The Earth is sacred. All life is interconnected and interdependent ...

Principle n° 1
1
The Earth is sacred. All life is interconnected
and interdependent. Therefore,
the Earth’s ecological diversity, beauty
and health must be protected
In order to live, we, like all animals, must
resources. As says theologian Norman Habel,
negotiate our existence within the rhythms
“To violate the Earth is to tear God’s masks, to
and limits of Earth’s seasons and systems.
scar God’s physical face, to desecrate God’s
Survival depends on our ability to extract
earthly dwelling.”
what we need. In an era of ecological strain,
the task is to minimize our ecological
All life is interconnected
footprint. Resource extraction, while neces-
and interdependent
sary, can result in excessive damage and is
The Earth is an intricate array of living ecosys-
implicated in social and ecological issues.
tems, interconnected from microscopic realities
Canada’s track record is mixed. Religious
to macro climate dynamics, and interdependent
voices are needed to discuss values, social
among these processes. Companies claim that
and ecological ethics, and the sacredness of
the ecological damage from resource extraction
all life.
is minimal and localized. This is not true.
Environmental damage is
The Earth is sacred
extensive: soil erosion, habitat
What does it mean to say
loss, acid drainage, sedimenta-
this? Is the Earth sacred, or
tion in water, chemical leach-
does it reveal the sacred?
ing, toxic emissions. Water ways
Historically the Earth has
been understood in
conflicting ways:
“Developers have completely destroyed
physically / spiritually alive
our God-given natural resource. Now
and divinely inspired; or
we are experiencing drought, which we
demonic, dead, chaotic and
mechanistic; or religiously
never had before. We have to go in
irrelevant. Our era commonly views the Earth as a set of
search of clean water far away. We are very hurt
resources. We need to ask how we perceive the Earth,
and angry. We feel very sorry for our children as
and why.
they have been prevented from living with the beau-
tiful environment that we enjoyed.”
To claim the Earth is sacred refers to our experiences that it
manifests the Holy; creation and Creator are linked; that we
Kummudini Tissera, a mother in Ukalboda, Sri Lanka
understand something of God by attending to the Earth. We
know the Earth is bountiful, beautiful, life-giving, and with
diverse life-communities. Religious texts are full of inter-
are polluted and toxins lodge in fish and
laced images of Earth / Sacred / God. Wind, water, moun-
wildlife. Long term illnesses, cancers, birth
tains, deserts, animals and changing seasons instruct us on
defects and respiratory diseases are not
the primordial ways of the Holy. Mother eagles teaching
unusual. Most environmental assessments do
their young to fly, the fecundity of plants, and giving birth
not require these tests and accurate assess-
are common metaphors for God. We live in a divine milieu,
ments are often impossible.
as says Pierre Teilhard de Chardin.
To experience the Earth as sacred is ancient, yet new to many
today. We need to see what is happening to the Earth
through religious eyes. The Earth is not just a set of

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Principle n° 1
1
It is urgent that we become ecologically literate, and
one that many operations in resource extraction are
realize that to disrupt one part of Earth’s systems is
violating. We can look to our religious traditions for
to disrupt many. To dismiss the costs to Earth’s
rituals and teachings that orient us to live within
water, air and soil systems is unacceptable. To
these rhythms and limits of Earth’s life systems.
disregard the suffering of innumerable species is

unethical. To create or ignore the social costs, often
The power and meaning of beauty should never be
to Indigenous peoples, women or migrant workers,
underestimated. The language of religion, while
is unjust.
often about justice, is more often about beauty. The
beauty of the Earth is irresistible, overpowering and
Religion requires an ethics of accountability. But
renders us silent. Earth consistently brings forth
more is needed. The spread of environmental and
amazing life. Yet, to pause and marvel - a caterpillar
social ruin is unknown to most citizens. We need to
becomes a butterfly, water ingeniously cleanses and
speak the truth. We need to challenge the insatiable
refreshes, Earth’s biosphere is a seamless, dynamic
desire for resources. While zinc or iron may be
and fragile whole - is seen as frivolous or a luxury.
required, gold is not. What is need and what is greed?
But to do this evokes wonder, awe and reverence -
Ethics of need must be used to resist consumerism,
profound religious experiences.
greed, and excess. Christian social ethics, principles
of justice, options for the marginalized, and teach-
Repeating “The Earth is Sacred” may not be mean-
ings on simplicity and equity contribute important
ingful. As Brazilian theologian Ivone Gebara writes,
values and insights. Ethics of organization and
“Today, in many places, the ‘lilies of the field’ barely
resistance, speaking truth to power, and struggling
even exist, and we do not often see the blue of the sky.
for life - all life - may be necessary. We cannot serve
We hardly ever find springs of pure water or breathe
both the God of Life and mammon.
air that invigorates us. Pollution and the destruction
of plant life are taking over cities and even the
countryside.”1 Our hopes and faith fade as the Earth
is ruined. An important theological task is to nurture
hope, and to foster experiences of the magnificence
and sacredness of the Earth.
To experience the Divine in nature is a basic human
experience. Reverence is an authentic religious
response, and reverence leads to responsibility. The
beauty of the Earth is our oldest spiritual teacher,
documented throughout the Jewish, Christian and
other scriptures. Beauty, ecological health, restora-
Protection of ecological diversity
tion, and diversity must be at the forefront of
Human health depends on ecological health. Func-
resource extraction.
tioning economies depend on functioning ecosys-
tems. Human life cannot survive, let alone flourish,
1 - Ivone Gebara. Longing for Running water:

Ecofeminism and Liberation, Minneapolis:
without Earth’s integrity and well being. For Earth to

Fortress Press, 1999, p.197.
be well, diversity is required. This is a life-rule, and
aMédia
Intr
This text illustrates one of the six principles that underlie DEVELOPMENT AND PEACE’s 2006-2011
education program on the just management, control and distribution of the earth’s resources.
Printing:
an
The texts were written by Lise Baroni, Michel Côté, Anne Marie Dalton, Heather Eaton
and Stephen Scharper, under the supervision of the Theology Committee of
DEVELOPMENT AND PEACE.
Caroline Léger /
Design:
(Disponible en français)
10 St. Mary St., #420
erreault, Vince Ramcharr
Toronto, ON, M4Y 1P9
Julie P
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Principle n° 2
2
The Earth’s resources must be shared
by peaceful means in an equitable manner
that allows current and future generations
to meet their needs
As the Israelites prepared to enter the Prom-
the green of the whole countryside wither? For
ised Land, Moses spoke of their responsibili-
the wickedness of those who dwell in it, beasts
ties, the terms of their covenant with God.
and birds disappear…” (Jeremiah 12: 4).
They should keep all these commandments
he said, because, “…the Lord your God is
Where are the caribous?
bringing you into a good country…a land
The Earth still mourns as the green continues to
whose stones contain iron and in whose hills
wither and the beasts and birds disappear at
you can mine copper. But when you have
more alarming rates. Jeremiah still laments,
eaten your fill, you must bless the Lord, your
often through those who have borne the results
God, for the good country that has been
of the wickedness of the past. In demanding the
given to you” (Deuteronomy 8: 7-10). Further-
closure of the Marlin Mine, the Indigenous
more, he reminds them, after you prosper remember that it
Sipakapa people of Guatemala referred to their
is the Lord who gives the power
cosmovision of the earth, which they
and prosperity and who can
see manifested in the intimacy of
reclaim the land if you do not
people and the rest of nature. Their
honour the covenant. We
poverty today is linked to a history of
commonly think of the Prom-
colonialism and continued exploita-
ised Land as a land flowing
tion. Barry Sanderson, Diavik chief,
with milk and honey, hardly
recalls looking out a window at the
ever as one rich with iron and
start of the diamond mine operation
copper. Yet, this significant
on Ek’adi (Fat Island), Northwest
biblical passage shows that
Territories, and seeing caribou and
minerals and mining were
wolverines. Today he rarely sees any
already associated with human
wildlife. He wonders about the cost of
well-being and riches. Later,
development for the future of his
the prophet Isaiah refers to
people.1 Chief Jim Boucher of the
mineral refining processes to
Athabasca Tribal Council ponders,
explain how God might purify those who are unfaithful, “I
“We’re losing too much of our land. The amount
will turn my hand upon you, and purely purge away your
of destruction, especially in the minds of the
dross, and take away your tin.” (Isaiah 1:25).
elders, is horrendous.” He refers to the Shell Oil

operations north of Fort McMurray, Alberta.2
Moses foresaw and experienced the time when the Israelites
would have had their fill and forgotten the covenant that
The social teachings of the Church are based on
governed their use of the land. The land was not theirs
the biblical concept of a moral community in
absolutely, but only on condition that the right relation-
which our relationship with God is made
ships among God, land and people were observed. The
concrete in our relationship with others. As we
Promised Land was a community of which the land was a
have become more aware of the environmental
part; it belonged to the Lord. Resources were to be shared;
the widow and orphan, even the wild animals, could have
1 - Roy MacGregor, Diamond mining cuts deep into
native
traditions. Globe and Mail, July 4, 2006.
periodic access to one’s farms and vineyards. Justice and
2 - Tim Applenzeller, The End of Cheap Oil.
charity were to prevail. All aspects of daily life were moral;
National
Geographic, June, 2004, 108.
they were made sacred by the covenant between God and
God’s people. When any part of that relationship was
broken, both Earth and people suffered. Hence, the prophet
Jeremiah lamented, “How long must the Earth mourn,

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Principle n° 2
2
policies demand a genuine international cooperation,
“The small profits arising from contracts signed with oil
carried out in accord with decisions made jointly and
companies have failed to alter the impoverished state of
within the context of a universal vision, one which
our people. Our region is still marked by high levels of
considers the good of the human family in both the
present generation and in those to come.” Thus, he
illiteracy, mortality and malnutrition. Oil revenues that
gave the concrete criteria that constitute a moral
should have improved this situation and laid the founda-
community in a suffering world: genuine interna-
tions for true economic development have been misap-
tional cooperation, joint decision making, and a
propriated. Control over oil windfalls is the focus of
vision that encompasses the well-being of present
many power struggles in our region.”
and future generations.
Association of Episcopal Conferences of Central Africa
As Canadians and as Canadian Christians, in particu-
lar, what kind of future are we constructing by our
crisis, the teachings have explicitly included the
policies and actions today? What to us is “genuine
sharing of natural resources and respect for the
international cooperation”? We have reason to
intrinsic value of all creation. On January 1, 1990,
lament, but lament is not an end in itself. Jeremiah’s
Pope John Paul II reflected, “In our day, there is a
lament was not a note of despair, but a call to take a
growing awareness that world peace is threatened not
long, hard look, followed by action and hope. Hope is
only by the arms race, regional conflicts and contin-
not cheap and action is long and arduous, however.
ued injustices among peoples and nations, but also
As Christians we have often hoped in “the new
by a lack of due respect for
Heaven”, forgetting future
nature, by the plundering of
generations so as to focus on a
natural resources and by a
home in the sky. But the
progressive decline in the quality
promise includes “a new Earth”
of life.”
(2Pet.3:13), an Earth liberated
from oppressions of all kinds. It
Moral community
is this concrete Earth of just
of life
relations, a vital moral commu-
Concern for peace and global
nity, which demands of us a
justice and respect for nature
true future.
remain key factors in building a
moral community of life, just as
“And you shall go out in joy and be led
they were for the people of God
back in peace. The mountains and the
in the Promised Land. The
second principle captures this
hills before you shall burst into song,
sense of moral wholeness calling
and all the trees of the field shall clap
forth our commitment to both
their hands.”
present and future generations.
Isaiah 55:12
Similarly, Pope John Paul stated
in 1989, “It is increasingly
evident that development
Child soldier, Democratic Republic of Congo
aMédia
Intr
This text illustrates one of the six principles that underlie DEVELOPMENT AND PEACE’s 2006-2011
A
education program on the just management, control and distribution of the earth’s resources.
Printing:
The texts were written by Lise Baroni, Michel Côté, Anne Marie Dalton, Heather Eaton
and Stephen Scharper, under the supervision of the Theology Committee of
DEVELOPMENT AND PEACE.
Caroline Léger /
Design:
(Disponible en français)
10 St. Mary St., #420
Toronto, ON, M4Y 1P9
André Charlebois, Roger Lemoyne / CID
Toll free: 1-800-494-1401 Toronto: (416) 922-1592
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Principle n° 3
3
All people have the right to participate fully
and have control over decisions
that affect their lives and communities
When we were kids, we would often tease
One body
each other by saying, “We’re partners, right?
Paul, one of the great apostles, liked to compare
What’s yours is mine, and what’s mine is
the relationship between humans to the
mine!” Or, with a group of friends, we would
relationship that exists within the human body.
divide up candies in a supposedly democratic

fashion, “One for you Charles, one for me,
Now the body is not a single part, but many. If they were all
one for you Andrew, one for me...” Surpris-
one part, where would the body be? The eye cannot say to
ing words? No, we were already trying to
the hand, “I do not need you,” nor again the head to the
control others, and already infringing upon
feet, “I do not need you.” Indeed, the parts of the body that
the rights of others.
seem to be weaker are all the more necessary...But God has
so constructed the body…so that there is no division in it,
In the world of the jungle where self-preservation is critical
but that the parts may have the same concern for one
to survival, this kind of behavior is to be expected. But
another. If one part suffers, then all the parts suffer with it;
hopefully human behavior surpasses that of animals, for
if one part is honored, all the parts share its joy.
normally humans recognize the social nature of each
person and the reason behind every act.
(I Corinthians 12: 14-26)
Sharing and participation are thereby at the
heart of human nature, the building of all
communities and the project to preserve the
Earth. Either we ennoble humanity or we let it
disintegrate, depending on whether we accept
or refuse the contribution of a person to the
group’s development. Pope John Paul II
reminded us that every person has the right,
through her or his work, to foster her or his
physical, intellectual and spiritual fulfillment
July 2006
elections,
and that of her or his family (Laborem exercens
Democratic
§110).
Republic of
Congo
As Christians, we know that
“It is not enough for people to have access to the benefits and advantages of
our presence on Earth is
economic progress. If she or he does not participate consciously in creating
neither the result of chance
wealth, and particularly in defining a model for development, or in decision
nor a form of punishment.
making, what will get accomplished and what she or he will receive will be
Instead, it is the realization of
the dream of a God who asks
nothing but crumbs, given out by a paternalistic hand.”
us to share in the great project
Dom Hélder Câmara, Brazilian Bishop
of humanity God has designed
for us. To do so, God has given
everyone, regardless of her or his level in society, the gifts of
greatness, dignity and talent. God asks us to work together
to build this society on Earth. That is why if we ignore or
scorn the contribution of one person to the group, it is like
dismissing part of the gift that God wanted for creation.

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Principle n° 3
3
Subsidiarity
Activities that undermine
No one is justified, therefore, in stealing another’s
communities
role in the collective decision-making process,
Let’s take a concrete example: the establishment of
especially when such participation will have an
mines. Because of our obsession with stealing the
impact on the person’s life and the life of the
wealth of one corner of the planet, we wipe out the
community. Pope Pius XI defines the principle of
ancient rights of indigenous populations. And yet
subsidiarity in his encyclical Quadragesimo Anno
these groups have spent a
(1931) in the following terms:
long time developing a
deep cultural wisdom,
“We do not believe that
“Still, that most weighty principle, which cannot be set
and becoming stewards
aside or changed, remains fixed and unshaken in social
the mining industry is a
of their local resources.
philosophy: Just as it is gravely wrong to take from
good way to develop the
We even impose property
individuals what they can accomplish by their own initiative
titles, written in a
country. We have come to
and industry and give it to the community, so also it is an
complex and pompous
this conclusion by noting
injustice and at the same time a grave evil and disturbance
fashion, on people for
the ecological deterioration
of right order to assign to a greater and higher association
whom the spoken word
in other countries. For this
what lesser and subordinate organizations can do.” (§80)
has always been more
reason, we demand that


important than the
Therefore, no one has the right to limit the contribu-
written word. All too
the communities affected

tion of citizens in projects that concern them, nor to
often, the actions of
be fully consulted without
encroach upon, remove or replace such contribution
police and military forces
being manipulated. The po-
by a higher level. We must listen to the voices of every
and multinational
pulation of Guatemala has
group, no matter how small and distant they are. All
mining companies lead
the legitimate right to be
too often, in our neoliberal world, in the name of the
to extraction methods
market economy and its laws, we claim to have the
that deplete the Earth
consulted. It is the people
inalienable right to control and regulate all aspects of
and harm the communi-
who will say if the Mines Act
social life.
ties that depend on it.
should be revised, reformed
or abolished.”
The communities
Guatemalan Episcopal Conference
exploited have no
power but the
strength of their
own bodies and their traditions. For the
Christians of the world, it is impossible to
condone this type of destructive practice.
Communities are threatened and they need us
to join their struggle to survive.
Landless Rural Workers’ Movement (MST), Brazil
e
rreault
aMédia
Intr
This text illustrates one of the six principles that underlie DEVELOPMENT AND PEACE’s 2006-2011
education program on the just management, control and distribution of the earth’s resources.
Printing:
The texts were written by Lise Baroni, Michel Côté, Anne Marie Dalton, Heather Eaton
a, Charlemagne Ouellet, Julie P
and Stephen Scharper, under the supervision of the Theology Committee of
DEVELOPMENT AND PEACE.
Caroline Léger /
Design:
(Disponible en français)
10 St. Mary St., #420
Toronto, ON, M4Y 1P9
Douglas Mansur / in Camer
Toll free: 1-800-494-1401 Toronto: (416) 922-1592
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---

Principle n° 4
4
In the interests of solidarity
and the common good, decisions made for
the benefit of one community must not violate
the rights of other communities
One of the considerations that has
Pope John Paul II went on to add, “When
profoundly marked Christian thinking and
interdependence becomes recognized in this
social doctrine is the fundamental relation-
way, the correlative response as a moral and
ship we maintain among ourselves as
social attitude, as a virtue, is solidarity. This
humans. The words communion,
body, people, city, and society have
been used variously in the past to
express this reality. Today, the
watchword is solidarity, a fairly
new term in Church vocabulary
that comes to us from Pope John Paul II and
his involvement with the Polish trade union
movement, whose struggle for justice in a
communist state was captured in the word
solidarinocz. Much to the chagrin of the authori-
ties, this term echoed bravely throughout the
workplaces in the Gdansk Naval Yard.
then is not a feeling of vague compassion or
For some time, the term
shallow distress at the misfortunes of so many
solidarity had been excluded
people, both near and far. On the contrary, it is
“We live in a world where
from Church parlance due to
a firm and persevering determination to
individual rights are seen as
its identification with often
commit oneself to the common good.”
central. However, the social
atheistic international
(SRS §38)
teachings of the Catholic
communism. It received its
Church remind us that ‘above
baptism, however, and was
Goods of creation for all
all, the common good of the
rapidly incorporated into the
The fundamental principle underlying this
nation and the common good
Church’s social theology. The
affirmation is the notion that the goods of
of the entire family of nations
term became the concrete
creation are destined for all: “That which
expression of that whole
human industry produces through the process-
is clearly an ethical and legal
dimension of life – previously
ing of raw materials, with the contribution of
imperative’ (1986 World Day
referred to as charity – that
work, must serve equally for the good of all. ”
of Peace). If we apply this
now involves building a
(SRS §39)
logic to the food issue, it is
global village.
clear that the rights of com-
The principle helps us to see every person as
munities and of the human
Duty of solidarity
our equal, a “helper” (cf. Genesis 2:18-20), to be
race must take precedence
Pope John Paul II went so far
made a sharer, on a par with ourselves, in the
as to affirm the interdepen-
banquet of life to which all are equally invited
over the rights of individuals
dence that exists “between the
by God… Thus the exploitation, oppression and
and corporations.”
conduct of the powerful and
annihilation of others are excluded. (SRS §39)
Josanthony Joseph, an Indian theologian
the poverty and underdevel-
opment of so many millions
of people”, a reality which
imposes a “duty of solidar-
ity”. (Sollicitudo rei socialis, or
SRS, §9)

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Principle n° 4
4
Such an understanding of solidarity makes it a vir
vi
virtue
t
tue
among our
a
am
selves (John 17:21). Jesus overcame the
(SRS §40), like charity in action and the love that is
s
divisions of family
di i
, clan and tribe. Through our
the essential descriptive characteristic of God. The
baptism, as believers, we have become citizens of the
God that loves us demands that we turn our atten-
world. Our vision cannot stop at only those around
tion to those around us. This is precisely what John
us. Even if we cannot overcome all of the evil and
the Evangelist called us to in his first epistle: “How
pain that we find, we are called to become the
does God’s love abide in anyone who has the world’s
conscience of the world.
goods and sees a brother or sister in need and yet
refuses help?” (1John 3:17). A little further on, John
God presents us with a policy of inclusion that
adds, “Those who say, ‘I love God,’ and hate their
repeatedly reminds us to ask, “Who remains in pain
brothers and sisters are liars, for those who do not
and why? Who continues to be excluded and why?
love a brother or sister whom they have seen, cannot
What can we do to change the situation?” Once we
love God whom they have
have reached this new
not seen. The command-
consciousness, how can
ment we have from God is
we claim the goods of
this: Those who love God
the earth for ourselves?
must love their brothers
Solidarity and sharing
and sisters also.” (1John
must become the norm.
4:20-21).
Is this not the Golden
Rule found in the
Hands and feet
Gospel, “Do unto
of the Lord
others whatever you
The God that we adore is
would have them do to
the God of every person in
you”? (Matthew 7:12)
the world as well. God has
no preference. God loves all
This is why no group or
of God’s creation equally.
individual is entitled to
In the Old Testament, the
aspire to rights for
existence of misery, extreme
themselves that they
poverty and dehumaniza-
are not prepared to see
tion saw God intervene
applied equally to
directly (Exodus 3:7). Jesus
others. It is a question
reacted similarly (Luke
of solidarity!
4:16-20; Matthew 25:26-40).
Today, it is up to us to be
the hands and feet of the
Lord that has called us all
to build a new relationship
Forced evictions from shantytowns, Nigeria
aMédia
Intr
This text illustrates one of the six principles that underlie DEVELOPMENT AND PEACE’s 2006-2011
education program on the just management, control and distribution of the earth’s resources.
Printing:
The texts were written by Lise Baroni, Michel Côté, Anne Marie Dalton, Heather Eaton
and Stephen Scharper, under the supervision of the Theology Committee of
DEVELOPMENT AND PEACE.
Caroline Léger /
Design:
(Disponible en français)
10 St. Mary St., #420
C-Nigeria
Toronto, ON, M4Y 1P9
SERA
Toll free: 1-800-494-1401 Toronto: (416) 922-1592
tos:
E-mail: info@devp.org Web site: www.devp.org
Fall Action 2006 /
Pho

---

Principle n° 5
5
The importance of the Earth’s resources
to the common good takes priority
over any possible commercial value
A few years ago, a homeless man smashed in
Africa and its mining resources
the door of a restaurant in Montreal and
Let’s take the disturbing example of the mining
stole enough food to satisfy his hunger. He
industry in Africa3. By 1996, over 170 Canadian
was caught by police and appeared in court.
mining companies had interests in 440 mines
After hearing the man’s story, the judge
in 27 different countries of Africa. In the
decided to dismiss the charges of theft and
Democratic Republic of the Congo, a territory
ordered him to pay the insurance company
of 83,000 square kilometres has been trans-
for damages. Why? The man had not eaten
ferred to a mining company. This single
for four days. The judge felt that the
company has complete jurisdiction over the
individual’s survival took precedence over
entire northeastern region of the country. In
upholding the business laws that normally govern the
1997, farmers in Ghana were shot at for demon-
exchange of goods.
strating on the hills that the mining company
threatened to destroy. The rebellion was
The laws of the marketplace have not always had priority
quashed and 20,000 people were quietly
as they do today. Primitive societies made sure that food
displaced from the region. Nothing and
resources were distributed to all; food could not to be used
nobody questioned the company. In a situation
to make money1. In the Hebrew tradition, air, water and
like this, can we say that the common good has
the Earth belong to God and exist for the growth and
priority over any commercial value?
development of all citizens, not
just the privileged. Up until the
15th century, the selling of
“To put it simply, our country is in peril. (…) The attack on the natural world
food needed to live was
which benefits very few Filipinos is rapidly whittling away at the very base of
unthinkable2. Even today, for
our living world and endangering its fruitfulness for future generations. (…)
the Native peoples of Canada,
Huge plantations and mono-crop agriculture have pitted humans against
the concept of property titles
does not exist because they
nature. There are short-term profits for the few and even substantial
believe that the Earth belongs
harvests, but the fertility of the land has suffered and the diversity of the
to everyone, like air and water.
natural world has been depleted.”
Pastoral letter by the Bishops of the Philippines
For a long time, Christians
have contended that the
ultimate goal of the economy is to serve the common good
In June 2006, the United Nations Environment
and not just to profit the sellers and traders of goods.
Programme declared, however, that “poverty in
Africa can be made history if the region’s
In stark contrast to these measures of solidarity, neoliberal-
wealth of natural resources is effectively, fairly
ism is marked by excessive competitiveness, greedy
and sustainably harnessed”4, in short, by giving
consumption and the pursuit of profits which together are
priority to humans rather than profits.
destroying not only the most vital natural resources, but
entire societies.
1 - Sahlins, M., Stone Age Economics, Chicago, Aldine, 1972.
2 - Polanyi, K., La grande transformation, Paris, Gallimard, 1983.
3 - Campbell, B., Canadian Mining Companies in Africa, in

Relations no 660, May 2000.
4 - UNEP, Africa Environment Outlook, June 27, 2006.

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Principle n° 5
5
Although democratic, a society controlled solely by
The Church denounces the destruction of natural
the laws of commerce nurtures a philosophy that
resources and gives priority to helping any man,
destroys all efforts to contribute to the common
woman or child at risk of isolation, poverty or death.
good. For well-informed citizens, understanding this
It defines the common good as “the sum total of
means taking on a huge challenge and coming up
with alternatives that will certainly help…but will go
against the tide.
“This is why, in Catholic social thought, the common
good should be conceived as the sustenance and flourish-
Re-inventing the world
ing of life for all beings and for future generations.
This movement has already begun. More and more

organizations are working to revive the principle of
The call for a “new solidarity” should take into consider-
the common good. These men and women have
ation not only the economic needs of all people but also
declared that another world is possible and are
environmental protection in order to provide for all.”
working, perhaps subconsciously, to re-invent the

world.5 Hopeful that they can give political structure
Pastoral letter by the Social Affairs Commission, Canadian Conference of
to their values, Christians have joined in solidarity
Catholic Bishops on the Christian Ecological Imperative October 4, 2003
with those who feel marginalized by market forces
and are fostering a spirituality that incorporates the
social dimension of their commitments.
those conditions of social life which allow people as
groups and as individuals to reach their proper
fulfillment”. The common good is concerned with the
life of every person with respect to water, food,
clothing, health, work, education, culture, family,
security and peace. (Catholic Catechism §1907-1909)
Here we see clear opposition to the ideology that
natural resources are products that can be purchased,
sold and converted into cash. In Christianity, there is
no possible comparison between the right of all
persons to live in dignity and the commercial obliga-
tion to have to pay to live. In this
Already, their actions are
respect, we can say that the judge’s
providing hope for a new
decision regarding a homeless person
world of love and justice. This
stealing food is an eminently Chris-
quest for basic democratic
tian gesture.
values has nothing to do with
5 - Pichette, J., Continuons de résister in

the pursuit of false illusions.

Relations no 657, January-February 2000.
Isn’t the smallest action aimed
at the well-being of everyone
akin to the salvation promised
A
by God?
aMédia
Intr
This text illustrates one of the six principles that underlie DEVELOPMENT AND PEACE’s 2006-2011
education program on the just management, control and distribution of the earth’s resources.
Printing:
The texts were written by Lise Baroni, Michel Côté, Anne Marie Dalton, Heather Eaton
and Stephen Scharper, under the supervision of the Theology Committee of
DEVELOPMENT AND PEACE.
Caroline Léger /
s
ion group - 2005, Roger Lemoyne / CID
Design:
(Disponible en français)
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Toronto, ON, M4Y 1P9
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