Missionaries of the Sacred

In this issue of JPIC Corner, we will focus on the burden of debts, internationally and nationally.

In June 2009, Haiti received the good news that the International Monetary Fund (IMF), World Bank, and US Government canceled its $1.2 billion foreign debt.¹ More welcomed news arrived on the shores of Haiti in March of this year. The Inter-American Development Bank forgave $479 million of the Haitian Debt and announced that it “will offer $2 billion in financing to the Caribbean nation over the next 10 years.²

In recent years, the people of Haiti have suffered much from natural disasters, such as hurricanes and more recently from the January 12 earthquake. We, however, cannot blame the natural disasters alone—though they are devastating in themselves—for Haiti’s dire situation. Haiti’s economic woes are also the result of years of political corruption.³

Upon bringing the Church into the third millennium, Pope John Paul II proclaimed the year 2000 as a Jubilee Year. In preparation for the Jubilee Year, the Pope had petitioned the rich nations of the world to significantly decrease or cancel entirely the debt-burden imposed on the poor nations by the year 2000, the Jubilee Year.

Thus, in the spirit of the Book of Leviticus (25:8-12), Christians will have to raise their voice on behalf of the poor of the world, in proposing the Jubilee as an appropriate time to give thought, among other things, to reducing substantially, if not canceling out right the international debt which seriously threatens the future of many nations.⁴

Debt cancellation results in many positive things for the human development of individuals, communities and nations. Debt cancellation helps to eliminate poverty. In poor nations, debt cancellation allows monies to be used to develop health services, educational infrastructures and other social services rather than to pay expensive interest rates on loans given by the rich countries. Through debt relief, Tanzania was able to establish 2,500 new schools,⁵ and Ghana eliminated its school fees.⁶ Similarly, Zambia, was able to employ 4,500 additional teachers for its schools and establish free health care for its citizens.⁷

The cancelation of debts has a strong foundation in the Judeo-Christian traditions. In Judaism, the Torah was much more than a compilation of suggestions and pious counsels. The Torah was the Law, a gift given to the Israelites by God. The Law as a moral code of conduct, taught a way of living and relating that truly reflect who the Israelites are: God’s people, chosen by God. Israel’s understanding of itself as People was equal to reverence for and observation of the Law. The Law characterized God’s people. It was to be implanted into both their minds and hearts. To walk humbly, to love tenderly and to act justly was the image of the Law of God.⁸

As one expression of the Law, Leviticus was written c. 6th century BC, in a time when the Israelites were away from their homeland, in Babylonian captivity. This captivity was a time of confusion, distress and despair for the Israelites. It was an environment of slavery, reminiscent of their ancestors’ oppression in Egypt. It also was a period of increasing social and economic developments. This experience necessitated a more human revision of the Law. Leviticus, therefore, responds to this crisis by announcing a Jubilee Year. Describing the conditions for the Jubilee Year, Chapter 25 of Leviticus calls for the right and just ordering between creditor and debtor. Chapter 25 offers a “social blueprint, founded on the deeply religious concept of justice and equality.”⁹ Debts are to be lessened or cancelled completely. Land is to be restored because the land belongs to God. Human beings were God’s stewards of God’s land. The debtor was “not to be in a condition of permanent debt and thereby in a condition of permanent dependence.¹⁰

There is no indication that the Jubilee ever came to fruition.¹¹ As often occurs, in reality, the ethics of pragmaticism supersedes the ethics of idealism and faith. Leviticus appreciates human dignity and human rights, but it offers no specific plan for resolving Israel’s plight. Chapter 25, nevertheless, is applicable for addressing today’s debt problems. Indeed, Leviticus does offer a “starting point” to understand better the creditor-debtor relationships.¹² First, the Jubilee sentiments offer hope in a time of despair. Hope does not allow for the belief that God has abandoned His people. It has no room for relinquishing life, or surrendering to injustice. Second, there is an emphasis on the social and communal natures of man and woman. Jubilee “cannot take place in a society that cares only for individuals.”¹³ The realization and protection of human dignity is in community. The purpose of Jubilee is to erase divisions, especially those generated and shaped by injustices. It directs attention to humanity’s common creation, common destiny and issues a tenet of human rights, of solidarity and the claims of Justice.¹⁴ The authority of Leviticus 25 is clear: economic matters cannot be separated from spiritual realities, or moral principles.

In the Gospels, Christians find challenges, norms and principles according to which the disciples’ lives are formed. The life and message of Jesus is one of liberation. Isaiah 61-63 brings to light once again the Jubilee vision. After reading Isaiah 61:1-3 in the synagogue of Nazareth, Jesus said, “Today this Scripture passage is fulfilled in your hearing.”¹⁵ In Jesus, the dreams of the Jubilee become a reality.¹⁶ The Good News of Jesus brought liberty to those in captivity, sight to the blind, and freedom to those who suffered from oppression. Jesus comes to these persons with justice. He attempts to restructure the present condition, which includes breaking down the barriers between creditors and debtors.

It is interesting that Jesus uses parables about a debtor and creditor to emphasize the need for forgiveness.¹⁷ In the parable of the Unforgiving Servant, the creditor who could not forgive his debtor is “handed over to the torturers until he should pay back the whole debt.”¹⁸ This “illustrates not the quantity of forgiveness but the quality by giving the reason for ‘no limits’: God places no limits, [on forgiveness], humans cannot place a limit . . . those who place limits on forgiving others will have limits placed on their forgiveness by God.¹⁹

The prophetic testimony, witness, and authority of scripture adequately apply to the modern “signs of the times.” In a world where it is impossible for nations to exercise the proper human development because of costly debts, the scriptures impel Christians—in the spirit of Jubilee Hope—to seek economic justice. Scripture imposes a priority that all human beings have the right to a decent standard of living before some harvest abundant profits. The debts that are imposed upon the poor crush hope and paralyze progress towards true development.²⁰ Indeed, “no reading of Scripture would oblige people to starve themselves and their children simply to honor contractual obligations to repay rich people and institutions.”²¹

Returning to Haiti, a word of caution comes to mind. The loans given to Haiti for three decades (1960’s, 70s and 80s) “were never used to develop the country and much of the amount was stolen by the Duvalier [regimes] and their cliques.”²² Loans must be used for the service of the common good of all, not just for an elite few. If banks and other creditors offer loans, they have the responsibility to ensure that the monies will be used for proper human development. Honest dialogue between creditor and debtor is essential. Debtors should not be overwhelmed by the expenditures of debts that far surpass income gained. A dialogue between creditor and debtor must hinge on the debtor’s real needs, as well as “the use to which the financial assistance can be put.”²³ The demands of social justice require the pursuit of that which maximizes the greatest moral good and welfare of all concerned.

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