Populorum progressio. Maffeis (theologian): “From the progress of peoples to the communion of peoples”

Populorum progressio has deeply marked the understanding of development of Pope Francis’ Magisterium, said Fr Angelo Maffeis, President of the Paul VI Institute, who drew a balance of the Encyclical, upon 50 years since its publication, for SIR. From “integral human development” to “integral ecology”, from the “progress of peoples” to the “communion of peoples”, the direction of travel indicated in a document “that bears greater topical relevance today”, the era of the “culture of rights” and of globalization, “than during the pontificate of Paul VI.”

After 50 years, what has Paul VI’s concept of “human integral development” taught our “culture of rights” and globalization? The idea of human integral development is more topical today than at the time of Paul VI. In fact the unprecedented emphasis of contemporary culture on the dignity of the human person and his rights, and on the need to defend those rights in full, is marked by deep uncertainties regarding the criteria enabling to establish what corresponds to human dignity and what undermines it. In my opinion the Christian anthropological vision of man as the gauge of development is a major contribution of Populorum progressio, in which Paul VI addressed the theme of development guided by the teachings of Gaudium et Spes.

Unbalances and inequalities between the North and the South of the World; increasing new and old forms of hunger and poverty; concentration of the economy and richness in the hands of a few powerful ones; exploitation, violence and abuse to the detriment of the Creation. Pope Paul VI’s words have a prophetic echo today. What is the extent of Montini’s influence to “Laudato si” and to the concept of integral ecology ideated by Pope Francis? 
It’s considerable, in my opinion. For the first time in the history of the Social Doctrine of the Church, the theme of the relationship between the North and the South of the world, outlined in Populorum progressio, gained utmost import, while the very principles of social doctrine were reconsidered from the perspective of the most disadvantaged peoples, whose rights deserve being respected. When those rights fail to be recognized injustice becomes uncontrollable, thereby constituting the spark of conflicts.

The fact that this theme has re-emerged in Francis’ pontificate means that Paul VI’s has left a deep mark on his understanding of the question of justice and on the Church’s contribution to social development.

The concept of integral ecology, the prominent theme of Laudato si’, follows the same course. At the time of Paul VI the environmental problem was not given much importance, but in our present times, marked by greater sensitivity for environmental protection,

Bergoglio articulates this theme on the basis of the integral development of the human person, specifically involving all human dimensions, notably human responsibility towards the Creation. Thus it can be said that the notion of integral ecology developed by Francis was already present in essence in Paul VI’s concept of integral development.

“The world suffers for lack of thought.” Would you agree with the fact that 50 years later, intellectuals – including Catholic intellectuals – have partially relinquished this commitment, considered fundamental by Pope Montini? After the end of the 20^th century, the sunset of great narratives and ideologies brought about the weakening of the project meant to create a culture and a Church devoted to transforming our societies into more righteous societies. Moreover, those objectives are often viewed as utopias. People tend to be content with treading water, shunning major variations. The need for a line of thought that would meet the needs of globalization and the challenges of humanity is but one of the contributions of Paul VI – who was a man of thought – to the quest for longstanding solutions to our present challenges.

From “the progress of peoples” to the “communion of peoples” that entails mercy. It is an itinerary called for by Belgian bishops in a recent letter on “Populorum progressio”. Can it be defined as the fil rouge linking the Pontificate of Paul VI to the Pontificate of Pope Francis? It can. In fact Populorum progressio is expressed within the horizon of the cultural debates of the 1960s, whereby Developing Countries were seen through the lenses of a concept arguing that some Countries of the human family were at a lower level, requiring that they reach a higher level. It was a widespread idea, whose limits emerged with the passing of time.

Our present horizon should be one of communion, one of a humanity that accepts diversity and finds a way to solve conflicts other than violence and war. We ought to seek unity in welcome, acknowledging our mutual differences in the name of a common humanity that requires the recognition and the enhancement of all cultures and peoples.

“Development is the new name for peace”, is one of the statements contained in Populorum Progressio that was passed down in history. How much are we still distant from achieving this goal in our present times, defined by Pope Francis the epoch of “a piecemeal third world war”? The intuition of Paul VI and its insightful expression remain a very distant goal. Developed – i.e. privileged – Countries, should be more aware of the fact that unacceptable inequality triggers a set of problems requiring dedicated solutions. Paul VI has indicated an answer that reaches the root of the problem.