Creator, since God created the world for everyone. Hence every ecological approach needs to
incorporate a social perspective which takes into account the fundamental rights of the poor and the
underprivileged. The principle of the subordination of private property to the universal destination of
goods, and thus the right of everyone to their use, is a golden rule of social conduct and “the first
principle of the whole ethical and social order”.
71
The Christian tradition has never recognized the
right to private property as absolute or inviolable, and has stressed the social purpose of all forms of
privateproperty. Saint JohnPaul II forcefully reaffirmed this teaching, stating that “God gave the earth
to the whole human race for the sustenance of all its members,
without excluding or favouring
anyone
”.
72
These are strong words. He noted that “a type of development which did not respect and
promote human rights – personal and social, economic and political, including the rights of nations and
of peoples –would not be reallyworthy ofman”.
73
He clearly explained that “theChurch does indeed
defend the legitimate right to private property, but she also teaches no less clearly that there is always a
social mortgage on all private property, in order that goods may serve the general purpose that God
gave them”.
74
Consequently, he maintained, “it is not in accord with God’s plan that this gift be used
in such away that its benefits favour only a few”.
75
This calls into serious question the unjust habits of
apart ofhumanity.
76
94.
The rich and the poor have equal dignity, for “the Lord is the maker of them all” (
Prov
22:2).
“He himself made both small and great” (
Wis
6:7), and “he makes his sun rise on the evil and on the
good” (
Mt
5:45). This has practical consequences, such as those pointed out by the bishops of
Paraguay: “Every
campesino
has a natural right to possess a reasonable allotment of landwhere he can
establish his home, work for subsistence of his family and a secure life. This right must be guaranteed
so that its exercise is not illusory but real. That means that apart from the ownership of property, rural
peoplemust have access tomeans of technical education, credit, insurance, andmarkets”.
77
95.
The natural environment is a collective good, the patrimony of all humanity and the
responsibility of everyone. If we make something our own, it is only to administer it for the good of
71
JOHNPAUL II,Encyclical Letter
LaboremExercens
(14September 1981), 19:AAS 73 (1981), 626.
72
Encyclical Letter
CentesimusAnnus
(1May1991), 31:AAS 83 (1991), 831.
73
Encyclical Letter
SollicitudoRei Socialis
(30December 1987), 33:AAS 80 (1988), 557.
74
Address to Indigenous and Rural People,
Cuilapán,Mexico (29 January1979), 6:AAS71 (1979), 209.
75
HomilyatMass forFarmers,
Recife, Brazil (7 July1980):AAS 72 (1980):AAS72 (1980), 926.
76
Cf.
Message for the 1990WorldDayof Peace
, 8:AAS 82 (1990), 152.
77
PARAGUAYANBISHOPS’CONFERENCE, Pastoral Letter
El campesino paraguayo y la tierra
(12 June 1983), 2, 4, d.
