Thursday, November 20, 2008

Columban Fathers recognized as founding members of NCDC

During the 40th anniversary National Catholic Development Conference in September 2008, the Missionary Society of St. Columban was recognized as a founding member. In 1968, Columban Father Richard Steinhilber, who was at that time the U.S. Regional Director, and Columban Fr. Charles Coulter, who was at that time head of development and promotion for the society, were instrumental in the launch of the NCDC. Today, the NCDC is the largest single organization dedicated to Catholic philanthropy. The NCDC leads the Catholic development community toward excellence in the ministry of ethical fundraising through education, resources, networking and advocacy.

In the photo, Jeff Norton, Director of Operations for the U.S. region, accepts the plaque honoring the Columban Fathers from NCDC board chairperson Fr. Robert Colaresi.

Tuesday, November 18, 2008

The Real Cost of Debt

Fr. Sean McDonagh, SSC

During the past few weeks I have been writing about the current financial turmoil and calling attention to the fact that this is not the first time in recent decades that banks have impoverished people and destroyed the environment through their irresponsible lending policies. Previously, I focused on the horrible consequences of reckless lending to countries in the third world in the 1970s. Servicing these loans has caused pain, suffering and death to many people during the past 30 years. It also devastated the environment in crucial ecosystems across the world.

Third World debt repayment benefitted the first world countries in two ways. Firstly, the economist Susan George estimated that, in the period from 1982 until 1990, US$418 billion was transferred from poor countries to rich countries to service the foreign debt. This money ought to have been spent on education, health care, social services for the vulnerable in poor countries and on building up a diversified, local economy. Instead it subsidized the economies of rich countries and increased consumption. Secondly, most poor countries had very little manufacturing activity and were almost exclusively commodity-producing countries. Between 1974 and 1988, the price of a basket of 28 basic commodities, including lead, tin, zinc, sugar, coffee and teach, fell by a staggering 48%. The Economist magazine estimated that the first world saved US$65 billion in 1985 alone. This, of course, kept inflation low in developed countries during the 1980s and 1990s.

There were two reasons for the drop in commodity prices. The first had to do with the recession in the rich countries, caused by the hike in oil prices in 1973 and again in 1979. The second reason was a direct result of the economic policies forced on third world countries by multilateral financial agencies such as the World Bank and the International Monetary Fund. These policies dictated that poor counties reshape their agriculture programs away from subsistence agriculture, geared to feeding the local population, to planting export-oriented crops. For example, many more poor countries were encouraged to plant coffee. This led to a glut in the market and the subsequent collapse in the price of coffee on the world market in the mid-1980s.
Low inflation in the first world during the 1990s and the early part of this decade was not due to shrewd economic policies designed by politicians and central bankers as they would like us to believe. It was as a result of an ever larger variety of cheap goods being imported from China. As a consequence, China began to run up huge financial surpluses, particularly with the United States. Some of this saving went into US government bonds, but the bulk was invested in various assets, often property, in various parts of the world. These assets began to increase in value driving up property prices around the globe.

In response to these trends central bankers around the world were faced with a dilemma. They could either target consumer inflation, even though cheap Chinese consumer goods was keeping inflation low anyway, or they could address the asset inflation side of the equation.

Unfortunately, the Federal Reserve in the United States, under the chairmanship of Alan Greenspan, decided not to interfere in the market and thus curb the explosive growth of risky and often fraudulent mortgage lending. On October 4th 2008, he told a Congressional hearing that the largely unregulated business of spreading financial risk widely through the use of exotic financial instruments called derivatives, had gotten out of control and had added to the havoc of today’s crisis. As far back as 1994 he had resolutely opposed tougher regulation on derivatives. His status as an economic guru in the eyes of both Republicans and Democrats blocked any effective regulation.

As the property market collapsed many banks had too much debt and too little capital to provide sufficient credit to keep the economy moving. Some of the banks have tried to meet their debts by selling assets. Because confidence in the financial system has evaporated, the value of these assets has fallen through the floor, reducing banks’ capital even further. Governments have tried to step in with a number of schemes, some to guarantee depositors, others to buy bank shares, reduce interest rates and/or recapitalize the banks.

Thus far the financial markets have not responded as confidence in the system is at a very low ebb, probably the lowest it has been since the Great Depression.

Monday, November 10, 2008

Fr. Arturo Aguilar on YouTube

Fr. Arturo Aguilar recently spoke at the U. S. Catholic Mission Association. His remarks are available on youtube at the following address:

http://www.youtube.com/profile?user=CatholicMissions&view=videos

Tuesday, November 4, 2008

The Bible, Church Teaching and Debt

Fr. Sean McDonagh, SSC

At a time of chaos on the financial markets, which is now beginning to hit the real economy, and threatens the well-being of millions of people, the first reading on Sunday, October 26th 2008, was appropriate. It warned about usury. It read, “if you lend money to any of my people, to any poor man among you, you must not play the usurer with him/her: you must not demand interest from him/her.” (Ex.22: 24). Israel was a community shaped by its belief that God had rescued them from slavery in Egypt and had obliged them to develop genuine bonds of mutual support within their community. There could be no genuine community if a small proportion of the population owned most of the land and wealth and exploited the poor, starving masses at every opportunity.

Because Israel had experienced Yahweh’s compassion, it is understandable that the laws governing lending would be sensitive to the plight of debtors. Exodus 22: 25,”If you take another’s cloak as a pledge, you must give it back to him before sunset. It is all the covering he has; it is the cloak he wraps his body in; what else would be sleep in? If he cries to me, I will listen, for I am full of pity” was also read on the October 26th 2008. It warns creditors that they must not impoverish the poor. Charging interest was seen as a way of impaling the poor on the treadmill of debt that might deprive them of the necessities of life.

Chapter 24 of the Book of Deuteronomy goes even further and forbids a creditor from acting in a high-handed and haughty way towards a debtor, by entering a debtor’s house to recover a pledge. The creditor is expected to wait outside the house until the debtor carries out the pledge himself. In the biblical perspective, if the creditor entered the house of the debtor without permission it would be seen as an insult to the dignity of the debtor. The same chapter also forbids (Deut. 24: 26) confiscating the means of livelihood of a person as collateral on a debt. This was very understandable in an agricultural society where most people lived from hand to mouth. Where a creditor to take a mill stone as a pledge, this would literally deprive the debtor and his family of a basic life-supporting instrument. The author of Deuteronomy would consider this intolerable, as I am sure he would condemn banks that are foreclosing on loans which they should not have made, and throwing people out of their houses.

Jesus was well aware of the damage which debt does to individuals and society as a whole. The harsh socio-economic realities that obtained in Roman-occupied Palestine at the time of Jesus were marked by indebtedness, heavy taxes, widespread begging and slavery. Many poor country people had to hire out their labor just to get food for themselves and their families. This was the context of Jesus’ preaching which was meant to be good news for the poor. The second petition in the Lord’s Prayer in Matthew’s Gospel asks God to forgive us our debts as we have forgiven those who are in debt to us (Mt. 6: 12). Jesus was well aware that cancelling debt freed poor people from a culture of dependency and gave people hope and real freedom of choice.

The teaching of the early Church, especially from the fourth and fifth century, is full of denunciations of those who prey on the poor though usurious practices. Condemnations of usury continued into the Middle Ages. The Third Council of Lateran (1179) and the Second Council of Lyons (1274) condemned usurers.

The teaching on usury in the Christian Churches began to change in the wake of the Reformation in the 16th century. While Luther, Melanchthon and Zwingli condemned taking interest on a loan, Calvin permitted it, especially if the loan was made to rich people. According to Professor Thomas Neill of St. Louis University in his book, The Makers of the Modern Mind, it is difficult to overestimate the influence of Calvinism in the formation of the modern business conscience. [1]
Gradually even in the Catholic tradition interest on a loan became morally acceptable as long as it was not considered excessive. Maybe in the light of the suffering, hunger, death and political turmoil which this debt-induced crisis is wreaking on the poor of the world, it might be a timely moment for the Churches to revisit the whole question of usury and how debt has been used to drive economic growth.


[1] Thom Neill, 1947, Makers of the Modern Mind, “An the Good Shall Prosper”, Bruce Publishing Company, Milwaukee . (Paperback 2007).