FBC 022 0080

ECONOMICS, WELL-BEING AND THEOLOGY
George Karakunnel
De Boeck Supérieur | « Finance & Bien Commun »
2005/2 No 22 | pages 80 à 88
ISSN 1422-4658
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E
80
conomics, Well-Being
and Theology
George Karakunnel Economy as normally understood is velopment, which encompasses the

Professor, Institute the system of trade and industry by social, political, cultural, economic,
of Theology, Alwaye, which wealth is generated and used. environmental and spiritual well-be-
India As a human activity, economy is in- ing of the human person and society.
tended to promote human welfare. The idea of development in this ap-
Theology whose aim is not just to proach is not just one-dimensional
speak of God in Himself, but God but multi-dimensional which pre-

in relation to human being and his supposes a philosophy or more pre-
salvation, offers possibility of throw- cisely an anthropology.
ing light on economic activity. The
reflection here, it must be specified, What is a human being?
L’économie est vue is in the light of Christian theology. All economic theories and policies
d’ordinaire comme le As there are various religions, there contain anthropology. Garrick Small,
système de commerce could be different theological ap- an Australian economist has shown
et d’industrie qui gé-
proaches, which does not mean that this in his paper ‘The Dimensions of
nère la richesse et l’uti-
lise. En tant qu’activité they should be all totally opposed Human Action and Property’ (2003).
humaine, l’économie to each other. More than opposition At the root of modern economic the-
vise à promouvoir le or divergence, one can expect basic ories - capitalism, socialism and neo-
bien-être. La théologie, convergence among them. Here the liberal capitalism - Garrick finds the
dont le but n’est pas approach is drawing from Christian worldview of Enlightenment and es-
seulement de parler de theological resources, especially pecially its anthropology. In its view
Dieu dans son essence,
from its anthropological vision. of the human person, Enlightenment
mais de Dieu en rela-
tion avec l’être humain
The world is today under the sway of lauded freedom, while not accepting
et son salut, offre la the ‘new economy’ which is known ethical or religious values as norma-
possibilité de jeter une by different names like market econ- tive. A democratic approach based
certaine lumière sur omy, global economy, neo-liberal on community opinion would frame
l’activité économique. economy, etc. Although economy is social institutions and policies.
Une telle réflexion se described in terms of creation and Adam Smith, the father of capital-
fonde sur la théolo- utilization of wealth, the articulation ism, framed his economic theory on
gie chrétienne, et en
of its goal requires a vision that goes the basis of this approach.
particulier sur sa vision
anthropologique. beyond the horizon of economy. A The fundamental question about hu-
key-term to understand the destina- mans is: what is a human being? The
tion of economic activity is develop- same question is central faith and it
ment. The goal of economic growth underlies all human enterprises and
can rightly be described as total de- conceptions development. In an-
FINANCE & THE COMMON GOOD/BIEN COMMUN - SUMMER 2005

81
swering the question about what a Marx also absolutized economy,
human being is, Christian theology which determines all aspects of so-
resorts to the biblical sources, where cial life and the meaning of human
the idea of human being is presented existence itself. The one-dimen-
L’homo sapiens ne peut as the image of God (Gen.1: 26-27; sional approach of an economic sys-
être réduit à un homo Wis.2: 23; Ps.8: 5-6; Gen.5: 1-3, 9:1- tem cannot be seen as doing justice
economicus. C’est pour- 7; Eccl.17: 3; Wis.7: 25). As image of to the human person and society.
tant ce que paraît faire God, human being stands in multi- Economy, as the term in its etymol-
l’économie de marché ple relationships: as related to God, ogy shows, should mean the right
d’aujourd’hui, en adop- related to fellow human beings and ordering of the domestic circle. In
tant une philosophie related to the universe. Economic ac- this way, it should be at the service
centrée sur la produc-
tivity arises in the context of human of human person and community.
tion et la consomma-
tion. Le fondement being’s vocation to work and involve- Market economy has deeper flaws
de toute critique ment in the world. But this cannot than what is observable externally.
overlook the broader and higher di- In its conception of the human per-

théologique s’appuie
sur la dénonciation mensions of human existence. Seen son the new economy reduces man
de ce réductionnisme in this light the homo sapiens cannot to a mere consumer. The Cartesian
anthropologique. be merely reduced to mere homo eco- saying, cogito ergo sum (I think,
nomicus. Today’s market economy therefore I exist) is converted to ‘I
seems to do this by adopting a phi- buy, therefore I exist’. The human
Dans sa conception de losophy centred on production and fulfilment is understood in terms of
la personne humaine, consumption. The hub of all theo- ‘having’ rather than ‘being’. Chris-
la nouvelle économie logical criticism lies in pointing to tian anthropology sees ‘human be-
réduit l’homme à un this reductionist anthropology. ing as more precious for what he
pur consommateur. is, than what he has’ (GS 35). The
Le dicton cartésien, ‘I buy, therefore I exist’ promotion of an ideology of indi-
« Je pense, donc je
Placed in the context of the total vo- vidualism coupled with consumer-
suis », est converti
en « J’achète, donc cation of human being, as one called ism and a sub-culture of self-seeking
j’existe ». L’accom- to realize his multiple relationships, is pragmatist and materialist where
plissement humain which are built into his existence, the multi-dimensional aspects of the
est compris en terme economic activity cannot be isolated human person other than economic,
« d’avoir » plutôt que or absolutized. The absolutization of namely, social, political, cultural,
« d’être ». Or, l’anthro- environmental and spiritual aspects
economy is what is seen in the classi-
pologie chrétienne voit
cal liberalism beginning with Adam are not considered.
« l’être humain comme
Smith, and it becomes more evident
plus précieux pour ce
in the development of neo-liberal-
Freedom and greed
qu’il est, que pour ce
qu’il a ». ism. Economic activity, according to It can be observed that, as a result
the approach of capitalism, is an au- of globalization, the whole world
tonomous entity with its own rules including traditional Asian societies
and mechanism serving the personal are drawn into a consumerist and
interest of the ‘economic man’. Clas- materialist culture. The global con-
sical socialism beginning with Karl sumerism throws away family values

82
and social values. A reaffirmation of today, economists like Amartya Sen
the definition of the human person, emphasise that true development
Résultat de la globali- as a being who transcends and stands has to be human development. Sen
sation, le monde entier
as relational, cannot accept the abso- speaks of ethics in relation to eco-
est attiré vers une
culture consumériste et lutist claim and practice of market nomics and has tried to build up a
matérialiste. Le consu- economy. The biggest weakness of theory of welfare economics. ‘A hu-
mérisme global rejette this socio-economic system today is manised globalization’ or ‘globaliza-
les valeurs familiales et that its central concern is no longer tion with a human face’ is called for
sociales. Aujourd’hui, human being, but simply wealth and by S. Swaminathan who sees a de-
la plus grande faiblesse economic growth. Liberalist neo-cap- viation in the present neo-liberalism.
de ce système socio- The whole question of humanisation
italism believes in unrestrained pur-
économique est que
suit of self-interest, hoarding of pos- and human promotion or develop-
sa préoccupation
principale n’est plus sessions and maximization of one’s ment calls for an anthropology. Be-
l’être humain, mais wealth. Behind the whole enterprise hind every economic theory there
has to be an anthropology, which

simplement la richesse there lies a philosophy of individu-
et la croissance écono- al’s freedom and capability. But this is having a metaphysical and spir-
mique. La démarche freedom operates on the principle of itual foundation. The anthropology
repose sur une phi- greed. To liberate freedom from be- that considers man merely as homo
losophie de la liberté
ing given to the slavery of greed an economicus or as homo faber reduces
individuelle. Mais
cette liberté fonctionne understanding freedom as ‘received’, man to a materialist perspective. The
sur le principe de la ‘related’ and ‘situated’ in the context result of this will be the absolutism
cupidité. of community is important. of wealth with no reference to any
The critical approach to present a other values.
global economy certainly should not
Aujourd’hui, les écono- overlook its positive aspects. Glo-
Does liberalism liberate?
mistes comme Amartya
balization in itself is not a bad thing. In this context the crucial ques-
Sen soulignent que le
vrai développement It has been taking place throughout tion about the liberalism of the new
doit être le dévelop- history. But the view taken here is economy is this: does liberalism of
pement humain. Sen that its driving forces, inner mo- the new economy liberate? The key
parle d’éthique en tives and mechanisms, when closely word in the new economy is human
relation avec l’éco- examined, are with major flaws and creativity or human capability. It can
nomie ; il a essayé de deficiencies. The global movement be seen that the concept of human
construire une théorie of ideas and knowledge is to be wel- autonomy or freedom stands flawed
de l’économie du bien-
être. Derrière chaque
comed. But this should work for the or poisoned in liberal economy.
théorie économique, benefit of all, rather than for the cap- Christian anthropology envisages
il doit y avoir une ital gains and materialist purposes of human freedom in relation to God.
anthropologie, c’est-à- the trans-national corporations that The understanding of human being
dire un fondement mé- lead the process. as ‘image of God’ underlies this fun-
taphysique et spirituel. The economic theory of Adam Smith damental relationship. Man’s vertical
seems to have taught that econom- relationship accounts for his inalien-
ics needs no ethical or moral im- able dignity and sublime vocation
peratives, but only self-interest. But (GS 12).

83
In the Christian view, no human ac- development is related to anthropol-
tivity can be rightly understood if the ogy. An anthropology, which sees
human capability / capacity for God development as only economic may
is denied or overlooked. Along with not promote human welfare. Schu-
Une anthropologie,
man’s relationship with God there is macher pointed out that when the
qui ne voit le dévelop- in the same anthropological vision goal of economic growth becomes
pement que comme the horizontal relationship, which a socially accepted as an end in itself,
économique, ne peut human being has with other fellow- then everything else, whether ruth-
promouvoir le bien- beings and the earth. As Vatican II less exploitation of nature or pollu-
être humain. Comme document stated, ‘by his innermost tion of environment, even exploita-
l’anthropologie nature, man is social being and un- tion and subjection of human beings
chrétienne voit l’être
less he relates himself to others he to abject poverty becomes permis-
humain dans ses multi-
ples relations, elle peut can neither live or develop his po- sible. Schumacher, therefore, spoke
inspirer et soutenir le tential’ (GS 12). of economics of permanence, which
applies human wisdom to economic

développement durable
et promouvoir un
No human activity policy. Since Christian anthropology
meilleur bien-être. without human capability sees human being in his multiple
The basis for arguing for an economy relationships, it can inspire and sup-
that fosters human solidarity is pre- port sustainable development and
cisely here. Over the earth, human promote better human welfare.
being is given dominion or lordship, The universal
L’Eglise n’a pas de which is to be understood in terms
théorie économique ou of stewardship and protection of the
common good
politique propre. Mais human habitat. The anthropological The Church has no economic theory
elle a toujours insisté
presupposition of the liberal econo- or political theory of her own. But
sur la centralité de la
personne humaine
my is also deficient with regard to its she has always stressed the centrality
et elle a offert des view of environment and practice of of the human person and has offered
principes solides pour ecological care. sound principles for the government
le gouvernement de Economic activity placed in the right of all human activities. The Church
toute activité humaine. perspective of theological anthropol- upholds the principle of universal
L’Eglise soutient le ogy opens up a better understanding common good (CA 32, 39). Dignity,
principe du bien of human development. The liberal human rights and capabilities of the
commun universel.
capitalist economy is found wanting human person are linked to the con-
L’élément décisif en est
l’être humain. in its human orientation and the en- cept of universal common good. The
vironmental concern. Absoluteness decisive factor is human being. But
of economic growth has tended to this is not understood in the way of
overlook interpersonal relationship self-interest as in liberal capitalism.
and human solidarity. One-sided and The Encyclical, Redemptor Hominis,
shortsighted insistence on economic has underlined man as the primary
growth exploits earth’s resources route of the Church: ‘Man in the full
causing environmental degradation. truth of his existence, of his personal
The whole question of sustainable being and also of his community and

84
social being - in the sphere of his of all humanity. Christian anthropol-
own family, in the sphere of society ogy has the following points to say
La valorisation de and its very diverse contexts, in the regarding economic process. First,
l’égoïsme et de la
sphere of the whole mankind - this self-interest and profit can never be
cupidité, associée à la
compétition illimitée man is the primary route that the abstracted from the whole good of
comme moteur de Church must travel in fulfilling her the human being and the society.
l’économie, n’est pas mission: he is the primary and fun- Since no human activity, is free from
compatible avec la damental way for the Church, the the influence of evil and sin, eco-
vision anthropologique way traced out by Christ himself, the nomic enterprise can deviate from its
de l’Eglise. L’anthro- way that leads invariably through the right orientation. Therefore, it needs
pologie chrétienne met mystery of incarnation and redemp- to be guided by a right vision, which
l’accent sur le soutien
tion’ (RM, 14). accepts the centrality of human be-
aux pauvres qui souf-
ing, taking into to account his per-
frent de l’exclusion et The influence of evil sonal and social dimensions.
de la marginalisation

dans le processus de The teaching of the Church on the
globalisation : la lutte socio-economic matters emerges
Solidarity as a
contre la pauvreté offre from its theological anthropology new expression
une occasion d’en-
which sees ‘the full truth of human Second, human life style is to be di-
courager la croissance
morale, culturelle et
existence’, taking into account the rected by the universal purpose of
même économique de personal and social aspects of hu- goods and the preservation of the
toute l’humanité. man beings. The fact that the Church environment. Consumerism is op-
does not adopt a particular econom- posed to it and can be seen as part of
ic theory does not mean that the a structure of sin. Finally, diversity
Church maintains simply neutrality of the human world especially in the
En se fondant sur and silence regarding economy. The cultural sphere has to be respected
l’aspect relationnel et
cultivation of selfishness and greed, and promoted. Liberal economy,
social de la personne
humaine, l’économie assisted by unlimited competition as while opposing ‘monism’ tends to
devrait promouvoir the driving force of economics is not dominate the world by its own mod-
la solidarité et la consistent with the anthropologi- el. This is detrimental to cultural
communion entre les cal vision of the Church. Christian diversity of the world and entire hu-
peuples et les nations. anthropology puts emphasis on the man heritage. A violent homogeni-
La solidarité est une uplift of the poor who suffer from sation effected by market forces is
expression relative-
exclusion and marginalization in the not consistent with the dignity and
ment nouvelle dans le
langage théologique.
process of globalization. The encyc- rights of human persons and com-
Elle met en évidence lical Centesimus Annus, speaking on munities.
un aspect pratique de behalf of the poor says that the free Building up on the relational and
l’anthropologie chré- market does not help the poor who social aspect of the human person,
tienne. are with no purchasing power (CA economic activity should promote
34). The Church’s vision is that the solidarity and communion among
advancement of the poor constitutes peoples and nations. When a few
a great opportunity for the moral, people or one section of humanity
cultural and even economic growth pretend to be all, it is a dangerous

85
situation that is created for the hu- influenced by welfare economics.
man family. The collective life of the Logistic economics has very often
human family must find expression influenced welfare economics. But
in the economic pursuits. Our glo- we do not see so much influence of
balized world should make authen- welfare economics on logistic eco-
tic encounter of peoples and cultures nomic. This has been pointed out
A la base de l’anthro- possible without destroying one an- by Amartya Sen. If the principle of
pologie et de l’éthique other. solidarity becomes operative in the
chrétiennes se trouve Solidarity is a comparatively a new globalized world at the level of inter-
l’amour comme valeur expression in theological language. personal relationship and at the level
suprême. La solidarité It shows a practical aspect in Chris- of relationships between financial in-
dans le monde humain
tian anthropology. Used in the con- stitutions and people, a better world
est liée à l’amour.
Tout développement text of the Church’s relation to the can emerge. Working for a more eq-
humain, dès lors, n’est world in the document Gaudium et uitable social order is the way and re-
Spes, it underlined the approach of quirement for the realisation of soli-

pas seulement une
question technique the Church to the human family. In darity among nations and peoples.
ou économique. Les the context of the social teaching of The theological position adopted
idéaux de liberté, de the Church, solidarity is an expres- by the Church is clearly stated: ‘All
fraternité et d’égalité sion bearing the meaning of togeth- that men do to obtain greater justice,
ne sont possibles que
erness, cooperation and unity. It is wider brotherhood, and a more hu-
si l’amour non égoïste
devient la règle. related to human dignity, participa- mane ordering of social relationships
tion and dialogue. has greater worth than all technical
advances’ (GS 35).
Discovering the
human links Love as the
Solidarity is about discovering the
supreme value
A la racine de l’anthro-
pologie chrétienne human links among individuals and At the basis of Christian anthropol-
se trouve l’idée de communities. A fundamental soli- ogy and ethics there stands love as
communion. L’écono- darity between citizens, firms and the supreme value. Solidarity in
mie de la communion economic agents will be able to es- the human world is related to love.
apporte bien-être et tablish organic link also between The social teachings of the Church
bonheur, sur la route democracy, free enterprise and so- lay emphasis on the creation of ‘a
de l’amour, du partage
cio-economic progress. Participatory civilization of love’. Ecclesia in Asia,
et du service.
democracy and empowerment of the speaking about human development
weak can prevent fragmentation in underlines again this idea (EA 32).
our globalized world and promote All human development, therefore,
more solidarity. is not merely a technical or eco-
Absolute claims and practices of the nomic question. Regard for human
dominant economic system should dignity with preferential love of the
be challenged by a new humanism poor (EA 34) is the practical aspect
that stands for solidarity. Logistic of Christian anthropology. The ide-
economic must become increasingly als of freedom, fraternity and equal-

86
ity are possible only where unselfish Though the Bible is not a book of
love becomes the law. As Gaudium economics or social theory, it offers
et Spes pointed out, the scandal of vision and principles that are rele-
excessive economic and social dif- vant for socio-economic life. I would
Bien que la Bible ne
soit pas un livre d’éco-
ferences among the members of the like to point out the biblical and the-
nomie ou de théorie same human family is the result of ological idea of koinonia / communio
sociale, elle offre une the violation of the law of love (GS (fellowship, communion) as capable
vision et des principes 29). A Vatican document on Free- of contributing to human develop-
pertinents pour la vie dom and Liberation states: ‘The ment and welfare- economics.
socio-économique. Christian is called to act according The Second Vatican Council and the
L’idée théologique to truth and thus work for establish- contemporary social teachings of
de communio est en
ment of that “civilization of love” the Church have opened up new av-
mesure de contribuer
au développement hu- […]. The love which guides com- enues providing valuable insights for
main et au bien-être. mitment must henceforth bring into the understanding of man’s conduct
being a new form of solidarity.’

of life and management of multiple
forms of human activities of which
Communio as the economics occupies an important
key notion place. Communio has been the key
Pour réaliser la com-
Both at the root and at highest point notion in Church’s understanding of
munion, ce qui est la
mission de l’Eglise, of Christian anthropology stands the herself as well as of humanity. Recent
le dialogue avec les idea of communion. There are three Catholic theological reflections have
théories économiques elements underlined in the theology gone to explore the implications of
et les idéologies de of human existence: the vertical di- communio in the secular sphere es-
marché est nécessaire. mension, the horizontal dimension, pecially relating to economics as
Ce dialogue peut aider already pointed out. The work of
and the relation between the two.
à l’humanisation de
These elements are in the theology David L. Schindler (1996) is a testi-
l’économie et présen-
ter le développement of communion. mony to this. To realize communio,
comme plus humain. Present-day ecclesiology has the which is the mission of the Church,
La vision religieuse et idea of communion as its key to the dialogue with economic theories and
spirituelle offerte par understanding of the Church. Com- market ideologies, is needed. Schin-
des personnes comme munion that Christian anthropology dler’s book itself is a dialogue with
le Mahatma Gandhi speaks is related to the same con- economic theories especially with
devrait trouver une the current capitalist liberalism.
ception. The life of God’s children
place dans le dialogue
entre anthropologie et in truth and charity is the content Capitalist liberalism has claimed the-
économie. of this communion (GS 24). As it is ological and philosophical neutrali-
God’s gift, it is also a human task. ties. This has been also accepted as
The shape of economy when related true by some of the Catholic think-
to communio, takes on a different ers and intellectuals. But if one seri-
outlook. Economy of communion ously considers the Second Vatican
brings well-being and happiness fol- Council’s theology of the world with
lowing the path of love, sharing and its focus on anthropology (GS), it
service. seems difficult to consider any area

87
of human activity, economic, cultur- ciple of Adam Smith. The teachings
al or political as neutral or unrelated and insights of the different religions
to Christian faith. Therefore, enter- of the world can contribute to take a
ing into dialogue with economic correct ethical approach to econom-
theories and attempting to discern ics. On several points religions agree:
the best ways and means to help de- universal human solidarity, service
velopment and progress of human to human beings, preferential stand
society is important. This dialogue for the poor, self-discipline and self-
can help the humanization of eco- restraint. Economics will certainly
nomics and present development as be enriched by the religious and
more human. spiritual anthropology that belong to
different faiths of the world.
Gandhi in the dialogue
Les religions se rejoi-
Another aspect of the same theo-
Religion as the
gnent sur plusieurs
master-activity

points: la solidarité logical project is to go into other
humaine universelle, faiths and cultures, which today are The historian Arnold Toynbee in
le service aux êtres also under the secular ideology of the last volume of his A Study of
humains, la préférence
globalization. This will also show History asks a relevant question: ‘Is
accordée aux pau-
vres, l’autodiscipline
that there are other world-views, there any master-activity in human
et l’autolimitation. which have got different notions affairs?’. He answers: ‘Human ac-
L’enseignement et of wealth and property - different tivities are numerous and various.
les points de vue des from the one liberal capitalism has. There is technology: the invention,
différentes religions du Faith that constantly engages itself manufacture and use of tools. There
monde peuvent con- in dialogue cannot lose sight of the is economics: the winning of liveli-
tribuer à une approche philosophies, value systems of other hood for human beings from Nature,
éthique correcte de
peoples and cultures. This dialogue distribution of the products among
l’économie.
also helps economy to come out its the people who are competing for it.
one-sided outlook. Religious and There is politics: the handling of the
spiritual vision offered by people power that accumulates as a result of
like Mahatma Gandhi should find cooperation between people in large
a place in the dialogue between an- number. There is art […]. In spite
thropology and economics. Gandhi of this variety the different activi-
believed that economics must follow ties are so closely interconnected…’.
ethics. According to him the goal of According to Toynbee, each one of
economic activity has to be the wel- these activities - technology, poli-
fare of all (Sarvodaya) which has to tics, economics and others - claim-
be realized beginning with the wel- ing to be the master-activity has met
fare of the least of the human beings with failure or bound to prove to
(Antyodaya). Gandhian principle of be dysfunctional. Among the many
economics, which says that the good claims he finds religion’s claim as
of the individual is contained in the the strongest to be the master-activ-
good of all, is the reversal of the prin- ity in human affairs. This is because

88
religion can embrace man’s all other human’ (GS 11). Christian theology
activities. By its nature religious faith and, in particular, its anthropology,
Par sa nature reli- addresses itself to all aspects of hu- which says, what a human being is in
gieuse, la foi s’adresse
man living and guides human activi- the light of faith, when it addresses
à tous les aspects de la
vie et guide les activités
ties. itself to specific areas of economics
humaines. La théologie The Second Vatican Council stated: or politics or any human activity, is
chrétienne, et en par- ‘For faith throws a new light on eve- not trying to overpower them, but
ticulier son anthropo- rything, manifest God’s design for only doing a service to promote the
logie, n’essaie pas de man’s total vocation, and thus directs best interests of the human person
les dominer mais de se the mind to solutions which are fully and society. •
mettre au service de la
promotion des intérêts
bien compris de la References
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