Georgism and Catholic Social Thought

Michael Ignatius

[Reprinted from the Henry George News, August, 1957]

WHAT is the Catholic Church and why does she dare to suggest social reform? The Church resides solely in the mind of God, its mission is the salvation of- souls and union with God. While baptism, or incorporation of man in the life of God, opens to man a new and fabulous life, it does not transfer him to an equally new and fabulous world. He is still conditioned by the world, and economic and governmental forces can favor his new life or help to destroy it. Therefore material earthly activity cannot be overlooked by the Church, and any institution or government which violates the rights of man to the destiny given him by God becomes its sworn enemy.

In studying the causes of social injustice we may limit ourselves to three in number, but one in essence. Since these social problems are really ethical problems, we can easily see that one of the causes lies certainly in man. If man can be changed, society will follow step by step on the road to progress. The second cause of the confusion in society is the influence of various ideologies, which of course are merely the thoughts of men and stem from them.

The third general cause of social problems is the existence of institutions, and here too we are still within the responsibility of man. These may grow complex and extensive, and create a need for reform or renovation. In all three causes the common element is man. There will never be any social or economic progress without concommitant moral and human progress. Social or economic reform cannot go forward in the true sense without Christ.

In erecting a synthesis for social action, the thoughts of the Church and Henry George coincide to a great extent. The early chapters of Progress and Poverty are not so much explanation of an economic theory as a modern declaration of the God-given rights of men and their betrayal by contemporary society. This portion of the book is pure ethics. It is eminently logical, and the most attractive, since it pictures man as he should exist.

However,, as we step from the field of principles to methods we are on shifting ground. Henry George felt that if some sort of change were effected in the system of land holding, man might be better off, and more capable of living as a man should live. We must keep in mind that he left a method, not a principle. This Georgian system is one application of the principle already stated, that man should have a certain amount of physical well-being if he is going to attain God.

I believe that Henry George explicitly believed in the system of private property as enunciated by the Church. The idea of common ownership as used by George was to force the distribution of property into the hands of the common people. Once there, it was to remain there, subject again to the just rights of all mankind. He stressed again and again the great advantages of every man possessing land which he could call his own.

The farthest thought from the mind of Henry George was the socialist type of common ownership. He used this expression of common ownership in its ethical and moral sense, knowing that under a socialistic government man would lose much of his personal freedom. The socialistic idea of common ownership is not of George, nor is it of the Church. The securing of this institution of private property in such a way that it will truly aid man is the work of us all. We must exercise the right of control over property in such a way as to bring private property into conformity with the common good. For like Henry George the Church upholds private property but condemns its abuse.

If, then, private property is to foster initiative, stabilize society and lead to fundamental security, we have every motive for seeking its attainment. The single tax idea certainly seems to point in the direction of that goal.

You believe in this theory, believe also in the possibility of its realization. If you have doubts, test them under the hammer of work. Do not be tied down to any over-simplification of the problem or accept a doctrinaire solution. It is a comprehensive and complex program that you have ahead of you, much too involved and influenced by innumerable circumstances to be geared to one simple channel. So put your doubts and questionings to work, and you should have many. This will destroy them or prove them.

This work is the duty of all and is of such immense value to humanity that despite criticism and scorn, it must not be reduced to the status of a vague and ill-defined dream. Be faithful to this ideal and be willing to accept pain, suffering and struggle in the service of God and man.