re: Pope Demands “ Legitimate Redistribution ” of Wealth Per Drudge.

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The False Prophet of Revelations has to be the antithesis of a real Prophet. He has to lead a world wide religious organization ( only Islam is comparable and I can't really see the rest of the world giving in to sharia law ) and only the catholic worldwide church fits the bill.

So, this charismatic leader must “bend his ways” if he wants to bring all the world under his umbrella. So he is socialist in many of his way, and also he knows he must trianglate to get all the world under his domminion. He excepts all the social agenda's of the left and then destroy all other religions and claims that the Beast is the messiah.

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In this case, the term “legitimate” is a limiting factor when redistribution is placed in the context of the Gospel story of Zacchaeus. Who was Zaccheaus? He was a tax collector — an agent of the government — who overtaxed and profited from his cheating. In Luke 19, Jesus’ visit to Jericho inspires this sinner and cheater to repent when Jesus extends an invitation to join him. What does Zacchaeus do in response? He proclaims his intent to redistribute his ill-gotten gains back to those whom he defrauded, and to willingly and privately share his wealth with the poor. ”And Zacchae’us stood and said to the Lord, “Behold, Lord, the half of my goods I give to the poor; and if I have defrauded any one of anything, I restore it fourfold.”

In this exhortation, Francis links legitimate redistribution — ie, social benefits that almost every nation distributes in some form or another — with the larger efforts in the private sphere. Francis calls more for the conversion of the heart in private transactions in this exhortation more than any change in public policy. Much like conservatives like to profess in other contexts, Francis argues here that culture is upstream of politics. If we change hearts to be more generous and less attached to the hoarding of wealth as Jesus did with Zacchaeus, then there will be less need for governments to redistribute by force.

This may not be the most conservative or libertarian expression of economic policies, but it’s basic Catholic teaching on economics for decades, if not centuries. The lesson of Zacchaeus isn’t that government should seize more private property, but that private citizens should convert to a greater love of God and therefore have more solidarity with the poor. Those who oppose social-benefit programs will still find fault with Francis on this point, and there’s plenty of room for debate as to what constitutes “legitimate” efforts in that sphere. It’s clear, though, that he wasn’t calling for widespread and massive confiscation of wealth by governments. In fact, the story of Zacchaeus points out the dangers and injustice that result from that kind of policy.

Just remember — when the media provides only small soundbites of Pope Francis, it pays to read the entirety of his remarks, and to know and understand the teachings behind them.

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Pope Francis is far from changing statements in this document or on this subject. If he were to go against very important Catholic Social Doctrine, such as the right to private ownership, the freedom in the marketplace, etc. he would have to make it VERY VERY clear.

All the pope is doing here is restating a Catholic Social doctrine principle of Preferential option for the poor. It is possible that the Pope didn't realize the significance this one phrase would make him look like, or it's a bad translation. But is far from making Pope Francis economical the same as Obama and company.

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I'm struggling with this "legitimate redistribution" comment too.

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This is actually helpful. I appreciate you posting excerpts from the doctrine. I will cling to your last paragraph like a lifesaver in the ocean to avoid leaving the Church.

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progressive taxation and social welfare programs are also examples of the redistribution of wealth.

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going back to rerum novarum (the poli board would no doubt place leo xiii, the "worker's pope" to the left of che guevara) and on through quadragesimo anno and mater et magistra. a concern for social justice, the responsibility of states to provide welfare to their citizens, and the preferential treatment of the poor have all been a part of modern catholic social doctrine.

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