|
Title: |
Quadragesimo Anno, Cont.
|
|
Descr.: |
On Reconstruction Of The Social Order
|
|
Pope: |
Pope Pius XI
|
|
Date: |
May 15, 1931
|
|
79.
As history abundantly proves, it is true that on account of
changed conditions many things which were done by small
associations in former times cannot be done now save by large
associations. Still, that most weighty principle, which cannot be
set aside or changed, remains fixed and unshaken in social
philosophy: Just as it is gravely wrong to take from individuals
what they can accomplish by their own initiative and industry and
give it to the community, so also it is an injustice and at the
same time a grave evil and disturbance of right order to assign to
a greater and higher association what lesser and subordinate
organizations can do. For every social activity ought of its very
nature to furnish help to the members of the body social, and
never destroy and absorb them.
80.
The supreme authority of the State ought, therefore, to let
subordinate groups handle matters and concerns of lesser
importance, which would otherwise dissipate its efforts greatly.
Thereby the State will more freely, powerfully, and effectively do
all those things that belong to it alone because it alone can do
them: directing, watching, urging, restraining, as occasion
requires and necessity demands. Therefore, those in power should
be sure that the more perfectly a graduated order is kept among
the various associations, in observance of the principle of
"subsidiary function," the stronger social authority and
effectiveness will be, and the happier and more prosperous the
condition of the State.
81.
First and foremost, the State and every good citizen ought to look
to and strive toward this end: that the conflict between the
hostile classes be abolished and harmonious cooperation of the
Industries and Professions be encouraged and promoted.
82.
The social policy of the State, therefore, must devote itself to
the reestablishment of the Industries and Professions. In actual
fact, human society now, for the reason that it is founded on
classes with divergent aims and hence opposed to one another and
therefore inclined to enmity and strife, continues to be in a
violent condition and is unstable and uncertain.
83.
Labor, as Our Predecessor explained well in his Encyclical,(48) is
not a mere commodity. On the contrary, the worker's human dignity
in it must be recognized. It therefore cannot be bought and sold
like a commodity. Nevertheless, as the situation now stands,
hiring and offering for hire in the so-called labor market
separate men into two divisions, as into battle lines, and the
contest between these divisions turns the labor market itself
almost into a battlefield where, face to face, the opposing lines
struggle bitterly. Everyone understands that this grave evil which
is plunging all human society to destruction must be remedied as
soon as possible. But complete cure will not come until this
opposition has been abolished and well-ordered members of the
social body - Industries and Professions - are constituted in
which men may have their place, not according to the position each
has in the labor market but according to the respective social
functions which each performs. For under nature's guidance it
comes to pass that just as those who are joined together by
nearness of habitation establish towns, so those who follow the
same industry or profession - whether in the economic or other
field - form guilds or associations, so that many are wont to
consider these self-governing organizations, if not essential, at
least natural to civil society.
84.
Because order, as St. Thomas well explains,(49) is unity arising
from the harmonious arrangement of many objects, a true, genuine
social order demands that the various members of a society be
united together by some strong bond. This unifying force is
present not only in the producing of goods or the rendering of
services - in which the employers and employees of an identical
Industry or Profession collaborate jointly - but also in that
common good, to achieve which all Industries and Professions
together ought, each to the best of its ability, to cooperate
amicably. And this unity will be the stronger and more effective,
the more faithfully individuals and the Industries and Professions
themselves strive to do their work and excel in it.
85.
It is easily deduced from what has been said that the interests
common to the whole Industry or Profession should hold first place
in these guilds. The most important among these interests is to
promote the cooperation in the highest degree of each industry and
profession for the sake of the common good of the country.
Concerning matters, however, in which particular points, involving
advantage or detriment to employers or workers, may require
special care and protection, the two parties, when these cases
arise, can deliberate separately or as the situation requires
reach a decision separately.
86.
The teaching of Leo XIII on the form of political government,
namely, that men are free to choose whatever form they please,
provided that proper regard is had for the requirements of justice
and of the common good, is equally applicable in due proportion,
it is hardly necessary to say, to the guilds of the various
industries and professions.(50)
87.
Moreover, just as inhabitants of a town are wont to found
associations with the widest diversity of purposes, which each is
quite free to join or not, so those engaged in the same industry
or profession will combine with one another into associations
equally free for purposes connected in some manner with the
pursuit of the calling itself. Since these free associations are
clearly and lucidly explained by Our Predecessor of illustrious
memory, We consider it enough to emphasize this one point: People
are quite free not only to found such associations, which are a
matter of private order and private right, but also in respect to
them "freely to adopt the organization and the rules which
they judge most appropriate to achieve their purpose."(51)
The same freedom must be asserted for founding associations that
go beyond the boundaries of individual callings. And may these
free organizations, now flourishing and rejoicing in their
salutary fruits, set before themselves the task of preparing the
way, in conformity with the mind of Christian social teaching, for
those larger and more important guilds, Industries and
Professions, which We mentioned before, and make every possible
effort to bring them to realization.
88.
Attention must be given also to another matter that is closely
connected with the foregoing. Just as the unity of human society
cannot be founded on an opposition of classes, so also the right
ordering of economic life cannot be left to a free competition of
forces. For from this source, as from a poisoned spring, have
originated and spread all the errors of individualist economic
teaching. Destroying through forgetfulness or ignorance the social
and moral character of economic life, it held that economic life
must be considered and treated as altogether free from and
independent of public authority, because in the market, i.e., in
the free struggle of competitors, it would have a principle of
self direction which governs it much more perfectly than would the
intervention of any created intellect. But free competition, while
justified and certainly useful provided it is kept within certain
limits, clearly cannot direct economic life - a truth which the
outcome of the application in practice of the tenets of this evil
individualistic spirit has more than sufficiently demonstrated.
Therefore, it is most necessary that economic life be again
subjected to and governed by a true and effective directing
principle. This function is one that the economic dictatorship
which has recently displaced free competition can still less
perform, since it is a headstrong power and a violent energy that,
to benefit people, needs to be strongly curbed and wisely ruled.
But it cannot curb and rule itself. Loftier and nobler principles
- social justice and social charity - must, therefore, be sought
whereby this dictatorship may be governed firmly and fully. Hence,
the institutions themselves of peoples and, particularly those of
all social life, ought to be penetrated with this justice, and it
is most necessary that it be truly effective, that is, establish a
juridical and social order which will, as it were, give form and
shape to all economic life. Social charity, moreover, ought to be
as the soul of this order, an order which public authority ought
to be ever ready effectively to protect and defend. It will be
able to do this the more easily as it rids itself of those burdens
which, as We have stated above, are not properly its own.
89.
Furthermore, since the various nations largely depend on one
another in economic matters and need one another's help, they
should strive with a united purpose and effort to promote by
wisely conceived pacts and institutions a prosperous and happy
international cooperation in economic life.
90.
If the members of the body social are, as was said, reconstituted,
and if the directing principle of economic-social life is
restored, it will be possible to say in a certain sense even of
this body what the Apostle says of the mystical body of Christ:
"The whole body (being closely joined and knit together
through every joint of the system according to the functioning in
due measure of each single part) derives its increase to the
building up of itself in love."(52)
91.
Recently, as all know, there has been inaugurated a special system
of syndicates and corporations of the various callings which in
view of the theme of this Encyclical it would seem necessary to
describe here briefly and comment upon appropriately.
92.
The civil authority itself constitutes the syndicate as a
juridical personality in such a manner as to confer on it
simultaneously a certain monopoly-privilege, since only such a
syndicate, when thus approved, can maintain the rights (according
to the type of syndicate) of workers or employers, and since it
alone can arrange for the placement of labor and conclude
so-termed labor agreements. Anyone is free to join a syndicate or
not, and only within these limits can this kind of syndicate be
called free; for syndical dues and special assessments are exacted
of absolutely all members of every specified calling or
profession, whether they are workers or employers; likewise all
are bound by the labor agreements made by the legally recognized
syndicate. Nevertheless, it has been officially stated that this
legally recognized syndicate does not prevent the existence,
without legal status, however, of other associations made up of
persons following the same calling.
93.
The associations, or corporations, are composed of delegates from
the two syndicates (that is, of workers and employers)
respectively of the same industry or profession and, as true and
proper organs and institutions of the State, they direct the
syndicates and coordinate their activities in matters of common
interest toward one and the same end.
94.
Strikes and lock-outs are forbidden; if the parties cannot settle
their dispute, public authority intervenes.
95.
Anyone who gives even slight attention to the matter will easily
see what are the obvious advantages in the system We have thus
summarily described: The various classes work together peacefully,
socialist organizations and their activities are repressed, and a
special magistracy exercises a governing authority. Yet lest We
neglect anything in a matter of such great importance and that all
points treated may be properly connected with the more general
principles which We mentioned above and with those which We intend
shortly to add, We are compelled to say that to Our certain
knowledge there are not wanting some who fear that the State,
instead of confining itself as it ought to the furnishing of
necessary and adequate assistance, is substituting itself for free
activity; that the new syndical and corporative order savors too
much of an involved and political system of administration; and
that (in spite of those more general advantages mentioned above,
which are of course fully admitted) it rather serves particular
political ends than leads to the reconstruction and promotion of a
better social order.
96.
To achieve this latter lofty aim, and in particular to promote the
common good truly and permanently, We hold it is first and above
everything wholly necessary that God bless it and, secondly, that
all men of good will work with united effort toward that end. We
are further convinced, as a necessary consequence, that this end
will be attained the more certainly the larger the number of those
ready to contribute toward it their technical, occupational, and
social knowledge and experience; and also, what is more important,
the greater the contribution made thereto of Catholic principles
and their application, not indeed by Catholic Action (which
excludes strictly syndical or political activities from its scope)
but by those sons of Ours whom Catholic Action imbues with
Catholic principles and trains for carrying on an apostolate under
the leadership and teaching guidance of the Church - of that
Church which in this field also that We have described, as in
every other field where moral questions are involved and
discussed, can never forget or neglect through indifference its
divinely imposed mandate to be vigilant and to teach.
97.
What We have taught about the reconstruction and perfection of
social order can surely in no wise be brought to realization
without reform of morality, the very record of history clearly
shows. For there was a social order once which, although indeed
not perfect or in all respects ideal, nevertheless, met in a
certain measure the requirements of right reason, considering the
conditions and needs of the time. If that order has long since
perished, that surely did not happen because the order could not
have accommodated itself to changed conditions and needs by
development and by a certain expansion, but rather because men,
hardened by too much love of self, refused to open the order to
the increasing masses as they should have done, or because,
deceived by allurements of a false freedom and other errors, they
became impatient of every authority and sought to reject every
form of control.
98.
There remains to Us, after again calling to judgment the economic
system now in force and its most bitter accuser, Socialism, and
passing explicit and just sentence upon them, to search out more
thoroughly the root of these many evils and to point out that the
first and most necessary remedy is a reform of morals.
99.
Important indeed have the changes been which both the economic
system and Socialism have undergone since Leo XIII's time.
100.
That, in the first place, the whole aspect of economic life is
vastly altered, is plain to all. You know, Venerable Brethren and
Beloved Children, that the Encyclical of Our Predecessor of happy
memory had in view chiefly that economic system, wherein,
generally, some provide capital while others provide labor for a
joint economic activity. And in a happy phrase he described it
thus: "Neither capital can do without labor, nor labor
without capital."(53)
101.
With all his energy Leo XIII sought to adjust this economic system
according to the norms of right order; hence, it is evident that
this system is not to be condemned in itself. And surely it is not
of its own nature vicious. But it does violate right order when
capital hires workers, that is, the non-owning working class, with
a view to and under such terms that it directs business and even
the whole economic system according to its own will and advantage,
scorning the human dignity of the workers, the social character of
economic activity and social justice itself, and the common good.
102.
Even today this is not, it is true, the only economic system in
force everywhere; for there is another system also, which still
embraces a huge mass of humanity, significant in numbers and
importance, as for example, agriculture wherein the greater
portion of mankind honorably and honestly procures its livelihood.
This group, too, is being crushed with hardships and with
difficulties, to which Our Predecessor devotes attention in
several places in his Encyclical and which We Ourselves have
touched upon more than once in Our present Letter.
103.
But, with the diffusion of modern industry throughout the whole
world, the "capitalist" economic regime has spread
everywhere to such a degree, particularly since the publication of
Leo XIII's Encyclical, that it has invaded and pervaded the
economic and social life of even those outside its orbit and is
unquestionably impressing on it its advantages, disadvantages and
vices, and, in a sense, is giving it its own shape and form.
104.
Accordingly, when directing Our special attention to the changes
which the capitalist economic system has undergone since Leo's
time, We have in mind the good not only of those who dwell in
regions given over to "capital" and industry, but of all
mankind.
105.
In the first place, it is obvious that not only is wealth
concentrated in our times but an immense power and despotic
economic dictatorship is consolidated in the hands of a few, who
often are not owners but only the trustees and managing directors
of invested funds which they administer according to their own
arbitrary will and pleasure.
106.
This dictatorship is being most forcibly exercised by those who,
since they hold the money and completely control it, control
credit also and rule the lending of money. Hence they regulate the
flow, so to speak, of the life-blood whereby the entire economic
system lives, and have so firmly in their grasp the soul, as it
were, of economic life that no one can breathe against their will.
107.
This concentration of power and might, the characteristic mark, as
it were, of contemporary economic life, is the fruit that the
unlimited freedom of struggle among competitors has of its own
nature produced, and which lets only the strongest survive; and
this is often the same as saying, those who fight the most
violently, those who give least heed to their conscience.
108.
This accumulation of might and of power generates in turn three
kinds of conflict. First, there is the struggle for economic
supremacy itself; then there is the bitter fight to gain supremacy
over the State in order to use in economic struggles its resources
and authority; finally there is conflict between States
themselves, not only because countries employ their power and
shape their policies to promote every economic advantage of their
citizens, but also because they seek to decide political
controversies that arise among nations through the use of their
economic supremacy and strength.
109.
The ultimate consequences of the individualist spirit in economic
life are those which you yourselves, Venerable Brethren and
Beloved Children, see and deplore: Free competition has destroyed
itself; economic dictatorship has supplanted the free market;
unbridled ambition for power has likewise succeeded greed for
gain; all economic life has become tragically hard, inexorable,
and cruel. To these are to be added the grave evils that have
resulted from an intermingling and shameful confusion of the
functions and duties of public authority with those of the
economic sphere - such as, one of the worst, the virtual
degradation of the majesty of the State, which although it ought
to sit on high like a queen and supreme arbitress, free from all
partiality and intent upon the one common good and justice, is
become a slave, surrendered and delivered to the passions and
greed of men. And as to international relations, two different
streams have issued from the one fountain-head: On the one hand,
economic nationalism or even economic imperialism; on the other, a
no less deadly and accursed internationalism of finance or
international imperialism whose country is where profit is.
110.
In the second part of this Encyclical where We have presented Our
teaching, We have described the remedies for these great evils so
explicitly that We consider it sufficient at this point to recall
them briefly. Since the present system of economy is founded
chiefly upon ownership and labor, the principles of right reason,
that is, of Christian social philosophy, must be kept in mind
regarding ownership and labor and their association together, and
must be put into actual practice. First, so as to avoid the reefs
of individualism and collectivism. the twofold character, that is
individual and social, both of capital or ownership and of work or
labor must be given due and rightful weight. Relations of one to
the other must be made to conform to the laws of strictest justice
- commutative justice, as it is called - with the support,
however, of Christian charity. Free competition, kept within
definite and due limits, and still more economic dictatorship,
must be effectively brought under public authority in these
matters which pertain to the latter's function. The public
institutions themselves, of peoples, moreover, ought to make all
human society conform to the needs of the common good; that is, to
the norm of social justice. If this is done, that most important
division of social life, namely, economic activity, cannot fail
likewise to return to right and sound order.
111.
Socialism, against which Our Predecessor, Leo XIII, had especially
to inveigh, has since his time changed no less profoundly than the
form of economic life. For Socialism, which could then be termed
almost a single system and which maintained definite teachings
reduced into one body of doctrine, has since then split chiefly
into two sections, often opposing each other and even bitterly
hostile, without either one however abandoning a position
fundamentally contrary to Christian truth that was characteristic
of Socialism.
112.
One section of Socialism has undergone almost the same change that
the capitalistic economic system, as We have explained above, has
undergone. It has sunk into Communism. Communism teaches and seeks
two objectives: Unrelenting class warfare and absolute
extermination of private ownership. Not secretly or by hidden
methods does it do this, but publicly, openly, and by employing
every and all means, even the most violent. To achieve these
objectives there is nothing which it does not dare, nothing for
which it has respect or reverence; and when it has come to power,
it is incredible and portentlike in its cruelty and inhumanity.
The horrible slaughter and destruction through which it has laid
waste vast regions of eastern Europe and Asia are the evidence;
how much an enemy and how openly hostile it is to Holy Church and
to God Himself is, alas, too well proved by facts and fully known
to all. Although We, therefore, deem it superfluous to warn
upright and faithful children of the Church regarding the impious
and iniquitous character of Communism, yet We cannot without deep
sorrow contemplate the heedlessness of those who apparently make
light of these impending dangers, and with sluggish inertia allow
the widespread propagation of doctrine which seeks by violence and
slaughter to destroy society altogether. All the more gravely to
be condemned is the folly of those who neglect to remove or change
the conditions that inflame the minds of peoples, and pave the way
for the overthrow and destruction of society.
113.
The other section, which has kept the name Socialism, is surely
more moderate. It not only professes the rejection of violence but
modifies and tempers to some degree, if it does not reject
entirely, the class struggle and the abolition of private
ownership. One might say that, terrified by its own principles and
by the conclusions drawn therefrom by Communism, Socialism
inclines toward and in a certain measure approaches the truths
which Christian tradition has always held sacred; for it cannot be
denied that its demands at times come very near those that
Christian reformers of society justly insist upon.
114.
For if the class struggle abstains from enmities and mutual
hatred, it gradually changes into an honest discussion of
differences founded on a desire for justice, and if this is not
that blessed social peace which we all seek, it can and ought to
be the point of departure from which to move forward to the mutual
cooperation of the Industries and Professions. So also the war
declared on private ownership, more and more abated, is being so
restricted that now, finally, not the possession itself of the
means of production is attacked but rather a kind of sovereignty
over society which ownership has, contrary to all right, seized
and usurped. For such sovereignty belongs in reality not to owners
but to the public authority. If the foregoing happens, it can come
even to the point that imperceptibly these ideas of the more
moderate socialism will no longer differ from the desires and
demands of those who are striving to remold human society on the
basis of Christian principles. For certain kinds of property, it
is rightly contended, ought to be reserved to the State since they
carry with them a dominating power so great that cannot without
danger to the general welfare be entrusted to private individuals.
115.
Such just demands and desire have nothing in them now which is
inconsistent with Christian truth, and much less are they special
to Socialism. Those who work solely toward such ends have,
therefore, no reason to become socialists.
116.
Yet let no one think that all the socialist groups or factions
that are not communist have, without exception, recovered their
senses to this extent either in fact or in name. For the most part
they do not reject the class struggle or the abolition of
ownership, but only in some degree modify them. Now if these false
principles are modified and to some extent erased from the
program, the question arises, or rather is raised without warrant
by some, whether the principles of Christian truth cannot perhaps
be also modified to some degree and be tempered so as to meet
Socialism half-way and, as it were, by a middle course, come to
agreement with it. There are some allured by the foolish hope that
socialists in this way will be drawn to us. A vain hope! Those who
want to be apostles among socialists ought to profess Christian
truth whole and entire, openly and sincerely, and not connive at
error in any way. If they truly wish to be heralds of the Gospel,
let them above all strive to show to socialists that socialist
claims, so far as they are just, are far more strongly supported
by the principles of Christian faith and much more effectively
promoted through the power of Christian charity.
117.
But what if Socialism has really been so tempered and modified as
to the class struggle and private ownership that there is in it no
longer anything to be censured on these points? Has it thereby
renounced its contradictory nature to the Christian religion? This
is the question that holds many minds in suspense. And numerous
are the Catholics who, although they clearly understand that
Christian principles can never be abandoned or diminished seem to
turn their eyes to the Holy See and earnestly beseech Us to decide
whether this form of Socialism has so far recovered from false
doctrines that it can be accepted without the sacrifice of any
Christian principle and in a certain sense be baptized. That We,
in keeping with Our fatherly solicitude, may answer their
petitions, We make this pronouncement: Whether considered as a
doctrine, or an historical fact, or a movement, Socialism, if it
remains truly Socialism, even after it has yielded to truth and
justice on the points which we have mentioned, cannot be
reconciled with the teachings of the Catholic Church because its
concept of society itself is utterly foreign to Christian truth.
118.
For, according to Christian teaching, man, endowed with a social
nature, is placed on this earth so that by leading a life in
society and under an authority ordained of God(54) he may fully
cultivate and develop all his faculties unto the praise and glory
of his Creator; and that by faithfully fulfilling the duties of
his craft or other calling he may obtain for himself temporal and
at the same time eternal happiness. Socialism, on the other hand,
wholly ignoring and indifferent to this sublime end of both man
and society, affirms that human association has been instituted
for the sake of material advantage alone.
119.
Because of the fact that goods are produced more efficiently by a
suitable division of labor than by the scattered efforts of
individuals, socialists infer that economic activity, only the
material ends of which enter into their thinking, ought of
necessity to be carried on socially. Because of this necessity,
they hold that men are obliged, with respect to the producing of
goods, to surrender and subject themselves entirely to society.
Indeed, possession of the greatest possible supply of things that
serve the advantages of this life is considered of such great
importance that the higher goods of man, liberty not excepted,
must take a secondary place and even be sacrificed to the demands
of the most efficient production of goods. This damage to human
dignity, undergone in the "socialized" process of
production, will be easily offset, they say, by the abundance of
socially produced goods which will pour out in profusion to
individuals to be used freely at their pleasure for comforts and
cultural development. Society, therefore, as Socialism conceives
it, can on the one hand neither exist nor be thought of without an
obviously excessive use of force; on the other hand, it fosters a
liberty no less false, since there is no place in it for true
social authority, which rests not on temporal and material
advantages but descends from God alone, the Creator and last end
of all things.(55)
120.
If Socialism, like all errors, contains some truth (which,
moreover, the Supreme Pontiffs have never denied), it is based
nevertheless on a theory of human society peculiar to itself and
irreconcilable with true Christianity. Religious socialism,
Christian socialism, are contradictory terms; no one can be at the
same time a good Catholic and a true socialist.
121.
All these admonitions which have been renewed and confirmed by Our
solemn authority must likewise be applied to a certain new kind of
socialist activity, hitherto little known but now carried on among
many socialist groups. It devotes itself above all to the training
of the mind and character. Under the guise of affection it tries
in particular to attract children of tender age and win them to
itself, although it also embraces the whole population in its
scope in order finally to produce true socialists who would shape
human society to the tenets of Socialism.
122.
Since in Our Encyclical, The Christian Education of Youth,(56) We
have fully taught the principles that Christian education insists
on and the ends it pursues, the contradiction between these
principles and ends and the activities and aims of this socialism
that is pervading morality and culture is so clear and evident
that no demonstration is required here. But they seem to ignore or
underestimate the grave dangers that it carries with it who think
it of no importance courageously and zealously to resist them
according to the gravity of the situation. It belongs to Our
Pastoral Office to warn these persons of the grave and imminent
evil: let all remember that Liberalism is the father of this
Socialism that is pervading morality and culture and that
Bolshevism will be its heir.
123.
Accordingly, Venerable Brethren, you can well understand with what
great sorrow We observe that not a few of Our sons, in certain
regions especially, although We cannot be convinced that they have
given up the true faith and right will, have deserted the camp of
the Church and gone over to the ranks of Socialism, some to glory
openly in the name of socialist and to profess socialist
doctrines, others through thoughtlessness or even, almost against
their wills to join associations which are socialist by profession
or in fact.
124.
In the anxiety of Our paternal solicitude, We give Ourselves to
reflection and try to discover how it could happen that they
should go so far astray and We seem to hear what many of them
answer and plead in excuse: The Church and those proclaiming
attachment to the Church favor the rich, neglect the workers and
have no concern for them; therefore, to look after themselves they
had to join the ranks of socialism.
125.
It is certainly most lamentable, Venerable Brethren, that there
have been, nay, that even now there are men who, although
professing to be Catholics, are almost completely unmindful of
that sublime law of justice and charity that binds us not only to
render to everyone what is his but to succor brothers in need as
Christ the Lord Himself,(57) and - what is worse - out of greed
for gain do not scruple to exploit the workers. Even more, there
are men who abuse religion itself, and under its name try to hide
their unjust exactions in order to protect themselves from the
manifestly just demands of the workers. The conduct of such We
shall never cease to censure gravely. For they are the reason why
the Church could, even though undeservedly, have the appearance of
and be charged with taking the part of the rich and with being
quite unmoved by the necessities and hardships of those who have
been deprived, as it were, of their natural inheritance. The whole
history of the Church plainly demonstrates that such appearances
are unfounded and such charges unjust. The Encyclical itself,
whose anniversary we are celebrating, is clearest proof that it is
the height of injustice to hurl these calumnies and reproaches at
the Church and her teaching.
126.
Although pained by the injustice and downcast in fatherly sorrow,
it is so far from Our thought to repulse or to disown children who
have been miserably deceived and have strayed so far from the
truth and salvation that We cannot but invite them with all
possible solicitude to return to the maternal bosom of the Church.
May they lend ready ears to Our voice, may they return whence they
have left, to the home that is truly their Father's, and may they
stand firm there where their own place is, in the ranks of those
who, zealously following the admonitions which Leo promulgated and
We have solemnly repeated, are striving to restore society
according to the mind of the Church on the firmly established
basis of social justice and social charity. And let them be
convinced that nowhere, even on earth, can they find full
happiness save with Him who, being rich, became poor for our sakes
that through His poverty we might become rich,(58) Who was poor
and in labors from His youth, Who invited to Himself all that
labor and are heavily burdened that He might refresh them fully in
the love of His heart,(59) and Who, lastly, without any respect
for persons will require more of them to whom more has been
given(60) and "will render to everyone according to his
conduct."(61)
127.
Yet, if we look into the matter more carefully and more
thoroughly, we shall clearly perceive that, preceding this
ardently desired social restoration, there must be a renewal of
the Christian spirit, from which so many immersed in economic life
have, far and wide, unhappily fallen away, lest all our efforts be
wasted and our house be built not on a rock but on shifting
sand.(62)
128.
And so, Venerable Brethren and Beloved Sons, having surveyed the
present economic system, We have found it laboring under the
gravest of evils. We have also summoned Communism and Socialism
again to judgment and have found all their forms, even the most
modified, to wander far from the precepts of the Gospel.
129.
"Wherefore," to use the words of Our Predecessor,
"if human society is to be healed, only a return to Christian
life and institutions will heal it."(63) For this alone can
provide effective remedy for that excessive care for passing
things that is the origin of all vices; and this alone can draw
away men's eyes, fascinated by and wholly fixed on the changing
things of the world, and raise them toward Heaven. Who would deny
that human society is in most urgent need of this cure now?
130.
Minds of all, it is true, are affected almost solely by temporal
upheavals, disasters, and calamities. But if we examine things
critically with Christian eyes, as we should, what are all these
compared with the loss of souls? Yet it is not rash by any means
to say that the whole scheme of social and economic life is now
such as to put in the way of vast numbers of mankind most serious
obstacles which prevent them from caring for the one thing
necessary; namely, their eternal salvation.
131.
We, made Shepherd and Protector by the Prince of Shepherds, Who
Redeemed them by His Blood, of a truly innumerable flock, cannot
hold back Our tears when contemplating this greatest of their
dangers. Nay rather, fully mindful of Our pastoral office and with
paternal solicitude, We are continually meditating on how We can
help them; and We have summoned to Our aid the untiring zeal of
others who are concerned on grounds of justice or charity. For
what will it profit men to become expert in more wisely using
their wealth, even to gaining the whole world, if thereby they
suffer the loss of their souls?(64) What will it profit to teach
them sound principles of economic life if in unbridled and sordid
greed they let themselves be swept away by their passion for
property, so that "hearing the commandments of the Lord they
do all things contrary."(65)
132.
The root and font of this defection in economic and social life
from the Christian law, and of the consequent apostasy of great
numbers of workers from the Catholic faith, are the disordered
passions of the soul, the sad result of original sin which has so
destroyed the wonderful harmony of man's faculties that, easily
led astray by his evil desires, he is strongly incited to prefer
the passing goods of this world to the lasting goods of Heaven.
Hence arises that unquenchable thirst for riches and temporal
goods, which has at all times impelled men to break God's laws and
trample upon the rights of their neighbors, but which, on account
of the present system of economic life, is laying far more
numerous snares for human frailty. Since the instability of
economic life, and especially of its structure, exacts of those
engaged in it most intense and unceasing effort, some have become
so hardened to the stings of conscience as to hold that they are
allowed, in any manner whatsoever, to increase their profits and
use means, fair or foul, to protect their hard-won wealth against
sudden changes of fortune. The easy gains that a market
unrestricted by any law opens to everybody attracts large numbers
to buying and selling goods, and they, their one aim being to make
quick profits with the least expenditure of work, raise or lower
prices by their uncontrolled business dealings so rapidly
according to their own caprice and greed that they nullify the
wisest forecasts of producers. The laws passed to promote
corporate business, while dividing and limiting the risk of
business, have given occasion to the most sordid license. For We
observe that consciences are little affected by this reduced
obligation of accountability; that furthermore, by hiding under
the shelter of a joint name, the worst of injustices and frauds
are penetrated; and that, too, directors of business companies,
forgetful of their trust, betray the rights of those whose savings
they have undertaken to administer. Lastly, We must not omit to
mention those crafty men who, wholly unconcerned about any honest
usefulness of their work, do not scruple to stimulate the baser
human desires and, when they are aroused, use them for their own
profit.
133.
Strict and watchful moral restraint enforced vigorously by
governmental authority could have banished these enormous evils
and even forestalled them; this restraint, however, has too often
been sadly lacking. For since the seeds of a new form of economy
were bursting forth just when the principles of rationalism had
been implanted and rooted in many minds, there quickly developed a
body of economic teaching far removed from the true moral law,
and, as a result, completely free rein was given to human
passions.
134.
Thus it came to pass that many, much more than ever before, were
solely concerned with increasing their wealth by any means
whatsoever, and that in seeking their own selfish interests before
everything else they had no conscience about committing even the
gravest of crimes against others. Those first entering upon this
broad way that leads to destruction(66) easily found numerous
imitators of their iniquity by the example of their manifest
success, by their insolent display of wealth, by their ridiculing
the conscience of others, who, as they said, were troubled by
silly scruples, or lastly by crushing more conscientious
competitors.
135.
With the rulers of economic life abandoning the right road, it was
easy for the rank and file of workers everywhere to rush headlong
also into the same chasm; and all the more so, because very many
managements treated their workers like mere tools, with no concern
at all for their souls, without indeed even the least thought of
spiritual things. Truly the mind shudders at the thought of the
grave dangers to which the morals of workers (particularly younger
workers) and the modesty of girls and women are exposed in modern
factories; when we recall how often the present economic scheme,
and particularly the shameful housing conditions, create obstacles
to the family bond and normal family life; when we remember how
many obstacles are put in the way of the proper observance of
Sundays and Holy Days; and when we reflect upon the universal
weakening of that truly Christian sense through which even rude
and unlettered men were wont to value higher things, and upon its
substitution by the single preoccupation of getting in any way
whatsoever one's daily bread. And thus bodily labor, which Divine
Providence decreed to be performed, even after original sin, for
the good at once of man's body and soul, is being everywhere
changed into an instrument of perversion; for dead matter comes
forth from the factory ennobled, while men there are corrupted and
degraded.
136.
No genuine cure can be furnished for this lamentable ruin of
souls, which, so long as it continues, will frustrate all efforts
to regenerate society, unless men return openly and sincerely to
the teaching of the Gospel, to the precepts of Him Who alone has
the words of everlasting life,(67) words which will never pass
away, even if Heaven and earth will pass away.(68) All experts in
social problems are seeking eagerly a structure so fashioned in
accordance with the norms of reason that it can lead economic life
back to sound and right order. But this order, which We Ourselves
ardently long for and with all Our efforts promote, will be wholly
defective and incomplete unless all the activities of men
harmoniously unite to imitate and attain, in so far as it lies
within human strength, the marvelous unity of the Divine plan. We
mean that perfect order which the Church with great force and
power preaches and which right human reason itself demands, that
all things be directed to God as the first and supreme end of all
created activity, and that all created good under God be
considered as mere instruments to be used only in so far as they
conduce to the attainment of the supreme end. Nor is it to be
thought that gainful occupations are thereby belittled or judged
less consonant with human dignity; on the contrary, we are taught
to recognize in them with reverence the manifest will of the
Divine Creator Who placed man upon the earth to work it and use it
in a multitude of ways for his needs. Those who are engaged in
producing goods, therefore, are not forbidden to increase their
fortune in a just and lawful manner; for it is only fair that he
who renders service to the community and makes it richer should
also, through the increased wealth of the community, be made
richer himself according to his position, provided that all these
things be sought with due respect for the laws of God and without
impairing the rights of others and that they be employed in
accordance with faith and right reason. If these principles are
observed by everyone, everywhere, and always, not only the
production and acquisition of goods but also the use of wealth,
which now is seen to be so often contrary to right order, will be
brought back soon within the bounds of equity and just
distribution. The sordid love of wealth, which is the shame and
great sin of our age, will be opposed in actual fact by the gentle
yet effective law of Christian moderation which commands man to
seek first the Kingdom of God and His justice, with the assurance
that, by virtue of God's kindness and unfailing promise, temporal
goods also, in so far as he has need of them, shall be given him
besides.(69)
137.
But in effecting all this, the law of charity, "which is the
bond of perfection,"(70) must always take a leading role. How
completely deceived, therefore, are those rash reformers who
concern themselves with the enforcement of justice alone - and
this, commutative justice - and in their pride reject the
assistance of charity! Admittedly, no vicarious charity can
substitute for justice which is due as an obligation and is
wrongfully denied. Yet even supposing that everyone should finally
receive all that is due him, the widest field for charity will
always remain open. For justice alone can, if faithfully observed,
remove the causes of social conflict but can never bring about
union of minds and hearts. Indeed all the institutions for the
establishment of peace and the promotion of mutual help among men,
however perfect these may seem, have the principal foundation of
their stability in the mutual bond of minds and hearts whereby the
members are united with one another. If this bond is lacking, the
best of regulations come to naught, as we have learned by too
frequent experience. And so, then only will true cooperation be
possible for a single common good when the constituent parts of
society deeply feel themselves members of one great family and
children of the same Heavenly Father; nay, that they are one body
in Christ, "but severally members one of another,"(71)
so that "if one member suffers anything, all the members
suffer with it."(72) For then the rich and others in
positions of power will change their former indifference toward
their poorer brothers into a solicitous and active love, listen
with kindliness to their just demands, and freely forgive their
possible mistakes and faults. And the workers, sincerely putting
aside every feeling of hatred or envy which the promoters of
social conflict so cunningly exploit, will not only accept without
rancor the place in human society assigned them by Divine
Providence, but rather will hold it in esteem, knowing well that
everyone according to his function and duty is toiling usefully
and honorably for the common good and is following closely in the
footsteps of Him Who, being in the form of God, willed to be a
carpenter among men and be known as the son of a carpenter.
138.
Therefore, out of this new diffusion throughout the world of the
spirit of the Gospel, which is the spirit of Christian moderation
and universal charity, We are confident there will come that
longed-for and full restoration of human society in Christ, and
that "Peace of Christ in the Kingdom of Christ," to
accomplish which, from the very beginning of Our Pontificate, We
firmly determined and resolved within Our heart to devote all Our
care and all Our pastoral solicitude,(73) and toward this same
highly important and most necessary end now, you also, Venerable
Brethren, who with Us rule the Church of God under the mandate of
the Holy Ghost,(74) are earnestly toiling with wholly praiseworthy
zeal in all parts of the world, even in the regions of the holy
missions to the infidels. Let well-merited acclamations of praise
be bestowed upon you and at the same time upon all those, both
clergy and laity, who We rejoice to see, are daily participating
and valiantly helping in this same great work, Our beloved sons
engaged in Catholic Action, who with a singular zeal are
undertaking with Us the solution of the social problems in so far
as by virtue of her divine institution this is proper to and
devolves upon the Church. All these We urge in the Lord, again and
again, to spare no labors and let no difficulties conquer them,
but rather to become day by day more courageous and more
valiant.(75) Arduous indeed is the task which We propose to them,
for We know well that on both sides, both among the upper and the
lower classes of society, there are many obstacles and barriers to
be overcome. Let them not, however, lose heart; to face bitter
combats is a mark of Christians, and to endure grave labors to the
end is a mark of them who, as good soldiers of Christ,(76) follow
Him closely.
139.
Relying therefore solely on the all-powerful aid of Him "Who
wishes all men to be saved,"(77) let us strive with all our
strength to help those unhappy souls who have turned from God and,
drawing them away from the temporal cares in which they are too
deeply immersed, let us teach them to aspire with confidence to
the things that are eternal. Sometimes this will be achieved much
more easily than seems possible at first sight to expect. For if
wonderful spiritual forces lie hidden, like sparks beneath ashes,
within the secret recesses of even the most abandoned man -
certain proof that his soul is naturally Christian - how much the
more in the hearts of those many upon many who have been led into
error rather through ignorance or environment.
140.
Moreover, the ranks of the workers themselves are already giving
happy and promising signs of a social reconstruction. To Our
soul's great joy, We see in these ranks also the massed companies
of young workers, who are receiving the counsel of Divine Grace
with willing ears and striving with marvelous zeal to gain their
comrades for Christ. No less praise must be accorded to the
leaders of workers' organizations who, disregarding their own
personal advantage and concerned solely about the good of their
fellow members, are striving prudently to harmonize the just
demands of their members with the prosperity of their whole
occupation and also to promote these demands, and who do not let
themselves be deterred from so noble a service by any obstacle or
suspicion. Also, as anyone may see, many young men, who by reason
of their talent or wealth will soon occupy high places among the
leaders of society, are studying social problems with deeper
interest, and they arouse the joyful hope that they will dedicate
themselves wholly to the restoration of society.
141.
The present state of affairs, Venerable Brethren, clearly
indicates the way in which We ought to proceed. For We are now
confronted, as more than once before in the history of the Church,
with a world that in large part has almost fallen back into
paganism. That these whole classes of men may be brought back to
Christ Whom they have denied, we must recruit and train from among
them, themselves, auxiliary soldiers of the Church who know them
well and their minds and wishes, and can reach their hearts with a
tender brotherly love. The first and immediate apostles to the
workers ought to be workers; the apostles to those who follow
industry and trade ought to be from among them themselves.
142.
It is chiefly your duty, Venerable Brethren, and of your clergy,
to search diligently for these lay apostles both of workers and of
employers, to select them with prudence, and to train and instruct
them properly. A difficult task, certainly, is thus imposed on
priests, and to meet it, all who are growing up as the hope of the
Church, must be duly prepared by an intensive study of the social
question. Especially is it necessary that those whom you intend to
assign in particular to this work should demonstrate that they are
men possessed of the keenest sense of justice, who will resist
with true manly courage the dishonest demands or the unjust acts
of anyone, who will excel in the prudence and judgment which
avoids every extreme, and, above all, who will be deeply permeated
by the charity of Christ, which alone has the power to subdue
firmly but gently the hearts and wills of men to the laws of
justice and equity. Upon this road so often tried by happy
experience, there is no reason why we should hesitate to go
forward with all speed.
143.
These Our Beloved Sons who are chosen for so great a work, We
earnestly exhort in the Lord to give themselves wholly to the
training of the men committed to their care, and in the discharge
of this eminently priestly and apostolic duty to make proper use
of the resources of Christian education by teaching youth, forming
Christian organizations, and founding study groups guided by
principles in harmony with the Faith. But above all, let them hold
in high esteem and assiduously employ for the good of their
disciples that most valuable means of both personal and social
restoration which, as We taught in Our Encyclical, Mens
Nostra,(78) is to be found in the Spiritual Exercises. In that
Letter We expressly mentioned and warmly recommended not only the
Spiritual Exercises for all the laity, but also the highly
beneficial Workers' Retreats. For in that school of the spirit,
not only are the best of Christians developed but true apostles
also are trained for every condition of life and are enkindled
with the fire of the heart of Christ. From this school they will
go forth as did the Apostles from the Upper Room of Jerusalem,
strong in faith, endowed with an invincible steadfastness in
persecution, burning with zeal, interested solely in spreading
everywhere the Kingdom of Christ.
144.
Certainly there is the greatest need now of such valiant soldiers
of Christ who will work with all their strength to keep the human
family safe from the dire ruin into which it would be plunged were
the teachings of the Gospel to be flouted, and that order of
things permitted to prevail which tramples underfoot no less the
laws of nature than those of God. The Church of Christ, built upon
an unshakable rock, has nothing to fear for herself, as she knows
for a certainty that the gates of hell shall never prevail against
her.(79) Rather, she knows full well, through the experience of
many centuries, that she is wont to come forth from the most
violent storms stronger than ever and adorned with new triumphs.
Yet her maternal heart cannot but be moved by the countless evils
with which so many thousands would be afflicted during storms of
this kind, and above all by the consequent enormous injury to
spiritual life which would work eternal ruin to so many souls
redeemed by the Blood of Jesus Christ.
145.
To ward off such great evils from human society nothing,
therefore, is to be left untried; to this end may all our labors
turn, to this all our energies, to this our fervent and
unremitting prayers to God! For with the assistance of Divine
Grace the fate of the human family rests in our hands.
146.
Venerable Brethren and Beloved Sons, let us not permit the
children of this world to appear wiser in their generation than we
who by the Divine Goodness are the children of the light.(80) We
find them, indeed, selecting and training with the greatest
shrewdness alert and resolute devotees who spread their errors
ever wider day by day through all classes of men and in every part
of the world. And whenever they undertake to attack the Church of
Christ more violently, We see them put aside their internal
quarrels, assembling in fully harmony in a single battle line with
a completely united effort, and work to achieve their common
purpose.
147.
Surely there is not one that does not know how many and how great
are the works that the tireless zeal of Catholics is striving
everywhere to carry out, both for social and economic welfare as
well as in the fields of education and religion. But this
admirable and unremitting activity not infrequently shows less
effectiveness because of the dispersion of its energies in too
many different directions. Therefore, let all men of good will
stand united, all who under the Shepherds of the Church wish to
fight this good and peaceful battle of Christ; and under the
leadership and teaching guidance of the Church let all strive
according to the talent, powers, and position of each to
contribute something to the Christian reconstruction of human
society which Leo XIII inaugurated through his immortal
Encyclical, On the Condition of the Working Class, seeking not themselves
and their own interests, but those of Jesus Christ,(81) not trying
to press at all costs their own counsels, but ready to sacrifice
them, however excellent, if the greater common good should seem to
require it, so that in all and above all Christ may reign, Christ
may command, to Whom be "honor and glory and dominion forever
and ever."(82)
148.
That this may happily come to pass, to all of you, Venerable
Brethren and Beloved Children, who are members of the vast
Catholic family entrusted to Us, but with the especial affection
of Our heart to workers and to all others engaged in manual
occupations, committed to us more urgently by Divine Providence,
and to Christian employers and managements, with paternal love We
impart the Apostolic Benediction.
Given
at Rome, at Saint Peter's, the fifteenth day of May, in the year
1931, the tenth year of Our Pontificate.
Endnotes:
1.
Encyclical, Arcanum, Feb. 10, 1880. | 2. Encyclical, Diuturnum,
June 20, 1881. | 3. Encyclical, Immortale Dei, Nov. 1, 1885. | 4.
Encyclical, Sapientiae Christianae, Jan. 10, 1890. | 5.
Encyclical, Quod Apostolici Muneris, Dec. 28, 1878. | 6.
Encyclical, Libertas, June 20, 1888. | 7. Encyclical, On the Condition of the Working Class, May 15, 1891, 3. | 8. Encyclical, On the
Condition of the Working Class, cf. 24. | 9. Encyclical, On the Condition of the Working Class, cf. 15. | 10. Encyclical,
On the Condition of the Working Class,
cf. 6. | 11. Encyclical, On the Condition of the Working Class, 24. | 12.
Cf. Matt. 7:29. | 13. Encyclical, On the Condition of the Working Class, 4.
| 14. St. Ambrose, De excessu fratris sui Satyri 1, 44. | 15.
Encyclical, On the Condition of the Working Class, 25. | 16.
Including: Leo XIII's Apostolic
Letter Praeclara, June 20, 1894, and Encyclical Graves de Communi,
Jan. 18, 1901; Pius X's Motu Proprio De Actione Populari
Christiana, Dec. 8, 1903; Benedict XV's Encyclical Ad Beatissimi,
Nov. 1, 1914; Pius IX's Encyclical Ubi Arcano, Dec. 23, 1922, and
Encyclical Rite Expiatis, Apr. 30, 1926. | 17. Cf. La Hierarchie
catholique et le probleme social depuis l'Encyclique "Rerum
Novarum," 1891-1931, pp. XVI-335; ed. "Union
internationale d'Etudes sociales fondee a Malines, en 1920, sous
la presidence du Card. Mercier." Paris, Editions "Spes,"
1931. | 18. Isa. 11:12. | 19. Encyclical, On the Condition of the Working Class, 48. | 20. Encyclical,
On the Condition of the Working Class, 54. |
21. Encyclical, On the Condition of the Working Class, 68. | 22. Encyclical,
On the Condition of the Working Class, 77. | 23. Encyclical, On the Condition of the Working Class, 78. | 24. Pius X, Encyclical, Singulari
Ouadam, Sept. 24, 1912. | 25. Cf. the Letter of the Sacred
Congregation of the Council to the Bishop of Lille, June 5, 1929.
| 26. Cf. Rom. 1:14. | 27. Cf. Encyclical, On the Condition of the Working Class, 24-25. | 28. Pius XI, Encyclical, Ubi Arcano, Dec. 23,
1922. | 29. Encyclical, Ubi Arcano, Dec. 23, 1922. | 30.
Encyclical, On the Condition of the Working Class, 35. | 31. Encyclical,
On the Condition of the Working Class, 36. | 32. Encyclical, On the Condition of the Working Class, 14. | 33. Allocation to the Convention of Italian
Catholic Action, May 16, 1926. | 34. Encyclical, On the Condition of the Working Class, 12. | 35. Encyclical,
On the Condition of the Working Class, 20.
| 36. Encyclical, On the Condition of the Working Class, 67. | 37. Cf. St.
Thomas, Summa Theologica, II-II, Q. 134. | 38. Encyclical, On the Condition of the Working Class, 51. | 39. Encyclical,
On the Condition of the Working Class, 28. | 40. Encyclical, On the Condition of the Working Class, 14. |
41. II Thess. 3:10. | 42. Cf. II Thess. 3:8-10. | 43. Encyclical, On the Condition of the Working Class, 66. | 44. Encyclical,
On the Condition of the Working Class, 61. | 45. Encyclical, On the Condition of the Working Class, 31. | 46. Cf. Encyclical, Casti Connubii, Dec. 31, 1930.
| 47. Cf. St. Thomas, De regimine principum I, 15; Encyclical, On the Condition of the Working Class, 49-51. | 48. Cf. Encyclical,
On the Condition of the Working Class, 31. Art. 2. | 49. St. Thomas, Contra
Gentiles, III, 71; cf. Summa Theologica, | 50. Encyclical,
Immortale Dei, Nov. 1, 1885. | 51. Cf Encyclical, On the Condition of the Working Class, 76. | 52. Eph. 4:16. | 53. Encyclical,
On the Condition of the Working Class, 28 | 54. Cf. Rom. 13:1. | 55. Cf.
Encyclical, Diuturnum illud, June 29, 1881. | 56. Encyclical,
Divini Illius Magistri, Dec. 31, 1929 | 57. Cf. Jas. 2. | 58. II Cor.
8:9. | 59. Matt. 11:28. | 60. Cf. Luke 12:48. | 61. Matt. 16:27. |
62. Cf. Matt. 7:24ff. | 63. Encyclical, On the Condition of the Working Class, 41. | 64. Cf. Matt. 16:26. | 65. Cf. Judg. 2:17. | 66.
Cf. Matt. 7:13. | 67. Cf. John 6:69. | 68. Cf. Matt. 24:35. | 69.
Cf. Matt. 6:33. | 70. Col. 3:14. | 71. Rom. 12:5. | 72. I Cor.
12:26. | 73. Encyclical, Ubi Arcano, Dec. 23, 1922. | 74. Cf. Act.
20:28. | 75. Cf. Deut. 31:7. | 76. Cf. II Tim. 2:3. | 77. I Tim.
2:4. | 78. Encyclical, Mens Nostra, Dec. 20, 1929. | 79. Cf. Matt.
16:18. | 80. Cf. Luke 16:8. | 81. Cf. Phil. 2:21. | 82. Apoc.
5:13.
The above is provided for informational purposes only and may not be comprehensive. By using this site you agree to all terms. For terms
information, see "Important Notice" above and click
here.
|
