Economic Justice

As long as a society tolerates great disparities in living standards between rich and poor, it cannot be regarded as a just society.

Such disparities weaken the bonds of solidarity between citizens and generate class distinctions and their accompanying prejudices. Furthermore, equality of opportunity and equal justice under the law are a fiction in a society where the wealthy have every advantage over the poor.

Visionaries of every age have sought economic democracy to accompany political democracy. Socialisms of various stripes have arisen in response to this perennial desire of the original mind. Economic justice begins with the commandment not to steal.

Thieves are not only those who steal from other people but also, and more damagingly, those in a position of authority who rob from the public trough. This leads to the question of what is ‘public’ and what is ‘private.’

God created the earth, with its air, water, and mineral resources, and in biblical Israel, all the land belonged to God, with the people as its stewards. This scriptural viewpoint challenges the capitalist concept of private property and suggests that a just economic system should involve some notion of shared ownership.

Furthermore, from God’s perspective, all people are members of one family. How, then, can the wealthy sleep in good conscience while some of their brothers and sisters go hungry?

The early Christians held all property in common, a tradition that has persisted in utopian socialist experiments to this day.

The key to successful socialism, according to Father Moon, is God’s love, which is the fount of the impulse to charity and brotherly love. It can prompt the wealthy to share their blessings, creating a virtuous cycle of giving. (See Chapter 13: Charity)

Communism, on the other hand, sought to institutionalize common ownership through a state mechanism that took from the rich to distribute to the poor. It utilized proletarian resentment to justify what was essentially stealing, enforced with great brutality.

It took this despicable strategy, in Father Moon’s view, because of its atheism and hostility to religion. Instead of looking to the state to redress economic imbalances, we can look to ourselves. We can cease to strive only for our individual profit and instead regard each other as brothers and sisters, members of God’s family.

Then, just as family members apportion income and expenses when making their monthly budget, people of each village or neighborhood would meet on a regular basis and voluntarily apportion income and share expenses to promote fairness and equality.

By the same token, employers and factory owners should pay their workers a decent wage, not only to encourage their good industry but also out of regard for their value as human beings.

Likewise, in the family of nations, wealthy nations would voluntarily offer aid and technological assistance to developing nations, with the goal that all people on the planet would have comparable standards of living.

Supporting this, we should promote a culture that honors people more for their charity than for their wealth. Father Moon envisions this as a practical way to achieve economic justice.

Stealing and Misappropriating Public Property

You shall not steal. Exodus 20.15

Whoever steals what is considered to belong to others, whether it be situated in villages or the forest, he is to be known as an outcast. Whoever having contracted debts defaults when asked to pay, retorts, “I am not indebted to you!” he is to be known as an outcast. Whoever is desirous of stealing even a trifle and mugs a person going along the road in order to take it, he is to be known as an outcast. Sutta Nipata 119-21 (Buddhism)

Lo! those who devour the wealth of orphans wrongfully, they do but swallow fire into their bellies, and they will be exposed to burning flame. Qur’an 4.10

As for the thief, both male and female, cut off their hands. It is the reward for their own deeds, and an exemplary punishment from God.43 Qur’an 5.38

Woe unto the defrauders, those who when they take the measure from mankind, demand it full, But if they measure unto them or weigh for them, they cause them loss. Qur’an 83.1-3

These acts are included in stealing: prompting another to steal, receiving stolen goods, creating confusion to overcharge or underpay, using false weights and measures, and deceiving others with artificial or imitation goods. Akalanka, Tattvartharajavartika 7.27 (Jainism)

Because what is yours is not yours, how then can you regard what is not yours as yours?44 Talmud, Derek Eretz Zuta 2.5 (Judaism)

Nature has poured forth all things for the common use of all men. And God has ordained that all things should be produced that there might be food in common for all, and that the earth should be the common possession of all. Nature created common rights, but usurpation has transformed them into private rights. Ambrose of Milan, On the Duties of the Clergy 1.132 (Christianity)

Private property does not constitute an absolute and unconditional right. No one is justified in keeping for his exclusive use what he does not need, when others lack necessities. Pope Paul VI, Populorum Progressio (Christianity)

Metals and natural resources as petrol, sulfur, and iron, are [public property] the same as water, grass and salt; therefore no governor is allowed to give some men exclusive possession of them, and if he does, then his acts are false. Muhammad ibn Idris ash-Shafi‘i 346.5 (Islam)

Teachings of Sun Myung Moon
Religion teaches people to deny and reject everything that their body desires. Our body tells us to steal food when it is hungry, but Heaven teaches us always to say, “No” to that impulse. (131:25, March 11, 1984)

What is wrong with stealing?

The item you steal is the result of someone’s sacrifice and service; hence it has public value. When you take it without paying anything for it, you negate that public value. That is a sin. (105:92-92, September 30, 1979)

The Fall took place when the archangel, rather than respecting Adam and serving him sacrificially, instead manipulated the situation to swindle Adam. Then he looted God’s creation. Looting, destroying and swindling followed upon hatred and deception. If you take part in any of these, you will go to hell. (310:199, June 15, 1999)

When using public funds, you should have a more anxious heart than I [about using the money correctly]. You should feel that taking even one penny for your personal use is as painful as amputating one of your limbs.

If you are casual about public funds, you will inevitably decline. The sin will come around and bite you. You may be swindled, robbed, or even killed. (360:321, November 18, 2001)

All events in history are the expansion of the deeds of individuals. What means and methods have successful people used to rise to the top? To reach their goal, they take advantage of other people or embezzle from organizations. This has been the tradition throughout history.

Ever since the Human Fall, when human beings received the blood of Satan, they unconsciously became arrogant and started using others to satisfy their own needs.

That has been the direction of human history, the result of the seeds sown at the Fall. (46:141, August 8, 1971)

Suppose while walking down the street, you find a golden nugget that fell from somewhere. Do not take it for yourself; if you do, it is as if you were committing a theft. Such found money is public money; therefore, you should not use it for yourself.

Do you understand the meaning of public money? If you make an offering to the church with an ulterior motive, I, Reverend Moon, will not accept it.

Even if you give it to True Mother [seeking to have her influence me], I do not touch it. Misusing public money is more fearful than taking poison. You will surely be caught and made to pay when you arrive in the spirit world. (January 13, 2001)

If you value your personal property more than public property, you are violating the way of Heaven. If you value your personal integrity more than public integrity, you are contrary to the way of Heaven. (51:291, November 28, 1971)

The things that you own, your material possessions, are not truly your own; you are their temporary steward. (23:334, June 15, 1969)

One of the main teachings of the Unification Church is, What is mine is yours, yours is the nation’s, the nation’s is the world’s, the world’s is God’s, and God’s is mine. (57:272, June 4, 1972)

Allocating a Community’s Wealth to Provide Economic Security for All

When you reap the harvest of your land, you shall not reap your field to its very border, neither shall you gather the gleanings after your harvest. And you shall not strip your vineyard bare, neither shall you gather the fallen grapes of your vineyard; you shall leave them for the poor and for the sojourner: I am the Lord your God. Leviticus 19.9-10

At the end of every seven years, you shall grant a release. And this is the manner of the release: every creditor shall release what he has lent to his neighbor; he shall not exact it of his neighbor, his brother, because the Lord’s release has been proclaimed… For there will be no poor among you, for the Lord will bless you in the land which the Lord your God gives you for an inheritance to possess, if only you will obey the voice of the Lord your God, being careful to do all this commandment Deuteronomy 15.1-5

And you shall hallow the fiftieth year and proclaim liberty throughout the land to all its inhabitants; it shall be a jubilee for you, when each of you shall return to his property and each of you shall return to his family… If your brother becomes poor, and sells part of his property, then his next of kin shall come and redeem what his brother has sold. But if he has not sufficient means to get it back for himself, then what he sold shall remain in the hand of him who bought it until the year of jubilee; in the jubilee it shall be released, and he shall return to his property… And if your brother becomes poor, and cannot maintain himself with you, you shall help him; like a stranger and a sojourner, that he may live with you. Take no usury or interest from him, but fear your God; that your brother may live beside you. You shall not lend him your money at interest, nor sell him your food at a profit. And if your brother becomes poor beside you, and sells himself to you, you shall not make him serve as a slave: he shall be with you as a hired servant and as a sojourner. He shall serve with you until the year of the jubilee; then he shall go out from you, he and his children with him, and go back to his own family, and return to the possession of his fathers. For they are my servants, whom I brought forth out of the land of Egypt; they shall not be sold as slaves. You shall not rule over him with harshness, but shall fear your God. Leviticus 25.10-43

The Duke sent Pi Chan to ask about the “well-field” system. “Your prince, “said Mencius, “is going to practice benevolent government… It must begin with land demarcation. When boundaries are not properly drawn, the division of land according to the well-field system and the yield of grain used for paying officials cannot be equitable. Despotic rulers and corrupt officials always neglect the boundaries. But once boundaries are correctly fixed, there will be no difficulty in settling the distribution of land and determining fair taxes… I suggest that in the country the tax should be one part in nine, using the method of a fixed share of the produce… A section measuring one li square is divided into nine plots. The central plot of 100 mu is public land, while the other eight plots of 100 mu each are held by eight families who share the duty of cultivating the public field. Only when the work on the public field is finished do they turn to their own work Mencius III.A.3 (Confucianism)

Thus it is manifest that the best political community is formed by citizens of the middle class, and that those states are likely to be well-administered in which the middle class is large, and stronger if possible than both the other classes. Aristotle, Politics 4.11 (Hellenism)

Now the company of those who believed were of one heart and soul, and no one said that any of the things which he possessed was his own, but they had everything in common. And with great power, the apostles gave their testimony to the resurrection of the Lord Jesus, and great grace was upon them all.There was not a needy person among them, for as many as were possessors of lands or houses sold them, and brought the proceeds of what was sold and laid it at the apostles’ feet; and distribution was made to each as any had need. Acts 4.32-36

As long as there is any property, and while money is the standard of all other things, I cannot think that a nation can be governed either justly or happily: not justly, because the best things will fall to the share of the worst men; nor happily, because all things will be divided among a few (and even these are not in all respects happy), the rest being left to be absolutely miserable…

I reflect on the wise and good constitution of the Utopians, among whom all things are so well governed and with so few laws, where virtue hath its due reward, and yet there is such an equality that every man lives in plenty…

No man may live idle, but every one follows his trade diligently: yet they do not wear themselves out with perpetual toil from morning to night as if they were beasts of burden… but dividing the day and night into twenty-four hours, they appoint six of these for work—three before dinner and three after. They then sup, and at eight o’clock, counting from noon, go to bed and sleep eight hours.

The rest of their time, besides that taken up in work, eating and sleeping is left to every man’s discretion; yet they arenot to abuse that interval to luxury and idleness…

And thus, since they are all employed in some useful labor, and since they content themselves with fewer things, it falls out that there is a great abundance of all things among them, so that it frequently happens that, lacking other work, vast numbers are sent out to mend the highways. But when no public undertaking is to be performed, the hours of working are lessened.

The magistrates never engage the people in unnecessary labor, since the chief end of the constitution is to regulate labor by the necessities of the public, and to allow all the people as much time as is necessary for the improvement of their minds, in which they think the happiness of life consists. Sir Thomas More, Utopia (Humanism)

Teachings of Sun Myung Moon
In the ideal world, all of life’s activities and labors will be expressed in the practice of joyful service for the sake of others based on a heart of love. Therefore, there will be equality in standards of living. (269:156, April 3, 1995)

Your financial life should not be centered only on the needs and desires of your own family. You should live with the others in the community in mind—some of whom are wealthy, some middle-class, and others poor—and place yourself in the middle range.

Your community should have a monthly meeting to determine the range of the top, middle and bottom third of people’s incomes, and what are each family’s living expenses. Then through discussion, they should determine the following month’s budget, which every family should observe.

If we live by this principle, our way of life will be guaranteed. When you receive your monthly salary, you will compare your living expenses with the average of people better off and worse off than yourselves, and based on whether you are in the top, middle or bottom third, you will give a certain proportion of your salary to help those in need. You will make this your consistent practice.

If you do not, your life can be invaded by the spirit world. The spirit world operates this way. You cannot live just accumulating money, as in the world of capitalism. I do not have money stored up. In the future, when your children are living with you, they should not live better than your neighbor’s children.

If you have only three children while the average number of children per family in your neighborhood is four or five, you should willingly help other families to equalize their standard of living with yours. Families with fewer children should offer financial help to families with more children.

Since you are all brothers and sisters [in God’s family], you should think of your neighbors’ children as your nephews and nieces. The children should marry each other, strengthening the bonds between those who offer help and those who receive help. Such relationships expand the foundation of peace. (324:254-56, July 24, 2000)

The direction of politics should be oriented to true love, centered on the ideal of family. Economics and all activities of culture should likewise be centered on true love. If they continue as they have been, things will go wrong again and again. The world should inevitably become one, and do so centering on economy, not on politics.

Political systems are based upon a governing class and a governed class. The world of peace and unification can only be realized when such things disappear, and the world moves to a system of management based on economic relations…

Once the world adopts the paradigm of the global family, we will enter the era of equalization. Arriving at a single standard of living, and the peace that flows from it, is a task for the economy…

We should leave behind systems of governance based on the concept of struggle or notions of superiority and inferiority. Things should develop through relationships based on love. (303:192-93, August 25, 1999)

In the ideal world established by people who have perfected God’s love, the purpose of the whole and the purpose of the individual will be in natural harmony. Because human beings have desire and a natural inclination towards love, God permits us to have individual ownership and pursue our individual purposes.

Even so, we would not pursue unlimited wealth or go after deviant purposes that might harm the purpose of the whole. Perfected human beings would only hold on to property for their individual possession according to their status in agreement with their conscience and original nature.

Especially, people who have become true owners would pursue all their economic activity in the spirit of love and gratitude. Hence, there could be no greed or corruption.

Neither would they insist on the interests of the nation or region inconsistent with the purpose of the whole. The aim of economic activity is the welfare of everyone, rather than the mere pursuit of individual profit.

This is the way of mutual prosperity, based on God’s true love. Through mutual participation, political life would realize the ideals of freedom, equality, and happiness. (271:77, August 22, 1995)

The system in the spirit world is organized based on life. There is no politics. It is a world where the family ideal is expanded centered on the direct love of God. Politicians bend according to which way the wind blows and hold to the concept of struggle. Hence they do not hesitate to use any means to accomplish their goals. However, such a thing does not exist in the spirit world.

The spirit world’s main concern is how to improve the caliber of human life, based on an economy that promotes an equal standard of living for all. We should establish such a system on Earth as well. True love transcends politics and economics. True love goes beyond power, money, knowledge, or anything else.

How do we live when we center on true love? We help everyone to have an equal standard of living. We should not accomplish this by political means, through enlarging the power of government.

We do it by expanding the scope of our life for the betterment of others. That is the Kingdom of Heaven on earth. (303:193-94, August 25, 1999)

The rich should spread their wealth among the People

The state flourishes when wealth is more equally spread. Francis Bacon48 (Humanism)

Workman and employer should, as a rule, make free agreements, and in particular should freely agree to wages; nevertheless, there underlies a dictate of natural justice more imperious and ancient than any bargain between man and man, namely, that remuneration ought to be sufficient to support a frugal and well-behaved wage-earner… to maintain himself, his wife, and his children in reasonable comfort. Pope Leo XIII, Rerum Novarum (Christianity)

To share your bread with the hungry and bring the homeless poor into your house; when you see the naked, to cover him, and not to hide yourself from your own flesh— Then shall your light break forth like the dawn, and your healing shall spring up speedily; your righteousness shall go forth before you, the glory of the Lord shall be your rear guard. Isaiah 58.7-8

Alms are for the poor and the needy, and for those employed to administer them, and for those whose hearts have been reconciled, for those in bondage and in debt, those in the cause of God, and for the wayfarer: this is ordained by God, and God is full of knowledge and wisdom.49 Qur’an 9.60

If I have withheld anything that the poor desired, or have caused the eyes of the widow to fail, or have eaten my morsel alone, and the fatherless has not eaten of it… if I have seen anyone perish lacking clothing, or a poor man without covering… Then I could not have faced His majesty. Job 31.16-23

When the wicked are prosperous and the righteous are not, if the situation continues for long the righteous become frustrated. Like a small needle, that is how one first starts the act of falsehood. The day it becomes as big as a hoe, It kills. Yoruba Song (African Traditional Religion)

The highest degree of charity—above which there is no higher—is he who strengthens the hand of his poor fellow Jew and gives him a gift or [interest-free] loan or enters into a business partnership with the poor person. By this partnership the poor man is really being strengthened, as the Torah commands, in order to strengthen him till he is able to be independent and no longer dependent on the public purse. It is thus written, “Strengthen him [the poor person] so that he does not fall and become dependent on others” (Leviticus 25:35). Maimonides, Mishneh Torah (Judaism)

Teachings of Sun Myung Moon
The issue is the management of money: who eats better and who owns better possessions? If we are in positions of leadership, we should not seek to own the best things.

If we desire to have below-average things, giving [our better things to others] for the sake of the whole, then equalization will be realized naturally. (324:253-54, June 24, 2000)

Everything should circulate like water. What is warm must become cool. What is cool must become warm. By “Warm,” I mean the rich and by “cool” I mean the poor; hence the rich should extend themselves to help the poor.

This must happen naturally. If the wealthy people willingly take responsibility for the poor in their community, everyone will be able to live together in harmony. If this becomes a community tradition, all the people will help one another. They will strive not to be indebted to one another. By helping one another, they will all become prosperous together, naturally. (253:238, January 30, 1994)

To bring unity between the people of the upper and lower classes, we must enable the people of the upper class to harmonize with the people of the lower class and raise the people of the lower class to the level of the upper class. To accomplish this requires a central point of absolute value. That central point is God’s love.

Then what is God’s love like? God’s love can be with both the people of the upper class and the people of the lower class.

God’s love is never one-directional; it moves in a spherical motion. It can move around freely from the highest point to the lowest. Wherever God’s love appears, it is welcomed by all people everywhere, and it creates harmony everywhere, at all times.

God’s love always possesses absolute value, wherever it may be. If we have God’s love, we are happy; we feel filled and secure. Though a person may be at the very bottom, with God’s love, he can love those on top, and with God’s love, the people on top can love those at the bottom. (115:172, November 10, 1981)

Problems in labor relations can be solved by practicing parental love. The owner of the company is in the role of parent, and his employees are in the position of children.

The owner should care for his employees as parents care for their children. Don’t parents save money to bequeath it to their children? The owner should likewise think that his purpose is to bequeath his company’s wealth to his employees. (116:121, December 27, 1981)

Let me tell you a way to solve labor disputes. Just as there are labor unions, a company’s owners should form an owners or shareholders’ union. Then the two unions can get together and discuss the situation: “We laborers need to support our families, and you shareholders want to see production increase over last year. Instead of fighting each other and competing for a bigger slice of the pie, we should work together.”

They can agree that for three years, instead of the profits going to the owners, they will put it in one pot. If the labor union members worked harder, then a higher percentage of the proceeds should go to them, but if the owners’ union members worked harder, then a higher percentage of the profits should be given to them. Instead of fighting, let them compete. (342:288-89, January 13, 2001)

The twenty-first century shall be a century of righteousness. It will be a century of spirit and soul, when wealth will not be the dominating factor. It will be a century when God and human beings live together as one.

A new awareness will come to every person—that living for the sake of others has eternal value, far greater than living for oneself. In the twenty-first century, selfishness will decline.

The altruistic values of interdependence, mutual prosperity, and universally shared values will be triumphant. (219:120, August 28, 1991)

The Virtues of Market Capitalism: Incentives to Honest Labor and the “Invisible Hand” that Enriches the Whole

It is not from the benevolence of the butcher, the brewer, or the baker, that we expect our dinner, but from their regard to their own interest. We address ourselves not to their humanity but to their self-love and never talk to them of our necessities but of their advantages. Adam Smith, The Wealth of Nations

Every individual necessarily labors to render the annual revenue of the society as great as he can. He generally, indeed, neither intends to promote the public interest nor knows how much he is promoting it…

He intends only his own gain, and he is in this, as in many other cases, led by an invisible hand to promote an end which was no part of his intention. Adam Smith, The Wealth of Nations

I take it that it is best to leave each man free to acquire property as fast as he can. Some will get wealthy. I don’t believe in a law to prevent a man from getting rich; it would do more harm than good… I want every man to have the chance— and I believe the black man is entitled to it—in which he can better his condition; when he may look forward and hope to be a hired laborer this year and the next, work for himself afterward, and finally to hire men to work for him! Abraham Lincoln

Teachings of Sun Myung Moon
When I am making money, it is not for myself. Nor am I doing it for my parents. I am doing it for the world… Such is the way we all should live. (113:52, April 26, 1981)

How powerful it is to have money! How wonderful it is to have money! But who else likes the fact that you have money? If money had true love in it, then everyone would rejoice that you have it. If a person with true love has power, we think it a good thing. Why? Because he uses that power to protect the world and the cosmos.

Likewise, we appreciate knowledge in the hands of a person with true love, because he uses it to make our world more comfortable and a better place in which to live. It is the same with money. With true love, we want to use our money for the sake of the world, not for ourselves. All the world’s problems will be solved once we center on true love. (161:300-01, March 1, 1987)

The gap between North and South, and between whites and blacks, is largely a problem of wealth versus poverty. White people are well-off, and Black people are poor.

There must be some extraordinary movement in which white people sell their possessions and use the money to help the poor Black people of the world. If such a movement becomes strong, it will change the whole world.

At the same time, there should be a movement among blacks to no longer blame whites for their poverty but to say, “It is our fault, not the whites’ fault, that we are in poverty. We should work hard to overtake white people.” (161:19, January 1, 1987)

Communism and Its Errors

The history of all hitherto existing society is the history of class struggles… The theory of the Communists may be summed up in the single sentence: Abolition of private property… Let the ruling classes tremble at a communist revolution. The proletarians have nothing to lose but their chains. They have a world to win. Workers of the world, unite! Karl Marx, The Communist Manifesto

In a higher phase of communist society… only then can the narrow horizon of bourgeois right be fully left behind and society inscribe on its banners: from each according to his ability, to each according to his needs. Karl Marx, Critique of the Gotha Program

Communism is completely opposed to the natural law itself, and its establishment would entail the complete destruction of all property and even human society. Pope Pius IX52 (Christianity)

The mission of the proletariat is an article of faith. Marxism is not only a science and politics; it is also a faith, a religion. And upon this its strength is based. Nicolas Berdyaev, The Origin of Russian Communism (Christianity)

The Christian who wants to live his faith in political action conceived as service cannot, without contradicting himself, adhere to ideological systems that are radically, or in substantial points, opposed to his faith and the concepts of man—neither to the ideology of Marxism, its atheistic materialism, its dialectics of violence and the way it absorbs any transcendental character of man and his personal and collective history; nor to the ideology of liberalism, which tends to exalt individual freedom without any limitation. Pope Paul VI (Christianity)

Socialism… is drifting toward truth which the Christian tradition has always supported. Indeed, it cannot be denied that its progress often comes close to the just demands of Christian reformers.53 Pope Pius XI, Quadragesimo Anno (Christianity)

Teachings of Sun Myung Moon Since the beginning of history, people have sought to diminish the gap between the upper and lower classes. Communism is the strongest example of this trend.

The ideal of communism is to eliminate exploitation between the classes in human societies and to construct a classless society.

However, the biggest problem with communism is its atheism and the fact that it seeks to create an ideal world on a foundation that denies God. It is also a problem that communist states in practice carry out their programs according to the private will of a few dictators. (115:169-70, November 10, 1981)

In one aspect, the communist world is better than the democratic world: It lifts up laborers and farmers as the heroes of society. God could take this as a reason to preserve the communist world even if the democratic world were to collapse. However, communism’s problem is that it is atheistic. (130:103, January 1, 1984)

Today, we hear the communist battle cry: “Liberate the workers and peasants from capitalist oppression!”

However, does that cry for liberation accord with the liberation sought by the religion of God? Is it in accord with the hopes of people of faith who are working to liberate all people, even God Himself? Does that cry seek to make God the complete Subject of goodness forevermore? The answer is no.

Communism’s hope is based on a materialist conception of reality. Communism rejects God, calls religion “the opiate of the people,” and is devoted to stamping out religion. In theory also, it contradicts its own claim of liberation.

It is undoubtedly a liberation scheme against God. Communism is in fact the flag bearer of the Devil and is mounting a full-scale offensive against the flag bearer of God’s own church. (85:230-31, March 3, 1976)

The Communist Party has the motto, “Workers of the world, unite!” Our motto is, “All people with conscience, unite!” The Communist Party denies middle- and upper-class people, but we, the people of conscience, will unite all three classes. We include all the races—Black, White and Yellow—everyone. (52:136, December 26, 1971)

The philosophers who came up with the law of the dialectic, Hegel and Engels in particular, saw a conflicting, confronting nature within universal law. Unless we successfully resolve the question of the dialectic within the universe, we cannot find the true formula for the ideal world.

We cannot discover the way to establish peace and harmony within organizations that have a hierarchical structure. We must explain the errors of such theories as “survival of the fittest,” “the strong eat the weak,” and “power causes progress.” Otherwise, people will think that mistreating others is not a sin. (132:142, May 31, 1984)

The communist system is for the state, and democracy is for the individual. To bridge this gap, we should find a middle way. The nation that develops that middle way will have the ideal economic system. (52:263, January 2, 1972)

Globalization and the Equalization of Capital

The solidarity which binds all men together as members of a common family makes it impossible for wealthy nations to look with indifference upon the hunger, misery and poverty of other nations whose citizens are unable to enjoy even elementary human rights.

The nations of the world are becoming more and more dependent on one another, and it will not be possible to preserve lasting peace so long as glaring economic and social imbalances persist. Justice and humanity demand that those countries which produce consumer goods, especially farm products, in excess of their own needs should come to the assistance of those other countries where large sections of the population are suffering from want and hunger. It is nothing less than an outrage to justice and humanity to destroy or to squander goods that other people need for their very lives. Of itself, however, emergency aid will not go far in relieving want and famine when these are caused—as they so often are—by the primitive state of a nation’s economy. The only permanent remedy for this is to make use of every possible means of providing these citizens with the scientific, technical, and professional training they need, and to put at their disposal the necessary capital for speeding up their economic development with the help of modern methods… The developing nations, obviously, have certain unmistakable characteristics of their own… time-honored traditions and customs. In helping these nations, therefore, the more advanced communities must recognize and respect this individuality. They must beware of making the assistance they give an excuse for forcing these people into their own national mold. There is also a further temptation which the economically developed nations must resist: that of giving technical and financial aid with a view to gaining control over the political situation in the poorer countries… a new form of colonialism—cleverly disguised, no doubt, but actually reflecting that older, outdated type from which many nations have recently emerged. Such action would, moreover, have a harmful impact on international relations, and constitute a menace to world peace. Necessity, therefore, and justice demand that all such technical and financial aid be given without thought of domination, but rather for the purpose of helping the less developed nations to achieve their own economic and social growth. Pope John XXIII, Mater et Magistra (Christianity)

Trade relations can no longer be based solely on the principle of free, unchecked competition, for it very often creates an economic dictatorship. Free trade can be called just only when it conforms to the demands of social justice… competition should not be eliminated from trade transactions, but it must be kept within limits so that it operates justly and fairly, and thus becomes a truly human endeavor. Now in trade relations between the developing and highly developed economies, there is a great disparity in their overall situation and in their freedom of action. In order that international trade be human and moral, social justice requires that it restore to the participants a certain equality of opportunity… International agreements on a broad scale… could establish general norms for regulating prices, promoting production facilities, and favoring certain infant industries. Isn’t it plain to everyone that such attempts to establish greater justice in international trade would be of great benefit to the developing nations, and that they would produce lasting results? Pope Paul VI, Populorum Progressio (Christianity)

Teachings of Sun Myung Moon
Advanced countries have lots of money. But whose is it? It is God’s. Whose is the power? It is God’s. Whose knowledge is it? It is God’s as well.

God is the Parent of humankind. Therefore, everything that belongs to God—material, power, knowledge and such—belongs to humankind.

For this purpose, democracy appeared in modern days. In a democracy, sovereignty belongs to the people—to all humankind. That is why it is believed that sovereignty should be under the control of the people.

Yet, in reality, it is in the hands of conglomerates. Currently, America is wealthy, but she alone should not be wealthy. She should distribute her wealth among other nations; that is the heavenly way.

America must aid other nations financially; otherwise, she cannot continue being wealthy. What belongs to America does not belong to America alone, but belongs to the world. (13:27, October 16, 1963)

How did America become a nation that is respected throughout the world? It is because after World War II, she financially helped all the enemy nations that she had defeated.

Since she gave it on behalf of God, her position was elevated. Yet, when she reduced her giving, her position gradually declined. (26:53, October 18, 1969)

When a famine occurs in one part of the world, the parts of the world where food is abundant should rush more food into the hungry areas. We have to build this kind of world.

Presently, 20 million people are dying of starvation every year, while America is wasting too much food. This is a violation of the universal law. (247:94, April 25, 1993)

A nation that promotes only its own interests will perish. A nation that exploits other nations, using them as its foothold for its own prosperity, will perish in the end.

The reason why America is being accused is that after she provides other nations with some financial aid, she attempts to make money off of them. (26:294, November 10, 1969)

When offering aid to less fortunate nations, America should offer it with parental heart, shedding tears for them and taking the role of a servant. When giving to those unfortunate who have shed many tears, she should also shed many tears for them. America should not look down on them from the height of authority and power, as she does now.

Otherwise, her giving will only foment rebellion and discontent. The first to shed tears should be the donor, not the recipient. Why? The donor is in the position of a parent. Therefore, when the donor offers aid, she should do so with tears. If she gives while belittling the recipients, she will perish…

Nevertheless, there is no excuse for the Republic of Korea to say, “Well, America, you are bragging that you used to provide us with financial aid. Someday we will teach you a lesson.” (13:27-28, October 16, 1963)

We can never have world peace until those nations that have been blessed with material and technological advantages willingly share them with the other nations of the world. The blessings of science and technology are meant for all humankind, and they should be shared.

Every nation should have an equal chance to utilize technology for the people’s well-being, just as all nations’ athletes should enjoy high-quality coaching and ultimately compete on a level playing field. Otherwise, the advanced nations will be resented and hated by those who are deprived.

The Unification Movement is committed to helping them share the blessings of technology with all nations and to helping developing nations establish their own industrial base as the key to economic independence. (November 25, 1988)

In this world, poverty is rampant. Hunger and poverty are deep-seated problems. Religious believers have a serious responsibility to deal with this situation. Over the past 20 years or so, I have been endeavoring to develop the resources of the ocean, personally fishing and investing a substantial amount of funds.

As a result, I succeeded in inventing high-potency protein powder… a nutritional supplement for health that is being effectively distributed to Africa and other parts of the world. In order to eliminate the tragedy of starvation on the earth, I am putting my resolution into practice.

I understand that all religions should unite and cooperate with one another in producing food through agricultural development and ocean industries to help underdeveloped countries. If religions lead the way in practicing true love through the investment of human resources and materials, I believe it will be a great hope for the world. (271:71-72, August 21, 1995)

The U.S. administration insists that all trade barriers should be dismantled and that excess farm products should be free to go to any country and be sold at the market price. This is known as the Uruguay Round.

It calls for the poor countries with subsistence agriculture to open up their gates and be flooded with farm products from wealthy nations.

However, I am suggesting that, like farm products, the population of the world should be allowed to flow back and forth anywhere it wants to go. That is, all national boundaries should be dismantled. (261:309, July 24, 1994)