Church-business partnership
In last Wednesday’s forum called by Most Rev. Jose S. Palma, D.D., Archbishop of Cebu, a presentation was made by Auxiliary Bishop of Jaro, Most Rev. Gerardo A. Alminaza, D.D., on “Helpful Considerations in Church Business Partnership.” I thought that the good Bishop Alminaza of Jaro captured the basic tenets of what this relationship should be. I learned a lot from the archbishop and am glad I was in that forum. Let me share with you some key points he presented in the beginning:
“Forty years ago, in 1971, 35 bishops and 30 businessmen, in the Bishops-Businessmen Conference (BBC) in Baguio City, made a commitment that the church and the business community must cooperate to address the problems of development in the Philippines.”
In its statement, the conference vowed to be the beginning “of a continuing fruitful dialogue”—so that church people and businesspeople, with farmers, workers, youth and other sectors can jointly contribute toward a fuller human life for our people.
“In 1971, the term ‘corporate social responsibility’ was not so popular. Economist Milton Friedman, in a 1970s article in the New York Times, said that ‘the one and only social responsibility of business is to increase profits for shareholders.’
“But in year 2000, the World Business Council for Sustainable Development defined Corporate Social Responsibility as ‘the continuing commitment by business to behave ethically and contribute to economic development, while improving the quality of life of the workforce and their families, as well as of the local community at large.’
“In 2007, Prof. Felipe B. Alfonso of the Asian Institute of Management presented two views on why there is a need for Corporate Social Responsibility:
“(1) The Immediate View—an illiterate, homeless, sick, unemployed workforce could wreak havoc on the economy. ‘Without change in those social conditions, companies would not survive.’
“(2) The Long View—Development is the ‘process of expanding the real freedoms that people enjoy and (removing) the sources of unfreedom: poverty, tyranny, poor economic opportunities.’ Social development is influenced by economic opportunities, political liberties, and encouragement of the ‘exercise of people’s freedom in making public decisions.’”
Article continues after this advertisementIt is good that economists are providing some insights why business needs to be involved in social development.
Article continues after this advertisement“Now, more than ever, we have seen the need to revisit some teachings of our Church, which could strengthen our resolve in jointly taking on the challenges besetting our country and our people.
“Together, as Christian business people and leaders of our Church, we study the Social Teachings of the Church on business and the economy to be guided how to put into concrete action, the Mission of Jesus for us in the world of business and the economy.
“We must take note of the key principles of the Church’s social doctrine, which spring from the supreme commandment “to love God and neighbor in justice.” (Congregation for the Doctrine of the Faith, Instruction Libertatis Conscientia, 72)
“These principles are the following:
“(1) The dignity of the human person is the foundation of all principles of the Church’s social doctrine. (CSDC, 160) As good citizens and as Christians, we are called to actively defend the human person and to safeguard human dignity. (cf. CSDC, 538)
“(2) The common good—Pope Benedict XVI, in his latest social encyclical, “Caritas in Veritate” explains that loving someone means taking steps to secure the person’s good. Since we live in a society, we have to strive for the common good, which is the good of “all of us.” Desiring the common good is a requirement of justice and charity. The more we strive to secure the common good, corresponding to the real needs of our neighbors, the more effectively we love them. (CV, 7)
“(3) Solidarity—highlights the intrinsic social nature of the human person, the equality of all in dignity and rights and the common path of individuals and peoples towards an ever more committed unity. (CSDC, 192) Solidarity, as an authentic moral virtue, is a firm and persevering determination to commit oneself to the common good because ‘we are all really responsible for all.’ As a social virtue, it is a commitment to justice, to the good of one’s neighbor instead of exploiting him, and to ‘serve him’ instead of oppressing him for one’s own advantage. (cf. Mt 10:40-42, 20:25; Mk 10:42-45; Lk 22:25-27)
“(4) Option for the Poor—The special commitment to the poor is to enable the poor to become active participants in the life of society. It is to enable all persons to share in and contribute to the common good.
“The ‘option for the poor’ principle perceives that the deprivation and powerlessness of the poor wounds the whole community. The extent of the poor’s suffering is a measure of how far we are from being a true community of persons. These wounds will be healed only by greater solidarity with the poor and among the poor themselves. (Economic Justice for All, 88) Healing these wounds requires from us, our willingness to assume the perspective of those who are the weakest and powerless members of our community.
