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La Iglesia ha afirmado enfáticamente que la Doctrina Social Católica no es una tercera vía entre comunismo y capitalismo, y no es un intento por presentar soluciones técnicas a los problemas económicos. Las necesidades y sus soluciones técnicas varían en el tiempo y es el papel de los laicos el aplicar la DSC en contextos particulares.
<blockquote>TheLa Church hasIglesia no modelstiene modelos topara presentpresentar; modelsmodelos thatque areson realreales andy trulyverdaderamente effectiveefectivos cansólo onlypueden arisesurgir withinen theel frameworkmarco ofde differentdiferentes historicalsituaciones situationshistóricas, througha thetravés effortsdel ofesfuerzo allde thosetodos whoaquellos responsiblyque confrontenfrentan concreteresponsablemente problemsproblemas inconcretos allen theirtodos socialsus aspectos sociales, economiceconómicos, politicalpolíticos andy cultural aspectsculturales, as theseen interactsu withinteracción oneentre anothersí.<ref>Centesimus Annus, §43 http://w2.vatican.va/content/john-paul-ii/en/encyclicals/documents/hf_jp-ii_enc_01051991_centesimus-annus.html</ref></blockquote>
<!--Cualquier iniciativa incluida en esta lusta deberá incluir una explicación explícita del papel del pensamiento católico en su inspiración-->
===Nomadelfia===
[[OnEl Sunday, Maydomingo 21, de mayo de 1989, Popeel JohnPapa PaulJuan Pablo II visitedvisitó Nomadelfia. NineNueve yearsaños beforeantes, whenal receivingrecibir a groupun ofgrupo Nomadelfiansde atnomadelfianos en Castelgandolfo, he statedafirmó: "IfSi weestamos arellamados calleda toser behijos thede sonsDios ofy God and brothershermanos, thenentonces Nomadelfia ises aun presagepresagio ofdel themundo worldpor to come"venir ]]
Nomadelfia ises auna communitycomunidad ofde Catholicscatólicos whoque voluntarilyviven livevoluntariamente withsin nopropiedad privateprivada propertyni and no moneydinero; alltodos thelos goodsbienes areson sharedcompartidos, thelas familiesfamilias areestán openabiertas toa adoptadoptar childrenniños andy liveviven inen "familygrupos groupsfamiliares" (4 oro 5 familiesfamilias).
ItFue wasestablecido established bypor Dn. Zeno inen 1948, butpero is aes Catholicuna parishparroquia sincecatólica thedesde endfinales ofde 1961. AccordingSegún tosu itssitio officialweb oficial website<ref> OfficialSitio Nomadelfia'sweb websiteoficial de Nomadelfia http://www.nomadelfia.it/eng/what-is-nomadelfia.html#storia </ ref >, Dn. ZenoZenón wasestaba inen Nationalel ServiceServicio inNacional Florenceen whenFlorencia encounteredcuando anse anarchistencontró whocon sustainedun thatanarquista Christque andsostenía theque ChurchCristo werey obstaclesla toIglesia humaneran progress;obstáculos Zenopara sustainedel theprogreso oppositehumano; butZenón foundsostuvo himselflo overwhelmedcontrario, bypero these backgroundsintió knowledgeabrumado ofpor theel anarchist,conocimiento thenprevio hedel decidedanarquista, luego decidió: "ILe willresponderé answercon himmi with my lifevida. ICambiaré willla changecivilización civilizationcambiándome byprimero firsta changingmí myselfmismo. ForPor theel restresto ofde mymi lifevida, Ino wantquiero toser beninguno neitherde alos servantdos. norun asirviente ni un amo master". EventuallyFinalmente, Dn. ZenoZenón studiedestudió lawderecho andy theologyteología inen Milan,Milán andy laterluego becamese aconvirtió en priestsacerdote.
Durante la Segunda Guerra Mundial, el P. Zenón acogió a los niños abandonados y fundó "Pequeños Apóstoles", pronto, jóvenes fieles se unieron al grupo y se convirtieron en "madres de vocación". Después de la Segunda Guerra Mundial, en 1947, los "Pequeños Apóstoles" ocuparon un antiguo campo de concentración y construyeron su nueva ciudad, llamándola "Nomadelfia", "ley de hermandad" en griego.
During the World War II, Fr. Zeno welcomed abandoned children and founded "Little Apostles", soon, young faithful women joined the group and became "mothers of vocation". After World War II, in 1947, the "Little Apostles" occupied a former concentration camp and built their new town, naming it "Nomadelfia", "law of brotherhood" in Greek.
EvenIncluso whencuando facingenfrentaba manymuchos troublesproblemas, inen 2011 Nomadelfia hadtenía auna populationpoblación ofde 320 peoplepersonas organizedorganizadas inen 50 familiesfamilias. InEn 40 yearsaños, "motherslas of"madres vocationvocacionales" hadhabían adoptedadoptado a moremás thande 5000 childrenniños <ref> "Nomadelfia è una proposta" [Review of the Community of Nomadelfia], No. 1, 2011, p. 5 http://www.nomadelfia.com/images/giornalino/giornalino1-2011.pdf</ref>.
===Planes de propiedad de acciones para empleados===
===Employee stock ownership plans===
BasedSobre onla thebase factdel thathecho (fixed)de que el capital (e.g.fijo) (por ejemplo, la machinerymaquinaria) canpuede participateparticipar inen thela productionproducción ofde wealthriqueza, Louis O. Kelso developeddesarrolló some economicalgunas ideas thateconómicas comeque tose be calleddenominan "binaryeconomía economicsbinaria". IfSi el capital canpuede produceproducir wealthriqueza, thenentonces thela onlyúnica wayforma tode assureasegurar aun livingsalario wagedigno ises thela widespreadparticipación participationgeneralizada onen thiseste capital,; de lo elsecontrario, thelos workerstrabajadores faceenfrentan decreasingsalarios realreales wagesdecrecientes overcon timeel tiempo. Kelso thenpropuso proposedentonces aun plan topara turnconvertir corporationslas intocorporaciones worker-owneden companiesempresas withoutpropiedad usingde expropiationlos trabajadores sin utilizar la expropiación: anuna extensionextensión ofde capital bymediante un crédito otorgado a creditlos madetrabajadores toy thepagado workers,con andlos paidingresos byde company'sla revenuesempresa.. <ref> More in Kelso Institute http://kelsoinstitute.org/louiskelso/ </ref>
===Social credit===
Mayorlcalde C.H. Douglas recognizedreconoció thatque moneyel isdinero notno aes goodun withbien intrinsiccon valuevalor intrínseco, butsino aun mediummedio ofde exchangeintercambio createdcreado out-of-thin-airde byla bank'snada loanspor los préstamos bancarios. ThisEsto ledllevó a Douglas toa wonderpreguntarse whypor thequé bankslos bancos (oro thela associationasociación ofde banksbancos, calledllamada Reserva Federal Reserve in theen UnitedEstados StatesUnidos) wereeran thelos onlyúnicos onescon withcapacidad thepara capacitydemandar to sue moneydinero. Douglas proposedpropuso community-controlledemisiones emisionsde ofdinero moneycontroladas withpor ala sortcomunidad ofcon livinguna wageespecie forde everysalario memberdigno ofpara thecada communitymiembro thatde comesla notcomunidad fromque theno redistributionproviene ofde incomela redistribución del ingreso, butsino formde thela participationparticipación inen thelos dividendsdividendos ofde thela socialproducción productionsocial. <ref> http://www.socred.org/ </ref>
The core of the Social Credit is the so-called "A+B Theorem" that could be explained "a structural defect or rather a series of defects that either cause or permit a gap between the rate at which final prices are generated in the economy and the rate at which consumer incomes are liberated in the production of the respective goods and services" <ref> Oliver Heydorn, "The Core of the Core of Douglas’ A+B Theorem (and hence of Social Credit’s Economic Diagnosis)", http://www.socred.org/index.php/blogs/view/the-core-of-the-core-of-douglas-a-b-theorem-and-hence-of-social-credit-s-economic-diagnosis </ref> it could be roughly summarized in the money paid for goods and services is not used completely in the purchases of those same goods and services, then generating the need for credit.
"So now at last I have come to the question of money, which is what some people think that Social Credit is all about; but it isn't! Social Credit is an attempt to apply Christianity in social affairs; but if money stands in the way, then we, and every Christian, must concern ourselves with the nature of money, and just why it stands in the way, as it surely does." <ref> Geoffrey Dobbs, "What is Social Credit?", available at http://www.alor.org/Library/Dobbs%20G%20-%20What%20is%20Social%20Credit.html </ref>
The financial system is understood as a structure of sin. Fractional banking lets financial system break any link with the real production <ref> http://www.socred.org/index.php/blogs/view/yes-virginia-the-banks-really-do-create-money-out-of-nothing</ref>. "The root of the economic problem is not to be found in the mere fact that the private banks create the bulk of the money supply ex nihilo, nor in the mere fact that they then proceed to charge interest on the monies that they loan out. The root of the economic problem has to do with policy. The financial system serves the wrong policy. Instead of facilitating to the greatest possible extent the efficient delivery of those goods and services that people can use with profit to themselves, the conventional financial system centralizes wealth, power, and privilege in the hands of those who have acquired monopoly control over financial credit. The policy which the private banks currently administer is a self-serving policy in lieu of what might be termed common policy: that policy which would serve the best interests of each citizen." <ref> Oliver Heydorn, "Usury, Social Credit and Catholicism", at http://www.socred.org/index.php/blogs/view/usury-social-credit-and-catholicism </ref>
Under this circumstances, Mayor C. H. Douglas proposed the creation of a debt-free dividend that should be distributed among every member. Basically, it "is to distribute economic votes (money) in the same way as are distributed political votes, that is, free of charge and on the basis that we all get an equal share, and in an amount equal to the deficiency of purchasing power at the time"<ref> Edward Minton, "Organic Society", http://www.socred.org/index.php/blogs/view/organic-society </ref>
There is a strong relation between some proposals of the Social Credit and other from keynesian monetary economics <ref> for example, see Victor Short, "Prairie Freigeld: Alberta Social Credit and the Keynesian Frontier of Monetary Economic Thought in North America , 1929-1938" https://tspace.library.utoronto.ca/bitstream/1807/44062/6/Short_Victor_M_20143_MA_Thesis.pdf </ref>, in fact, it's unavoidable to relate the Social Credit main ideas with those proposed by Modern Monetary Theory <ref>for a short introduction to Modern Monetary Theory (MMT), see Randall Wray, "MMT Primer", available at http://neweconomicperspectives.org/modern-monetary-theory-primer.html</ref>
In practice, one of the most known cases of Social Credit applied was Alberta, Canada <ref> C. B. MacPherson, ''Democracy in Alberta: Social Credit and the Party System'', 1953, https://books.google.com.ec/books?id=qWMCAQAAQBAJ&lpg=PR7&ots=rTXAhxkIGY </ref>
===Cooperatives===
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