. XXIV) page 179. 88 ex concupiscentia oculorum, idest habendi cupiditate, acerbae illae nascuntur contentiones civilium ordinum, suis cuiusque commodis plus nimio inservientium .Ubi arcano 23rd December 1922, AAS 1922 (a. XIV) page 682. 89 Con sempre, 24th December 1942, AAS 1943 (a. XXXV).
