The Church's love for the poor, which is essential for her and a part of her constant tradition, impels her to give attention to a world in which poverty is threatening to assume massive proportions in spite of technological and economic progress. "Father" or "Cardinal" or "D.D." The Church has constantly repeated that the person and society need not only material goods but spiritual and religious values as well. Washington, D.C: United States Conference of Catholic Bishops, 2009. Promulgated by His Holiness, Pope Paul VI, on November 21, 1964.”. Print. If a document is issued by a constituted church body Not only is it wrong from the ethical point of view to disregard human nature, which is made for freedom, but in practice it is impossible to do so. episcopate, to the clergy and to the faithful of the whole Catholic Church Moreover, man, who was created for freedom, bears within himself the wound of original sin, which constantly draws him towards evil and puts him in need of redemption. Mention has just been made of the fact that people work with each other, sharing in a "community of work" which embraces ever widening circles. In this light, and only in this light, does it concern itself with everything else: the human rights of the individual, and in particular of the "working class", the family and education, the duties of the State, the ordering of national and international society, economic life, culture, war and peace, and respect for life from the moment of conception until death. The atheism of which we are speaking is also closely connected with the rationalism of the Enlightenment, which views human and social reality in a mechanistic way. It would not be mistaken to see in this clear statement a springboard for the principle of the right to religious freedom, which was to become the subject of many solemn International Declarations and Conventions,30 as well as of the Second Vatican Council's well-known Declaration and of my own repeated teaching.31 In this regard, one may ask whether existing laws and the practice of industrialized societies effectively ensure in our own day the exercise of this basic right to Sunday rest. A society in which this right is systematically denied, in which economic policies do not allow workers to reach satisfactory levels of employment, cannot be justified from an ethical point of view, nor can that society attain social peace.88 Just as the person fully realizes himself in the free gift of self, so too ownership morally justifies itself in the creation, at the proper time and in the proper way, of opportunities for work and human growth for all. However, he correctly judged the danger posed to the masses by the attractive presentation of this simple and radical solution to the "question of the working class" of the time — all the more so when one considers the terrible situation of injustice in which the working classes of the recently industrialized nations found themselves. This rebuke is of course based on a mistaken and inadequate idea of alienation, derived solely from the sphere of relationships of production and ownership, that is, giving them a materialistic foundation and moreover denying the legitimacy and positive value of market relationships even in their own sphere. An insane arms race swallowed up the resources needed for the development of national economies and for assistance to the less developed nations. Catholic Church. In earlier stages of development, man always lived under the weight of necessity. Her sole purpose has been care and responsibility for man, who has been entrusted to her by Christ himself: for this man, whom, as the Second Vatican Council recalls, is the only creature on earth which God willed for its own sake, and for which God has his plan, that is, a share in eternal salvation. Thus the Church's social teaching is itself a valid instrument of evangelization. When the Church proclaims God's salvation to man, when she offers and communicates the life of God through the sacraments, when she gives direction to human life through the commandments of love of God and neighbour, she contributes to the enrichment of human dignity. In singling out new needs and new means to meet them, one must be guided by a comprehensive picture of man which respects all the dimensions of his being and which subordinates his material and instinctive dimensions to his interior and spiritual ones. Sacred Scripture continually speaks to us of an active commitment to our neighbour and demands of us a shared responsibility for all of humanity. Organizing such a productive effort, planning its duration in time, making sure that it corresponds in a positive way to the demands which it must satisfy, and taking the necessary risks — all this too is a source of wealth in today's society. This concept of relations between employers and employees, purely pragmatic and inspired by a thorough-going individualism, is severely censured in the Encyclical as contrary to the twofold nature of work as a personal and necessary reality. paragraph or section number of a work is regular practice. Thus there is a denial of the supreme insight concerning man's true greatness, his transcendence in respect to earthly realities, the contradiction in his heart between the desire for the fullness of what is good and his own inability to attain it and, above all, the need for salvation which results from this situation. If there is no transcendent truth, in obedience to which man achieves his full identity, then there is no sure principle for guaranteeing just relations between people. Here we should remember the numerous efforts to which Christians made a notable contribution in establishing producers', consumers' and credit cooperatives, in promoting general education and professional training, in experimenting with various forms of participation in the life of the work-place and in the life of society in general. From this open search for truth, which is renewed in every generation, the culture of a nation derives its character. This principle is frequently stated by Pope Leo XIII, who uses the term "friendship", a concept already found in Greek philosophy. This disarmed the adversary, since violence always needs to justify itself through deceit, and to appear, however falsely, to be defending a right or responding to a threat posed by others.54 Once again I thank God for having sustained people's hearts amid difficult trials, and I pray that this example will prevail in other places and other circumstances. It is worth noting that this is true in contrast both to the "atheistic" solution, which deprives man of one of his basic dimensions, namely the spiritual one, and to permissive and consumerist solutions, which under various pretexts seek to convince man that he is free from every law and from God himself, thus imprisoning him within a selfishness which ultimately harms both him and others. The modern business economy has positive aspects. It is precisely about this conflict, in the very pointed terms in which it then appeared, that the Pope did not hesitate to speak. The integral development of the human person through work does not impede but rather promotes the greater productivity and efficiency of work itself, even though it may weaken consolidated power structures. SRS: John Paul II, Ecyclical letter Sollicitudo Rei Socialis (30 December 1987) AAS 80 (1988), pp. and Promotion Services, 1989. A society is alienated if its forms of social organization, production and consumption make it more difficult to offer this gift of self and to establish this solidarity between people. This requires a continuous effort to improve workers' training and capability so that their work will be more skilled and productive, as well as careful controls and adequate legislative measures to block shameful forms of exploitation, especially to the disadvantage of the most vulnerable workers, of immigrants and of those on the margins of society. During the same period a widespread process of "decolonization" occurred, by which many countries gained or regained their independence and the right freely to determine their own destiny. We have seen that it is unacceptable to say that the defeat of so-called "Real Socialism" leaves capitalism as the only model of economic organization. The document lends itself to such a reference, because the historical picture and the prognosis which it suggests have proved to be surprisingly accurate in the light of what has happened since then. Citation Styles for Apostolic Exhortations: "On the family : apostolic exhortation, In the sphere of economics, in which scientific discoveries and their practical application come together, new structures for the production of consumer goods had progressively taken shape. The Encyclical had been preceded by others devoted to teachings of a political character; still others would appear later.7 Here, particular mention must be made of the Encyclical Libertas praestantissimum, which called attention to the essential bond between human freedom and truth, so that freedom which refused to be bound to the truth would fall into arbitrariness and end up submitting itself to the vilest of passions, to the point of self-destruction. The crisis of Marxism does not rid the world of the situations of injustice and oppression which Marxism itself exploited and on which it fed. 28. 42. Every individual must give this response, which constitutes the apex of his humanity, and no social mechanism or collective subject can substitute for it. This teaching is seen in the efforts of individuals, families, people involved in cultural and social life, as well as politicians and statesmen to give it a concrete form and application in history. The present Encyclical is part of these celebrations, which are meant to thank God — the origin of "every good endowment and every perfect gift" (Jas 1:17) — for having used a document published a century ago by the See of Peter to achieve so much good and to radiate so much light in the Church and in the world. In order to achieve this result, it is necessary that there be increased coordination among the more powerful countries, and that in international agencies the interests of the whole human family be equally represented. In spite of the great changes which have taken place in the more advanced societies, the human inadequacies of capitalism and the resulting domination of things over people are far from disappearing. Political life itself is controlled by foreign powers, while within the national boundaries there are tribal groups not yet amalgamated into a genuine national community. The State has the further right to intervene when particular monopolies create delays or obstacles to development. A business cannot be considered only as a "society of capital goods"; it is also a "society of persons" in which people participate in different ways and with specific responsibilities, whether they supply the necessary capital for the company's activities or take part in such activities through their labour. Then at the far right is the symbols tab (an Omega Greek letter with the word “Symbol” under it.) From this mistaken conception of the person there arise both a distortion of law, which defines the sphere of the exercise of freedom, and an opposition to private property. This has happened in some countries in order to respond better to many needs and demands, by remedying forms of poverty and deprivation unworthy of the human person. Christian truth is not of this kind. "Deus Caritas Est - Encyclical Letter, Benedict XVI." It is by uniting his own sufferings for the sake of truth and freedom to the sufferings of Christ on the Cross that man is able to accomplish the miracle of peace and is in a position to discern the often narrow path between the cowardice which gives in to evil and the violence which, under the illusion of fighting evil, only makes it worse. Much remains to be done in this area. In contrast, from the Christian vision of the human person there necessarily follows a correct picture of society. It is very difficult to find citation guides that deal with Canon Law citations. Marxism criticized capitalist bourgeois societies, blaming them for the commercialization and alienation of human existence. It may be said that its path through history has been marked by other documents which paid tribute to it and applied it to the circumstances of the day.2. . 37. They are moreover emphatically unjust, for they would rob the lawful possessor, distort the functions of the State, and create utter confusion in the community".39 The evils caused by the setting up of this type of socialism as a State system — what would later be called "Real Socialism" — could not be better expressed. The original source of all that is good is the very act of God, who created both the earth and man, and who gave the earth to man so that he might have dominion over it by his work and enjoy its fruits (Gen 1:28). As a result of these changes and of the persistence of poverty, a deeper analysis of the problem is called for, an analysis which will be developed later in this document. Here again the principle of subsidiarity must be respected: a community of a higher order should not interfere in the internal life of a community of a lower order, depriving the latter of its functions, but rather should support it in case of need and help to coordinate its activity with the activities of the rest of society, always with a view to the common good.100. Meanwhile, an ideology, a perversion of authentic philosophy, was called upon to provide doctrinal justification for the new war. Be sure to ask if in doubt. Decrees of the ecumenical councils / Certainly the mechanisms of the market offer secure advantages: they help to utilize resources better; they promote the exchange of products; above all they give central place to the person's desires and preferences, which, in a contract, meet the desires and preferences of another person. As in the days of Pope Leo XIII, this doctrine is still suitable for indicating the right way to respond to the great challenges of today, when ideologies are being increasingly discredited. Economic activity is indeed but one sector in a great variety of human activities, and like every other sector, it includes the right to freedom, as well as the duty of making responsible use of freedom. It seemed that the European order resulting from the Second World War and sanctioned by the Yalta Agreements could only be overturned by another war. Following the collapse of Communist totalitarianism and of many other totalitarian and "national security" regimes, today we are witnessing a predominance, not without signs of opposition, of the democratic ideal, together with lively attention to and concern for human rights. A striking example of artificial consumption contrary to the health and dignity of the human person, and certainly not easy to control, is the use of drugs. Her contribution to the political order is precisely her vision of the dignity of the person revealed in all its fullness in the mystery of the Incarnate Word.99. Now, as then, we need to repeat that there can be no genuine solution of the "social question" apart from the Gospel, and that the "new things" can find in the Gospel the context for their correct understanding and the proper moral perspective for judgment on them. For general citations, this guide leads you to other guides prepared by UST Libraries' Reference Department . Creating such conditions calls for a concerted worldwide effort to promote development, an effort which also involves sacrificing the positions of income and of power enjoyed by the more developed economies.106. But there are many human needs which find no place on the market. Prominent among these, because of the space which the Pope devotes to it and the importance which he attaches to it, is the "natural human right" to form private associations. To those who are searching today for a new and authentic theory and praxis of liberation, the Church offers not only her social doctrine and, in general, her teaching about the human person redeemed in Christ, but also her concrete commitment and material assistance in the struggle against marginalization and suffering. I now wish to propose a "re-reading" of Pope Leo's Encyclical by issuing an invitation to "look back" at the text itself in order to discover anew the richness of the fundamental principles which it formulated for dealing with the question of the condition of workers. From the same atheistic source, socialism also derives its choice of the means of action condemned in Rerum novarum, namely, class struggle. The Encyclical Rerum novarum can be read as a valid contribution to socio-economic analysis at the end of the nineteenth century, but its specific value derives from the fact that it is a document of the Magisterium and is fully a part of the Church's evangelizing mission, together with many other documents of this nature. Pope Pius XI refers to it with the equally meaningful term "social charity". No, never again war, which destroys the lives of innocent people, teaches how to kill, throws into upheaval even the lives of those who do the killing and leaves behind a trail of resentment and hatred, thus making it all the more difficult to find a just solution of the very problems which provoked the war. Widespread drug use is a sign of a serious malfunction in the social system; it also implies a materialistic and, in a certain sense, destructive "reading" of human needs. Although people are rightly worried — though much less than they should be — about preserving the natural habitats of the various animal species threatened with extinction, because they realize that each of these species makes its particular contribution to the balance of nature in general, too little effort is made to safeguard the moral conditions for an authentic "human ecology". These general observations also apply to the role of the State in the economic sector. In the third Millennium too, the Church will be faithful in making man's way her own, knowing that she does not walk alone, but with Christ her Lord. 31. I am referring to the fact that even the decision to invest in one place rather than another, in one productive sector rather than another, is always a moral and cultural choice. In MLA style, honorific titles like "Pope," In particular, I wish this teaching to be made known and applied in the countries which, following the collapse of "Real Socialism", are experiencing a serious lack of direction in the work of rebuilding. . This awareness is also a source of her preferential option for the poor, which is never exclusive or discriminatory towards other groups. One thinks of the condition of refugees, immigrants, the elderly, the sick, and all those in circumstances which call for assistance, such as drug abusers: all these people can be helped effectively only by those who offer them genuine fraternal support, in addition to the necessary care. Washington, D.C.: United States Conference of Catholic Bishops, 2009. In such cases it is necessary to find — as in fact is partly happening — ways to lighten, defer or even cancel the debt, compatible with the fundamental right of peoples to subsistence and progress. In this context, an abundance of work opportunities, a solid system of social security and professional training, the freedom to join trade unions and the effective action of unions, the assistance provided in cases of unemployment, the opportunities for democratic participation in the life of society — all these are meant to deliver work from the mere condition of "a commodity", and to guarantee its dignity. For about a century the workers' movement had fallen in part under the dominance of Marxism, in the conviction that the working class, in order to struggle effectively against oppression, had to appropriate its economic and materialistic theories. In a sense, for some countries of Europe the real post-war period is just beginning. Equally worrying is the ecological question which accompanies the problem of consumerism and which is closely connected to it. . 59. The world today is ever more aware that solving serious national and international problems is not just a matter of economic production or of juridical or social organization, but also calls for specific ethical and religious values, as well as changes of mentality, behaviour and structures. They have no way of entering the network of knowledge and intercommunication which would enable them to see their qualities appreciated and utilized. Today, in many parts of the world, similar processes of economic, social and political transformation are creating the same evils. 3. It was the conflict between capital and labour, or — as the Encyclical puts it — the worker question. Together with this right, which — it must be stressed — the Pope explicitly acknowledges as belonging to workers, or, using his own language, to "the working class", the Encyclical affirms just as clearly the right to the "limitation of working hours", the right to legitimate rest and the right of children and women21 to be treated differently with regard to the type and duration of work. If we then inquire as to the source of this mistaken concept of the nature of the person and the "subjectivity" of society, we must reply that its first cause is atheism. Vatican Council, and Nor does the Church close her eyes to the danger of fanaticism or fundamentalism among those who, in the name of an ideology which purports to be scientific or religious, claim the right to impose on others their own concept of what is true and good. The content of the text is an excellent testimony to the continuity within the Church of the so-called "preferential option for the poor", an option which I defined as a "special form of primacy in the exercise of Christian charity".36 Pope Leo's Encyclical on the "condition of the workers" is thus an Encyclical on the poor and on the terrible conditions to which the new and often violent process of industrialization had reduced great multitudes of people. Nor is it a matter of eliminating instruments of social organization which have proved useful, but rather of orienting them according to an adequate notion of the common good in relation to the whole human family. Man works in order to provide for the needs of his family, his community, his nation, and ultimately all humanity.86 Moreover, he collaborates in the work of his fellow employees, as well as in the work of suppliers and in the customers' use of goods, in a progressively expanding chain of solidarity. Moreover, it is becoming clearer how a person's work is naturally interrelated with the work of others. Decrees of the ecumenical councils / Man fulfils himself by using his intelligence and freedom. While paying heed to every fragment of truth which he encounters in the life experience and in the culture of individuals and of nations, he will not fail to affirm in dialogue with others all that his faith and the correct use of reason have enabled him to understand.95, 47. Acts 5:29), as well as defending the family, the various social organizations and nations — all of which enjoy their own spheres of autonomy and sovereignty. The Pope immediately adds another right which the worker has as a person. Where society is so organized as to reduce arbitrarily or even suppress the sphere in which freedom is legitimately exercised, the result is that the life of society becomes progressively disorganized and goes into decline. If we keep in mind what history tells us about the practices permitted or at least not excluded by law regarding the way in which workers were employed, without any guarantees as to working hours or the hygienic conditions of the work-place, or even regarding the age and sex of apprentices, we can appreciate the Pope's severe statement: "It is neither just nor human so to grind men down with excessive labour as to stupefy their minds and wear out their bodies". The wealth of the industrialized nations is based much more on this kind of ownership than on natural resources. With regard to private property and its social purpose he wrote: “This does not mean that the doctrine of the social function of private ownership is out of date, as some would maintain. 21. The Christian upholds freedom and serves it, constantly offering to others the truth which he has known (cf. Some of these resulted from militarism and exaggerated nationalism, and from related forms of totalitarianism; some derived from the class struggle; still others were civil wars or wars of an ideological nature. 29 Jan. 2013. But if war can end without winners or losers in a suicide of humanity, then we must repudiate the logic which leads to it: the idea that the effort to destroy the enemy, confrontation and war itself are factors of progress and historical advancement.51 When the need for this repudiation is understood, the concepts of "total war" and "class struggle" must necessarily be called into question. 2 vols. The Church has gradually developed that doctrine in a systematic way, above all in the century that has followed the date we are commemorating, precisely because the horizon of the Church's whole wealth of doctrine is man in his concrete reality as sinful and righteous. For this reason, another name for peace is development.105 Just as there is a collective responsibility for avoiding war, so too there is a collective responsibility for promoting development. Grace, in cooperation with human freedom, constitutes that mysterious presence of God in history which is Providence. London : Sheed & Ward ; Washington, DC : His needs were few and were determined, to a degree, by the objective structures of his physical make-up. In the face of a conflict which set man against man, almost as if they were "wolves", a conflict between the extremes of mere physical survival on the one side and opulence on the other, the Pope did not hesitate to intervene by virtue of his "apostolic office",9 that is, on the basis of the mission received from Jesus Christ himself to "feed his lambs and tend his sheep" (cf. 57. Washington, D.C.: Office of Pub. Subsequent references are abbreviated in standard forms. Politics then becomes a "secular religion" which operates under the illusion of creating paradise in this world. Jn 8:31-32), in accordance with the missionary nature of his vocation. 49. The "new evangelization", which the modern world urgently needs and which I have emphasized many times, must include among its essential elements a proclamation of the Church's social doctrine. 61. Mt 16:19). Man, who discovers his capacity to transform and in a certain sense create the world through his own work, forgets that this is always based on God's prior and original gift of the things that are. Following the destruction caused by the war, we see in some countries and under certain aspects a positive effort to rebuild a democratic society inspired by social justice, so as to deprive Communism of the revolutionary potential represented by masses of people subjected to exploitation and oppression. SOLLICITUDO REI SOCIALIS John Paul II (Excerpts) 30 December 1987 15. It is for this reason that wage-earners, since they mostly belong to the latter class, should be specially cared for and protected by the Government".33. The absence of stability, together with the corruption of public officials and the spread of improper sources of growing rich and of easy profits deriving from illegal or purely speculative activities, constitutes one of the chief obstacles to development and to the economic order. Its basis is human freedom exercised in the economic field, just as it is exercised in many other fields. Catechism of the Catholic Church: Revised in Accordance with the Official Latin Text Promulgated by Pope John Paul II. The Church receives "the meaning of man" from Divine Revelation. In this way what we nowadays call the principle of solidarity, the validity of which both in the internal order of each nation and in the international order I have discussed in the Encyclical Sollicitudo rei socialis,34 is clearly seen to be one of the fundamental principles of the Christian view of social and political organization. In the crisis of Marxism, the natural dictates of the consciences of workers have re-emerged in a demand for justice and a recognition of the dignity of work, in conformity with the social doctrine of the Church.57 The worker movement is part of a more general movement among workers and other people of good will for the liberation of the human person and for the affirmation of human rights. 24. On the hundredth anniversary of that Encyclical I wish to thank all those who have devoted themselves to studying, expounding and making better known Christian social teaching. 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