Catholicism endorses a peculiar idea of social justice founded on commutative justice, viz. paying the pre-determined "just" or "fair" price as opposed to whatever most efficient price might be set by the market - far more strongly than it might endorse property rights. Property rights are really only acknowledged to the extent that they might tend to preserve a rigid, authoritarian social order.
There is, by and large, no appreciation in Latin America for the actual long-term benefits of property rights, such as, for instance, letting average people obtain formal title over the land that they might currently be holding/homesteading informally in a kind of adverse possession. Of course the lack of this acknowlegdement leads to all sorts of power imbalances, and predictable tensions as some try to push back without addressing the actual underlying issues.
> Catholicism endorses a peculiar idea of social justice founded on commutative justice, viz. paying the pre-determined "just" or "fair" price as opposed to whatever most efficient price might be set by the market - far more strongly than it might endorse property rights. Property rights are really only acknowledged to the extent that they might tend to preserve a rigid, authoritarian social order.
As a Catholic, this is news to me. Is this some peculiarity of Latin American Catholics? I'm not seeing anything supporting this view in what appears to be the relevant portion of the Catechism[1]. Sure, it says that wages should support human dignity, but that’s hardly price-fixing.
201. Justice is a value that accompanies the exercise of the corresponding cardinal moral virtue[441]. According to its most classic formulation, it “consists in the constant and firm will to give their due to God and neighbour”[442]. From a subjective point of view, justice is translated into behaviour that is based on the will to recognize the other as a person, while, from an objective point of view, it constitutes the decisive criteria of morality in the intersubjective and social sphere[443].
The Church's social Magisterium constantly calls for the most classical forms of justice to be respected: commutative, distributive and legal justice[444]. Ever greater importance has been given to social justice[445], which represents a real development in general justice, the justice that regulates social relationships according to the criterion of observance of the law. Social justice, a requirement related to the social question which today is worldwide in scope, concerns the social, political and economic aspects and, above all, the structural dimension of problems and their respective solutions[446].
202. Justice is particularly important in the present-day context, where the individual value of the person, his dignity and his rights — despite proclaimed intentions — are seriously threatened by the widespread tendency to make exclusive use of criteria of utility and ownership. Justice too, on the basis of these criteria, is considered in a reductionist manner, whereas it acquires a fuller and more authentic meaning in Christian anthropology. Justice, in fact, is not merely a simple human convention, because what is “just” is not first determined by the law but by the profound identity of the human being[447].
203. The full truth about man makes it possible to move beyond a contractualistic vision of justice, which is a reductionist vision, and to open up also for justice the new horizon of solidarity and love. “By itself, justice is not enough. Indeed, it can even betray itself, unless it is open to that deeper power which is love”[448]. In fact, the Church's social doctrine places alongside the value of justice that of solidarity, in that it is the privileged way of peace. If peace is the fruit of justice, “today one could say, with the same exactness and the same power of biblical inspiration (cf. Is 32:17; Jas 3:18): Opus solidaritatis pax, peace as the fruit of solidarity”[449]. The goal of peace, in fact, “will certainly be achieved through the putting into effect of social and international justice, but also through the practice of the virtues which favour togetherness, and which teach us to live in unity, so as to build in unity, by giving and receiving, a new society and a better world”[450].
It's true that commutative justice is important to the Catholic conception of social justice, but I don't think the rest of your paragraph is generally true of Catholics.
There is, by and large, no appreciation in Latin America for the actual long-term benefits of property rights, such as, for instance, letting average people obtain formal title over the land that they might currently be holding/homesteading informally in a kind of adverse possession. Of course the lack of this acknowlegdement leads to all sorts of power imbalances, and predictable tensions as some try to push back without addressing the actual underlying issues.