POPE JOHN XXIII
  MATER ET MAGISTRA
May 15, 1961
 

 


The


 MATER ET MAGISTRA
ENCYCLICAL OF POPE JOHN XXIII 
ON CHRISTIANITY AND SOCIAL PROGRESS
MAY 15, 1961

 Litterae Encyclicae Mater et Magistra Summi Pontificis Ioannis PP. XXIII
De Rerum Socialium Processibus ad Christiana Praecepta Componendis (1)

To His Venerable Brethren the Patriarchs, Primates, Archbishops, Bishops, and all other Local Ordinaries that are at Peace and in Communion with the Apostolic See, and to the Clergy and Faithful of the entire Catholic World.

ad Patriarchas, Primates, Archiepiscopos, Episcopos aliosque locorum Ordinarios, Pacem et Communionem cum Apostolica Sede habentes

Venerable Brethren and Dearest Sons, Health and Apostolic Benediction.

 

MOTHER and TEACHER of all nations—such is the Catholic Church in the mind of her Founder, Jesus Christ; to hold the world in an embrace of love, that men, in every age, should find in her their own completeness in a higher order of living, and their ultimate salvation. She is “the pillar and ground of the truth.” (1) To her was entrusted by her holy Founder the twofold task of giving life to her children and of teaching them and guiding them—both as individuals and as nations—with maternal care. Great is their dignity, a dignity which she has always guarded most zealously and held in the highest esteem.

Mater et magistra gentium a Christo Iesu ob eam causam catholica Ecclesia constituta est, ut, per saeculorum decursum, omnes, qui in eius sinum et amplexum venturi essent, cum praestantioris vitae plenitudine salutem reperirent. Cui quidem Ecclesiae, «columnae et firmamento veritatis» (cf. 1 Tm 3,15), duplex illud sanctissimus eius Conditor munus detulit, ut sibi pareret filios, et, quos peperisset, doceret et regeret, materna consulens providentia sive singulorum hominum sive populorum vitae, cuius excellentem dignitatem ipsa summo semper in honore habuit, vigilanterque tuita est.

2. Christianity is the meeting-point of earth and heaven. It lays claim to the whole man, body and soul, intellect and will, inducing him to raise his mind above the changing conditions of this earthly existence and reach upwards for the eternal life of heaven, where one day he will find his unfailing happiness and peace.

Christi enim doctrina terram cum caelo veluti coniungit; quippe quae integrum hominem complectatur, eius videlicet animum et corpus, intellectum et voluntatem, eundemque iubeat mentem ex hac varia humani convictus condicione ad supernae vitae regiones erigere, ubi inoccidua beatitate et pace aliquando fruetur.

Temporal and Eternal

 

3. Hence, though the Church’s first care must be for souls, how she can sanctify them and make them share in the gifts of heaven, she concerns herself too with the exigencies of man’s daily life, with his livelihood and education, and his general, temporal welfare and prosperity.

Quamvis igitur Ecclesiae sanctae ante omnia sit animos ad sanctitatem adducere et bonorum caelestium facere participes, eadem tamen de cotidianae quoque hominum vitae necessitatibus sollicita est, quae non modo ad eorum pertineant victum cultumque, sed etiam ad commoda et prosperitates, in vario bonorum genere, in variisque temporum momentis.

4. In all this she is but giving effect to those principles which Christ Himself established in the Church He founded. When He said “I am the way, and the truth, and the life,” (2) “I am the light of the world,” (3) it was doubtless man’s eternal salvation that was uppermost in His mind, but He showed His concern for the material welfare of His people when, seeing the hungry crowd of His followers, He was moved to exclaim: “I have compassion on the multitude.” (4) And these were no empty words of our divine Redeemer. Time and again He proved them by His actions, as when He miraculously multiplied bread to alleviate the hunger of the crowds.

Quod cum Ecclesia sancta praestat, praecepta Conditoris sui Christi in rem adducit, qui cum alibi dicit: «Ego sum via, et veritas, et vita» (Io 14,6), alibi: «Ego sum lux mundi» (Io 8,12), in primis utique spectat ad aeternam hominum salutem; cum vero, famelicorum circumspiciens multitudinem, veluti gemens clamat: «Misereor super turbam» (Mc 8,2), terrenas etiam populorum necessitates sibi curae esse ostendit. Neque id verbis dumtaxat divinus Redemptor demonstrat, sed etiam suae vitae factis cum, multitudinis famem compescendi causa, non semel panem prodigialiter multiplicat.

5. Bread it was for the body, but it was intended also to foreshadow that other bread, that heavenly food of the soul, which He was to give them on “the night before He suffered.”

Quo pane, corporibus nutriendis dato, simul caeleste illud animorum praesignificare voluit alimentum, quod, «pridie quam pateretur», daturus erat hominibus.

Teaching and Example

 

6. Small wonder, then, that the Catholic Church, in imitation of Christ and in fulfilment of His commandment, relies not merely upon her teaching to hold aloft the torch of charity, but also upon her own widespread example. This has been her course now for nigh on two thousand years, from the early ministrations of her deacons right down to the present time. It is a charity which combines the precepts and practice of mutual love. It holds fast to the twofold aspect of Christ’s command to give, and summarizes the whole of the Church’s social teaching and activity.

Nihil idcirco mirum si catholica Ecclesia, a Christo capiens documentum, mandatum Christi conficiens, per bis iam mille annos, a priscorum nempe diaconorum ministeriis ad nostros usque dies, continenter altam praetulit facem caritatis, non minus praeceptis quam exemplis latissime editis: caritatem dicimus, quae mutui amoris praecepta et usum concinne copulans, mirifice binum hoc «dandi» iussum tenet, quo Ecclesiae doctrina et actio socialis continetur tota.

The Impact of Rerum Novarum

 

7. An outstanding instance of this social teaching and action carried on by the Church throughout the ages is undoubtedly that magnificent encyclical on the christianizing of the conditions of the working classes, Rerum Novarum, published seventy years ago by Our Predecessor, Leo XlIl. (5)

Iamvero socialis huius doctrinae pariterque actionis, quam catholica Ecclesia saeculis volventibus explicavit, longe insigne documentum, nemine refragante, sunt existimandae praeclarissimae Encyclicae eae Litterae, quibus Rerum Novarum initium, (2) quas Decessor Noster imm. mem. Leo XIII, abhinc annos septuaginta, in vulgus emisit, praecepta traditurus, quibus quaestio dissolveretur de opificum condicione ad christianae doctrinae normas instauranda.

8. Seldom have the words of a Pontiff met with such universal acclaim. In the weight and scope of his arguments, and in the forcefulness of their expression, Pope Leo XIII can have but few rivals. Beyond any shadow of doubt, his directives and appeals have established for themselves a position of such high importance that they will never, surely, sink into oblivion. They opened out new horizons for the activity of the universal Church, and the Supreme Shepherd, by giving expression to the hardships and sufferings and aspirations of the lowly and oppressed, made himself the champion and restorer of their rights.

Haud saepe factum est, ut tanta gentium approbatione Pontificalia admonita acciperentur, quanta hae Leonis XIII Litterae, qua argumentorum pondere et latitudine, qua dicendi vi haud dubie cum paucis exaequandae. Re enim vera normae et adhortationes illae tanti momenti locum obtinuerunt, ut earum memoria nulla posterorum oblivione tegenda videatur. Nam ab iis latius patere visa est catholicae actio Ecclesiae, cuius Supremus Pastor, veluti susceptis tenuiorum vexatorumque hominum incommodis, gemitibus, appetentiis, sese ad eorum iura persequenda et recuperanda tunc potissimum contulit.

9. The impact of this remarkable encyclical is still with us even today, so many years after it was written. It is discernible in the writings of the Popes who succeeded Pope Leo. In their social and economic teaching they have frequent recourse to the Leonine Encyclical, either to draw inspiration from it and clarify its application, or to find in it a stimulus to Catholic action. It is discernible too in the subsequent legislation of a number of States. What further proof need we of the permanent validity of the solidly grounded principles, practical directives and fatherly appeals contained in this masterly encyclical? It also suggests new and vital criteria by which men can judge the magnitude of the social question as it presents itself today, and decide on the course of action they must take.

Nimirum igitur, quamquam haud breve iam temporis spatium abiit, postquam Litterae illae maxime mirabiles datae sunt, ad hunc tamen diem plurimum earum pollet efficacitas. Pollet nempe in actis Summorum Pontificum, qui in Leonis XIII locum alius ex alio suffecti sunt, quique, cum de re oeconomica et sociali agunt, a Leonianis illis Litteris aliquid semper mutuantur, vel ut illas enucleent atque illustrent, vel ut catholicorum animis novam alacritatem addant. Pollet praeterea in multarum disciplina ac temperatione civitatum. Quibus omnibus in medio apertissime ponitur, sive explorata diligenter principia, sive agendi normas, sive admonitiones patria caritate traditas, quae in grandibus Decessoris Nostri Litteris insunt, nostris etiam diebus pristinam obtinere auctoritatem; quin etiam ex iis nova eaque salutaria hominibus consilia inici posse, quibus et quanta sit nunc causa de re sociali bene ipsi iudicent, et quae hac in re sint sibi suscipienda deliberent.

I. RERUM NOVARUM AND AFTERWARDS

 

10. Leo XIII spoke in a time of social and economic upheaval, of heightening tensions and actual revolt. Against this dark background, the brilliance of his teaching stands out in clear relief.

Quae Pontifex ille sapientissimus dedit universae hominum consociationi praecepta, ea sane illustriore micuisse luce sunt putanda, quod tempora, cum data sunt, non paucis offundebantur obscuritatibus: cum videlicet hinc rerum oeconomicarum atque civilium condicio se in aliam prorsus vertebat, hinc multorum contentiones exardescebant et concitatae seditiones.

Social Conditions in Leo’s Time

 

11. As is well known, the outlook that prevailed on economic matters was for the most part a purely naturalistic one, which denied any correlation between economics and morality. Personal gain was considered the only valid motive for economic activity. In business the main operative principle was that of free and unrestricted competition. Interest on capital, prices—whether of goods or of services—profits and wages, were to be determined by the purely mechanical application of the laws of the market place. Every precaution was to be taken to prevent the civil authority from intervening in any way in economic matters. The status of trade unions varied in different countries. They were either forbidden, tolerated, or recognized as having private legal personality only.

Quem ad modum enim est omnibus perspectum, quae tunc longius de rebus oeconomicis pervaserat opinio in rebusque ipsis valebat magis, ea, quippe quae omnino totum necessariis naturae tribueret viribus, statuebat idcirco nulla inter se ratione leges morales et oeconomicas leges coniungi; ideoque eum qui rei oeconomicae operaretur, nihil nisi sua ipsius emolumenta spectare; mutuas negotiosorum hominum rationes summa ea dumtaxat astringi lege, quae in libera immoderataque competitorum aemulatione posita esset; capitum usuras, mercium et ministeriorum pretia, lucri et mercedis modum, veluti machinali ritu, mercatorum lege unice finiri necesse; magnopere esse cavendum, ne se civilis potestas ullo modo negotiis oeconomicis immisceret. Per idem autem tempus, opificum collegia pro nationum varietate aut non admittebantur prorsus, aut tolerabantur, aut iure privato agnoscebantur.

12. In an economic world of this character, it was the might of the strongest which not only arrogated to itself the force of law, but also dominated the ordinary business relationships between individuals, and thereby undermined the whole economic structure.

Fiebat nempe eo tempore ut, ad oeconomicus res quod attineret, non modo superbum potentiorum imperium pro legitimo duceretur, verum etiam in mutuis hominum commerciis plane idem dominaretur; atque adeo in universum rerum oeconomicarum funditus perturbaretur ordo.

13. Enormous riches accumulated in the hands of a few, while large numbers of workingmen found themselves in conditions of ever-increasing hardship. Wages were insufficient even to the point of reaching starvation level, and working conditions were often of such a nature as to be injurious alike to health, morality and religious faith. Especially inhuman were the working conditions to which women and children were sometimes subjected. There was also the constant spectre of unemployment and the progressive disruption of family life.

Nam nimia dum rerum copia pauci potiebantur, magnae interea operariorum multitudines acriore cotidie egestate laborabant. Etenim operarum mercedes neque ad usus vitae necessarios, neque interdum ad ipsam depellendam famem satis erant; in iis plerumque rerum condicionibus proletarii operam cogebantur impendere, in quibus et valetudini suae, et integritati morum, et religiosae fidei insidiae parabantur; in quas autem condiciones pueri et mulieres opus facientes vocabantur, eae saepenumero inhumanae habendae; mercenariorum ante oculos, terriculi instar, cotidie versans intentata operis vacatio; domesticus convictus sensim ad dissociationem pronus.

14. The natural consequence of all this was a spirit of indignation and open protest on the part of the workingman, and a widespread tendency to subscribe to extremist theories far worse in their effects than the evils they purported to remedy.

Ex quo illud natura consequebatur, ut opifices, suam ipsorum iam indignantes fortunam, rerum eiusmodi statum palam recusandum iudicarent; itemque consequebatur, ut ad operarios gliscerent longius seditiosorum hominum commenta, remedia suadentium incommodis leniendis deteriora. 

Preparing the Way for a New Order

 

15. It was at such a time and under pressure of such circumstances as these that Leo XIII wrote his social encyclical, Rerum Novarum, based on the needs of human nature itself and animated by the principles and spirit of the Gospel. His message, not unnaturally, aroused opposition in some quarters, but was received by the majority of people with the greatest admiration and enthusiasm.

In hunc modum inclinatis temporibus, Leo XIII, Litteris Encyclicis Rerum Novarum in lucem emissis, illud dedit de re sociali nuntium, ex ipsius naturae humanae necessitatibus depromptum, atque ad sacri Evangelii praecepta et rationem conformatum; nuntium dicimus, quo sane, nonnullis in diversum, uti solet, trahentibus, universitas tamen populorum capta est, atque ad summam admirationem excitata.

A Complete Synthesis

 

It was not, of course, the first occasion on which the Apostolic See had come out strongly in defence of the earthly interests of the poor; indeed, Leo himself h ad made other pronouncements which in a sense had prepared the way for his encyclical. But here for the first time was a complete synthesis of social principles, formulated with such historical insight as to be of permanent value to Christendom. It is rightly regarded as a compendium of Catholic social and economic teaching. (5a)

Quamquam non primum tunc Apostolica Sedes, quoad huius vitae negotia, pro egenis sibi suscepit propugnationem; quandoquidem idem Decessor Noster f. r. Leo XIII alia ediderat acta, quibus ad hoc quodammodo patefecerat viam, cuius mentionem movimus. Sed his tamen Litteris ita primum principia deducendo componuntur, unumque sub aspectum veluti subiciuntur res in posterum gerendae, ut easdem, si rerum oeconomicarum et socialium rationes spectemus, catholicae doctrinae quasi summam habere non immerito existimemus.

No Solution Apart from Religion and Church

 

16. In this Leo XIII showed his complete mastery of the situation. There were those who presumed to accuse the Church of taking no interest in social matters other than to preach resignation to the poor and generosity to the rich, but Leo XIII had no hesitation in proclaiming and defending the legitimate rights of the workers. As he said at the beginning of his exposition of the principles and precepts of the Church in social matters: “We approach the subject with confidence, and in the exercise of the rights which manifestly appertain to Vs, for no practical solution of this question will be found apart from the counsel of religion and of the Church.” (6)

Quod profecto haud parum confidentiae ostendisse dicendum est. Etenim dum non verebantur quidam, socialem quaestionem spectantes, Ecclesiam incusare, quasi ea nihil faceret aliud, nisi egenos ad aerumnarum perpessionem, opulentos vero ad liberalitatem cohortaretur, Leo XIII interea non dubitavit apertissime sancta iura statuere ac tueri opificum. Atque expositurus quaenam essent catholicae Ecclesiae de re sociali principia atque praecepta, haec palam edixit: «Confidenter ad argumentum aggredimur ac plane iure Nostro, propterea quod causa agitur ea, cuius exitus probabilis quidem nullus, nisi advocata religione Ecclesiaque, reperietur». (3)

17. You know well enough, Venerable Brethren, the basic economic and social principles for the reconstruction of human society enunciated so clearly and authoritatively by this great Pope.

Habetis sane perspecta, Venerabiles Fratres, ultima principia a praestantissimo illo Pontifice tam dilucide tamque graviter tradita, ad quae, oeconomicis atque socialibus rebus aestimatis, humani convictus facies omnino sit restituenda.

Work—a Specifically Human Activity

 

18. They concern first of all the question of work, which must be regarded not merely as a commodity, but as a specifically human activity. In the majority of cases a man’s work is his sole means of livelihood. Its remuneration, therefore, cannot be made to depend on the state of the market. It must be determined by the laws of justice and equity. Any other procedure would be a clear violation of justice, even supposing the contract of work to have been freely entered into by both parties.

Atque initio de labore docet, hunc nullo modo posse pro merce quapiam duci, utpote qui ab humana persona proxime procedat. Nam cum ex eo, veluti ab unico capite, plerique hominum sumant suum victum cultumque, eius idcirco modus, non ex mercatorum more pendendus est, sed verius ex iustitiae et aequitatis legibus; quod nisi fit, conficitur porro ut de locando opere pactionibus, quamvis libere initis utrimque, iustitia prorsus laedatur.

Private Property and Its Social Aspect

 

19. Secondly, private ownership of property, including that of productive goods, is a natural right which the State cannot suppress. But it naturally entails a social obligation as well. It is a right which must be exercised not only for one’s own personal benefit but also for the benefit of others.

Accedit quod a natura in singulos proficiscitur ius bona privatim possidendi, ne iis quidem deductis quae instrumenti loco sunt; quod ius delere nequaquam integrum est reipublicae. Verum quia in privato bonorum dominio naturaliter sociale inest munus, ob eam causam qui istiusmodi fruatur iure, is necesse est, non solum cum suo ipsius commodo, sed cum aliorum etiam utilitate fruatur.

The State’s Role

 

20. As for the State, its whole raison d’etre is the realization of the common good in the temporal order. It cannot, therefore, hold aloof from economic matters. On the contrary, it must do all in its power to promote the production of a sufficient supply of material goods, “the use of which is necessary for the practice of virtue.” (7) It has also the duty to protect the rights of all its people, and particularly of its weaker members, the workers, women and children. It can never be right for the State to shirk its obligation of working actively for the betterment of the condition of the workingman.

Quod autem ad rempublicam attinet, cuius finis est, ut, in terrestrium bonorum genere, communi omnium utilitati prospiciat, res civium oeconomicas ea nullo pacto potest neglegere; immo vero opportune curare debet praesens, ut primum ex iisdem ea gignatur bonorum copia, «quorum usus est necessarius ad actum virtutis»; (4) ut deinde iura vindicentur civium universorum, in primis scilicet tenuiorum, cuiusmodi opifices sunt, mulieresque puerique. Neque civitati fas est umquam se ex officio exuere, quo iubetur operariorum rationes in melius data opera mutare.

21. It is furthermore the duty of the State to ensure that terms of employment are regulated in accordance with justice and equity, and to safeguard the human dignity of workers by making sure that they are not required to work in an environment which may prove harmful to their material and spiritual interests. It was for this reason that the Leonine encyclical enunciated those general principles of rightness and equity which have been assimilated into the social legislation of many a modern State, and which, as Pope Pius XI declared in the encyclical Quadragesimo Anno, (8) have made no small contribution to the rise and development of that new branch of jurisprudence called labor law.

Ad haec, reipublicae partes sunt prospicere, ut simul de locandis operis pactiones ad iustitiae aequitatisque normam conflentur; utsimul, ubi impendantur operae, ibi ne labefactetur, neque quantum ad corpus, neque quantum ad animum, humanae personae dignitas. Quam ad causam in Leonianis Litteris summa exponuntur iusti verique elementa de humani convictus rationibus, quae nostro hoc tempore civitates aliter atque aliter ad suas traduxerunt leges, quaeque – ut Decessor Noster imm. rec. Pius XI in Encyclicis Litteris Quadragesimo Annos (5) declarat – non parum contulerunt ad condendam atque provehendam novam illam iuris disciplinae partem, quam «Laboris Ius» appellant.

Right to Enter into Associations

 

22. Pope Leo XIII also defended the worker’s natural right to enter into association with his fellows. Such associations may consist either of workers alone or of workers and employers, and should be structured in a way best calculated to safeguard the workers’ legitimate professional interest. And it is the natural right of the workers to work without hindrance, freely, and on their own initiative within these associations for the achievement of these ends.

In iisdem praeterea Litteris ius a natura datum esse operariis affirmatur, non tantum ut corporati in societates coëant, sive ex solis opificibus, sive ex opificum et dominorum ordinibus conflatas, easdemque in illam formam redigant quam opinentur magis suae artis rationibus idoneam, sed ut etiam ipsi opifices in societatibus, quas diximus, ita se, nemine praecludente, libere ac sua sponte movere possint, prouti suae utilitates ferant.

Human Solidarity and Christian Brotherhood

 

23. Finally, both workers and employers should regulate their mutual relations in accordance with the principle of human solidarity and Christian brotherhood. Unrestricted competition in the liberal sense, and the Marxist creed of class warfare; are clearly contrary to Christian teaching and the nature of man.

Postremum operarii operumque conductores, in mutuis componendis rationibus, sese gerant ad principia humanae coniunctionis, atque ad christianae fraternaeque necessitudinis normam: quandoquidem sive immoderata ea aemulatio, quam «liberales», qui vocantur, praedicant, sive alterius ordinis in alterum, pro «marxianis» placitis, dimicatio, non minus a christiana doctrina quam ab hominum ipsorum natura sunt sane alienissimae.

24. These, Venerable Brethren, are the basic principles upon which a genuine social and economic order must be built.

Haec videlicet sunt, Venerabiles Fratres, tamquam fundamenta, sive rerum oeconomicarum sive socialium vero ordini subicienda.

25. The response of good Catholics to this appeal and the enterprise they showed in reducing these principles into practice is hardly surprising. But others too, men of good will from every nation in the world, were impelled, under pressure of human necessity, to pursue the same course.

Non est igitur mirum, si catholicorum hominum praestantissimi, his incitati adhortationibus, complura susceperunt coepta, ut ad effectum tradita doctrina adduceretur. Neque alii egregie cordati viri in variis orbis terrarum regionibus non sunt reperti, qui, ipsis humanae naturae necessitatibus acti, vias sequerentur easdem.

26. Hence, the Leonine encyclical is rightly regarded, even today, as the Magna Charta (9) of social and economic reconstruction.

lure igitur optimo huiusmodi Litteras, quoad novum instaurandum rerum oeconomicarum et socialium ordinem, «Magnam Chartam» (6) ad hunc usque diem nominant.

The Encyclical Quadragesimo Anno

 

27. Forty years after the appearance of this magnificent summary of Christian social principles, Our Predecessor, Pius XI, published his own encyclical, Quadragesimo Anno. (10)

lamvero, quarto expleto decennio postquam insigne illud praeceptorum quasi corpus in publicam lucem prodierat, Decessor Noster f. r. Pius XI suo loco Litteras Encyclicas foras edendas censuit, quibus initium Quadragesimo Anno. (7)

28. In it the Supreme Pontiff confirmed the right and duty of the Catholic Church to work for an equitable solution of the many pressing problems weighing upon human society and calling for a joint effort by all the people. He reiterated the principles of the Leonine encyclical and stressed those directives which were applicable to modern conditions. In addition, he took the opportunity not only to clarify certain points of this teaching which had given rise to difficulties even in the minds of Catholics, but also to reformulate Christian social thought in the light of changed conditions.

Quibus actis Summus Pontifex tum catholicae Ecclesiae iuris et officii esse confirmat, in id praecipuam conferre operam ut de re sociali causae gravissimae, ut oportet, expediantur, quae tantopere totam civium coniunctionem sollicitant; tum deinde tradita in Leonianis Litteris principia et praeceptiones temporum condicionibus apta inculcando conservat; tum denique, per huiusmodi occasionem, non tantum aliquot doctrinae capita declarat, in quibus vel catholici homines haerebant, sed docet etiam qua ratione principia praeceptionesque eadem, quoad socialium rerum ordinem, sint ad mutatum temporum statum componenda.

29. The difficulties referred to principally concerned the Catholic’s attitude to private property, the wage system, and moderate Socialism.

Eo enim tempore subdubitabant nonnulli quid vere de privata possessione, quid de manuum mercede opificibus tribuenda, quid postremo de temperata quadam socialismi ratione catholicis esset sentiendum.

Private Property; the Wage System

 

30. With regard to private property, Our Predecessor reaffirmed its origin in natural law, and enlarged upon its social aspect and the obligations of ownership.

Quod nunc ad primum attinet, iterum pronuntiat Decessor ille Noster privatae possessionis ius ab ipsa oriri natura; quin etiam socialem eiusdem privati dominii rationem et munus enucleat atque illustrat.

31. As for the wage system, while rejecting the view that it is unjust of its very nature, he condemned the inhuman and unjust way in which is it so often implemented, and specified the terms and conditions to be observed if justice and equity are not to be violated.

De altera autem causa, postquam Augustus Pontifex sententiam eorum movit, qui salarii disciplinam opinarentur esse natura ipsa iniustam, simul queritur quod eadem non semel constituta vel inhumane vel iniuste sit; simul accurate monet quae rationes quaeve condiciones sint servandae, ne a iustitia neve ab aequitate hac in re discedatur.

32. In this connection, as Our Predecessor clearly points out, it is advisable in the present circumstances that the wage-contract be somewhat modified by applying to it elements taken from the contract of partnership, so that “wage-earners and other employees participate in the ownership or the management, or in some way share in the profits.” (11)

In quo rerum genere, ut praeclare docet Decessor Noster, in praesenti expedit, pactiones operarum cum pactionibus societatis secundum aliqua temperari; ita nempe, ut «operarii officialesque consortes fiant dominii vel curationis, aut de lucris perceptis aliqua ratione participent». (8)

33. Of special doctrinal and practical importance is his affirmation that “if the social and individual character of work be overlooked, it can be neither justly valued nor equitably recompensed.” (12) In determining wages, therefore, justice demands that account be taken not only of the needs of the individual workers and their families, but also of the financial state of the business concern for which they work and of “the economic welfare of the whole people.” (13)

Grave quoque et ratione et usu illud existimandum est, Pium XI confirmavisse «hominum efficientiam nec iuste aestimari neque ad aequalitatem rependi posse, eius natura sociali et individuali posthabita». (9) Quam ob rem, cum de dimetienda opificum mercede agitur, iustitia nimirum postulat ut, praeter ipsius opificis eiusque familiae necessitates, ex altera parte status respiciatur consociationum opibus gignendis, quibus opifices laborem impendant, ex altera generatim «publici boni oeconomici» (10) ratio habeatur.

On Socialism

 

34. Pope Pius XI further emphasized the fundamental opposition between Communism and Christianity, and made it clear that no Catholic could subscribe even to moderate Socialism. The reason is that Socialism is founded on a doctrine of human society which is bounded by time and takes no account of any objective other than that of material well-being. Since, therefore, it proposes a form of social organization which aims solely at production, it places too severe a restraint on human liberty, at the same time flouting the true notion of social authority.

Prae se fert praeterea Antistes sacrorum Maximus «communistarum», qui dicuntur, et christianorum placita inter se repugnare vehementer. Neque posse ullo pacto catholicis hominibus praecepta probari «socialistarum», qui leniorem videantur profiteri sententiam; ex horum enim opinione effici primum ut, cum socialis vitae ordo occiduo hoc tempore finiatur, idem ad solius mortalis huius vitae commoda ordinetur; effici deinde ut, cum hominum convictus et societas ad externa bona pa(409)rienda dumtaxat pertineat, humana idcirco libertas nimis imminuatur, vera socialis auctoritatis notione neglecta.

Other Problems of the Day

 

35. Pius XI was not unaware of the fact that in the forty years that had supervened since the publication of the Leonine encyclical the historical scene had altered considerably. It was clear, for example, that unregulated competition had succumbed to its own inherent tendencies to the point of practically destroying itself. It had given rise to a great accumulation of wealth, and, in the process, concentrated a despotic economic power in the hands of a few “who for the most part are not the owners, but only the trustees and directors of invested funds, which they administer at their own good pleasure.’’ (l4)

Non fugit tamen Pium XI, post datas, quadraginta ante annos, Leonianas Litteras illas, temporum rationem rerumque faciem esse funditus mutatas, idque, ut ex reliquis rebus, ita ex hoc etiam patere, quod libera competitorum aemulatio, ob insitam sibi ac veluti innatam vim, eo demum evaserit, ut seipsam fere dissolverit, et ingentes divitias ex iisdemque ortam dominandi immoderatam facultatem in paucorum congesserit manus, «qui plerumque non domini, sed depositae rei custodes tantum et administratores sint, eamque nutu suo arbitrioque regant». (11)

36. Hence, as the Pope remarked so discerningly, “economic domination has taken the place of the open market. Unbridled ambition for domination has succeeded the desire for gain; the whole economic regime has become hard, cruel and relentless in frightful measure.’’ (15) As a consequence, even the public authority was becoming the tool of plutocracy, which was thus gaining a stranglehold on the entire world.

Quam ob causam, ut attentius animadvertit Summus Pontifex, «libero mercatui oeconomicus potentatus suffectus erat; lucri cupiditati proinde effrenata potentatus ambitio successerat; tota oeconomia horrendum in modum dura, immitis, atrox erat facta». (12) Ex quo sane fiebat, ut vel reipublicae munera hominum opulentiorum emolumentis inservirent, atque ita congestae divitiae gentibus omnibus quodammodo imperarent.

The Remedy

 

37. Pius XI saw the re-establishment of the economic world within the framework of the moral order and the subordination of individual and group interests to the interest of the common good as the principal remedies for these evils. This, he taught, necessitated an orderly reconstruction of society, with the establishment of economic and vocational bodies which would be autonomous and independent of the State. Public authority should resume its duty of promoting the common good of all. Finally, there should be co-operation on a world scale for the economic welfare of all nations.

Cui rerum inclinationi convenienter obsistendi causa, Summus ille Pontifex praecipuas has tradit normas: scilicet rerum oeconomicarum rationem ad moralis vitae rationem esse revocandam, itemque sive singulorum civium sive societatum utilitates cum universorum utilitatibus esse potissime temperandas. Quod quidem, quemadmodum Decessoris Nostri ferunt praecepta, utique poscit, ut primum nempe humanus convictus ordinatim restituatur, societatibus minoribus ad res oeconomicas et ad professiones pertinentibus constitutis, quas respublica pro imperio suo non iniunxerit, sed sui sint iuris; ut deinde civitatum magistratus, suum redintegrantes munus, neutiquam neglegant communibus omnium utilitatibus prospicere; ut postremo, si hominum societatem universam spectemus, respublicae, mutuam inter se operam mutuaque consilia conferentes, bonum etiam populorum oeconomicum consectentur.

38. Thus Pius XI’s teaching in this encyclical can be summed up under two heads. First he taught what the supreme criterion in economic matters ought not to be. It must not be the special interests of individuals or groups, nor unregulated competition, economic despotism, national prestige or imperialism, nor any other aim of this sort.

Sed doctrinae capita, quae Pianarum Litterarum videntur esse propria, ad duo haec potissimum redigi possunt. Quorum alterum prohibet omnino, ne in re oeconomica, pro suprema lege habeantur aut singulorum consociatorumve hominum commoda, aut effrenata competitorum aemulatio, aut immodica opulentorum potestas, aut reipublicae ambitiosus honor dominandive cupido, aut huius generis alia.

39. On the contrary, all forms of economic enterprise must be governed by the principles of social justice and charity.

Immo vero quaelibet in rebus oeconomicis incepta necesse est iustitia et caritate, tamquam principibus rei socialis legibus, gubernari.

40. The second point which We consider basic in the encyclical is his teaching that man’s aim must be to achieve in social justice a national and international juridical order, with its network of public and private institutions, in which all economic activity can be conducted not merely for private gain but also in the interests of the common good.

Alterum vero, quod Litterarum Pii XI esse proprium censemus, praecipit ut, institutis sive publicis sive liberis conditis, tam in singulis civitatibus quam inter nationes, sociali iustitia auspice, is iuris instauretur ordo, in quo, qui rebus oeconomicis operentur, suas ipsorum commoditates cum communibus omnium utilitatibus apte componere possint.

Pius XII’s Radio Address

 

41. For all that he did to render more precise the Christian definition of social rights and duties, no small recognition is due to Our late Predecessor, Pius XII. On Pentecost Sunday, June 1st, 1941, he broadcast his message “to call to the attention of the Catholic world a memory worthy of being written in letters of gold on the Church’s Calendar: the fiftieth anniversary of the publication of the epoch-making social encyclical of Leo XIII, Rerum Novarum,” (l6) and “to render to Almighty God from the bottom of Our heart, Our humble thanks for the gift, which... He bestowed on the Church in that encyclical of His vicar on earth, and to praise Him for the lifegiving breath of the Spirit which through it, in ever-growing measure from that time on, has blown on all mankind.’’ (l7)

Sed in iuribus officiisque socialibus definiendis haud parum est tribuendum Decessori Nostro imm. mem. Pio XII qui, calendis luniis, anno millesimo nongentesimo quadragesimo primo, sacro Pentecostes die, nuntium ad universam hominum communitatem per radiophonicas undas propterea dedit, «ut omnium catholicorum hominum mentes in memoriam eius eventus intenderet, quem Ecclesiae sanctae annalibus mandare litteris aureis aequum esset: in quinquagies nempe revolutum annum, postquam Leo XIII eas maximi momenti ac ponderis Encyclicas Litteras in vulgus emiserat, a verbis Rerum Novarum initium faciens»; (13) dedit praeterea, «ut omnipotenti Deo gratias ageret maximas, quod eius in terris Vicarius, istiusmodi editis Litteris, Ecclesiam tanto impertivisset munere, utque in ipsum aeternum Numen immortales laudes conferret, quod iisdem Litteris talem inspiravisset ignem, quo universum genus hominum ad nova atque meliora audenda magis magisque incitaretur». (14)

The Church’s Competence

 

42. In that broadcast message the great Pontiff claimed for the Church “the indisputable competence” to “decide whether the bases of a given social system are in accord with the unchangeable order which God our Creator and Redeemer has shown us through the Natural Law and Revelation.” (l8) He confirmed the perennial validity and inexhaustible worth of the teaching of Rerum Novarum, and took occasion “to give some further directive moral principles on three fundamental values of social and economic life. These three fundamental values, which are closely connected one with the other, mutually complementary and dependent, are: the use of material goods, work, and the family.” (19)

In quo nuntio magnus ille Pontifex, «ius fasque Ecclesiae esse profitetur, vere decernere utrumnam, quae struantur civili cuidam instituto initia et causae, ea utique cum firmissimo ordine congruant, quem Creator et Redemptor Deus tum iure naturae tum veritatibus divinitus traditis praefinivit»; (15) ait commemoratas Leo XIII Litteras in omne tempus esse valituras, ad perpetuam utilitatis ubertatem; sibique, occasione oblata, «in animo esse explicare enodatius quae catholica Ecclesia praecipiat de tribus vitae socialis reique oeconomicae causis praecipuis: de usu videlicet aspectabilium bonorum, de labore, de familia: quarum profecto rerum alia cum alia copuletur atque conectatur, altera subveniat alteri». (16)

The Use of Material Goods

 

43. Concerning the use of material goods, Our Predecessor declared that the right of every man to use these for his own sustenance is prior to every other economic right, even that of private property. The right to the private possession of material goods is admittedly a natural one; nevertheless, in the objective order established by God, the right to property cannot stand in the way of the axiomatic principle that “the goods which were created by God for all men should flow to all alike, according to the principles of justice and charity” (20)

Quod pertinet ad primum, prae se fert Decessor Noster, cuiusvis hominis ius, externa nimirum bona ad victum cultumque suum referendi, pluris quidem faciendum esse quam alia quaecumque iura, quae in re oeconomica versentur, atque adeo pluris etiam quam ius privatim possidendi. Situm est certe quidem, quemadmodum Decessor Noster monet, ius possidendi bona privatim in ipsius iure naturae, sed, Creatore Deo sic volente, ius idem nullo pacto officere potest, «quominus corporea haec bona, a Deo utilitati omnium hominum creata ad omnes aequa parte pertineant, perinde ut iustitia pariter et caritas postulant». (17)

Work

 

44. On the subject of work, Pius XII repeated the teaching of the Leonine encyclical, maintaining that a man’s work is at once his duty and his right. It is for individuals, therefore, to regulate their mutual relations where their work is concerned. If they cannot do so, or will not do so, then, and only then, does “it fall back on the State to intervene in the division and distribution of work, and this must be according to the form and measure that the common good properly understood demands.” (21)

De labore autem, Pius XII ea iterans quae in Leonianis Litteris insunt, docet eum loco officii simul et iuris esse habendum, quoad singulos homines; atque propterea eorundem in primis esse potestatis mutuas statuere rationes, quae laborem contingant; si autem iidem vel nolint vel nequeant hoc praestare, tum tantum «reipublicae esse, laborem partiri et aeque attribuere, modis finibusque servatis, quos communes verique nominis poscant utilitates». (18)

The Family

 

45. In dealing with the family the Supreme Pontiff affirmed that the private ownership of material goods has a great part to play in promoting the welfare of family life. It “secures for the father of a family the healthy liberty he needs in order to fulfil the duties assigned him by the Creator regarding the physical, spiritual and religious welfare of the family.” (22) It is in this that the right of families to migrate is rooted. And so Our Predecessor, in speaking of migration, admonished both parties involved, namely the country of departure and the country receiving the newcomers, to seek always “to eliminate as far as possible all obstacles to the birth and growth of real confidence” (24) between the nations. In this way both will contribute to, and share in, the increased welfare of man and the progress of culture.

Ad familiae vero causam Summus Pontifex transgressus, in medio ponit privatam bonorum externorum possessionem ad ipsius familiae vitam tuendam ac fovendam plurimum conferre; quippe quae «patrifamilias de ea germana libertate opportune polliceatur, qua is officiis satisfacere possit, a Deo sibi mandatis, cumque commodis ipsius familiae coniunctis, quae vel ad corpus, vel ad animum, vel ad religionem attineant». (19) Ex quo cum ius etiam familiae nascatur de suis in alia demigrandi loca, admonet idem Decessor Noster civitatum moderatores, quae vel suos cives abire sinant, vel alienos venientes accipiant, «ne quid unquam admittant, quo mutua sinceraque earundem civitatum consensio imminuatur, atque labefactetur». (20) Quod si utrimque factum sit, paria sane in populos commoda non transfundi latissime non posse, rerum copia bonarumque artium studiis auctis, provectis.

Subsequent Changes

 

46. But in the twenty years which have elapsed since the changing economic climate noted at that time by Pius XII the economic scene has undergone a radical transformation, both in the internal structure of the various States and in their relations with one another.

Sed quae eo tempore rerum condicio longe dissimilis quam superioris temporis condicio iam Pius XII videbatur, ea funditus est viginti hisce annis conversa; non modo quoad singulae cuiusque civitatis statum proprium, sed quoad mutuas etiam civitatum rationes.

Science, Technology, Economics

 

47. In the field of science, technology and economics we have the discovery of nuclear energy, and its application first to the purposes of war and later, increasingly, to peaceful ends; the practically limitless possibilities of chemistry in the production of synthetic materials; the growth of automation in industry and public services; the modernization of agriculture; the easing of communications, especially by radio and television; Faster transportation and the initial conquest of interplanetary space.

Nam si provinciae spectantur vel doctrinarum vel artium vel rerum oeconomicarum, nova haec potissimum nostris diebus inducta esse constat: repertam vim atomicam, ad ususque cum bellicos tum postea civiles in dies magis adhibitam; datam hominibus prope infinitam facultatem res plurimas chemicis artificiis efficiendi; automatarias operationes bonis parandis, latius in provincias artium et communium ministeriorum inductas; agrorum culturam ad recentiorum temporum rationes accommodatam; praesertim per radiophonicam et televisificam machinam intervalla prope submota, quibus a populis distineantur populi; vehiculorum omne genus auctam maxime celeritatem; denique vias iam initas per quas ad sidera feramur.

The Social Field

 

48. In the social field we have the development of social insurance and, in the more economically advanced communities, the introduction of social security systems. Men in labor unions are showing a more responsible awareness of the major social and economic problems. There is a progressive improvement in basic education, a wider distribution of essential commodities, greater opportunities for advancement in industry and the consequent breaking down of class barriers, and a keener interest in world affairs shown by people of average education. At the same time, however, this assessment of the increased efficiency of social and economic systems in a growing number of communities serves also to bring to light certain glaring discrepancies. There is, in the first place, a progressive lack of balance between agriculture on the one hand, and industry and public services on the other. Secondly, there are areas of varying economic prosperity within the same political communities. Finally—to take a world view—one observes a marked disparity in the economic wealth possessed by different countries.

Si vero ad sociales res animos adhibemus, haec nostris hisce diebus evenisse patet: incrementum cepisse sociales civium cautiones; in nonnullis civitatibus rerum oeconomicarum divitioribus provisum quibusvis vitae civium casibus; opifices, consociationum membra, se magis conscios de praecipuis causis oeconomicis et socialibus praestare; exiisse altius plerorumque civium communem institutionem; in cives longius vitae commoditates manavisse; saepius nunc homines ab alio ad alium transmigrare industriae ordinem, atque continuo quamlibet unam alterius classis ab altera disiunctionem imminutam; hominibus communiter doctis maiori nunc quam ante curae esse res, quae in universo terrarum orbe agantur. Eodem autem tempore, si quis animadvertat in crebrioribus usque civitatibus non parum processisse rationes sive rerum oeconomicarum sive socialium institutorum, is facile deprehendat magis in dies perspicuas exstare discrepantias: primum, inter res agriculturae et machinales industrias et communia ministeria; deinde, inter eiusdem civitatis regiones, alias aliter prosperas; postremo, civitatibus spectatis, quae ubique sunt, inter varias civitates, bonis oeconomicis dissimiliter praeditas.

The Political Field

 

49. To turn to the political field, We observe many changes. In a number of countries all classes of citizens are taking a part in public life, and public authorities are injecting themselves more each day into social and economic matters. We are witnessing the break-away from colonialism and the attainment of political independence by the peoples of Asia and Africa. Drawn together by their common needs nations are becoming daily more interdependent. There is, moreover, an ever-extending network of societies and organizations which set their sights beyond the aims and interests of individual countries and concentrate on the economic, social, cultural and political welfare of all nations throughout the world.

Quodsi ad res politicas adiciantur oculi, multa esse ibidem innovata propterea videmus: quod scilicet in pluribus hodie civitatibus fere cuiusvis fortunae homines publica gerunt munera; quod hodie rerumpublicarum rectores in res sive oeconomicas, sive sociales se cotidie magis interponunt; quod Asiae et Africae populi, depulsa publicae administrationis forma coloniarum propria, suis legibus suisque iuribus utuntur; quod mutuae populorum necessitudines increbruerunt, iidemque hodie magis in dies alii ex aliis aliquatenus pendent; quod in terrarum orbe Coetus et Consilia latius exstiterunt, quae singularum civitatum transgressa fines et rationes, omnium gentium consulunt utilitatibus, in genere vel bonorum oeconomicorum, vel rerum socialium, vel litterarum doctrinarumque, vel denique necessitudinum populorum mutuarum.

The Reasons for This New Encyclical

 

50. As We pass all this in review, We are aware of Our responsibility to take up this torch which Our great predecessors lighted, and hand it on with undiminished flame. It is a torch to lighten the pathways of all who would seek appropriate solutions to the many social problems of our times. Our purpose, therefore, is not merely to commemorate in a fitting manner the Leonine encyclical, but also to confirm and make more specific the teaching of Our predecessors, and to determine clearly the mind of the Church on the new and important problems of the day.

Quibus omnibus cum animo reputatis, Nostras esse partes arbitrati sumus, flammam, quam in primis magni Decessores Nostri civerunt, inexstinctam alere, omnibusque esse auctores, ut ex eorum actis lumen et incitamentum sumant, si quaestionem de re sociali iis viis expedire velint, quae sint magis cum praesentium temporum necessitatibus consentaneae. Has igitur Litteras Nostras non modo dandas esse existimamus, ut de Encyclicis Litteris Leonianis merito commemoremus, verum etiam ut, pro mutata rerum facie, pariter quae praecepta Decessores Nostri tradiderint, confirmemus subtiliusque.explicemus, pariter quae sit Ecclesiae doctrina de novis gravibusque huius temporis causis distincte constituamus.

II. THE TEACHING OF RERUM NOVARUM

II

51. It should be stated at the outset that in the economic order first place must be given to the personal initiative of private citizens working either as individuals or in association with each other in various ways for the furtherance of common interests.

Atque initio statuendum est in rerum oeconomicarum provincia priores tribuendas esse partes privatae singularium hominum industriae, qui quidem vel soli agant, vel cum aliis multiplici ratione consocientur, ad communia commoda sibi comparanda.

52. But—for reasons explained by Our predecessors—the civil power must also have a hand in the economy. It has to promote production in a way best calculated to achieve social progress and the well-being of all citizens.

Verum, ob causas a Decessoribus Nostris explanatas, hac in re praesens etiam accedat civilis potestatis opera necesse est, ut recte bonorum externorum incrementum provehatur, idque conducat ad socialis vitae progressum, atque ideo ad civium omnium utilitatem.

Personal Initiative and State Intervention

 

53. And in this work of directing, stimulating, co-ordinating, supplying and integrating, its guiding principle must be the “principle of subsidiary function” formulated by Pius XI in Quadragesimo Anno. (24) “This is a fundamental principle of social philosophy, unshaken and unchangeable. . . Just as it is wrong to withdraw from the individual and commit to a community what private enterprise and industry can accomplish, so too it is an injustice, a grave evil and a disturbance of right order, for a larger and higher association to arrogate to itself functions which can be performed efficiently by smaller and lower societies. Of its very nature the true aim of all social activity should be to help members of the social body, but never to destroy or absorb them.” (25)

Haec autem reipublicae providentia, quae fovet, excitat, ordinat, supplet atque complet, illo «subsidiarii officii principio» (21) innititur, quod Pius XI in Encyclicis Litteris Quadragesimo Anno ita proponit: «Fixum tamen immotumque manet in philosophia sociali gravissimum illud principium quod neque moveri neque mutari potest sicut quae a singularibus hominibus proprio marte et propria industria possunt perfici, nefas est eisdem eripere et communitati demandare, ita quae a minoribus et inferioribus communitatibus effici praestarique possunt, ea ad maiorem et altiorem societatem avocare iniuria est simulque grave damnum et recti ordinis perturbatio; cum socialis quaevis opera vi naturaque sua subsidium afferre membris corporis socialis debeat, numquam vero eadem destruere et absorbere». (22)

54. The present advance in scientific knowledge and productive technology clearly puts it within the power of the public authority to a much greater degree than ever before to reduce imbalances which may exist between different branches of the economy or between different regions within the same country or even between the different peoples of the world. It also puts into the hands of public authority a greater means for limiting fluctuations in the economy and for providing effective measures to prevent the recurrence of mass unemployment. Hence the insistent demands on those in authority—since they are responsible for the common good—to increase the degree and scope of their activities in the economic sphere, and to devise ways and means and set the necessary machinery in motion for the attainment of this end.

Sane, quod facile est pervidere, recentiora doctrinarum incrementa opumque augendarum provectiores rationes id efficiunt, ut, multo magis quam antea, in civitatis moderatorum potestate sit, tum discrepantias imminuere, quae inter varios rei oeconomicae campos, vel inter diversas regiones eiusdem nationis, ac vel etiam inter diversos totius orbis terrarum populos intercedant; tum certis finibus perturbationes continere, quae ex ancipiti rerum oeconomicarum cursu oriri solent; tum denique efficacia praebere remedia, ne contingat, ut hominum ingentes multitudines ab opere vacare cogantur. Quare a publicae rei moderatoribus, quorum est communi bono consulere, etiam atque etiam postulatur, ut multiplicem in rem oeconomicam impendant operam, eamque ampliorem quam antea ordinatioremque; utque instituta, officia, instrumenta, agendique rationes huic efficiendo proposito congruenter accommodent.

55. But however extensive and far-reaching the influence of the State on the economy may be, it must never be exerted to the extent of depriving the individual citizen of his freedom of action. It must rather augment his freedom while effectively guaranteeing the protection of his essential personal rights. Among these is a man’s right and duty to be primarily responsible for his own upkeep and that of his family. Hence every economic system must permit and facilitate the free development of productive activity.

At semper illud maneat, publicarum auctoritatum providentiam de re oeconomica, etiamsi late pateat atque intimas communitatis partes attingat, eiusmodi tamen esse oportere, ut privatorum libertatem in agendo, non solum non coérceat, sed etiam augeat, modo praecipua cuiusvis humanae personae iura sarta tecta serventur. In quorum numero illud est ponendum, ut ad singulares homines ius et officium ex norma pertineat suam suorumque vitam sustentandi: quo fit, ut quaelibet rerum oeconomicarum disciplina liberam cuique permittat expeditioremque reddat opus fructuosum factitandi facultatem.

56. Moreover, as history itself testifies with ever-increasing clarity, there can be no such thing as a well-ordered and prosperous society unless individual citizens and the State co-operate in the economy. Both sides must work together in harmony, and their respective efforts must be proportioned to the needs of the common good in the prevailing circumstances and conditions of human life.

Ceterum ex ipso rerum cursu rectius usque intellegitur, prosperam atque bene constitutam hominum consortionem haberi nullo modo posse, nisi ad rem oeconomicam cum privati cives, tum civitatis moderatores sociam conferant operam; quae nempe opera mutuo concordique nisu praestanda est, atque ea ratione, ut partes alterutri concreditae quam optime communis boni necessitatibus, pro mutabilibus temporum morumque condicionibus, respondeant.

57. Experience has shown that where personal initiative is lacking, political tyranny ensues and, in addition, economic stagnation in the production of a wide range of consumer goods and of services of the material and spiritual order—those, namely, which are in a great measure dependent upon the exercise and stimulus of individual creative talent.

Ex iis enim quae passim eveniunt didicimus, ubi privata singulorum desit navitas, tum in republica tyrannorum potentatum dominari; immo potius in vario rerum oeconomicarum campo multa torpescere, atque adeo desiderari sescenta bona, quae usu consumuntur, desiderari commoda, quae non tantum cum corporis, sed praesertim cum animi necessitatibus coniunguntur. Ad quorum scilicet bonorum atque commodorum adeptionem, mirum in modum singulorum ingenium et industria exercentur atque instimulantur.

58. Where, on the other hand, the good offices of the State are lacking or deficient, incurable disorder ensues: in particular, the unscrupulous exploitation of the weak by the strong. For men of this stamp are always in evidence, and, like cockle among the wheat, thrive in every land.

Ubi vero in re oeconomica civitatis debita actio aut nulla prorsus aut manca est, tum civitates cernere est in insanabiles rerum perturbationes prono itinere ruere, ac potentiores, minus de honestate sollicitos, aliorum inopia ac lucrum indigne abuti; quorum genus, pro dolor, omni tempore atque ubique locorum, ceu lolium inter frumenta, radices agere manifestum est.

Ramifications of the Social Process

 

59 . Certainly one of the principal characteristics which seem to be typical of our age is an increase in social relationships, in those mutual ties, that is, which grow daily more numerous and which have led to the introduction of many and varied forms of associations in the lives and activities of citizens, and to their acceptance within our legal framework. Scientific and technical progress, greater productive efficiency and a higher standard of living are among the many present-day factors which would seem to have contributed to this trend.

Praecipuis notis, quae nostrorum temporum esse propriae videntur, adicienda profecto sunt socialium rationum incrementa: mutuae scilicet illae auctioresque in dies civium necessitudines, quae in eorum vitam atque actionem multiplices induxerunt socialis consortionis formas, in ius privatum vel publicum plerumque receptas. Huius rei veluti origo et fons esse videntur plura, quae praesens peperit aetas: cuiusmodi sunt, doctrinarum artiumque incrementa, efficaciores opum gignendarum rationes, excultius inter cives vivendi genus.

60. This development in the social life of man is at once a symptom and a cause of the growing intervention of the State, even in matters which are of intimate concern to the individual, hence of great importance and not devoid of risk. We might cite as examples such matters as health and education, the choice of a career, and the care and rehabilitation of the physically and mentally handicapped.

Qui quidem socialis vitae processus habendi sunt indicium et causa invalescentis illius actionis, qua respublica se magis magisque inserit in materias quae, cum ad intimas personae humanae rationes attineant, haud levis sunt momenti, neque periculo vacant; quaeque, ut exempla supponamus, pertinent ad valetudinis tutelam, ad iuvenum institutionem educationemque, ad exercendae artis delectum, ad vias rationesque redimendi vel in meliorem restituendi statum eos, qui mentis corporisve imminutione utcumque laborant.

It is also partly the result, partly the expression of a natural, well-nigh irresistible urge in man to combine with his fellows for the attainment of aims and objectives which are beyond the means or the capabilities of single individuals. In recent times, this tendency has given rise to the formation everywhere of both national and international movements, associations and institutions with economic, cultural, social, sporting, recreational, professional and political ends.

Id ipsum tamen partim ostendit partim consequitur eam animi inclinationem a natura datam, quae vix cohiberi potest: inclinationem dicimus, qua homines sponte sua ad societatem inter se ineundam feruntur, cum de adipiscendis bonis agitur, quae quisque sibi animo proposuit, quaeque singulorum excedunt facultates. Qua inclinatione movente, praesertim postremo hoc tempore, factum est, ut ubique initi sint passim coetus, consociationes et instituta, spectantia ad res oeconomicas atque sociales, ad animi cultum atque relaxationem, ad res gymnicas, ad variarum artium professionem, ad rationes politicas; quae sive ad unam tantum nationem, sive ad universas attinent gentes.

Advantages and Disadvantages

 

61. Clearly, this sort of development in social relationships brings many advantages in its train. It makes it possible for the individual to exercise many of his personal rights, especially those which we call economic and social and which pertain to the necessities of life, health care, education on a more extensive and improved basis, a more thorough professional training, housing, work, and suitable leisure and recreation. Furthermore, the progressive perfection of modern methods of thought-diffusion—the press, cinema, radio, television—makes it possible for everyone to participate in human events the world over.

Nemo sane dubitat, quin ex huiusmodi rationum socialium progressione complura proficiscantur commoda atque utilitates. Ita enimvero iuribus bene multis personae humanae satis fieri potest, maxime in re oeconomica atque sociali; quae potissimum contingunt humanae vitae necessitates, valetudinis curationem, elementariam animi culturam latius altiusque provehendam, aptiorem de artibus exercendis institutionem, domum, laborem, congruentem operum requietem honestumque levamen. Accedit quod recentiorum artium inventa, magis magisque ordinata, quibus hodie homines inter se cogitata sua communicant – cuius generis sunt scripta typis edita, cinematographica spectacula, radiophonicae ac televisificae transmissiones – id commodi parant, ut ubivis terrarum homines possint in rerum eventibus, licet magno intervallo disiunctis, quasi praesentes adesse.

62. At the same time, however, this multiplication and daily extension of forms of association brings with it a multiplicity of restrictive laws and regulations in many departments of human life. As a consequence, it narrows the sphere of a person’s freedom of action. The means often used, the methods followed, the atmosphere created, all conspire to make it difficult for a person to think independently of outside influences, to act on his own initiative, exercise his responsibility and express and fulfil his own personality. What then? Must we conclude that these increased social relationships necessarily reduce men to the condition of being mere automatons? By no means.

At multiplicatis et cotidie progredientibus variis illarum consociationum formis, hoc simul fit, ut, in pluribus rerum gerendarum provinciis, normae et leges multiplicentur, quae mutuas civium necessitudines regant atque definiant. Ex quo consequitur ut angustioribus finibus libera singularium hominum agendi facultas contineatur; artes enim saepe adhibentur, viae ineuntur, rerumque condiciones tales exsistunt, ut cuivis sane arduum sit suis uti consiliis, externarum rerum impulsionibus neglectis; quidquam sponte sua agere; iura sua et officia, ut oportet, exsequi; animi sui facultates plane exserere atque perficere. Numquid, magis magisque increbrescentibus socialis vitae rationibus, homines continuo stupebunt, suique iuris esse desinent? Est tale quid praecise negandum.

Creation of Free Men

 

63. For actually this growth in the social life of man is not a product of natural forces working, as it were, by blind impulse. It is, as we saw, the creation of men who are free and autunomous by nature—though they must, of course, recognize and, in a sense, obey the laws of economic development and social progress, and cannot altogether escape from the pressure of environment.

Re enim vera socialis vitae incrementa nequaquam caeca quadam naturalium virium impulsione efficiuntur; siquidem ea homines, ut iam declaravimus, auctores habent, qui libertate fruuntur, quique ita a natura ad agendum feruntur, ut in se tamen actus suos recipiant; quamquam iisdem opus est progredientis humanitatis leges ac rei oeconomicae cursum agnoscere iisque quasi parere; neque est ipsis omnino integrum vi mediarum rerum carere.

64. The development of these social relationships, therefore, can and ought to be realized in a way best calculated to promote its inherent advantages and to preclude, or at least diminish, its attendant disadvantages.

Quapropter socialium rationum progressus iis viis effici potest atque ideo debet, quibus quam maxime promoveantur civium commoda, incommoda vero vel usquequaque praecaveantur vel saltem minuantur.

Proper Balance Necessary

 

65. To this end, a sane view of the common good must be present and operative in men invested with public authority. They must take account of all those social conditions which favor the full development of human personality. Moreover, We consider it altogether vital that the numerous intermediary bodies and corporate enterprises—which are, so to say, the main vehicle of this social growth—be really autonomous, and loyally collaborate in pursuit of their own specific interests and those of the common good. For these groups must themselves necessarily present the form and substance of a true community, and this will only be the case if they treat their individual members as human persons and encourage them to take an active part in the ordering of their lives.

Sed ad hos optatos exitus quo facilius pervehatur, debent qui publicae rei praesunt compertam habere rectam de communi omnium bono notionem, quae summam complectitur earum vitae socialis condicionum, quibus homines suam ipsorum perfectionem possint plenius atque expeditius consequi. Illud quoque necessarium arbitramur, ut collegia seu corpora ceteraque multiplicia incepta, ex quibus potissimum socialium rationum incrementa constent, suis legibus re ipsa regantur, atque, cum ipsius communis boni profectu, ad id, quod assequi studeant, sincera concordia contendant. Neque necesse non est eiusmodi societates veri cuiusdam convictus speciem ac naturam exhibere; quam tunc tantum exhibebunt, si sodales suos pro humanis personis semper duxerint, eosque in rerum suarum partem vocaverint.

66. As these mutual ties binding the men of our age one to the other grow and develop, governments will the more easily achieve a right order the more they succeed in striking a balance between the autonomous and active collaboration of individuals and groups, and the timely coordination and encouragement by the State of these private undertakings.

Proficientibus igitur necessitudinibus, quibus aetatis nostrae homines inter se mutuo coniunguntur, eo facilius civitates rectum adipiscentur ordinem, quo magis duo haec temperabuntur invicem: hinc videlicet potestas, qua sive singuli cives sive civium coetus sunt utique praediti suis legibus utendi, mutua servata operum conspiratione; illinc reipublicae actio, quae privatorum incepta opportune ordinat atque fovet.

67. So long as social relationships do in fact adhere to these principles within the framework of the moral order, their extension does not necessarily mean that individual citizens will be gravely discriminated against or excessively burdened. On the contrary, we can hope that they will help him to develop and perfect his own personal talents, and lead to that organic reconstruction of society which Our Predecessor Pius XI advocated in his encyclical Quadragesimo Anno as the indispensable prerequisite for the fulfilment of the rights and obligations of social life, (26)

Quodsi sociales rationes ad huiusmodi normas et ad morum disciplinam reapse efficiantur, earum incrementum nullo pacto in causa suapte natura erit, cur in singulares cives gravia discrimina vel nimia onera proficiscantur; quin etiam est in spe ponendum fore ut id, non solum ad homini insitas dotes excolendas perficiendasque, sed etiam ad congruentem humani convictus compaginem feliciter conducat; quae optata compages, quemadmodum Decessor Noster f. r. Pius XI in Encyclicis Litteris Quadragesimo Anno monet (23) omnino necessaria est, ad socialis vitae iuribus et officiis cumulate satisfaciendum.

The Remuneration of Work

 

68. We are filled with an overwhelming sadness when We contemplate the sorry spectacle of millions of workers in many lands and entire continents condemned through the inadequcy of their wages to live with their families in utterly sub-human conditions. This is probably due to the fact that the process of industrialization in these countries is only in its initial stages, or is still not sufficiently developed.

Vehementi sane aegrimonia animus afficitur Noster, cum veluti ante oculos Nostros obversantur – pro miserrimum spectaculum – ingentes opificum multitudines, qui in nationibus non paucis atque in latis etiam terrarum continentibus tam parvam laboris mercedem accipiunt, ut ipsis eorumque familiis vitae condicionibus utendum sit, ab hominis dignitate omni ex parte alienis. Quod vel ex eo exsistere putandum est, quod in iis regionibus recentissimae machinalium industriarum rationes aut nuper tantum inductae sunt, aut aequo minus adhuc profecerunt.

69. Nevertheless, in some of these lands the enormous wealth, the unbridled luxury, of the privileged few stands in violent, offensive contrast to the utter poverty of the vast majority. In some parts of the world men are being subjected to inhuman privations so that the output of the national economy can be increased at a rate of acceleration beyond what would be possible if regard were had to social justice and equity. And in other countries a notable percentage of income is absorbed in building up an ill-conceived national prestige, and vast sums are spent on armaments.

Fit tamen apud aliquot ex his nationibus ut, adversus extremam plurimorum inopiam, paucorum conspiciantur opulentia profusique sumptus, aperte insolenterque cum egenorum sorte pugnantes; fit deinde alicubi ut homines immoderatis oneribus propterea graventur, ut civitas ad tale opum incrementum brevi tempore emergat quale, salvis iustitiae aequitatisque legibus, haberi nullo modo possit; fit denique apud alias, ut ingens redituum pars ad nationis dignitatem plus aequo amplificandam destinetur, atque immanes pecuniae in bellicos apparatus impendantur.

70. In economically developed countries, relatively unimportant services, and services of doubtful value, frequently carry a disproportionately high rate of remuneration, while the diligent and profitable work of whole classes of honest, hard-working men gets scant reward. Their rate of pay is quite inadequate to meet the basic needs of life. It in no way corresponds to the contribution they make to the good of the community, to the profits of the company for which they work, and to the general national economy.

Adde eodem, apud populos, in re oeconomica magis progressos, non raro mediocris momenti aut incertae utilitatis officia mercede rependi ampla atque etiam cumulata, opera vero assidua fructuosaque, quae impigrorum proborumque civium classes faciunt, mercede rependi nimis modica, vitae necessitatibus impari, vel utcumque iusto minore, si et beneficii in civitatem collati, et proventuum societatis in qua suam quisque operam ponit, et nationis redituum aequa ratio habeatur.

Factors Determining Just Wage

 

71. We therefore consider it Our duty to reaffirm that the remuneration of work is not something that can be left to the laws of the marketplace; nor should it be a decision left to the will of the more powerful. It must be determined in accordance with justice and equity; which means that workers must be paid a wage which allows them to live a truly human life and to fulfill their family obligations in a worthy manner. Other factors too enter into the assessment of a just wage: namely, the effective contribution which each individual makes to the economic effort, the financial state of the company for which he works, the requirements of the general good of the particular country—having regard especially to the repercussions on the overall employment of the working force in the country as a whole—and finally the requirements of the common good of the universal family of nations of every kind, both large and small.

Qua de re Nostrum esse officium putamus iterum admonere, mercedis modum, sicuti liberae competitorum aemulationi prorsus relinquere fas non esse, ita etiam ad arbitrium potentiorum decerni non licere; sed hac in re iustitiae et aequitatis normas esse omnino servandas. Quod sane postulat, ut opifici merces tanta solvatur, quanta ad vitam degendam homine dignam et ad familiae onera convenienter ferenda par sit. Sed in aequa laboris constituenda remuneratione haec etiam opus est perpendantur: quantum primum singuli ad bona oeconomica gignenda conferant; qui deinde sit fortunae status consociationum, quibus opifices operam suam tribuunt; quid tum poscant cuiusque civitatis utilitates, praesertim ad locandas universas operas quod attinet; quid postremo exigat commune cunctarum gentium bonum, hoc est plurium civitatum inter se consociatarum, natura et latitudine dissimilium.

72. The above principles are valid always and everywhere. So much is clear. But their degree of applicability to concrete cases cannot be deter mined without reference to the quantity and quality of available resources; and these can—and in fact do—vary from country to country, and even, from time to time, within the same country.

Quas modo attigimus normas, manifestum est, eas omni tempore et ubique locorum valere; qua vero ratione ad peculiaria rerum adiuncta easdem accommodari oporteat, hoc certe statui nequit, nisi opum, quae praesto sunt, congrua ratio habeatur; quae nimirum opes penes varios populos copia et natura differre possunt ei reapse differunt, atque etiam in eadem saepe natione pro mutatis temporibus immutantur.

Balancing Economic Development and Social Progress

 

73. In view of the rapid expansion of national economies, particularly since the war, there is one very important social principle to which We would draw your attention. It is this: Economic progress must be accompanied by a corresponding social progress, so that all classes of citizens can participate in the increased productivity. The utmost vigilance and effort is needed to ensure that social inequalities, so far from increasing, are reduced to a minimum.

Dum nostra hac aetate oeconomicae civitatum res tam prompte procedunt, idque maxime post recens immane bellum, opportunum ducimus de gravissimo iustitiae socialis praecepto omnes admonere, quod nominatim poscit, ut ad rei oeconomicae incrementa semper rei socialis incrementa simul adiungantur simul accommodentur; ita quidem, ut ex aucta divitiarum copia in republica omnes prorsus civium ordines aequa percipiant emolumenta. Ad haec, vigilandum est atque omnibus viribus enitendum, ut quae discrepantiae inter civium classes ob rerum inaequalitatem intercedant, eae adeo non augeantur, ut, quantum fieri potest, imminuantur.

74. As Our Predecessor Pius XII observed with evident justification: “Likewise the national economy, as it is the product of the men who work together in the community of the State, has no other end than to secure without interruption the material conditions in which the individual life of the citizens may fully develop. Where this is secured in a permanent way, a people will be, in a true sense, economically rich, because the general well-being, and consequently the personal right of all to the use of worldly goods, is thus actuated in conformity with the purpose willed by the Creator.” (27) From this it follows that the economic prosperity of a nation is not so much its total assets in terms of wealth and property, as the equitable division and distribution of this wealth.

«Civitatum opes – quemadmodum considerate docet Decessor Noster f. r. Pius XI – sicut communi civium industria gignuntur et procreantur, ita ad nihil aliud spectant, nisi ut in tuto ponantur, et quidem sine intermissione, eae externarum rerum condiciones, quibus singuli plenam vitae suae perfectionem consequi valeant. Ubi haec stabiliter in usum deducta sint, tunc populus, qui iis utatur, vere dives opum habendus est; nam ratio, qua sive communis obtinetur prosperitas, sive singuli ius exercent rebus corporalibus fruendi, plane obtemperat normis a Deo Creatore statutis». (24) Ex quo nascitur, ut oeconomica alicuius populi prosperitas magis quam ex bonorum opumve summa, quibus iidem potiantur, ex eorum potius bonorum partitione sit dimetienda, ad iustitiae normas exacta; ita videlicet, ut omnes in civitate sese excolere atque perficere queant; ad quod tota res oeconomica civitatis suapte natura est ordinata.

This it is which guarantees the personal development of the members of society, which is the true goal of a nation’s economy.

 

Sharing Ownership

 

75. We must notice in this connection the system of self-financing adopted in many countries by large, or comparatively large firms. Because these companies are financing replacement and plant expansion out of their own profits, they grow at a very rapid rate. In such cases We believe that the workers should be allocated shares in the firms for which they work, especially when they are paid no more than a minimum wage.

Quo loco animadvertendum est, hodie in multis civitatibus rerum oeconomicarum rationem eiusmodi esse, ut societates bonis gignendis, quae vel magni vel medii ordinis sint, maximis auctibus propterea crescant, quod sibimetipsis ex reditibus suis numerent pecuniam ad suae industriae instrumenta renovanda ac perficienda. Quod ubi contingat, hoc statui posse putamus, ut hac de causa societates eaedem nomen aliquod a se solvendum opificibus agnoscant, si maxime eam mercedem ipsis persolvant, cuius modus modum salarii infimum non excedat.

76. We should recall here the principle enunciated by Pius XI in Quadragesimo Anno: “It is entirely false to ascribe to the property alone or to the work alone whatever has been obtained through the combined effort of both, and it is wholly unjust for either, denying the efficacy of the other, to arrogate to itself whatever has been produced.” (28)

In hoc rerum genere praeceptum illud obversetur animo oportet, a Decessore Nostro f. r. Pio XI per Encyclicas Litteras Quadragesimo Anno hisce verbis traditum: «falsum prorsus est sive uni rei sive uni operae quidquid ex earundem collata efficientia obtentum est adscribere; iniustumque omnino, alterutrum, alterius efficacitate negata, quidquid effectum est sibi arrogare». (25)

77. Experience suggests many ways in which the demands of justice can be satisfied. Not to mention other ways, it is especially desirable today that workers gradually come to share in the ownership of their company, by ways and in the manner that seem most suitable. For today, even more than in the time of Our Predecessor, “every effort must be made that at least in future a just share only of the fruits of production be permitted to accumulate in the hands of the wealthy, and that an ample sufficiency be supplied to the workers.” (29)

Cui quidem iustitiae officio non uno modo, ut rerum usus docet, satis fit. Ceteris missis, hodie magnopere optandum est, ut, rationibus quae magis consentaneae videantur, opifices in partem possessionis sensim veniant suae cuiusque societatis; nam hodie magis etiam quam Decessoris Nostri diebus:  «omni vi ac contentione enitendum est, ut saltem in posterum partae rerum copiae aequa proportione coacerventur apud eos, qui opibus valent, satisque ample profundantur in eos qui operam conferunt». (26)

The Demands of the Common Good

 

78. But a further point needs emphasizing: Any adjustment between wages and profits must take into account the demands of the common good of the particular country and of the whole human family.

At animadvertendum quoque est, aequationem mercedis cum reditibus ita definiri oportere, ut communis boni ratio habeatur sive civitatis, sive consortionis hominum universae.

79. What are these demands? On the national level they include: employment of the greatest possible number of workers; care lest privileged classes arise, even among the workers; maintenance of equilibrium between wages and prices; the need to make goods and services accessible to the greatest number; elimination, or at least the restriction, of inequalities in the various branches of the economy—that is, between agriculture, industry and services; creation of a proper balance between economic expansion and the development of social services, especially through the activity of public authorities; the best possible adjustment of the means of production to the progress of science and technology; seeing to it that the benefits which make possible a more human way of life will be available not merely to the present generation but to the coming generations as well.

Quarum rerum si altera spectetur, ad communem civitatis utilitatem haec pertinere putanda sunt: opifices quam plurimos in operas mittere; cavere, ne in civitate atque etiam in ipso opificum ordine coetus coalescant, qui ceteris civibus anteferantur; mercedis modum ad mercium pretium congruenter referre; itemque ad bona et ad cultioris vitae commoda aditum quam plurimis patefacere; vel omnino depellere vel saltem certis continere finibus inaequalitates, quae inter varias rei oeconomicae provincias intercedunt: id est inter culturam agrorum, machinales industrias et communia ministeria; opum incrementa cum incremento ministeriorum civibus praestandorum, praesertim opera publicae auctoritatis, apte componere; bonorum procreandorum rationes ad doctrinarum artiumque progressus pro facultate accommodare; denique, efficere ut adepta humanioris vitae prosperitas, non modo praesenti inserviat aetati, sed futurarum quoque commodis prospiciat.

80. The demands of the common good on the international level include: the avoidance of all forms of unfair competition between the economies of different countries; the fostering of mutual collaboration and good will; and effective co-operation in the development of economically less advanced communities.

Ad alterum vero quod attinet, bonum totius humanae societatis commune poscere videtur, ut aemula populorum studia in opibus augendis mala fide careant; ut de re oeconomica mutua eorum concordia atque amica fructuosaque conspiratio foveatur; ut postremo efficax tribuatur opera progressibus promovendis earum nationum, quae opibus minus valeant, ad rem oeconomicam quod pertinet.

81. These demands of the common good, both on a national and a world level, must also be borne in mind when assessing the rate of return due as compensation to the company’s management, and as interest or dividends to investors.

Quae communis boni necessitates sive singularum rerumpublicarum sive cunctarum simul civitatum, tum etiam, ut oportet, aestimandae sunt, cum de emolumentis partiendis agitur, quae sive moderatoribus societatum bonis procreandis nomine fructus redeunt, sive iis, qui pecuniarum capita contulerunt, nomine usurae proveniunt.

The Structure of Industry

 

82. Justice is to be observed not only in the distribution of wealth, but also in regard to the conditions in which men are engaged in producing this wealth. Every man has, of his very nature, a need to express himself in his work and thereby to perfect his own being.

Sed ad iustitiae praecepta, non modo conformanda est ratio, qua bona labore quaesita partiuntur, verum etiam earum rerum condiciones, in quibus homines eadem efficiunt bona. Sita enim in ipsius hominis natura necessitas est, ut qui aliquid operando efficiat, eidem liceat et gerendarum rerum praestare rationem, et seipsum operam dando perficere.

83. Consequently, if the whole structure and organization of an economic system is such as to compromise human dignity, to lessen a man’s sense of responsibility or rob him of opportunity for exercising personal initiative, then such a system, We maintain, is altogether unjust—no matter how much wealth it produces, or how justly and equitably such wealth is distributed.

Ex quo consequitur, ut, si ad parandas opes tales rerum oeconomicarum disciplina et apparatus adhibeantur, quibus eorum, quotquot impendunt operam, vel dignitas humana in discrimen adducatur, vel praestandae rationis sensus debilitetur, vel sua sponte agendi facultas eripiatur, hunc idcirco oeconomicarum rerum ordinem ab iustitia alienum arbitremur; licet ponatur ingentem ex eo gigni bonorum copiam, eorumque partitionem ad iustitiae aequitatisque conformari normas.

Pius XII’s Directive

 

84. It is not possible to give a concise definition of the kind of economic structure which is most consonant with man’s dignity and best calculated to develop in him a sense of responsibility. Pius XII, however, comes to our rescue with the following directive: “The small and average sized undertakings in agriculture, in the arts and crafts, in commerce and industry, should be safeguarded and fostered. Moreover, they should join together in co-operative associations to gain for themselves the benefits and advantages that usually can be gained only from large organizations. In the large concerns themselves there should be the possibility of moderating the contract of work by one of partnership.” (30)

Nequit profecto, in oeconomica disciplina, una comprehensione definiri, quaenam rationes magis cum hominum dignitate congruant, quaeve in iisdem hominibus suscepti officii magis convenienter stimulent conscientiam. Nihilominus Decessor Noster f. r. Pius XII has agendi normas opportune tradit: «Parvae vel mediae bonorum possessiones, quae ad agricolas, ad artifices, ad mercatores et ad operis conductores pertineant, tutandae ac promovendae sunt; iidem praeterea in adiutrices coéant societates, ut commoda utilitatesque maximarum administrationum propria sibi capiant; ad has autem administrationes quod attinet, efficiendum est, ut pactiones operarum cum pactionibus societatis secundum aliqua temperentur». (27)

Artisans and Co-operative Enterprises

 

85. Hence the craftsman’s business and that of the family farm, as well as the co-operative enterprise which aims at the completion and perfection of both these concerns—all these are to be safeguarded and encouraged in harmony with the common good and technical progress.

Quapropter tuendae promovendaeque sunt, convenienter cum communis boni necessitatibus cumque artium progressibus, sive procurationes ab artificibus vel a singulis agricolarum familiis gestae, sive incepta oeconomica consociata, eo etiam spectantia, ut easdem procurationes compleant atque perficiant.

86. We shall return shortly to the question of the family farm. Here We consider it appropriate to say something about artisan and co-operative enterprises.

De agricolarum procurationibus infra dicturi sumus. In praesenti quaedam opportunum putamus attingere de artificum procurationibus, deque oeconomicis inceptis consociatis.

87. First of all it is necessary to emphasize that if these two kinds of undertaking are to thrive and prosper they must be prepared constantly to adjust their productive equipment and their productive methods to meet new situations created by the advance of science and technology and the changing demands and preferences of the consumer. This adaptation must be effected principally by the workers themselves and the members of the co-operatives.

Atque primum monendum est, ut huius generis procurationes et incepta reapse vigeant et floreant, continenter ea aptentur oportere – si progignendarum rerum apparatus, si earumque ef ficiendarum modus respiciantur – ad novas temporum condiciones; quae quidem sive ex doctrinarum artiumque profectibus, sive ex mutabilibus hominum necessitatibus ac propensionibus cotidie exsistunt. Quod praecipue ab ipsis artificibus et a sodalibus consociatis fieri aequum est.

88. Both these groups, therefore, need a thoroughgoing technical and general education, and should have their own professional organizations. It is equally important that the government take the proper steps regarding their training, taxation, credit, social security and insurance.

Quam ob causam omnino congruit, non modo ut idonea utrisque institutio impertiatur et quoad artis exercitationem et quoad animi mentisyue culturam, sed etiam ut iidem in societates, ad professiones spectantes, coëant. Neque minus par est, rempublicam idonea providentia uti, ad institutionem, ad vectigalia, ad creditam pecuniam, ad securitatem et cautiones sociales temperanda.

89. Furthermore, these two categories of citizens—craftsmen and members of cooperatives—are fully entitled to these watchful measures of the State, for they are upholding true human values and contributing to the advance of civilization.

Ceterum eiusmodi civitatis providentia in artifices et in sodales consociatos collata hac etiam de causa probanda suadendaque est, quod iidem veri nominis bonorum auctores sunt, atque ad cultioris humanitatis profectum conferunt.

90. We therefore paternally invite Our beloved sons—craftsmen and members of cooperatives throughout the world—to realize the greatness of this task which is theirs in the State. By the force of their example they are helping to keep alive in their own community a true sense of responsibility, a spirit of co-operation, and the constant desire to create new and original work of outstanding merit.

Quae cum ita sint, paterno animo adhortamur artifices et consociatos sodales, quotquot ubique terrarum carissimos filios habemus, ut de nobilissimo sibi munere in civitate concredito egregie sentiant; utpote quorum operâ in civium ordinibus officiorum conscientia mutuaque adiutrix navitas cotidie magis excitari possint, hominumque studia inardescere, ad nova efficienda opera, eleganti artificio praestantia.

The Participation of Workers in Specific Enterprises

 

91. We, no less than Our predecessors, are convinced that employees are justified in wishing to participate in the activity of the industrial concern for which they work. It is not, of course, possible to lay down hard and fast rules regarding the manner of such participation, for this must depend upon prevailing conditions, which vary from firm to firm and are frequently subject to rapid and substantial alteration. But We have no doubt as to the need for giving workers an active part in the business of the company for which they work—be it a private or a public one. Every effort must be made to ensure that the enterprise is indeed a true human community, concerned about the needs, the activities and the standing of each of its members.

Praeterea, haud secus atque Decessores Nostri, persuasum habemus, opifices merito expetere, ut in partem vocentur vitae societatis bonis procreandis, cui addicti sint et in qua suam ponant operam. Quas partes, quales esse oporteat, decerni certis definitisque regulis non opinamur posse, cum id potius ex singularum societatum bonis gignendis statu sit constituendum; qui nempe tantum abest ut sit idem omnibus, ut saepe in una eademque societate penitus ac repente commutetur. Non dubitamus tamen, quin opificibus actuosae partes sint attribuendae in negotiis societatis, cui navent operam, sive haec privatorum sive reipublicae sit; quod nimirum eo spectare utcumque debet, ut societates bonis gignendis perfectam induant humanae consortionis speciem, cuius afflatu singulorum necessitudines, munerum officiorumque varietates penitus afficiantur.

92. This demands that the relations between management and employees reflect understanding, appreciation and good will on both sides. It demands, too, that all parties co-operate actively and loyally in the common enterprise, not so much for what they can get out of it for themselves, but as discharging a duty and rendering a service to their fellow men.

Hoc vero flagitat, ut mutuae quae operarum conductoribus ac moderatoribus cum eiusdem societatis operariis intercedunt rationes, ad mutuum obsequium, ad existimationem et benevolentiam conformentur; flagitat insuper, ut omnes, tamquam ad commune opus, sincera praesentique virium concordia conspirent, atque operam, quam ponunt, non eo tantum consilio ponant, ut inde lucrum faciant, verum etiam ut munus sibi creditum exsequantur, et officium praestent, quod ad aliorum etiam utilitatem conducat.

Balancing Unity of Direction With Role of Individuals

 

All this implies that the workers have their say in, and make their own contribution to, the efficient running and development of the enterprise. As Pius XII remarked, “the economic and social function which every man aspires to fulfil, demands that the carrying on of the activity of each one is not completely subjected to the others.” (31)

Quo fit ut, ad negotia expedienda societatisque incrementum quod attinet, opportune admodum audiantur opifzcum optata eo rumque socia advocetur opera. Haec namque praeclare Decessor Noster f. r. Pius XII monebat: «Partes, quas in rebus oeconomicis atque socialibus unusquisque appetit, vetant quominus singulorum industria alieno arbitrio prorsus regatur». (28)

Obviously, any firm which is concerned for the human dignity of its workers must also maintain a necessary and efficient unity of direction. But it must not treat those employees who spend their days in service with the firm as though they were mere cogs in the machinery, denying them any opportunity of expressing their wishes or bringing their experience to bear on the work in hand, and keeping them entirely passive in regard to decisions that regulate their activity.

Nemo sane dubitat quin societas, quae hominis dignitati apprime consulat, tueri quidem debeat necessariam efficientemque sui regiminis unitatem; sed exinde nullo modo sequitur, ut qui in eam cotidie suam conferant operam, ii solummodo administrorum loco ducantur, ad iussa tacite exsequenda natorum, quibus optata sua rerumque usum interponere non liceat, sed inertes se gerere debeant, cum de ipsorum locanda moderandaque opera consilia sint capienda.

93. We would observe, finally, that the present demand for workers to have a greater say in the conduct of the firm accords not only with man’s nature, but also with recent progress in the economic, social and political spheres.

Commemorandum denique est, quae graviora usque munera in variis societatibus bonis gignendis hodie opificibus deferri optantur, ea non solum cum hominis natura apte componi, sed etiam cum oeconomicis, socialibus ac civilibus progredientis aetatis rationibus omnino congruere.

94. For although many unjust and inhuman economic and social imbalances still exist in our day, and there are still many errors affecting the activity, aims, structure and operation of economies the world over, it is an undeniable fact that, thanks to the driving impulse of scientific and technical advance, productive systems are today rapidly becoming more modernized and efficient—more so than ever before. Hence a greater technical skill is required of the workers, and more exacting professional qualifications. Which means that they must be given more assistance, and more free time in which to complete their vocational training as well as to carry out more fittingly their cultural, moral and religious education.

Quamvis, pro, aetate hac nostra res oeconomica atque socialis haud parvas habeant discrepantias, iustitiae humanitatique inimicas, ac per totam rerum oeconomicarum provinciam errores serpant, eius actionem, fines, conformationem munerumque perfunctionem graviter inficientes, nemo tamen negaverit, recentiores opum gignendarum rationes, artibus doctrinisque proficientibus incitatas, admodum progredi ac renovari, easdemque citius quam antea incrementa suscipere. Quod quidem ab operariis praestantiorem hodie dexteritatem exercendaeque artis peritiam requirit. Inde cogitur, ut iisdem uberior adiumentorum copia longiorisque temporis spatium suppeditanda sint, ad idoneam sibi politioremque institutionem adipiscendam, pariterque ad studia, mores, religionisque officia commodius excolenda.

95. As a further consequence, the modern youth is enabled to devote a longer time to his basic schooling in the arts and sciences.

Fit etiam ut adulescentibus hoc tempore plures anni tribui possint, ad communem sibi comparandam eruditionem, artisque addiscenda praecepta.

96. All this serves to create an environment in which workers are encouraged to assume greater responsibility in their own sphere of employment. In politics, too, it is of no small consequence that citizens are becoming daily more aware of their responsibility for furthering the common good in all spheres of life.

Quae si facta erunt, ea rerum condicio nascetur, in qua opifices gravioris momenti munera etiam in sua cuiusque societate suscipere poterunt. Ad rempublicam autem quod spectat, haud parvi interest, ut in eius ordinibus universis se cives cotidie magis sentiant officio obstringi commune bonum tuendi.

The Participation of Workers in the Economy as a Whole

 

97. In modern times we have seen an extensive increase in the number of workers’ associations, and their general recognition in the juridical codes of single States and on the international level. Members are no longer recruited in order to agitate, but rather to co-operate, principally by the method of collective bargaining. But it is worthwhile stressing here how timely and imperative it is that workers be given the opportunity to exert their influence throughout the State, and not just within the limits of their own spheres of employment.

Est res omnium ante oculos posita, opificum collegia, nostra hac aetate, late increbruisse, atque communiter in singularum civitatum ac vel etiam in plurium nationum instituta iuridica ascita esse; eaque operarios adducere, non iam ad dimicandum, sed potius ad sociam conferendam operam; quod praesertim fit pactionibus inter opificum et conductorum consociationes initis. Monere etiam praestat, necessarium aut saltem admodum opportunum esse, opificibus quoque copiam dari consilia momentumque suum interponendi extra societatis suae fines, et quidem apud quoslibet civitatis ordines.

The More Important Decisions

 

98. The reason for this is that the individual productive concerns, regardless of their size, efficiency and importance in the State, form but a part—an integral part—of a nation’s entire economic and social life, upon which their own prosperity must depend.

Quod ex eo initium capere videtur, quod singulae consociationes opibus gignendis, quantumvis magnitudine, efficientia ac momento in republica praestent, arte tamen cohaerent cum generali rei oeconomicae socialisque statu suae cuiusque nationis, ex quo earum ipsa pendet prosperitas.

99. Hence it is not the decisions made within the individual productive units which have the greatest bearing on the economy, but those made by public authorities and by institutions which tackle the various economic problems on a national or international basis. It is therefore very appropriate, or even necessary, that these public authorities and institutions bring the workers into their discussions, and those who represent the rights, demands and aspirations of the workingmen; and not confine their deliberations to those who merely represent the interests of management.

At ea decernere, quae generalem illum rei oeconomicae statum magis adiuvent, negotium non est singulae cuiusque societatis bonis gignendis, sed ad reipublicae moderatores spectat, et ad illa instituta quae, aut pro aliqua natione aut pro pluribus civitatibus condita, in variis rerum oeconomicarum provinciis operantur. Ex quo patet opportunum vel necessarium esse, apud civitatis auctoritates et apud eadem instituta, praeter dominos aut eos qui dominorum partes agunt, veluti praesentes etiam opifices haberi aut eos qui pro suo munere opificum iura, necessitates, optata tuentur.

Praise and Appreciation

 

100. It is Our prerogative to be a Father, and there is a special place in Our thoughts and in Our heart for those professional groups and Christian associations of workers which exist and operate in so many parts of the world. We know the nature and extent of the difficulties under which these dearest sons of Ours are laboring, as they strive continually and effectually to promote in their own countries and throughout the world the material and moral interests of the working people.

Consentaneum igitur est, ut in primis cogitatio Nostra paternaeque caritatis affectus ad consociationes feratur varias artes complectentes, itemque ad opificum collegia, quae, christianae doctrinae principiis conformata, in pluribus terrarum continentibus operam navant suam. Novimus quot quantisque pressi difficultatibus dilectissimi hi filii Nostri efficaciter conati sint et acriter adhuc conentur, tum intra fines nationis cuiusque suae, tum in terrarum orbe universo, ut operariorum iura vindicent eorumque fortunas et mores ad meliora provehant.

101. They are fully deserving of Our praise. The importance of their work must be gauged not merely by its immediate and obvious results, but also by its effect on the working world as a whole, where it helps to spread sound principles of action and the wholesome influence of the Christian religion .

At praeterea horum filiorum Nostrorum operam merita honestare laude cupimus, quae non omnis in proximo atque perspicuo rerum exitu sita est; sed ad universum etiam, qua late patet, humani laboris campum permanat, rectis agendi cogitandique normis almoque christianae religionis afflatu quaquaversus propagatis.

102. We wish further to praise those dear sons of Ours who in a true Christian spirit collaborate with other professional groups and workers’ associations which respect the natural law and the freedom of conscience of their members.

Qua quidem Nostra paterna laude eos etiam ornare carissimos filios volumus, qui christianis praeceptis imbuti eximiam tribuunt operam aliis artificum consociationibus iisque opificum collegiis, quae naturae legibus ducuntur et singulorum de re religiosa ac morali libertatem verentur.

103. We must also express here Our heartfelt appreciation of the work that is being done by the International Labor Organization—popularly known in various countries as the O.I.L. or I.L.O. Or O.I.T. For many years now it has been making an effective and valued contribution to the establishment in the world of an economics and social order marked by justice and humanity, an order which recognizes and safeguards the lawful rights of the workingman.

Neque facere hoc loco possumus, quin ex animo gratulemur existimationisque Nostrae sensus patefaciamus «Gentium Consilio labori ordinando» - compendiariis litteris OIL vel ILO vel OIT in vulgus significato - quod plures iam annos sollertem, efficacem magnique pretii ponit industriam in rerum oeconomicarum et socialium ordine ubique terrarum ad iustitiae humanitatisque normas instaurando; in quo quidem ordine operariorum quoque legitima iura agnoscuntur atque servantur.

Private Property

 

104. It is well-known that in recent years in the larger industrial concerns distinction has been growing between the ownership of productive goods and the responsibility of company managers. This has created considerable problems for public authorities, whose duty it is to see that the aims pursued by the leaders of the principal organizations—especially those which have an important part to play in the national economy—do not conflict in any way with the interests of the common good. Experience shows that these problems arise whether the capital which makes possible these vast undertakings belongs to private citizens or to public corporations.

Quemadmodum fere oculis tenemus, factum est superioribus hisce annis, ut in maximis consociationibus bonis gignendis partes, quae a bona possidentibus agantur, in dies magis a partibus diductae sint, quas societatis moderatores agant. Id magnas sane difficultates facessit reipublicae principibus, quibus sedulo vigilandum est, ne quod sibi proponunt rectores praecipuarum administrationum, earumque potissimum quae maximum habent momentum in rebus oeconomicis totius civitatis, id ullo modo a communis boni rationibus dissideat. Quae porro difficultates, uti rerum usu cognitum habemus, non minores profecto sunt cum privati cives, quam cum publici coetus pecuniarum capita conferunt, ad magnas administrationes necessaria.

105. It is also true that more and more people today, through belonging to insurance groups and systems of social security, find that they can face the future with confidence—the sort of confidence which formerly resulted from their possession of a certain amount of property.

Nec minime latet, esse hodie frequentiores, qui ex recentissimis oeconomicis cautionibus ac multiplicibus securitatis socialis rationibus habeant cur tranquillo animo in futurum tempus prospiciant; quae quidem tranquillitas olim in bonorum dominio, etsi modico, posita erat.

An Advanced View of Work

 

106. And another thing happening today is that people are aiming at proficiency in their trade or profession rather than the acquisition of private property. They think more highly of an income which derives from capital and the rights of capital.

Contingit quoque nostris diebus, ut homines potius alicuius artis peritiam quam rerum possessionem excupiant; iidemque pluris faciant reditus, qui ex labore vel ex iuribus cum labore coniunctis oriantur, quam reditus, qui ex pecuniarum capite vel ex íuribus cum hoc coniunctis exsistant.

107. And this is as it should be. Work, which is the immediate expression of a human personality, must always be rated higher than the possession of external goods which of their very nature are merely instrumental. This view of work is certainly an indication of an advance that has been made in our civilization.

Quod quidem plane congruit cum nativa laboris indole, qui, cum a persona humana proxime procedat, anteferendus est externorum bonorum copiae, quae suapte natura instrumentorum loco habenda sunt; idque progredientis humanitatis indicium profecto est.

Confirmation of the Right of Ownership

 

108. What, then, of that social and economic principle so vigorously asserted and defended by Our predecessors: man’s natural right to own private property, including productive goods? Is this no longer operative today, or has it lost some of its validity in view of the economic conditions We have described above? This is the doubt that has arisen in many minds.

Huius generis rerum oeconomicarum condiciones in causa profecto sunt, cur in vulgus sit ambiguum, utrum in praesentibus rerum adiunctis, vim suam amiserit, aut minoris sit aestimandum principium de re oeconomica et sociali a Decessoribus Nostris firmiter traditum ac propugnatum: principium dicimus, quo statuitur hominibus ius esse a natura datum privatim res possidendi, etiam bonis edendis aptas.

109. There is no reason for such a doubt to persist. The right of private ownership of goods, including productive goods, has permanent validity. It is part of the natural order, which teaches that the individual is prior to society and society must be ordered to the good of the individual.

Quod dubium inane prorsus est putandum. Siquidem ius privati dominii, etiam quod ad res attinet gignendis bonis tributas, per omne tempus valet, utpote quod in ipsa contineatur rerum natura, qua docemur singulares homines priores esse civili societate, atque adeo civilem societatem ad hominem tamquam ad terminum dirigi oportere.

Moreover, it would be quite useless to insist on free and personal initiative in the economic field, while at the same time withdrawing man’s right to dispose freely of the means indispensable to the achievement of such initiative.

Ceterum nequiquam privatis hominibus ius agendi cum libertate in re oeconomica agnoscitur, nisi ipsis pariter facultas permittitur libere deligendi adhibendique res ad illud ius exercendum necessarias.

Further, history and experience testify that in those political regimes which do not recognize the rights of private ownership of goods, productive included, the exercise of freedom in almost every other direction is suppressed or stifled. This suggests, surely, that the exercise of freedom finds its guarantee and incentive in the right of ownership.

Praeterea rerum usus temporumque monumenta testantur, ubi populorum regimina privatis hominibus etiam bonorum fructuosorum possessionem non agnoscant, ibi aut violari aut omnino deleri, in praecipuis rebus, humanae libertatis usum; ex quo utique patet libertatis usum a dominii iure pariter tutelam pariter incitamentum repetere.

110. This explains why social and political movements for the harmonizing of justice and freedom in society, though until recently opposed to the private ownership of productive goods, are today reconsidering their position in the light of a clearer understanding of social history, and are in fact now declaring themselves in favor of this right.

Hinc causa est quaerenda, cur coetus et consociationes, in re sociali ac politica versantes, qui libertatem cum iustitia in hominum consortione componere student, quique fere ad hunc diem ius privatim possidendi res gignendis opibus aptas non ponebant, hodie iidem, rerum socialium cursu uberius eruditi, opinionem suam nonnihil emendaverint, atque ita se habeant ut ius illud reapse probent.

Guarantee for Both Individual and Society

 

111. Accordingly, We make Our own the directive of Our Predecessor Pius XII: “In defending the principle of private ownership the Church is striving after an important ethico-social end. She does not intend merely to uphold the present condition of things as if it were an expression of the divine Will, or to protect on principle the rich and plutocrats against the poor and indigent. . . The Church aims rather at securing that the institution of private property be such as it should be according to the plan of the divine Wisdom and the dispositions of Nature.” (32) Hence private ownership must be considered as a guarantee of the essential freedom of the individual, and at the same time an indispensable element in a true social order.

Placet igitur Nobis monitis uti, quae de hac re Decessor Noster f r. Pius XII dedit: «Ecclesia ius privati dominii tuendo, ad optimum spectat finem moralem in re sociali; scilicet per se minime contendit praesentem rerum servare ordinem, quasi divinae Voluntatis imperium in eo agnoscat; neque magis data opera opulentorum ac praedivitum patrocinium suscipit, pauperum et egenorum iuribus neglectis … Verum Ecclesiae propositum est, ut privatae possessionis institutum tale habeatur, quale et divinae Sapientiae consilium et naturae lex iubeant». (29) Scilicet privata possessio humanae personae libertatis iura in tuto ponat oportet, simulque necessariam suam conferat operam ad rectum instaurandum societatis ordinem.

Wages and Property

 

112. Moreover, in recent years, as we have seen, the productive efficiency of many national economies has been increasing rapidly. Justice and fairness demand, therefore, that, within the limits of the common good, wages too shall increase. This means that workers are able to save more and thus acquire a certain amount of property of their own. In view of this it is strange that the innate character of a right which derives its force and validity from the fruitfulness of work should ever be called in question—a right which constitutes so efficacious a means of asserting one’s personality and exercising responsibility in every field, and an element of solidity and security for family life and of greater peace and prosperity in the State.

Dum recentissimae rei oeconomicae rationes apud non paucas civitates cito, uti iam diximus, progrediuntur, atque ad parienda bona efficientiore usque modo conducunt, iustitia et aequitas requirunt, ut auctarium pariter adiciatur, bono communi incolumi, laboris mercedi. Quod sane efficit, ut opifices facilius parsimoniae studeant, atque adeo sibi aliquem parare valeant censum. Quamobrem mirum est respui a quibusdam indolem iuris dominii naturalem; iuris dominii dicimus, quod ex laboris feracitate perpetuo vim et virtutem suam ducit; quod deinde tam efficaciter ad humanae dignitatem personae tuendam, et ad liberam sui cuiusque muneris perfunctionem in omnibus navitatis campis adiuvat; quod postremo domestici convictus compaginem tranquillitatemque confirmat, non sine pacis et prosperitatis in re publica incremento.

The Effective Distribution of Property

 

113. But it is not enough to assert that the right to own private property and the means of production is inherent in human nature. We must also insist on the extension of this right in practice to all classes of citizens.

Attamen parum est statuere, ius esse homini a natura datum res ut suas privatim possidendi, easque etiam quae ad bona gignenda valeant, nisi pariter omni contentione elaboretur, ut eiusdem iuris usus per omnes civium ordines propagetur.

114. As Our Predecessor Pius XII so rightly affirmed: The dignity of the human person “normally demands the right to the use of the goods of the earth, to which corresponds the fundamental obligation of granting an opportunity to possess property to all if possible.” (33) This demand arises from the moral dignity of work. It also guarantees “the conservation and perfection of a social order which makes possible a secure, even if modest, property to all classes of people.” (34)

Quemadmodum enim praeclare monet Decessor Noster f. r. Pius XII, ex una parte ipsa humanae personae dignitas «ad vivendum secundum rectas naturae normas necessario poscit ius externis bonis utendi; cui quidem iuri officium respondet sane gravissimum, quod requirit ut, quantum fieri potest, omnibus copia detur privata bona possidendi»; (30) ex altera vero parte, ipsi labori insita nobilitas praeter alia postulat: «tuitionem ac perfectionem illius socialis ordinis, qui omnibus cuiusvis classis civibus tutam, etsi modicam, bonorum possessionem permittat». (31)

115. Now, if ever, is the time to insist on a more widespread distribution of property, in view of the rapid economic development of an increasing number of States. It will not be difficult for the body politic, by the adoption of various techniques of proved efficiency, to pursue an economic and social policy which facilitates the widest possible distribution of private property in terms of durable consumer goods, houses, land, tools and equipment (in the case of craftsmen and owners of family farms), and shares in medium and large business concerns. This policy is in fact being pursued with considerable success by several of the socially and economically advanced nations.

Privatum bonorum dominium latius obtineat oportere, si alias umquam, hodie est potissimum profitendum, cum, ut commemoravimus, numero augescant nationes, quarum oeconomicae rationes maiora in dies capiant incrementa. Quare, variis prudenter adhibitis artibus, quas usus comprobavit, haud difficile negotium erit civitatibus oeconomicam et socialem rem ita temperare, ut facilior fiat et quam latissime pateat aditus ad privatim possidendas huius exempli res: bona usu haud statim peritura; domum; praedium; supellectilem procurationi, sive ab artificibus sive a singulis agricolarum familiis gestae, necessariam; syngraphas pecuniae in administrationibus medii vel magni ordinis collocatae; quod quidem felici exitu in nonnullas nationes invectum est, provectioribus in re oeconomica et sociali rationibus instructas.

Public Ownership

 

116. This, of course, is not to deny the lawfulness of State and public ownership of productive goods, especially those which “carry with them a power too great to be left to private individuals without injury to the community at large.” (35)

Manifestum omnino est, quae exposuimus, ea minime prohibere, quominus etiam civitates ceteraque publica instituta iure res possideant, quae ad opes parandas pertineant; si praesertim «tam magnum secum ferant potentatum, quantus privatis hominibus, salva re publica, permitti non possit». (32)

Principle of Subsidiarity

 

117. State and public ownership of property is very much on the increase today. This is explained by the exigencies of the common good, which demand that public authority broaden its sphere of activity. But here, too, the “principle of subsidiary function” must be observed. The State and other agencies of public law must not extend their ownership beyond what is clearly required by considerations of the common good properly understood, and even then there must be safeguards. Otherwise private ownership could be reduced beyond measure, or, even worse, completely destroyed.

Nostrae huius aetatis ea esse indoles videtur, ut ampliores usque bonorum possessiones tum civitati, tum ceteris publicis institutis attribuantur. Cuius rei causa in hoc etiam quaerenda est, quod commune bonum exigit, ut maiora usque munera publicae auctoritati demandentur. Attamen hac etiam in re «subsidiarii officii principium», de quo iam mentionem fecimus, omnino servandum est; scilicet tum tantum licere civitatibus ac publicis institutis dominii sui fines amplificare, cum manifesta ac vera communis boni necessitas id postulat, depulso periculo, ne privatorum possessiones praeter modum extenuentur aut, quod deterius est, plane evertantur.

Precautions

 

118. It is important, too, not to overlook the fact that the economic enterprises of the State and other agencies of public law must be entrusted to men of good reputation who have the necessary experience and ability and a keen sense of responsibility towards their country. Furthermore, a strict check should constantly be kept upon their activity, so as to avoid any possibility of the concentration of undue economic power in the hands of a few State officials, to the detriment of the best interests of the community.

Neque denique silentio praetereundum est, oeconomica incepta, quae a republica vel a publicis institutis suscipiantur, iis esse civibus deleganda, qui et singulari peritia et spectata honestate praestent, quique officia erga rempublicam summa religione exsequantur. Praeterea in horum virorum operam sedula atque assidua vigilantia inspiciatur oportet, ne, in ipsius reipublicae administratione, rerum oeconomicarum imperiosus dominatus in paucorum concedat manus; quod sane cum supremo civitatis bono pugnet.

The Social Function of Property

 

119. Our predecessors have insisted time and again on the social function inherent in the right of private ownership, for it cannot be denied that in the plan of the Creator all of this world’s goods are primarily intended for the worthy support of the entire human race.

Sed Decessores Nostri illud etiam nullo non tempore docuerunt, in privati dominii iure penitus munus inesse sociale. Re enim vera, ex Dei Creatoris consilio, cunctorum bonorum copia omnium hominum vitae honeste degendae in primis attribuitur;

Hence, as Leo XIII so wisely taught in Rerum Novarum: “whoever has received from the divine bounty a large share of temporal blessings, whether they be external and corporeal, or gifts of the mind, has received them for the purpose of using them for the perfecting of his own nature, and, at the same time, that he may employ them, as the steward of God’s Providence, for the benefit of others. ‘He that hath a talent,’ says St. Gregory the Great, ‘let him see that he hide it not; he that hath abundance, let him quicken himself to mercy and generosity; he that hath art and skill, let him do his best to share the use and the utility thereof with his neighbor’.” (36)

quemadmodum praeclare monet Decessor Noster f. r. Leo XIII in Encyclicis Litteris Rerum Novarum; ubi haec legimus: «quarum rerum summa haec est: quicumque maiorem copiam bonorum Dei munere accepit, sive corporis et externa sint, sive animi, ob hanc causam accepisse, ut ad perfectionem sui pariterque, velut minister providentiae divinae, ad utilitates adhibeat ceterorum. ‹Habens ergo talentum, curet omnino ne taceat: habens rerum affluentiam, vigilet ne a misericordiae largitate torpescat: habens artem qua regitur, magnopere studeat, ut usum atque utilitatem illius cum proximo partiatur›». (33)

Always Vast Field For Personal Charity

 

120. In recent years the State and other agencies of public law have extended, and are continuing to extend, the sphere of their activity and initiative. But this does not mean that the doctrine of the social function of private ownership is out of date, as some would maintain. It is inherent in the very right of private ownership.

Quamvis nostro hoc tempore valde processerint atque magis magisque augescant partes civitati publicisque institutis concreditae, ex hoc tamen nullo pacto conficiendum est, obsolevisse socialem privati dominii rationem, ut quorundam ferre videtur opinio; nam hoc sociale munus ex ipso dominii iure suam petit virtutem.

Then, too, a further consideration arises. Tragic situations and urgent problems of an intimate and personal nature are continually arising which the State with all its machinery is unable to remedy or assist. There will always remain, therefore, a vast field for the exercise of human sympathy and the Christian charity of individuals. We would observe, finally, that the efforts of individuals, or of groups of private citizens, are definitely more effective in promoting spiritual values than is the activity of public authority.

Cui rei illud proximum est, omni tempore tum rerum acerbitates innumeras, tum necessitates occultas easque graves ostendi, quas multiplex reipublicae providentia non attingit, quibusque consulere nullo modo potest; qua de causa privatorum humanitati christianaeque caritati late semper patebit campus. Est denique perspicuum, ad conata incitanda, quae ad animi bona spectent, magis valere operam a singulis hominibus aut a privatis civium consiliis susceptam, quam a reipublicae potestatibus.

The Real Treasure

 

121. We should notice at this point that the right of private ownership is clearly sanctioned by the Gospel. Yet at the same time, the divine Master frequently extends to the rich the insistent invitation to convert their material goods into spiritual ones by conferring them on the poor. “Lay not up to yourselves treasures on earth; where the rust and moth consume and where thieves break through and steal. But lay up to yourselves treasures in heaven; where neither the rust nor moth doth consume, and where thieves do not break through nor steal.” (37) And the Lord will look upon the charity given to the poor as given to Himself. “Amen, I say to you, as long as you did it to one of these my least brethren, you did it to me.” (38)

Attinet demum hoc loco animadvertere, ius bona privatim possidendi certe sacri Evangelii auctoritate probari; quod tamen saepe Christum Iesum inducit magnopere divites iubentem, ut, divitias pauperibus largiendo, eas in superna vertant bona: «Nolite thesaurizare vobis thesauros in terra, ubi aerugo et tinea demolitur, et ubi fures effodiunt et furantur. Thesaurizate autem vobis thesauros in caelo, ubi neque aerugo neque tinea demolitur, et ubi fures non effodiunt nec furantur» (Mt 6,19-20). Atque Divinus Magister profitetur in semet Ipsum id collatum iri, quidquid in egenos collatum fuerit: «Amen dico vobis, quamdiu fecistis uni ex his fratribus meis minimis, mihi fecistis» (Mt 25, 40).

III. NEW ASPECTS OF THE SOCIAL QUESTION

III

122. History shows with ever-increasing clarity that it is not only the relations between workers and managers that need to be re-established on the basis of justice and equity, but also those between the various branches of the economy, between areas of varying productivity within the same political community, and between countries with a different degree of social and economic development.

Rerum temporumque progressio magis magisque illud ostendit, ad iustitiae aequitatisque normas revocandas esse, non solum necessitudines inter opifices et moderatores societatum bonis pariendis, verum etiam rationes, quibus inter se coniungantur oportet simul varia rerum oeconomicarum genera, variaeque regiones aliae aliter ditatae, in una eademque natione; simul, in universa hominum communitate, plures variaeque nationes, quae in rebus oeconomicis et socialibus non uno modo profecerunt.

The Depressed State of Agriculture

 

123. First, with regard to agriculture, it would not appear that the rural population as a whole is decreasing, but it is an undeniable fact that many people are moving away from their farms into more thickly populated areas as well as into the cities themselves. When we realize that this movement of population is going on in nearly every part of the world, often on a large scale, we begin to appreciate the complexity of the human problems involved and their difficulty of solution.

Atque initio, ut de agrorum cultura aliquid admoneamus, animadvertimus in primis ruricolarum numerum haud videri in toto imminutum; tamen sine dubitatione agricolas non paucos esse qui, rure natali relicto, vel sedes incolis frequentiores, vel ipsas urbes petant; quod, cum fere in omnibus nationibus intercidat, atque nonnumquam magnam hominum multitudinem contingat, idcirco quoad vitam dignitatemque civium impedimenta infert, ad expediendum sane difficilia.

124. We know that as an economy develops, the number of people engaged in agriculture decreases, while the percentage employed in industry and the various services rises. Nevertheless, We believe that very often this movement of population from farming to industry has other causes besides those dependent upon economic expansion.

Cuique sane illud est in promptu, prout res oeconomicae processerint atque increbruerint, ita ruricolarum numerum extenuari, opificum autem amplificari multitudinem, qui vel machinalibus industriis vel quibuslibet ministeriis dant operam.

Among these there is the desire to escape from confining surroundings which offer little prospect of a more comfortable way of life. There is the lure of novelty and adventure which has taken such a hold on the present generation, the attractive prospect of easy money, of greater freedom and the enjoyment of all the amenities of town and city life. But a contributory cause of this movement away from the country is doubtless the fact that farming has become a depressed occupation. It is inadequate both in productive efficiency and in the standard of living it provides.

Atqui censemus, qui ex re rustica se ad alias artes bona gignentes conferant, eos saepe quidem facere causis ductos, quae ex ipsa rerum oeconomicarum progressione oriantur, sed saepius multi generis raptos incitamentis, quorum haec praecipua: animi voluntas angusta loca defugiendi, quae nullam habeant commodioris vitae exspectationem; studium res adeundi novas, casusque varios experiendi, quo tantopere nostra tenetur aetas; cupiditas sibi bona fortunasque repente asciscendi; anhela sitis liberioris vitae degendae, iis adeptis commodis, quae et oppida incolis frequentia et urbes afferre solent. Sed illud quoque in dubio esse non potest, quin ab agris ruricolae propterea abeant, quod res suas fere ubique iacere videant, sive animum referant ad sui laboris efficientiam, sive ad agricolarum victus cultusque statum.

A Fundamental Problem

 

125. Nearly every country, therefore, is faced with this fundamental problem: What can be done to reduce the disproportion in productive efficiency between agriculture on the one hand, and industry and services on the other; and to ensure that agricultural living standards approximate as closely as possible those enjoyed by city dwellers who draw their resources either from industry or from the services in which they are engaged? What can be done to persuade agricultural workers that, far from being inferior to other people, they have every opportunity of developing their personality through their work, and can look forward to the future with confidence?

Quocirca in tanta hac re, de qua nunc apud civitates fere omnes quaeritur, illud in primis exploretur oportet, quid sit agendum ne, si efficiendarum rerum modum existimemus, hinc agricultura, hinc machinales industriae, hinc communia ministeria tantopere inter se discrepent; quid item sit curandum, ut vitae rusticanae cultus quam minime a vivendi ratione municipum distet, quorum pecuniae reditus vel ex machinalibus industriis vel e quibuslibet ministeriis nascantur; quid denique sit enitendum, ut qui agriculturae navent operam nullo modo sese ceteris dignitate cedere opinentur; immo sibi persuasum habeant, eos quoque qui ruri vitam traducant, non modo personam suam confirmare et excolere laboribus posse, sed etiam in futuros vitae casus fidenti animo prospicere.

Contributing to the Solution

 

126. It seems to Us opportune to indicate certain directives that can contribute to a solution of this problem: directives which We believe have value whatever may be the historical environment in which one acts—on condition, obviously, that they be applied in the manner and to the degree allowed, suggested, or even demanded by the circumstances.

Peropportunum idcirco videtur Nobis de huius generis causa normas nonnullas tradere, in qualibet temporum condicione valituras, dummodo ea ratione, quemadmodum patet, ad effectum adducantur, quam varia temporum locorumque adiuncta vel sinant, vel suadeant, vel prorsus exigant.

Some Remedies

 

127. In the first place, considerable thought must be given, especially by public authorities, to the suitable development of essential facilities in country areas—such as roads; transportation; means of communication; drinking water; houseing; health services; elementary, technical and professional education; religious and recreational facilities; and the supply of modern installations and furnishings for the farm residence. Such services as these are necessary nowadays if a becoming standard of living is to be maintained. In those country areas where they are lacking, economic and social progress is either prevented or greatly impeded, with the result that nothing can be done to retard the drift of population away from the land, and it even becomes difficult to make a good appraisal of the numbers involved.

In primis, omnes, at praecipue reipublicae moderatores, in eo elaborent necesse est, ut, quae munia ad omnium commoda praecipua sint, ea apte ruri incrementa capiant, quorum haec sunt exempla: viarum munitio; commeatus vehicula; instrumenta, quibus homines cum hominibus commercia exercent; aqua salubri potu; domicilia; medici et medicamenta; scholae et elementis, et artibus, et professionibus addiscendis; quae cum ad religionem colendam tum ad animum relaxandum attinent; denique ea supellex, qua agricolarum domum nostra haec aetas ornari et instrui postulat. Quae instrumenta ad agricolarum vitam cum dignitate exigendam necessaria, ubi ruricolis desunt, ibi res oeconomicae et sociales aut nullo modo aut tardius proficiunt, fitque exinde, ut nihil possit homines ab agris deserendis remorari, atque nemo eorum numerum possit facile habere perspectum.

Balanced Development of the Economy

 

128. If a country is to develop economically, it must do so gradually, maintaining an even balance between all sectors of the economy. Agriculture, therefore, must be allowed to make use of the same reforms in the method and type of production and in the conduct of the business side of the venture as are permitted or required in the economic system as a whole. All such reforms should correspond as nearly as possible with those introduced in industry and the various services.

Oportet praeterea civitatum res oeconomicas gradatim procedere, mutua servata inter varias earundem rerum provincias apta convenientia. Danda est scilicet singulariter opera, ut primum ad agros colendos illae adhibeantur recentiore hoc tempore rationes inductae, sive in artes bonorum procreandorum, sive in varias agrorum culturas, sive in rusticae procurationis apparatus, quas res oeconomicae in universum aut ferant aut requirant; utque deinde haec omnia, quantum fieri potest, ita perficiantur, ut pariter cum machinalibus industriis, pariter cum cuiusvis generis ministeriis aeque conveniant.

129. In this way, agriculture will absorb a larger amount of industrial goods and require a better system of services. But at the same time it will provide both industry and the services and the country as a whole with the type of products which, in quantity and quality, best meet the needs of the consumer and contribute to the stability of the purchasing power of money—a major consideration in the orderly development of the entire economic system.

Sequetur inde, ut agricultura non modo maiorem bonorum copiam sibi auferat, quae machinalibus industriis pariuntur, sed etiam magis congruas poscat communium ministeriorum formas; vicissim autem cultura agrorum tum machinalibus industriis, tum ministeriis communibus, tum civitati ipsi eiusmodi reddet fructus, qui et proprietate et modo magis idonei videantur ad usum; effectumque ideo agricolitio dabit, ut firmior nummis tribuatur facultas bonorum emendorum; quod quidem unum est e praecipuis capitibus totius rei oeconomicae ad incrementum ordinandae.

130. One advantage which would result from the adoption of this plan would be that it would be easier to keep track of the movement of the working force set free by the progressive modernization of agriculture. Facilities could then be provided for the training of such people for their new kind of work, and they would not be left without economic aid and the mental and spiritual assistance they need to ensure their proper integration in their new social milieu.

Quibus susceptis consiliis, haec, praeter alia, consequentur commoda: ut primum facilius cognosci possit et unde discedant et quo contendant ruricolae, qui a laboribus vacent, propterea quod ad agrorum culturam nova inventa pedetemptim sint adhibita; ut deinde ita iidem in sui artificiis erudiantur, ut operam curamque suam ad alia quoque laborum genera conferre possint; ut postremo iis neque rerum oeconomicarum auxilia, neque subsidia ad mentem animumque excolendum desint, quae requiruntur, ut aptius in novos sociales coetus inseri possint.

The Need for a Suitable Economic Policy

 

131. In addition, a sound agricultural program is needed if public authority is to maintain an evenly balanced progress in the various branches of the economy. This must take into account tax policies, credit, social insurance, prices, the fostering of ancillary industries and the adjustment of the structure of farming as a business enterprise.

Ut autem in variis rerum oeconomicarum provinciis ordinata progressio habeatur, necesse omnino est rerumpublicarum auctoritates, agrorum cultura spectata, ad haec curam prudentiamque suam intendant: ad tributa aut vectigalia, ad creditam pecuniam, ad civilium praesidiorum cautiones, ad rerum pretium, ad artes provehendas complementi rationem habentes, denique ad rusticarum procurationum apparatus perficiendos.

Taxation

 

132. In a system of taxation based on justice and equity it is fundamental that the burdens be proportioned to the capacity of the people contributing.

Quod ad vectigalia spectat, huiusmodi disciplina ad iustitiam aequitatemque ordinata hoc praecipue flagitat, ut tributa pro civium facultate imperentur.

133. But the common good also requires the public authorities, in assessing the amount of tax payable, take cognizance of the peculiar difficulties of farmers. They have to wait longer than most people for their returns, and these are exposed to greater hazards. Consequently, farmers find greater difficulty in obtaining the capital necessary to increase returns.

Sed in ruricolarum tributis temperandis communis omnium utilitas ab iis qui rempublicam gubernant poscit, ut animum advertant, in re rustica reditus et tardius confici et in graviorem ire aleam; atque propterea difficilius capita reperiri, ad eos augendos necessaria.

Credit Banks

 

134. For this reason, too, investors are more inclined to put their money in industry rather than agriculture. Farmers are unable to pay high rates of interest. Indeed, they cannot as a rule make the trading profit necessary to furnish capital for the conduct and development of their own business. It is therefore necessary, for reasons of the common good, for public authorities to evolve a special credit policy and to form credit banks which will guarantee such capital to farmers at a moderate rate of interest.

Quibus positis, consequens est, ut pecuniarum possessores, eas libentius in aliis negotiis quam in re rustica collocent. Eadem de causa ruricolae nequeunt usuras graviores pendere; quin etiam plerumque ne usuras quidem pendere possunt a mercatura impositas, ut pecuniarum capita sibi parent, quae rerum suarum administratio et incrementum desiderent. Quam ob causam, ad omnium commoda provehenda opus est, non tantum a publicis auctoritatibus peculiarem quandam rei pecuniariae disciplinam pro agricolis decerni, verum etiam argentarias constitui, e quibus pecuniarum capita, et ea quidem haud gravi usura, iisdem suppeditentur.

Social Insurance and Social Security

 

135. In agriculture the existence of two forms of insurance may be necessary: one concerned with agricultural produce, the other with the farm workers and their families. We realize that agricultural workers earn less per capita than workers in industry and the services, but that is no reason why it should be considered socially just and equitable to set up systems of social insurance in which the allowances granted to farm workers and their families are substantially lower than those payable to other classes of workers. Insurance programs that are established for the general public should not differ markedly whatever be the economic sector in which the individuals work or the source of their income.

Illud praeterea necessarium videtur, ut duabus rationibus constituantur periculorum cautiones: quarum altera ad ea, quae terra gignit, altera ad agricolas ipsos eorumque familias spectet. Quoniamque, ut pro explorato habetur, uniuscuiusque agricolae reditus tenuiores communiter sunt quam operariorum cum in machinalibus industriis, tum in quibuslibet ministeriis versantium, idcirco cum iustitiae socialis et aequitatis normis non omnino congruere videtur, agricolis vel cautionis vel securitatis socialis modum statuere deteriorem, quam ceterorum civium ordinum. Etenim quae cautiones providentiaeque generatim constituuntur, eae parum discrepare aliae ab aliis debent, quaecumque ea est rei oeconomicae provincia, in qua cives exercent opus, vel ex qua iidem reditus percipiunt.

136. Systems of social insurance and social security can make a most effective contribution to the overall distribution of national income in accordance with the principles of justice and equity. They can therefore be instrumental in reducing imbalances between the different classes of citizens.

Ceterum vero cum securitates cautionesque sociales magnopere ad illud adiuvare possint, ut totius civitatis reditus pro iustitiae et aequitatis normis inter cives partiantur, easdem propterea quasi viam haberi convenit, qua discrepantiae inter varias civium classes extenuentur.

Price Protection

 

137. Given the special nature of agricultural produce, modern economists must devise a suitable means of price protection. Ideally, such price protection should be enforced by the interested parties themselves, though supervision by the public authority cannot be altogether dispensed with.

Cum autem agrorum fruges peculiari sint natura, earum ideo pretium in tuto ponatur oportet, rationibus quidem adhibitis, quas rei oeconomicae periti invenerint. Qua in re, licet plurimum valeat si huiusmodi tutelam iidem gerant, quorum intersit, hoc est opportuna quasi sibi imposita norma, tamen ab hoc temperando negotio abesse omnino civitatum moderatores non possunt.

138. On this subject it must not be forgotten that the price of agricultural produce represents, for the most part, the reward of the farmer’s labor rather than a return on invested capital.

Neque vero hoc praeteriri potest, rerum rusticarum pretio plerumque magis agricolarum labores compensari, quam pecuniae capita in rem impensa.

139. Hence, in Quadragesimo Anno Pope Pius XI rightly observed that “a proper proportion between different wages is also a matter of importance.” He continued: “And intimately connected with this is a proper proportion between the prices charged for the products of the various economic groups, agricultural, industrial, and so forth.” (39)

Itaque iure optimo Decessor Noster f. r. Pius XI in Encyclicis Litteris Quadragesimo Anno de humanae communitatis bono docet: «apposite ad rem facere inter salaria proportionem»; quibus tamen haec subicit: «quacum arcte cohaerere rectam proportionem pretiorum, quibus illa veneunt, quae a diversis artibus progignuntur: qualia habentur agricultura, ars industrialis, alia». (34)

140. While it is true that farm produce is mainly intended for the satisfaction of man’s primary needs, and the price should therefore be within the means of all consumers, this cannot be used as an argument for keeping a section of the population—farm workers—in a permanent state of economic and social inferiority, depriving them of the wherewithal for a decent standard of living. This would be diametrically opposed to the common good.

Quoniam agrorum fruges eo potissimum pertinent, ut satis praecipuis hominum necessitatibus faciant, eam ob causam earundem pretium ita definiatur opus est, ut omnibus eas emere liceat. Ex quo tamen in confesso res est, iniuste sine dubio fieri, si totus civium ordo, agricolarum dicimus, et quoad oeconomicas et quoad sociales rationes, ad deteriorem adducatur statum, quippe qui minore polleant facultate ea emendi, quae necessaria sunt ad honestum vitae cultum; quod nimirum communi civitatis bono aperte repugnat.

The Promotion of Ancillary Industries

 

141. Moreover, the time has come to promote in agricultural regions the establishment of those industries and services which are concerned with the preservation, processing and transportation of farm products. Enterprises relating to other sectors of the economy might also be established there. In this case the rural population would have another means of income at their disposal, a means which they could exploit in the social milieu to which they are accustomed.

Opportunum praeterea est, in locis rusticis simul machinales industrias provehi simul communia parari ministeria, quae ad servandas, ad commutandas, denique ad vectandas fruges usui sint. Ad quae accedant ibidem opus est consilia et coepta, quae provincias sive rerum oeconomicarum sive artium exercendarum attingant. Quibus consiliis adhibitis, agricolarum familiis facultas idonea datur suos supplendi reditus, et hoc quidem in ea rerum hominumque condicione, in qua vivunt operamque impendunt suam.

The Structure of the Farm Unit

 

142. It is not possible to determine a priori what the structure of farm life should be, since rural conditions vary so much from place to place and from country to country throughout the world. But if we hold to a human and Christian concept of man and the family, we are bound to consider as an ideal that form of enterprise which is modelled on the basis of a community of persons working together for the advancement of their mutual interests in accordance with the principles of justice and Christian teaching. We are bound above all to consider as an ideal the kind of farm which is owned and managed by the family. Every effort must be made in the prevailing circumstances to give effective encouragement to farming enterprises of this nature.

Extremum nemo unus potest in universum statuere quibus rationibus res rustica sit potissimum componenda, quippe cum de his rebus dispar nimium sit in uniuscuiusque reipublicae locis status, eoque magis dispar in totius orbis terrarum partibus. At vero, qui hominis et familiae dignitatem sive ex natura ipsa sive magis ex christianis praeceptis existimant, ii certe quamlibet rerum agricolarum procurationem eoque magis familiarem animo sibi proponunt, ad effigiem hominum communitatis expressam, in qua videlicet et mutuae membrorum necessitudines, et eiusdem procurationis conformatio ad iustitiae normas et ad christianae doctrinae rationem accommodentur: iidemque summa ope enituntur, ut haec exoptanda rerum rusticarum administratio, pro singulis temporum articulis, detur tandem effecta.

143. But if the family farm is not to go bankrupt it must make enough money to keep the family in reasonable comfort. To ensure this, farmers must be given up-to-date instruction on the latest methods of cultivation, and the assistance of experts must be put at their disposal. They should also form a flourishing system of cooperative undertakings, and organize themselves professionally to take an effective part in public life, both on the administrative and the political level.

Procuratio tamen familiaris tum solummodo firma stabilisque erit, cum ex ea tantum pecuniae redibit, quantum ad honestum familiae victum et cultum est idoneum. Quod ut obtineatur, opus omnino est, ut agricolae et egregie in suis laboribus generatim erudiantur, et in novis edoceantur inventis, denique a peritis viris in sua efficienda arte iuventur. Atque etiam oportet, agricolae de rebus suis societates adiutrices conflent; consociationes constituant ad suam cuiusque professionem spectantes; itemque in publicis rebus versentur efficienter, hoc est, cum in administrandae civitatis institutis, tum in re politica.

The Self-Advancement of the Farming Community

 

144. We are convinced that the farming community must take an active part in its own economic advancement, social progress and cultural betterment. Those who live on the land can hardly fail to appreciate the nobility of the work they are called upon to do. They are living in close harmony with Nature—the majestic temple of Creation. Their work has to do with the life of plants and animals, a life that is inexhaustible in its expression, inflexible in its laws, rich in allusions to God the Creator and Provider. They produce food for the support of human life, and the raw materials of industry in ever richer supply.

Verumtamen persuasum est Nobis, cum de re rustica agatur, auctores principesque sive rei oeconomicae augendae, sive animi cultus provehendi, sive socialium rationum promovendarum eosdem esse homines, quorum intersit, ipsos videlicet agricolas. Quibus sane perspectum cognitumque esse debet, quem laborem sustineant, eum esse honestissimum; quod in amplissimo quasi mundi templo suscipitur; quod saepius arboribus et animantibus impertitur, quorum vita, veluti infinita quaedam significans, certisque astricta legibus, plurima habet ad Deum Creatorem et Providum invitamenta. Deinceps agrorum labor, non tantum varia gignit nutrimenta, quibus hominum alitur genus, sed copiam etiam cotidie uberiorem parit earum rerum, quibus machinales industriae utuntur.

145. Theirs is a work which carries with it a dignity all its own. It brings into its service many branches of engineering, chemistry and biology, and is itself a cause of the continued practical development of these sciences in view of the repercussions of scientific and technical progress on the business of farming. It is a work which demands a capacity for orientation and adaptation, patient waiting, a sense of responsibility, and a spirit of perseverance and enterprise.

Idem praeterea labor sua ornatur dignitate, siquidem plurimas res usurpat ad machinalem scientiam, ad chimiam, ad biologiam pertinentes; quae tamen, quoniam doctrinarum artiumque incrementa in rebus rusticis plurimum valere constat, ob eam causam sine ulla temporis intermissione sunt ad volventis temporis necessitates accommodandae. Neque hoc satis; etenim huic laborum generi sua inest nobilitas, quippe quod ab agricolis postulet, ut cursum temporum acrius intellegant, eique sese facilius adiungant; ut sedatius quae futura sunt exspectent; ut momentum et gravitatem officii sui existiment; ut alacritatis voluntatem resumant, et nova semper experiantur.

Solidarity and Co-operation

 

146. It is important also to bear in mind that in agriculture, as in other sectors of production, association is a vital need today—especially in the case of family farms. Rural workers should feel a sense of solidarity with one another, and should unite to form co-operatives and professional associations. These are very necessary if farm workers are to benefit from scientific and technical methods of production and protect the prices of their products. They are necessary, too, if they are to attain an equal footing with other professional classes who, in most cases, have joined together in associations. They are necessary, finally, if farm workers are to have their proper voice in political circles and in public administration. The lone voice is not likely to command much of a hearing in times such as ours.

Neque illud missum est faciendum in regione rerum rusticarum, perinde atque in quavis rerum gignendarum regione, agricolas in societates coire maxime oportere; idque praesertim si rem rusticam ipsa agricolae familia conducat. Utcumque par est rura colentes mutua fide se alios aliis obligatos sentire, atque eo coniunctim contendere, ut adiutrices societates et consociationes ad artes pertinentes condant; quae quidem omnia propterea sunt habenda pernecessaria, quod sive commoda parant ruricolis doctrinarum et artium progredientium, sive pro pretiis propugnant bonorum, quae ex labore efferuntur. Accedit quod, hisce susceptis consiliis, agricolae ad ceteras artificum classes coaequantur, qui plerumque societate sunt coniuncti. Extremum, haec si praestiterint, agricolae momentum et pondus cum sua condicione consentanea consequentur in publica re administranda; quandoquidem nostra hac aetate, si una dumtaxat vox missa sit, eam esse in ventos datam, ut aiunt, iure optimo putandum est.

Social Responsibility

 

147. In using their various organizations, agricultural workers—as indeed all other classes of workers—must always be guided by moral principles and respect for the civil law. They must try to reconcile their rights and interests with those of other classes of workers, and even subordinate the one to the other if the common good demands it. If they show themselves alive to the common good and contribute to its realizations, they can legitimately demand that their efforts for the improvement of agricultural conditions be seconded and complemented by public authority.

Sed ruricolae – haud secus atque ceterae opificum classes – si quando suae temperationis pondus et momentum ostendere volunt, id numquam neque morum disciplina neque civitatis legibus spretis faciant opus est; immo vero sua iura suasque utilitates cum ceterarum classium iuribus et utilitatibus componere eademque ad commune civitatis bonum referre studeant. Ad haec, agricolae qui pro virili parte in eo elaborant ut agrorum amplificentur fortunae, iure poscere possunt, ut sua ipsorum incepta a reipublicae moderatoribus iuventur atque compleantur, modo de communibus utilitatibus ipsi bene sentiant, curamque suam ad eas efficiendas item conferant.

148. We therefore desire here to express Our satisfaction with those sons of Ours the world over who are actively engaged in co-operatives, in professional groups and in worker movements intent on raising the economic and social standards of the agricultural community.

Quam ob causam eos filios Nostros merita honestare laude cupimus, qui ubique gentium, sive societatibus adiutricibus sive varii generis consociationibus conditis, provectis, vigilantius enituntur, ut agricolae in omni civium coniunctione, non modo debita rerum oeconomicarum copia, sed iusta etiam vitae dignitate fruantur.

Vocation and Mission

 

149. In the work on the farm the human personality finds every incentive for self-expression, self-development and spiritual growth. It is a work, therefore, which should be thought of as a vocation, a God-given mission, an answer to God’s call to actuate His providential, saving plan in history. It should be thought of, finally, as a noble task, undertaken with a view to raising oneself and others to a higher degree of civilization.

Cumque in agrorum labore omnia contineri videantur, quae ad hominis ipsius dignitatem, perfectionem, cultumque prosunt, ob eam causam oportet, eum homo existimet tamquam mandatum a Deo acceptum et ad excelsa spectans; oportet deinde, homo istiusmodi laborem providentissimo Deo quasi consecret, tempora omnia ad hominum salutem dirigenti; oportet postremo, agricola in se quodammodo onus recipiat sive seipsum sive alios ad humanitatis cultum informandi.

Toward a Balanced Internal Economy

 

150. Among citizens of the same political community there is often a marked degree of economic and social inequality. The main reason for this is the fact that they are living and working in different areas, some of which are more economically developed than others.

Fit saepius, ut in una eademque civitate alii cives aliter opibus et rei socialis incrementis fruantur, ea praesertim de causa quod in oris commorantur et operantur, quae, si res oeconomicae spectantur, aliae aliis auctibus creverunt. Quod ubi evenit, iustitia itemque aequitas poscunt, ut civitatis principes curent, ut discrepantiae hoc genus vel tollantur penitus, vel saltem imminuantur.

Where this situation obtains, justice and equity demand that public authority try to eliminate or reduce such imbalances. It should ensure that the less developed areas receive such essential public services as their circumstances require, in order to bring the standard of living in these areas into line with the national average. Furthermore, a suitable economic and social policy must be devised which will take into account the supply of labor, the drift of population, wages, taxes, credit, and the investing of money, especially in expanding industries. In short, it should be a policy designed to promote useful employment, enterprising initiative, and the exploitation of local resources.

Cuius rei gratia, conandum est, ut in oris, quae minus in rebus oeconomicis processerint, praecipua ea publica ministeria suppetant, quorum rationes cum rationibus temporum et locorum congruant, et cum communi vivendi genere, quoad potest, conveniant. Sed ad haec adhibenda est prorsus aptissima rerum administratio atque disciplina, qua diligenter ordinentur: operae locandae; incolarum commigratio; merces constituenda opificibus; tributa civibus imperanda; nomina facienda; pecuniae in iis machinalibus industriis collocandae, quae praesertim ad alias artes incitandas valeant. Quae omnia plane pertinebunt, non tantum ad operarios cum utilitate locandos et ad operum incitandos redemptores, sed ad ubertates etiam e locis ipsis percipiendas.

The Common Good

 

151. But the justification of all government action is the common good. Public authority, therefore, must bear in mind the interests of the state as a whole; which means that it must pro mote all three areas of production—agriculture, industry and services—simultaneously and evenly. Everything must be done to ensure that citizens of the less developed areas are treated as responsible human beings, and are allowed to play the major role in achieving their own economic, social and cultural advancement.

Attamen quae ad communia civium emolumenta conducibilia visa sint, ea dumtaxat reipublicae moderatores praecipiant necesse est. Quorum scilicet curae, totius civitatis utilitate spectata, in hoc assidue versari debent, ut in materia et agriculturae, et machinalium industriarum, et communium ministeriorum res eodem tempore eademque ratione, quoad fieri potest, provehantur; eo nimirum ducti consilio, ut cives in oris agentes quae minus in opibus profecerunt, ii, si mentem in rationes intendant oeconomicas et sociales, pariterque ad animi culturam, se esse sentiant progressae fortunae suae auctores praecipuos; nam digni cives ipsi videntur, qui ad suarum rerum progressiones praecipuam conferant operam.

Contribution of Private Enterprise

 

152. Private enterprise too must contribute to an economic and social balance in the different areas of the same political community. Indeed, in accordance with “the principle of subsidiary function,” public authority must encourage and assist private enterprise, entrusting to it, wherever possible, the continuation of economic development.

Itaque ad aequabiliter res oeconomicas in eadem civitate temperandas, opus est ut ii quoque, qui suis opibus consiliisque nituntur pro virili parte, incumbant. Quin etiam qui praesunt, iuxta «subsidiarii officii principium», sic privatorum hominum inceptis favere et auxiliari debent, ut inchoata opera, ubi res ferant, ipsis privatis civibus perficienda permittant.

International Disproportions

 

153. It is not out of place to remark here on a problem which exists in quite a number of countries, namely, a gross disproportion between land and population. In some countries arable land abounds, but there is a scarcity of population; whereas in other countries the position is reversed: the population is large, arable land scarce.

Opportunum est hoc loco ad illud etiam mentem intendere, in non paucis nationibus disparia inter se admodum esse hinc agrorum exercendorum spatia, illinc incolarum numerum: cum aliae nationes inopia laborent civium, agris movendis abundent; aliae contra civibus affluant, egeant agris colendis.

Surpluses and Scarcities

 

154. Again, some countries use primitive methods of agriculture, with the result that, for all their abundance of natural resources, they are not able to produce enough food to feed their population; whereas other countries, using modern methods of agriculture, produce a surplus of food which has an adverse effect on the economy.

Neque desunt rursus nationes, in quibus, licet solum uberrimas possit proferre opes, agricolae tamen sic rudibus atque obsoletis agrorum vertendorum rationibus utuntur, ut tantum fructuum percipere nequeant, quantum sit summis necessitatibus totius populi satis; ex contraria vero parte, in nonnullis civitatibus agricultura eatenus recentiori disciplinae obtemperavit, ut rusticorum fructuum copiam pepererit iusto maiorem, atque ideo universam rempublicam, quoad oeconomicas res, aliquo damno afficiat.

155. It is therefore obvious that the solidarity of the human race and Christian brotherhood demand the elimination as far as possible of these discrepancies. With this object in view, people all over the world must co-operate actively with one another in all sorts of ways, so as to facilitate the movement of goods, capital and men from one country to another. We shall have more to say on this point later on.

Res igitur in comperto est, tum mutuam omnium hominum coniunctionem, tum eorum fraternae sensum necessitudinis, Christi praeceptis conciliatae, hoc omnino desiderare, ut alii populi aliis adiutricem operam tribuant, actuosam scilicet et multiplicem, quam non modo bonorum, fortunarum, hominumque ipsorum facilius sequatur commercium, sed minores etiam inter varias nationes discrepantiae. Qua de re fusius infra dicturi sumus.

The FAO

 

156. Here We would like to express Our sincere appreciation of the work which the F.A.0. (39a) has undertaken to establish effective collaboration among nations, to promote the modernization of agriculture especially in less developed countries, and to alleviate the suffering of hunger-stricken peoples.

Hic tamen facere non possumus, quin profiteamur valde probari Nobis Instituti incepta, compendiariis litteris FAO appellati, quod pertinet ad alendos populos et ad agriculturam provehendam. Huic enim Instituto id singulariter propositum est, ut mutuis populorum consensionibus obsecundet; ut rura ex nostrorum temporum normis in iis nationibus colantur, quae sint rebus oeconomicis minus auctae; ut denique populis subveniatur, cibariorum penuria laborantibus.

Obligation of the Wealthy Nations

 

157. Probably the most difficult problem today concerns the relationship between political communities that are economically advanced and those in the process of development. Whereas the standard of living is high in the former, the latter are subject to extreme poverty. The solidarity which binds all men together as members of a common family makes it impossible for wealthy nations to look with indifference upon the hunger, misery and poverty of other nations whose citizens are unable to enjoy even elementary human rights. The nations of the world are becoming more and more dependent on one another and it will not be possible to preserve a lasting peace so long as glaring economic and social imbalances persist.

Verum nostris hisce diebus quaestio una fortasse omnium maxima haec affertur, quae nimirum necessitudines civitatibus in re oeconomica progressis cum civitatibus, quarum oeconomicae progressiones sint in cursu, intercedere debeant; quarum alterae vitae commodis fruantur; alterae vero praedura egestate laborent. Siquidem, cum mutua necessitudine homines, qui ubique sunt, ita hodie consocientur, ut in quandam et quasi unam domum insitos sese sentiant, idcirco quibus nationibus saturitas copiaque sit omnium bonorum, ab iis status non est neglegendus aliarum, quarum cives in tantis versentur domesticis difficultatibus, ut egestate fameque paene conficiantur, neve iuribus praecipuis hominum propriis, ut oportet, frui possint; eo vel magis quod, cum civitates videantur cotidie magis aliae ex aliis quodammodo pendere, fieri non potest ut diu utilem pacem eaedem servent, si earum oeconomicae et sociales condiciones nimiopere ab aliarum discrepent.

158. Mindful of Our position as the father of all peoples, We feel constrained to repeat here what We said on another occasion: “We are all equally responsible for the undernourished peoples.(40) [Hence], it is necessary to educate one’s conscience to the sense of responsibility which weighs upon each and every one, especially upon those who are more blessed with this world’s goods.” (41)

Nos igitur, qui homines universos diligimus tamquam filios, Nostrarum esse partium arbitramur, hoc loco illud apertissime in medio ponere, quod alias monuimus: «In nos ad unum omnes cadere, quod populi tenuitate victus omnino vexentur». (35) «[Quapropter] opus esse, ut in singulis, ut generatim in omnibus, praesertim autem in opulentioribus huius conscientia officii incitetur». (36)

The Mystical Body of Christ

 

159. The Church has always emphasized that this obligation of helping those who are in misery and want should be felt most strongly by Catholics, in view of the fact that they are members of the Mystical Body of Christ. “In this we have known the charity of God,” says St. John, “because he has laid down his life for us; and we ought to lay down our lives for the brethren. He that hath the substance of this world and shall see his brother in need and shall shut up his bowels from him; how doth the charity of God abide in him?” (42)

Ut facili coniectura prospicitur, utque Ecclesia semper graviterque monuit, officium egenis et miseris opitulandi catholicos homines cum maxime commovere iustum est, utpote qui membra sint mystici corporis Christi. «In hoc cognovimus caritatem Dei – inquit Ioannes Apostolus – quoniam ille animam suam pro nobis posuit: et nos debemus pro fratribus animas ponere. Qui habuerit substantiam huius mundi, et viderit fratrem suum necessitatem habere, et clauserit viscera sua ab eo, quomodo caritas Dei manet in eo?» (1 Io 3,16-17).

160. It is therefore a great source of joy to Us to see those nations which enjoy a high degree of economic wealth helping the nations not so well provided, so that they may more effectively raise their standard of living.

Quocirca libenti animo videmus civitates rationibus instructiores, ad res gignendas idoneis, suppetias civitatibus a bonis imparatis ferre, ut ipsis minus arduum sit in melius suas mutare fortunas.

International Aid

 

161. Justice and humanity demand that those countries which produce consumer goods, especially farm products, in excess of their own needs should come to the assistance of those other countries where large sections of the population are suffering from want and hunger. It is nothing less than an outrage to justice and humanity to destroy or to squander goods that other people need for their very lives.

Cum pateat profecto omnibus, alias nationes edulibus bonis ac maxime frugibus redundare, in aliis vero populares multitudines inopia et fame laborare, iustitia et humanitas postulant, ut opulentiores illae civitates subsidio egentibus civitatibus adsint. Quare bona ad hominum vitam necessaria vel omnino atterere vel profundere, tam adversus iustitiae quam adversus humanitatis officia facit.

162. We are, of course, well aware that overproduction, especially in agriculture, can cause economic harm to a certain section of the population. But it does not follow that one is thereby exonerated from extending emergency aid to those who need it. On the contrary, everything must be done to minimize the ill effects of overproduction, and to spread the burden equitably over the entire population.

Non sumus plane nescii, sicubi bona abundantiora quam pro civitatis necessitatibus praesertim ex agris gignantur, inibi posse quibusdam civium ordinibus enasci detrimenta. Attamen ex hoc nequaquam sequitur, ut quae nationes bonis affluant, eae ad ferendam egenis ieiunisque opem, ubi peculiaris quaedam emergat necessitas, non astringantur; quin etiam illud est diligentissime curandum, ut ortae ex bonorum ubertate incommoditates, eaedem et imminuantur et aequa ratione a singulis civibus tolerentur viritim.

Scientific, Technical and Financial Co-operation

 

163. Of itself, however, emergency aid will not go far in relieving want and famine when these are caused—as they so often are—by the primitive state of a nation’s economy. The only permanent remedy for this is to make use of every possible means of providing these citizens with the scientific, technical and professional training they need, and to put at their disposal the necessary capital for speeding up their economic development with the help of modern methods.

Attamen his effectis non continuo e pluribus civitatibus tollentur stabiles egestatis famisque causae, quae in rudi quadam rerum oeconomicarum ratione plerumque ponendae sunt. Quibus ut remedium afferatur, omnes, qui dentur, aditus explorandi sunt, ut partim cives in artibus exercendis, in suisque obeundis muneribus egregie erudiantur, ut partim in possessionem eant pecuniarum, quibus iidem res oeconomicas provehant, viis et rationibus nostrae huic aetati accommodatis.

164. We are aware how deeply the public conscience has been affected in recent years by the urgent need of supporting the economic development and social progress of those countries which are still struggling against poverty and economic disabilities.

Nos nulla ex parte praeterit, quam penitus multorum in animis insederit, novissimis hisce annis, ea conscientia officii, suppetias esse ferendas civitatibus inopibus et haud satis idonea etiamnum rei oeconomicae supellectile instructis, ut apud eas res oeconomica itemque socialis expeditius progrediatur.

165. International and regional organizations, national and private societies, all are working towards this goal, increasing day to day the measure of their own technical co-operation in all productive spheres. By their combined efforts thousands of young people are being given facilities for attending the universities of the more advanced countries, and acquiring an up-to-date scientific, technical and professional training. World banking institutes, individual States and private persons are helping to furnish the capital for an ever richer network of economic enterprises in the less wealthy countries. It is a magnificent work that they are doing, and We are most happy to take this occasion of giving it the praise that it deserves. It is a work, however, which needs to be increased, and We hope that the years ahead will see the wealthier nations making even greater efforts for the scientific, technical and economic advancement of those political communities whose development is still only in its initial stages.

Ad quos optatos exitus ut pervehatur, videmus Consilia vel plurium nationum vel singulae cuiusque civitatis, videmus privatorum incepta et societates civitatibus eiusmodi operam praebere cotidie liberalius, artibus traditis ad res gignendas magis idoneis. Quare auxilia quam plurimis adulescentibus feruntur, ut in maximis Athenaeis civitatum magis progressarum studiis operam dantes, ad artes et ad disciplinas instituantur, cum nostrae huius aetatis rationibus congruentes. Addendum eodem illud est, quod sive argentariae ad omnes spectantes nationes, sive singulae nationes, sive privati cives iisdem civitatibus pecunias saepe credunt mutuas, quibus, apud civitates opibus inferiores, plurium institutorum initium fiat, ad bona parienda aptorum: quod munificum consilium, hac oblata opportunitate, merita laude libentissimi ornamus. Optandum vero est, ut in posterum civitates opulentiores magis magisque connitantur, ut civitatibus sui profectus viam ingredientibus adiutricem operam navent, ad doctrinas, ad artes, ad res oeconomicas promovendas.

Some Additional Counsels

 

166. We consider it Our duty to give further advice on this matter.

Qua de re Nostri officii munus esse ducimus aliquid hoc loco admonere.

Learning from the Past

 

167. In the first place, those nations which are still only at the beginning of their journey along the road to economic development would do well to consider carefully the experiences of the wealthier nations which have traversed this road before them.

Primum omnium prudenter esse factum videtur, si nationes, quae aut nihil aut paulum in rebus oeconomicis adhuc profecerunt, itineris summam perpenderint a nationibus initi, quae copia affluant bonorum.

Proper Balance Essential

 

168. Increase in production and productive efficiency is, of course, sound policy, and indeed a vital necessity. However, it is no less necessary—and justice itself demands—that the riches produced be distributed fairly among all members of the political community. This means that everything must be done to ensure that social progress keeps pace with economic progress. Again, every sector of the economy—agriculture, industry and the services—must progress evenly and simultaneously.

Providum quidem consilium multaque necessitas flagitant, simul copiosiora efficere bona, simul aptiore via efficere. Pariter tamen et necessitas et iustitia requirunt, ut progenitae opes inter cives eiusdem reipublicae aeque dispertiantur. Quapropter enitendum est, ut res oeconomicae haud secus progrediantur atque rerum socialium rationes. Qui rursus processus aeque simul in agrorum, in machinalium industriarum, in cuiusvis generis ministeriorum provinciis efficiantur oportet.

Respecting a Nation’s Individuality

 

169. The developing nations, obviously, have certain unmistakable characteristics of their own, resulting from the nature of the particular region and the natural dispositions of their citizens, with their time-honored traditions and customs.

Est hoc etiam omnium arcte oculos positum, civitates, quarum oeconomicae progressiones sunt in cursu, certas quasdam easque manifestas saepe prae se ferre notas, quae aut ex propria loci natura, aut ex traditis a maioribus institutis humanitate plenis, aut ex peculiari quadam civium indole nascuntur.

170. In helping these nations, therefore, the more advanced communities must recognize and respect this individuality. They must beware of making the assistance they give an excuse for forcing these people into their own national mold

Iamvero cum respublicae florentiores praesto adsunt rebuspublicis a fortunis inopibus, tum non modo vestigia eadem opus est habeant perspecta vereanturque, verum etiam provideant diligentissime ne, dum his nationibus operam ferant, eas velint ad imitandam suae vitae disciplinam adigere.

Offering Disinterested Aid

 

171. There is also a further temptation which the economically developed nations must resist: that of giving technical and financial aid with a view to gaining control over the political situation in the poorer countries, and furthering their ownplans for world domination.

Praeterea civitates in re oeconomica progressae illud nominatim caveant necesse est, ne civitatibus egentioribus praestantes operam, eo spectent, ut publicarum rerum statum in suam ibi vertant utilitatem, in exsequendumque dominandi consilium.

172. Let us be quite clear on this point. A nation that acted from these motives would in fact be introducing a new form of colonialism—cleverly disguised, no doubt, but actually reflecting that older, outdated type from which many nations have recently emerged. Such action would, moreover, have harmful impact on international relations, and constitute a menace to world peace.

Ad quod si quando contendatur, in medio est apertissime ponendum, ad illud re vera tum contendi, ut genus quoddam colonicae dicionis instauretur, quae, licet honesto tecta nomine, superiorem illam exoletamque dicionem exprimat, quam civitates multae recens exuerunt; quod quidem, cum necessitudinibus officiat, quibus aliae nationes attingunt alias, in discrimen omnium gentium tranquillitatem vocet.

173. Necessity, therefore, and justice demand that all such technical and financial aid be given without thought of domination, but rather for the purpose of helping the less developed nations to achieve their own economic and social growth.

Magna igitur necessitas itemque iustitia postulant, ut quae civitates cum ad artes tum ad negotia provehenda operam conferant, eaedem, quovis posthabito dominandi consilio, ita nationibus parum in re oeconomica progressis conferant, ut hae possint aliquando in rationibus qua oeconomicis qua socialibus per se ipsae proficere.

174. If this can be achieved, then a precious contribution will have been made to the formation of a world community, in which each individual nation, conscious of its rights and duties, can work on terms of equality with the rest for the attainment of universal prosperity.

Quod si factum erit, non parum certe proderit ad omnium rerumpublicarum veluti communitatem iungendam, quarum singulae, sibi suorum iurium officiorumque consciae, pari ratione ad omnium populorum prosperitatem spectent.

Respecting the True Hierarchy of Values

 

175. Scientific and technical progress, economic development and the betterment of living conditions, are certainly valuable elements in a civilization. But we must realize that they are essentially instrumental in character. They are not supreme values in themselves.

Non est sane dubium quin, si in aliqua natione eodem tempore doctrinae, artes, res oeconomicae, et civium prosperitas processerint, tum ad humanum civilemque cultum eo loci multum utique collatum sit. Sed cuique persuasum esse debet, haec non summa esse bona, sed instrumenta tantummodo ad eadem bona adipiscenda opportuna.

176. It pains Us, therefore, to observe the complete indifference to the true hierarchy of values shown by so many people in the economically developed countries. Spiritual values are ignored, forgotten or denied, while the progress of science, technology and economics is pursued for its own sake, as though material well-being were the be-all and end-all of life. This attitude is contagious, especially when it infects the work that is being done for the less developed countries, which have often preserved in their ancient traditions an acute and vital awareness of the more important human values, on which the moral order rests.

Quam ob rem cum acerbo doloris sensu videmus, in quibus nationibus res oeconomicae profecerint, haud paucos inibi inveniri homines, quibus de iusto bonorum ordine nihil curae est; qui nimirum animi bona vel plane neglegunt, vel oblitterant penitus, vel ulla esse pernegant; interea dum disciplinarum, artium, rationum oeconomicarum progressiones acerrime expetunt, atque tanti externa commoda faciunt, ut ea plerumque pro summo suae vitae bono ducant. Ex quo consequitur ut, perniciosis insidiis opera ipsa non vacet, a florentioribus civitatibus ad inopum progressum collata; in harum enim nationum civibus, ex vetere tradito more, adhuc conscientia praecipuorum bonorum, quibus disciplina morum nititur, plerumque viget, eosdemque ad agendum movet.

177. To attempt to undermine this national integrity is clearly immoral. It must be respected and as far as possible clarified and developed, so that it may remain what it is: a foundation of true civilization.

Itaque qui integros horum populorum sensus quodammodo labefactare conantur, inhonestum quiddam iidem profecto admittunt. Quin immo hos sensus, praeter quam quod in honore habere dignum est, tum vero perfici et expoliri oportet, quippe in quibus veri nominis nitatur humanitas.

Contribution of the Church

 

178. The Church is by divine right universal. History itself bears this out, for the Church is present everywhere on earth, doing all that she can to embrace all peoples.

Porro Ecclesia divino iure ad universas pertinet gentes; quod re ipsa confìrmatur, cum et ubique terrarum iam adsit, et ad omnes complectendos populos contendat.

179. Now, in bringing people to Christ, the Church has invariably—both now and in the past—brought them many social and economical advantages. For true Christians cannot help feeling obliged to improve their own temporal institutions and environment. They do all they can to prevent these institutions from doing violence to human dignity. They encourage whatever is conducive to honesty and virtue, and strive to eliminate every obstacle to the attainment of this aim.

Nunc autem, quos populos Christo aggregavit Ecclesia, iis utilitatis exitus non afferre non potest, sive ad res oeconomicas, sive ad sociales rationes quod attinet; quemadmodum et praeteritis temporibus et nostra hac aetate res gestae testantur palam. Nemo enim eorum qui christianum nomen professi sunt, promissum et receptum non habet, se civilia instituta pro virili parte esse perfecturum, summoque opere nisurum, non solum ne humana dignitas ullo modo deformetur, sed etiam ut, repagulis omne genus perfractis, ea omnia promoveantur, quae ad honestatem virtutemque alliciant atque conducant.

Never an Alien

 

180. Moreover, in becoming as it were the life-blood of these people, the Church is not, nor does she consider herself to be, a foreign body in their midst. Her presence brings about the rebirth, the resurrection, of each individual in Christ; and the man who is reborn and rises again in Christ never feels himself constrained from without. He feels himself free in the very depth of his being, and freely raised up to God. And thus he affirms and develops that side of his nature which is noblest and best.

Ad hoc Ecclesia, cum in populi alicuius quasi venas vim suam inseruerit, idcirco neque est, neque se existimat institutum quoddam, eidem populo extrinsecus impositum. Id autem ex eo cadit quod, ubi Ecclesia adest praesens, ibi singuli homines in Christo vel renascuntur, vel resurgunt; qui vero vel renati sunt, vel resurrexerunt in Christo, iidem nulla umquam externa vi se sentiunt oppressos; immo potius, cum perfectam libertatem se esse adeptos sentiant, ad Deum libero impetu feruntur; atque ideo quidquid bonum honestumque sibi esse videtur, idem confirmant atque perficiunt.

Unity, not Uniformity

 

181. “The Church of Jesus Christ,” as Our Predecessor Pius XII observed with such penetration, “is the repository of His wisdom; she is certainly too wise to discourage or belittle those peculiarities and differences which mark out one nation from another. It is quite legitimate for nations to treat those differences as a sacred inheritance and guard them at all costs. The Church aims at unity, a unity determined and kept alive by that supernatural love which should be actuating everybody; she does not aim at a uniformity which would only be external in its effects and would cramp the natural tendencies of the nations concerned. Every nation has its own genius, its own qualities, springing from the hidden roots of its being. The wise development, the encouragement within limits, of that genius, those qualities, does no harm; and if a nation cares to take precautions, to lay down rules, for that end, it has the Church’s approval. She is mother enough to befriend such projects with her prayers.” (43)

«Iesu Christi Ecclesia» – quemadmodum Decessor Noster Pius XII dilucide monet – «utpote fidelissima almae divinaeque sapientiae custos, non ea certe nititur deprimere vel parvi facere, quae peculiares cuiusvis nationis notas proprietatesque constituant, quas quidem populi iure meritoque quasi sacram hereditatem religiose acerrimeque tueantur. Ea siquidem ad unitatem contendit, superno illo amore conformatam et altam, quo omnes actuose exerceantur; non vero ad unam assequendam rerum omnium aequabilitatem, externam tantummodo atque adeo insitas vires debilitantem. Et curas omnes ac normas, quae facultatibus viribusque sapienter explicandis temperateque augendis inserviunt – quae quidem ex occultis cuiusvis stirpis latebris oriuntur – Ecclesia approbat maternisque votis prosequitur, si modo officiis non adversentur, quae communis mortalium omnium origo communisque finis exigant». (37)

Role of Catholic Citizens

 

182. It is a source of profound satisfaction to Us to see the prominent part which is being played by Catholic citizens of the less wealthy countries in the economic and social development of their own State.

Atque magno cum animi Nostri gaudio cernimus catholicos homines, nationum cives opibus inferiorum, maximam partem ceteris civibus haudquaquam in contentione cedere, quam suae cuiusque civitates adhibent, ut in rebus oeconomicis et socialibus pro sua facultate progrediantur.

183. Then, too, the Catholics of the wealthier States are doing all they can to increase the effectiveness of the social and economic work that is being done for the poorer nations. We would give Our special approval to the increasing assistance they are giving, in all sorts of ways, to African and Asian students scattered throughout the universities of Europe and America; and to the care that is being devoted to the training of those persons who are prepared to go to the less wealthy areas in order to engage in work of technical and professional nature.

Ex altera vero parte, catholicos conspicimus, nationum locupletiorum cives, multa suscipere et conari, ut quam suae civitates civitatibus inopia conflictatis operam praebeant, ea ad rationes oeconomicas ac sociales provehendas plus plusque prosit. Qua in re illud valde probandum videtur, varia, multa, et ea quidem maiora in annos auxilia adulescentibus Africanis et Asiaticis mitti, ut in magnis Athenaeis Europae et Americae iidem litteris artibusque operam dent; magnaque cura ad omne officii munus homines instrui, in regiones opibus inferiores contendere paratos, ut illuc in suis artibus in suisque versentur rnuneribus.

184. To these Our beloved sons in every land who, in promoting genuine progress and civilization, are a living proof of the Church’s perennial vitality, We wish to extend Our kind and fatherly word of appreciation and encouragement.

Omnibus igitur dilectis filiis Nostris, qui ubicumque terrarum tanta sollertia germanas populorum progressiones incitantes, et civili cultui salutarem vim quasi inspirantes, perennem Ecclesiae sanctae virtutem efficacitatemque manifesto demonstrant, iis nimirum plaudentis gratique animi Nostri sensus declarare placet.

Population Increase and Economic Development

 

185. How can economic development and the supply of food keep pace with the continual rise in population? This is a question which constantly obtrudes itself today—a world problem, as well as one for the poverty-stricken nations.

Novissimis hisce temporibus, illud in quaestionem venit saepenumero, quo modo rerum oeconomicarum rationes vitaeque sustentandae commoda componi possint cum aucta cumulatius hominum multitudine; idque sive ad universum terrarum orbem, sive ad nationes egestate laborantes quod attinet.

186. As a world problem, the case is put thus: According to sufficiently reliable statistics the next few decades will see a very great increase in human population, whereas economic development will proceed at a slower rate. Hence, we are told, if nothing is done to check this rise in population, the world will be faced in the not too distant future with an increasing shortage in the necessities of life.

Itaque, quoad universum terrarum orbem, animadvertunt nonnulli, inita subductaque ratione consequi, ut hominum genus post aliquot decem annos longe frequentissimum futurum sit; cum res oeconomicae multo tardius sint processurae. Ex quo sunt qui colligant, nisi hominum procreationi aliquis statuatur modus, haud multo post, maiorem factum iri discrepantiam inter incolarum numerum et res ad vivendum necessarias.

187. As it affects the less developed countries, the problem is stated thus: The resources of modern hygiene and medicine will very shortly bring about a notable decrease in the mortality rate, especially among infants, while the birth rate—which in such countries is unusually high—will tend to remain more or less constant, at least for a considerable period. The excess of births over deaths will therefore show a steep rise, whereas there will be no corresponding increase in the productive efficiency of the economy. Accordingly, the standard of living in these poorer countries cannot possibly improve. It must surely worsen, even to the point of extreme hardship. Hence there are those who hold the opinion that, in order to prevent a serious crisis from developing, the conception and birth of children should be secretly avoided, or, in any event, curbed in some way.

In comperto autem est, ex rationariis civitatum minus bonis oeconomicis instructarum cogi, quoniam illuc aeque valetudinis tuendae et salutis recuperandae recentiores artes latius invectae sunt, ob eam causam cives, mortis periculis ab infantibus commodius depulsis, longiorem nunc habere vitae cursum; natorum autem hominum numerum ubi iam frequens esse soleat, eundem ibidem esse pergere; saltem ad non breve futuri temporis spatium. Dum autem hominum numerus qui nascuntur numerum excedit eorum qui eodem anno mortem obeunt, interea progignendarum rerum apparatus in huiusmodi civitatibus accessiones non accipiunt, incolarum multitudini congruentes. Ex quo parum est quod in egentioribus hisce rebuspublicis consuetudo victus nullo pacto proficit, ut potius deterior usque fiat. Quocirca, ne res ad extremum deveniat discrimen, sunt qui hominum conceptum ortumque vel subterfugiendum vel quoquo modo refrenandum esse putent.

The Problem Examined

 

188. Truth to tell, we do not seem to be faced with any immediate or imminent world problem arising from the disproportion between the increase of population and the supply of food. Arguments to this effect are based on such unreliable and controversial data that they can only be of very uncertain validity.

Nunc si verum fateri volumus, quae in universo terrarum orbe inter natorum hominum numerum et rerum copiam intercedunt rationes, ex iis neque in praesentia parari neque propediem paratum iri graves hac de re difficultates intellegitur. Quae enim de eiusmodi causa componuntur argumenta, tam dubia ea sunt tamque controversa, ut nihil certi ex iis confici liceat.

189. Besides, the resources which God in His goodness and wisdom has implanted in Nature are well-nigh inexhaustible, and He has at the same time given man the intelligence to discover ways and means of exploiting these resources for his own advantage and his own livelihood. Hence, the real solution of the problem is not to be found in expedients which offend against the divinely established moral order and which attack human life at its very source, but in a renewed scientific and technical effort on man’s part to deepen and extend his dominion over Nature. The progress of science and technology that has already been achieved opens up almost limitless horizons in this held.

Accedit, quod Deus, qua bonitate est et sapientia, pariter rerum naturae inexhaustam fere insevit gignendi facultatem, pariter hominem tanta ingenii ditavit acie, ut aptis instrumentis adhibitis is genitas res ad suae vitae usus necessitatesque vertere possit. Nimirum igitur ut quaestio, quae affertur, enodate dissolvatur, non ea profecto via consilii est invenienda, qua, praeter morum disciplinam a Deo statutam, item humanae ipsius vitae procreatio violetur; immo vero est elaborandum homini ut, usus artibus et doctrinis omne genus, naturae vires cognitas penitus habeat, iisque dominetur in dies latius. Ceterum ad hunc diem habiti in provinciis scientiarum artiumque processus, propemodum infinitam hac de re spem de postero tempore iniciunt.

190. As for the problems which face the poorer nations in various parts of the world, We realize, of course, that these are very real. They are caused, more often than not, by a deficient economic and social organization, which does not offer living conditions proportionate to the increase in population. They are caused, also, by the lack of effective solidarity among such peoples.

Non latet profecto Nos, in certas oras atque etiam in civitates opibus inferiores, cum huius generis quaestionibus, incommoda etiam ex eo invehi saepius, quod res oeconomicae et sociales ita ordinatae sint, ut cives, in annos singulos frequentiores, domi habere nequeant unde alantur et sustententur; quodque populi non ita concorditer inter se coniunctos ostendant, ut oportet.

191. But granting this, We must nevertheless state most emphatically that no statement of the problem and no solution to it is acceptable which does violence to man’s essential dignity; those who propose such solutions base them on an utterly materialistic conception of man himself and his life.

Sed ita sint sane res, profitemur tamen apertissime eas quaestiones sic poni atque dissolvi oportere, ut neque vias homo neque rationes sequatur, a sua dignitate aversas; quales ii tradere non verentur, qui hominem ipsum eiusque vitam ad materiam omni ex parte referendos esse opinantur.

Only Possible Solution

 

192. The only possible solution to this question is one which envisages the social and economic progress both of individuals and of the whole of human society, and which respects and promotes true human values. First consideration must obviously be given to those values which concern man’s dignity generally, and the immense worth of each individual human life. Attention must then be turned to the need for worldwide co-operation among men, with a view to a fruitful and well-regulated interchange of useful knowledge, capital and manpower.

Hanc quaestionem sic tantummodo dissolvi posse censemus, si rerum oeconomicarum et socialium progressiones cum singulorum civium tum universae humanae societatis servent et augeant veri nominis bona. Sunt nimirum, cum de huiusmodi agitur causa, in prima commendatione ea omnia ponenda, quae sive ad hominis generatim dignitatem sive ad cuiusvis hominis vitam pertineant, qua nihil sane potest esse praestantius. Est praeterea, in eadem causa, quaerenda mutua universarum gentium opera, eo spectans, ut, praeclara cum omnium utilitate, et rerum notitiae, et pecuniarum capita, et homines ipsi ordinatim possint ab aliis populis ad alios commeare.

Respect for the Laws of Life

 

193. We must solemnly proclaim that human life is transmitted by means of the family, and the family is based upon a marriage which is one and indissoluble and, with respect to Christians, raised to the dignity of a sacrament. The transmission of human life is the result of a personal and conscious act, and, as such, is subject to the all-holy, inviolable and immutable laws of God, which no man may ignore or disobey. He is not therefore permitted to use certain ways and means which are allowable in the propagation of plant and animal life.

Hac de re graviter pronuntiamus, hominis vitam tradi atque propagari operà familiae, in uno eodemque indissolubili nixae matrimonio, quod Sacramenti dignitate, ad christianos quod attinet, auctum est. Quoniamque hominis vita aliis hominibus consulto et cogitate traditur, sequitur idcirco, ut hoc agatur ad Dei praescriptiones, sanctissimas, firmissimas, inviolatas; quas scilicet nemo non agnoscere, non servare debet. Quocirca hac in re nemini omnium licet iis uti viis rationibusque, quibus vel arborum vel animantium vitam prorogare licet.

194. Human life is sacred—all men must recognize that fact. From its very inception it reveals the creating hand of God. Those who violate His laws not only offend the divine majesty and degrade themselves and humanity, they also sap the vitality of the political community of which they are members.

Etenim hominum vita pro sacra re est omnibus ducenda: quippe quae, inde a suo exordio, Creatoris actionem Dei postulet. Itaque qui ab his Dei constitutis discedit, non solum Dei ipsius laedit maiestatem, et sibi humanoque generi imprimit dedecus, sed etiam civitatis suae vires intimas debilitat.

Education Toward Sense of Responsibility

 

195. It is of the utmost importance that parents exercise their right and obligation toward the younger generation by securing for their children a sound cultural and religious formation. They must also educate them to a deep sense of responsibility in life, especially in such matters as concern the foundation of a family and the procreation and education of children. They must instill in them an unshakable confidence in Divine Providence and a determination to accept the inescapable sacrifices and hardships involved in so noble and important a task as the co-operation with God in the transmitting of human life and the bringing up of children.

His de causis permagni interest, ut nova suboles, praeter quam quod disciplina humanitatis religionisque diligentius erudiatur quod quidem ius officiumque est parentum tum etiam in quibuslibet suae vitae factis se officiorum suorum maxime consciam praestet; atque propterea in familia quoque sibi condenda, et in liberis procreandis educandisque. Quibus liberis non solum stabilis fiducia inicienda est in Dei Providentia, verum etiam animus firmissimus paratissimusque ad labores et incommoda perferenda, quae nemini devitare licet, qui dignum et grave illud susceperit munus, suam nempe sociandi cum Deo operam, cum in vita tradenda tum in prole educanda:

To the attainment of this end nothing can be more effective than those principles and that supernatural aid which the Church supplies. On this score alone the right of the Church to full liberty in the exercise of her mission must be recognized.

qua in extrema re nihil certe valet magis quam data ab Ecclesia praecepta supernaque auxilia; Ecclesiam dicimus, cuius, hanc etiam ob causam, ius est agnoscendum, suum libere exercendi munus.

Science in the Service of Life

 

196. Genesis relates how God gave two commandments to our first parents: to transmit human life—”Increase and mutliply” (44)—and to bring nature into their service—”Fill the earth, and subdue it.” (45) These two commandments are complementary .

Iamvero, ut in libro Genesis scriptum legimus, Deus, quibus ipse primum naturam tradidit humanam, iis duo dedit mandata, quorum alterum complet alterum: iussit videlicet initio: «Crescite et multiplicamini» (Gn 1,28); iussit subinde: «Replete terram, et subicite eam» (Gn 1,28).

197. Nothing is said in the second of these commandments about destroying nature. On the contrary, it must be brought into the service of human life.

Quorum mandatorum alterum tantum abest ut ad rerum consumptionem spectet, ut eas potius assignet humanae vitae commodis.

198. We are sick at heart, therefore, when We observe the contradiction which has beguiled so much modern thinking. On the one hand we are shown the fearful specter of want and misery which threatens to extinguish human life, and on the other hand we find scientific discoveries, technical inventions and economic resources being used to provide terrible instruments of ruin and death.

Magna propterea cum animi Nostri maestitia in praesenti animadvertimus duo haec inter se concurrere contraria: ut nempe ex hac parte, rerum angustia tam obscure ante oculos exponatur, ut hominum vita miseria inediaque pene esse peritura dicatur; ut ex altera, sive recens invectae doctrinae, sive artium progressiones, sive rerum oeconomicarum ubertates in instrumenta vertantur, quibus ad extremam ruinam ad horribilemque necem adducatur hominum genus.

199. A provident God grants sufficient means to the human race to find a dignified solution to the problems attendant upon the transmission of human life. But these problems can become difficult of solution, or even insoluble, if man, led astray in mind and perverted in will, turns to such means as are opposed to right reason, and seeks ends that are contrary to his social nature and the intentions of Providence.

Providens Deus satis quidem bonorum hominum generi largitus est, quibus adiuti onera cum dignitate subeant, liberorum procreationi coniuncta: sed hoc vel non sine difficultate vel nullo pacto fieri potest, si homines, recto itinere lapsi pravaque affecti mente, instrumenta, de quibus diximus, contra humanam rationem, vel contra socialem eorum naturam, adeoque contra ipsius Dei consilia traducant.

Worldwide Co-operation

 

200. The progress of science and technology in every aspect of life has led, particularly today, to increased relationships between nations, and made the nations more and more dependent on one another.

Cum autem quae inter civitates convenerunt rationes, scientiarum et artium causa, in omni humanae communitatis regione artiores novissimo hoc tempore factae sint, ob eam rem oportet populi alii ex aliis magis magisque pendeant.

201. As a rule no single commonwealth has sufficient resources at its command to solve the more important scientific, technical, economic, social, political and cultural problems which confront it at the present time. These problems are necessarily the concern of a whole group of nations, and possibly of the whole world.

Quocirca alicuius ponderis quaestiones, quae hodie afferuntur, in provinciis sive doctrinarum et artium, sive rerum oeconomicarum et socialium, sive civitatis administrandae et cultus provehendi humanitatis, eae saepenumero, cum singulae unius reipublicae facultates excedant, plures atque aliquando omnes terrarum nationes ex necessitate quadam contingunt.

202. Individual political communities may indeed enjoy a high degree of culture and civilization. They may have a large and industrious population, an advanced economic structure, great natural resources and extensive territories. Yet, even so, in isolation from the rest of the world they are quite incapable of finding an adequate solution to their major problems. The nations, therefore, must work with each other for their mutual development and perfection. They can help themselves only in so far as they succeed in helping one another. That is why international understanding and co-operation are so necessary.

Ita fit, ut singulae civitates, etiamsi praestent cultu et humanitate, numero et sollertia civium, rationum oeconomicarum processu, copia bonorum, finiumque amplitudine, nequeant tamen, separatim a reliquis, praecipuas suas quaestiones per se ipsae congruenter dissolvere. Respublicae igitur, cum opus sit alias complere ac perficere alias, suis utilitatibus ea tantum condicione prospicient, si ceterarum utilitatibus simul prospexerint. Quapropter civitates summa admonet necessitas, ut et bene conveniant inter se, et mutuam sibi operam navent.

The Effects of Mutual Distrust

 

203. Yet although individuals and nations are becoming more and more convinced of this twofold necessity, it would seem that men in general, and particularly those with high responsibility in public life, are showing themselves quite incapable of achieving it. The root of such inability is not to be sought in scientific, technical or economic reasons, but in the absense of mutual trust. Men, and consequently States, are in mortal fear of each other. Each fears that the other harbors plans of conquest and is only waiting for a favorable moment to put these plans into effect. Hence each organizes its own defense and builds up munitions of war as a deterrent against the would-be aggressor.

Quod quamvis singulis hominibus, atque etiam omnibus populis, sit magis magisque in dies persuasum, homines tamen, atque in primis qui in publica re graviore pollent auctoritate, impares plerumque videntur ad binas eas res efficiendas, ad quas spectant populorum animi; idque non ex eo nascitur, quod populi idonea careant vel doctrinarum, vel artium, vel rerum oeconomicarum supellectile; sed quod verius alii aliis diffidunt. Re enim vera homines, atque continuo respublicae, se mutuo timent; nam altera civitas in timore est ne altera consilia ceperit opprimendi, neve eadem, temporis opportunitate oblata, callida huiusmodi exsequatur consilia. Quapropter civitates omnia quae usui sunt ad urbes sedesque suas defendendas parant, hoc est arma, quibus se velle uti confirmant, ut alias civitates ab impetu faciendo deterreant.

204. The result is a vast expenditure of human energy and natural resources on projects which are disruptive of human society rather than beneficial to it; while a growing uneasiness gnaws at men’s hearts and makes them less responsive to the call of nobler enterprises.

Ex quo plane conficitur, ut et hominum vires et naturae opes ad detrimenta potius quam ad utilitates humanae congregationis latissime a gentibus referantur; atque etiam cum singuli homines tum populi tam gravi afficiantur sollicitudine, ut a maiorum laborum susceptione retardentur.

Failure to Acknowledge the Moral Order

 

205. The root cause of so much mistrust is the presence of ideological differences between nations, and more especially between their rulers. There are some indeed who go so far as to deny the existence of a moral order which is transcendent, absolute, universal and equally binding upon all. And where the same law of justice is not adhered to by all, men cannot hope to come to open and full agreement on vital issues.

Cuius causa rei ex eo proficisci videtur, quod homines, sed praesertim rerumpublicarum primores, in agendo alii aliter de vita sentiunt. Sunt enim, qui statuere audeant nullam esse veri rectique legem; quae externas res hominemque ipsum transcendat; quae sit prorsus necessaria, et ad universos pertineat homines; quae postremo sit aequabilis in omnes. Ita fit ut homines, utpote quibus una eademque iustitiae lex omnibus nequaquam probetur, in nulla re possint plene ac tuto consentire.

206. Yes, both sides speak of justice and the demands of justice, but these words frequently take on different or opposite meanings according to which side uses them. Hence, when rulers of nations appeal to justice and the demands of justice, they not only disagree on terms, but often increase the tension that exists between their States. And so the belief is engendered that if a nation is to assert its rights and pursue its own interests, there is only one way open to it: to have recourse to violence; ignoring the fact that violence is the source of the very greatest evils.

Quamvis enim vocabulum «iustitia» et coniuncta verba «iustitiae iussa» per omnium ora feràntur, tamen voces huiusmodi non eandem apud omnes significationem capiunt: immo etiam saepissime contrariam. Quocirca cum sive «iustitiam», sive «iustitiae iussa» illi primores appellant, non modo inter se de his nominibus non congruunt, sed ex iis saepe et multum inveniunt gravium contentionum causam; atque adeo in animum inducunt, nullum iam esse locum ad sua iura, ad suaque commoda obtinenda, nisi vim, gravissimorum semen malorum, experiantur.

God, the Foundation of the Moral Order

 

207. Mutual trust among rulers of States cannot begin nor increase except by recognition of, and respect for, the moral order.

Ut mutua inter nationum principes fides constet et in eorum animis haereat magis, veri iustique leges primum agnoscantur et conserventur hinc atque illinc oportet.

208. But the moral order has no existence except in God; cut off from God it must necessarily disintegrate. Moreover, man is not just a material organism. He consists also of spirit; he is endowed with reason and freedom. He demands, therefore, a moral and religious order; and it is this order—and not considerations of a purely extraneous, material order—which has the greatest validity in the solution of problems relating to his life as an individual and as a member of society, and problems concerning individual states and their inter-relations.

At vero quae de moribus deque virtute sunt praecepta, ea nonnisi in Deo consistunt; quo remoto, necesse est eadem dissolvi penitus. Etenim homo non uno corpore constat, sed et animo, qui se rationis libertatisque esse compotem sentit. Atque ita compositus animus moralem legem omnino postulat, in religione innixam, quae longe melius quam alia quaevis externa vis aut utilitas valet ad quaestiones dissolvendas, quae vel ad singulorum vitam, vel ad civium coniunctiones attineant, quaeve aut singulas aut universas simul civitates contingant.

209. It has been claimed that in an era of scientific and technical triumphs such as ours man can well afford to rely on his own powers, and construct a very good civilization without God. But the truth is that these very advances in science and technology frequently involve the whole human race in such difficulties as can only be solved in the light of a sincere faith in God, the Creator and Ruler of man and his world.

Tamen non desunt hodie qui profiteantur, tantopere doctrinis et artibus florentibus, homines posse, Deo posthabito, suisque unis solis viribus adiutos optimum humanitatis sibi parare cultum. Re tamen vera ob ipsas scientiarum artiumque progressiones delabuntur saepe homines in difficultates, ad omnes populos pertinentes, quas perrumpere solummodo poterunt, si Dei, hominis totiusque naturae auctoris et rectoris, debitam auctoritatem agnoscant.

Spiritual and Moral Values

 

210. The almost limitless horizons opened up by scientific research only go to confirm this truth. More and more men are beginning to realize that science has so far done little more than scratch the surface of nature and reality. There are vast hidden depths still to be explored and adequately explained. Such men are appalled when they consider how these gigantic forces for good can be turned by science into engines of destruction. They realize then the supreme importance of spiritual and moral values, if scientific and technical progress is to be used in the service of civilization, and not involve the whole human race in irremediable disaster.

Quod esse verum ipsi videntur ostendere scientiarum processus, in infinitatem propemodum patentes; ex quibus opinio in multorum inseritur animis, adeo mathematicorum scientias non posse in naturam commutationesque rerum penitus introspicere easque aptis declarare verbis, ut vix eas possint aspicere coniectura. Atque cum suis viderint oculis perterriti homines, ingentes vires, artibus machinisque exprimendas, sicut ad populorum commoda comparanda item ad labefactanda adhiberi posse, iidem coniciant oportet, res ad animum ad moresque attinentes ceteris omnibus esse anteferendas; ut scientiarum artiumque progressiones, non ad humani generis adducant eversionem, sed ad humanitatis cultum, tamquam causae adiuvantes, valeant.

211. Furthermore, the increasing sense of dissatisfaction with worldly goods which is making itself felt among citizens of the wealthier nations, is rapidly destroying the treasured illusion of an earthly paradise. Men, too, are becoming more and more conscious of their rights as human beings, rights which are universal and inviolable; and they are aspiring to more just and more human relations with their fellows. The effect of all this is to make the modern man more deeply aware of his own limitations, and to create in him a striving for spiritual values. All of which encourages Us in the hope that individuals and nations will one day learn to unite in a spirit of sincere understanding and profitable cooperation.

Interea autem evenit, ut in civitatibus opulentioribus homines, bonorum externorum magis magisque inexplebiles, iam fictam imaginem e mente deponant vitae felicissimae hic in aevum degendae; evenit pariter ut homines, non tantum sibi sint conscii cotidie magis se humanae personae iuribus integerrimis et universis frui, verum etiam omni opera et ope enitantur ad rationes mutuo inter se contrahendas, certe aequabiliores, suaeque accommodatiores dignitati. E quibus rebus sequitur, ut in praesens homines suas facultates esse finitas incipiant agnoscere, atque quae sint animi studiosius quam antea expetere. Quae profecto omnia aliquam inicere spem videntur, fore ut non modo singuli homines, sed etiam populi ad multam eandemque perutilem sibi mutuo praebendam operam aliquando consentiant.

IV. THE REBUILDING OF A SOCIAL ORDER

IV

212. After all this scientific and technical progress, and even because of it, the problem remains: how to build up a new order of society based on a more balanced human relationship between political communities on a national and international level?

Quoniam doctrinarum et artium progressiones, uti praeterito tempore ita hoc nostro, plurimum ad mutuas civium redundant necessitudines, opus esse idcirco videtur, necessitudines easdem, sive de singulis sive de universis civitatibus agatur, ad humaniorem conformari aequilibritatem.

Incomplete and False Ideologies

 

213. The attempt to find a solution to this problem has given birth to a number of theories. Some of these were little more than ephemeral; others have undergone, and are still undergoing, substantial change; others again are proving themselves less and less attractive to modern man.

Quam in rem multa cogitando inventa sunt et scriptis in medium prolata: quorum alia iam depulsa perinde ac sole nebula sunt; alia sunt hodie penitus iam immutata; alia minus atque minus hominum in praesentia illiciunt animos.

Why is this? It is because these ideologies do not take account of the whole man, nor even of his most important part. In particular, they take little account of certain inevitable human weaknesses such as sickness and suffering, weaknesses which even the most advanced economic and social systems cannot completely eliminate. Finally, they fail to take account of that deep-rooted sense of religion which exists in all men everywhere, and which nothing, neither violence nor cunning, can eradicate.

Quod ex eo sane manat, quod vulgata haec opinionum commenta neque totum integrumque hominem contingunt, neque eius contingunt potiorem partem. Ea insuper missas faciunt haud dubias humanae naturae debilitates: ut morbos et dolores; quibus videlicet debilitatibus nulla rerum oeconomicarum et socialium ratione, etsi ficta exquisitissime, omni ex parte remedium afferri posse manifestum est. Ad hoc, homines qui ubicumque sunt intimo quodam invictoque religionis sensu moventur, quem nulla umquam vel vis proteret, vel opprimet calliditas.

214. The most fundamental modern error is that of imagining that man’s natural sense of religion is nothing more than the outcome of feeling or fantasy, to be eradicated from his soul as an anachronism and an obstacle to human progress. And yet this very need for religion reveals a man for what he is: a being created by God and tending always toward God. As we read in St. Augustine: “Lord, you have made us for yourself, and our hearts can find no rest until they rest in you”. (46)

Falsissima enim quaedam nostris hisce diebus vulgata opinio illud fert ut, quem hominibus natura inseverit religionis sensum, is veluti commenticium quiddam aut imaginarium sit putandum; atque adeo ex animis evellendum penitus, utpote cum a nostrorum indole dierum et a procedente hominum civili cultu omnino discrepet. Immo vero, illa hominis ad religionem intima proclivitas convincit, hominem ipsum a Deo re vera esse creatum, ad eundemque tendere irrevocabiliter; ut apud Augustinum scriptum legimus: «Fecisti nos ad te, Domine; et inquietum est cor nostrum, donec requiescat in te». (38)

The Real Source of Justice, Truth and Love

 

215. Let men make all the technical and economic progress they can, there will be no peace nor justice in the world until they return to a sense of their dignity as creatures and sons of God, who is the first and final cause of all created being. Separated from God a man is but a monster, in himself and toward others; for the right ordering of human society presupposes the right ordering of man’s conscience with God, who is Himself the source of all justice, truth and love.

Quapropter, quantumvis artes et res oeconomicae processerint, in terrarum orbe neque iustitia neque pax esse poterunt, quoad homines non sentient quantum in se dignitatis insit, quod a Deo creati sint et eiusdem sint filii; Deum dicimus, qui prima et extrema causa utique est habendus rerum omnium, quas creavit. A Deo discretus homo cum sibi tum aliis fit immanis; siquidem mutuae hominum necessitudines omnino requirunt rectam humanae conscientiae rationem cum Deo, cuiuslibet veritatis, iustitiae et amoris fonte.

216. Here is a spectacle for all the world to see: thousands of Our sons and brothers, whom We love so dearly, suffering years of bitter persecution in many lands, even those of an ancient Christian culture. And will not men who see clearly and compare the superior dignity of the persecuted with that refined barbarity of their oppressors, soon return to their senses, if indeed they have not already done so?

Est sane cognitum perspectumque omnibus, in multis civitatibus, quarum nonnullae antiquitus christianorum doctrina excultae sunt, tot Fratres filiosque Nostros, Nobis quidem carissimos, vexari saevissime, plures iam annos. Quod, cum prope ante omnium oculos ponat hinc vexatorum hominum excellentem dignitatem, illinc insectatorum diritatem exquisitam, id, quamvis hos nondum ad sanitatem reduxerit, multos tamen ad recogitandum de hac re movet.

“Unless the Lord Build the House. . .”

 

217. The most perniciously typical aspect of the modern era consists in the absurd attempt to reconstruct a solid and fruitful temporal order divorced from God, who is, in fact, the only foundation on which it can endure. In seeking to enhance man’s greatness, men fondly imagine that they can do so by drying up the source from which that greatness springs and from which it is nourished. They want, that is, to restrain and, if possible, to eliminate the soul’s upward surge toward God. But today’s experience of so much disillusionment and bloodshed only goes to confirm those words of Scripture: “Unless the Lord build the house, they labor in vain that build it.” (47)

Verumtamen nulla stultitia magis esse nostrae huius aetatis propria videtur, quam velle rerum terrestris huius vitae firmum utilemque ordinem statuere, necessario non subdito fundamento, hoc est, summo Deo posthabito; itemque hominis velle magnitudinem efferre, exsiccato fonte, unde illa emanat aliturque magnitudo: hoc est, retardato atque, si fieri posset, fracto animorum ad Deum impetu. At vero rerum eventus, qui nostro hoc tempore acciderunt, quibus quidem spes multorum sunt praecisae et non pauci sunt in luctum vocati, ii profecto confirmant quam vere scriptum sit: «Nisi Dominus aedificaverit domum, in vanum laborant, qui aedificant eam» (Ps 126,1).

The Enduring Validity of the Church’s Social Teaching

 

218. The permanent validity of the Catholic Church’s social teaching admits of no doubt.

Quam catholica Ecclesia doctrinam tradit et pronuntiat de hominum convictu ac societate, ea sine ulla dubitatione perpetua vi pollet.

The Fundamental Principle

 

219. This teaching rests on one basic principle: individual human beings are the foundation, the cause and the end of every social institution. That is necessarily so, for men are by nature social beings. This fact must be recognized, as also the fact that they are raised in the plan of Providence to an order of reality which is above nature.

Cuius doctrinae illud est omnino caput, singulos homines necessarie fundamentum, causam et finem esse omnium socialium institutorum; homines dicimus, quatenus sunt natura congregabiles, et ad ordinem rerum evecti, quae naturam exsuperant et vincunt.

220. On this basic principle, which guarantees the sacred dignity of the individual, the Church constructs her social teaching. She has formulated, particularly over the past hundred years, and through the efforts of a very well informed body of priests and laymen, a social doctrine which points out with clarity the sure way to social reconstruction. The principles she gives are of universal application, for they take human nature into account, and the varying conditions in which man’s life is lived. They also take into account the principal characteristics of contemporary society, and are thus acceptable to all.

E gravissimo huiusmodi principio, quo sacra humanae personae dignitas affirmatur et defenditur, praesertim superioribus hisce centum annis, Ecclesia sancta, sacerdotibus et laicis hominibus doctissimis operam ferentibus, luculente conclusit de re sociali praecepta, ad quae mutuae hominum necessitudines componantur: spectatis nimirum generalibus normis, congruentibus sive cum natura rerum et variis humani convictus condicionibus, sive cum praecipua huius temporis indole; quae propterea normae omnibus probari possunt.

Must be Studied, Applied, Taught

 

221. But today, more than ever, it is essential that this doctrine be known, assimilated, and put into effect in the form and manner that the different situations allow and demand. It is a difficult task indeed, yet a most noble one. To the performance of it We call, not only Our own sons and brothers scattered throughout the world, but also men of goodwill everywhere.

Attamen hodie, si umquam alias, necesse est, eiusmodi praecepta, non solum cognita perspectaque habeantur, sed etiam ad effectum adducantur iis rationibus et modis, quae varius temporum locorumque status aut ferat, aut exigat. Quod arduum quidem, sed excelsum est munus; ad quod obeundum non solum Fratres filiosque Nostros, qui ubique sunt, hortamur, sed etiam egregie cordatos homines universos.

222. First, We must reaffirm most strongly that this Catholic social doctrine is an integral part of the Christian conception of life.

Primum omnium illud confirmamus doctrinam socialem, quam catholica Ecclesia profitetur, ab ipsa non posse disiungi doctrina, quam de hominum vita tradit.

223. It is therefore Our urgent desire that this doctrine be studied more and more. First of all it should be taught as part of the daily curriculum in Catholic schools of every kind, particularly seminaries, although We are not unaware that in some of these latter institutions, this has been done for a long time now and in an outstanding way. We would also like to see it added to the religious instruction programs of parishes and of Association of the Lay Apostolate. It must be spread by every modern means at our disposal: daily newspapers, periodicals, popular and scientific publications, radio and television.

Hac de causa, ut disciplinae eidem magis ac magis studeatur magnopere cupimus. In primis autem hortamur, ut ea, tamquam exigendum pensum, cum in catholicis scholis cuiusvis ordinis tradatur, tum vero maxime in sacris Seminariis, quamvis Nobis notum sit, in nonnullis huiusce generis ephebeis id iamdiu egregie fieri. Optamus praeterea, ut haec de re sociali disciplina in indicem addatur religiosarum materiarum, quibus vel paroeciae vel consociationes laicorum apostolatui incitando suos erudiunt; modis omnibus in vulgus emanet, quos recentior induxerit aetas: hoc est, tum scriptis quae vel cotidie vel in certos dies in lucem edantur; deinde libris de studiis doctrinae emissis, aut eruditorum aut vulgi captui aptis; denique radiophonicis et televisificis transmissionibus adhibitis.

224. Our beloved sons, the laity, can do much to help this diffusion of Catholic social doctrine by studying it themselves and putting it into practice, and by zealously striving to make others understand it.

Ut autem haec catholicae Ecclesiae doctrina de re sociali latius latiusque exeat in vulgus, multum operae curaeque filios Nostros e laicorum ordine conferre posse opinamur, si non modo eam addiscant ipsi ad eamque exaequent actionem suam, verum etiam studiose curent, ut eius vim alii quoque habeant perspectam.

225. They should be convinced that the best way of demonstrating the truth and efficacy of this teaching is to show that it can provide the solution to present-day difficulties. They will thus win those people who are opposed to it through ignorance of it. Who knows, but a ray of its light may one day enter their minds.

Quibus plane persuasum illud sit, se numquam posse commodius ostendere hanc doctrinam et rectam et efficientem esse, quam si ostenderint eadem posse praesentes hac de re difficultates expediri. Hac enim via ad huiusmodi doctrinam eorum convertent animos, qui ei propterea hodie repugnant, quod illam ignorant; quin hoc etiam forsitan consequentur, ut istiusmodi homines aliquid ex eius luce aliquando hauriant.

Christian Education

 

226. It is not enough merely to formulate a social doctrine. It must be translated into reality. And this is particularly true of the Church’s social doctrine, the light of which is Truth, Justice its objective, and Love its driving force.

Ast praecepta quaevis de re sociali, non tantum sunt in medio ponenda, sed etiam re ipsa usurpanda: quod potissimum valet de Ecclesiae doctrina, quae ad res sociales attineat; quippe cuius lux sit veritas, finis sit iustitia, vis princeps sit amor.

227. It is vitally important, therefore, that Our sons learn to understand this doctrine. They must be educated to it.

Vehementer igitur interest, ut filii Nostri, praeterquam quod praecepta de re sociali cognitione comprehendant, ad ea insuper educentur.

Theory and Practice

 

228. No Christian education can be considered complete unless it covers every kind of obligation. It must therefore aim at implanting and fostering among the faithful an awareness of their duty to carry on their economic and social activities in a Christian manner.

Cum enim christianorum institutio, ut expleta dici possit, ad cuiusvis ordinis officia pertinere debeat, idcirco necesse est, ut, eâdem christifideles incitati, Ecclesiae praeceptis etiam actionem suam conforment, quae res oeconomicas et sociales contingat.

229. The transition from theory to practice is of its very nature difficult; and it is especially so when one tries to reduce to concrete terms a social doctrine such as that of the Church. There are several reasons why this is so; among them We can mention man’s deep-rooted selfishness, the materialism in which modern society is steeped, and the difficulty of determining sometimes what precisely the demands of justice are in a given instance.

Nam si difficile per se ipsum est quidvis a ratione ad usum revocare, eo magis arduum est putandum in opere tentare catholicae Ecclesiae doctrinam de re sociali; idque has praesertim ob causas: quod videlicet in homine est insitus penitus amor suarum rerum incontinens; quod nostris diebus in hominum communitatem late eorum serpit doctrina, qui omnia attribuunt materiae; quod in difficili est interdum perspicere quid in re praesenti iustitia iubeat.

230. Consequently, a purely theoretical instruction in man’s social and economic obligations is inadequate. People must also be shown ways in which they can properly fulfill these obligations.

Quae cum ita sint, non satis est, si huiusmodi institutione homines doceantur, iuxta Ecclesiae praecepta, sibi esse christiano more agendum in regione rerum oeconomicarum et socialium, nisi pariter viae ipsis tradantur, quibus officium hoc suum congruenter exsequantur.

231. In Our view, therefore, formal instruction, to be successful, must be supplemented by the students’ active co-operation in their own training. They must gain an experimental knowledge of the subject, and that by their own positive action.

Huius vero generis institutionem non sufficere existimamus, nisi ad praeceptoris operam opera ipsius accedat erudiendi hominis, nisique ad traditam doctrinam addatur actio, experimenti causa suscepta.

232. It is practice which makes perfect, even in such matters as the right use of liberty. Thus one learns Christian behavior in social and economic matters by actual Christian action in those fields.

Quemadmodum, ut proverbio fere increbruit, nemo condiscit libertate recte frui, nisi libertate recte usurpata, haud secus nemo novit iuxta catholicam doctrinam in re oeconomica et sociali agere, nisi reapse in eadem provincia et iuxta eandem doctrinam agendo.

Lay Apostolate’s Role In Social Education

 

233. The Lay Apostolate, therefore, has an important role to play in social education—especially those associations and organizations which have as their specific objective the christianization of contemporary society. The members of these associations, besides profiting personally from their own day to day experience in this field, can also help in the social education of the rising generation by giving it the benefit of the experience they have gained.

Hanc ob causam in eiusmodi vulganda institutione magnae partes esse dandae videntur consociationibus apostolatui laicorum promovendo, iis praesertim quibus sit propositum, ut quod in re praesenti sit suscipiendum, id vim suam ex lege christiana omnino capiat; utpote quarum sodales e cotidiano harum rerum usu possint prius seipsos, postea iuvenes ad huiusmodi officia exsequenda melius informare.

Christian Spirit—Not Hedonism

 

234. But We must remind you here of an important truth: the Christian conception of life demands of all—whether highborn or lowly—a spirit of moderation and sacrifice. That is what God calls us to by His grace.

A qua re non est alienum hoc loco in memoriam omnium, non minus potentiorum quam tenuiorum hominum, redigere, a vitae significatione, quam christiana sapientia tradit, voluntatem non posse ullo modo disiungi et sobrietatem servandi, et dura tolerandi, Dei gratia.

235. There is, alas, a spirit of hedonism abroad today which beguiles men into thinking that life is nothing more than the quest for pleasure and the satisfaction of human passions. This attitude is disastrous. Its evil effects on soul and body are undeniable. Even on the natural level temperance and simplicity of life are the dictates of sound policy. On the supernatural level, the Gospels and the whole ascetic tradition of the Church require a sense of mortification and penance which assures the rule of the spirit over the flesh, and offers an efficacious means of expiating the punishment due to sin, from which no one, except Jesus Christ and His Immaculate Mother, is exempt.

Sed hodie, pro, non paucorum occupavit animos immodicum voluptatum studium; quibus in omni vita nihil videtur esse magis quaerendum, quam inhiare voluptatibus, quam voluptatum explere sitim; ex quo gravia detrimenta, non solum in animos, sed etiam in corpora sine ulla controversia manant. Quam rem qui vel pro solius humanae naturae viribus iudicat, is fateatur oportet, sapientis prudentisque esse, cum in rebus omnibus consilium modumque adhibere, tum libidines refrenare. Qui vero rem ex divina lege existimat, is profecto non ignorat et Christi Evangelium, et catholicam Ecclesiam, et nobis traditam asceseos disciplinam postulare, ut christifideles acriter cupiditates compescant, vitaeque incommoda singulari patientia tolerent. Quae virtutes, praeterquam quod firmam et moderatam comparant animi in corpus dominationem, subsidium etiam valens praebent, quo poenam luamus peccati, a quo, praeter Christum Iesum eiusque Matrem Immaculatam, nemo est vacuus.

Practical Suggestions

 

236. There are three stages which should normally be followed in the reduction of social principles into practice. First, one reviews the concrete situation; secondly, one forms a judgment on it in the light of these same principles; thirdly, one decides what in the circumstances can and should be done to implement these principles. These are the three stages that are usually expressed in the three terms: look, judge, act.

Iamvero doctrinae praecepta, quae sunt de rebus socialibus, plerumque per tres hos gradus ad effectum adducuntur: primum quae sit vera rerum condicio circumspicitur; deinde hic rerum status diligenti aestimatione cum praeceptis iisdem confertur; tum demum quid suscipi possit quidve suscipi debeat statuitur, ut normae, quae traditae sunt, pro temporum locorumque habitu, usurpentur. Qui tres procedendi gradus tribus hisce verbis: «aspicere, iudicare, agere», passim significantur.

237. It is important for our young people to grasp this method and to practice it. Knowledge acquired in this way does not remain merely abstract, but is seen as something that must be translated into action.

Ex quo valde oportere videtur, hunc gerendarum rerum ordinem iuvenes, non tantum cum animo reputent, sed etiam, quoad fieri possit, in re praesenti servent; ne, quae didicerint praecepta, ea opinentur esse dumtaxat mente volvenda, et non opere pariter explicanda.

When Differences Arise...

 

238. Differences of opinion in the application of principles can sometimes arise even among sincere Catholics. When this happens, they should be careful not to lose their respect and esteem for each other. Instead, they should strive to find points of agreement for effective and suitable action, and not wear themselves out in interminable arguments, and, under pretext of the better or the best, omit to do the good that is possible and therefore obligatory.

At vero, cum ad effectum haec praecepta sunt adducenda, fieri nonnumquam potest, ut vel ipsi catholici homines, et ii quidem mente sincera, in varias discedant sententias. Quod ubi contingat, sit nihilominus iisdem curae, ut simul mutuam inter se existimationem et observantiam servent atque testentur, simul rimentur ad quod collatis consiliis conspirare possint; ut quod necessitas flagitet, tempestive praestent. Caveant praeterea studiosissime, ne vires suas crebris extenuent contentionibus, neve per speciem quaerendi id quod sibi videatur optimum, illud interea praetermittant quod re vera efficere possint, atque ideo efficere debeant.

239. In their economic and social activities, Catholics often come into contact with others who do not share their view of life. In such circumstances, they must, of course, bear themselves as Catholics and do nothing to compromise religion and morality. Yet at the same time they should show themselves animated by a spirit of understanding and unselfishness, ready to cooperate loyally in achieving objects which are good in themselves, or can be turned to good. Needless to say, when the Hierarchy has made a decision on any point Catholics are bound to obey their directives. The Church has the right and obligation not merely to guard ethical and religious principles, but also to declare its authoritative judgment in the matter of putting these principles into practice.

Sed catholici in muneribus exsequendis, ad res oeconomicas socialesve pertinentibus, homines non semel attingunt, qui secus atque ipsi de vita sentiunt. Quod cum evenit, ii qui catholicum profitentur nomen, maximopere prospiciant, ut sibimetipsis semper constent, neve ad ea media consilia descendant, e quibus aut religionis aut morum integritas aliquid detrimenti capiat. Pariter tamen se tales praebeant, qui et aliorum sententiam aequa perpendant benignitate, et omnia ad utilitates suas non referant, et parati sint ad ea cum fide coniunctisque viribus efficienda, quae vel suapte natura sint bona, vel ad bonum conducibilia. At si forte contingat, ut de hac causa sacrae Auctoritatis ordines aliquid praeceperint vel decreverint, palam est huic sententiae esse ab hominibus catholicis proxime parendum. Ecclesiae enim non tantum ius et officium est, tueri principia ad religionem et ad morum integritatem spectantia, sed etiam pro sua auctoritate sententiam suam pronuntiare, cum de principiis iisdem agitur ad effectum adducendis.

The Layman’s Responsibility

 

240. These, then, are the educational principles which must be put into effect. It is a task which belongs particularly to Our sons, the laity, for it is their lot to live an active life in the world and organize themselves for the attainment of temporal ends.

Sed quae de institutione tradidimus praecepta, ea profecto in usu haberi necesse est. Quod ad eos filios Nostros potissimum pertinet, qui e laicorum ordine sunt; utpote quorum opera communiter versetur vel in terrestris huius vitae rebus efficiendis, vel in institutis, quae eodem spectent, condendis.

241. In performing this task, which is a noble one, they must not only be well qualified in their trade or profession and practice it in accordance with its own proper laws, they must also bring their professional activity into conformity with the Church’s social teaching. Their attitude must be one of loyal trust and filial obedience to ecclesiastical authority.

In quo honesto munere sustinendo opus est, ut laici homines, non modo suae cuiusque artis sint periti, suamque industriam ponant ex legibus ad propositum assequendum aptis, verum etiam agitationem suam conforment ad praecepta normasque Ecclesiae de re sociali; cuius sapientiae sincere fidant, cuius monitis more filiorum obtemperent.

They must remember, too, that if in the transaction of their temporal affairs they take no account of those social principles which the Church teaches, and which We now confirm, then they fail in their obligations and may easily violate the rights of others. They may even go so far as to bring discredit on the Church’s teaching, lending substance to the opinion that, in spite of its intrinsic value, it is in fact powerless to direct men’s lives.

Cum animis suis iidem considerent, nisi in vitae actione principia illa ac normae de re sociali diligenter ab ipsis serventur, quae Ecclesia dedit, quaeque Nosmetipsi confirmamus, tum et officia debita praetermitti, et saepe aliorum labefactari iura, et eatenus procedi nonnumquam posse, ut huiusmodi doctrinae imminuatur fides, quasi ipsa quidem sit optima, sed vi reapse careat ad dirigendam vitae actionem idonea.

Matter and Spirit

 

242. As We have noted already, modern man has greatly deepened and extended his knowledge of nature’s laws, and has harnessed the forces of nature, making them subservient to his ends. The magnitude of his achievements deserves ungrudging admiration; nor is he yet at the end of his resources.

Quemadmodum iam commemoravimus, nostrae huius aetatis homines tum naturae leges altius latiusque perscrutati sunt; tum instrumenta invenerunt, quibus naturae ipsius vires in suam redigant potestatem; tum opera perfecerunt neque perficere intermittunt, ingentia prorsus admirationeque digna.

Nevertheless, in his striving to master and transform the world around him he is in danger of forgetting and of destroying himself. As Our Predecessor, Pope Pius Xl, lamented in Quadragesimo Anno: ”And so bodily labor, which even after original sin was decreed by Providence for the good of man’s body and soul, is in many instances changed into an instrument of perversion; for from the factory dead matter goes out improved, whereas men there are corrupted and degraded.” (48)

Verumtamen, dum conantur rerum externarum potiri easque in aliam mutare formam, in periculo iidem versantur, ne seipsos neglegentia praetereant, neve animi sui corporisque vires extenuent. Quod cum iam Decessor Noster f. r. Pius XI acerba cum animi sui maestitia animadvertisset, de eadem re ita in Encyclicis Litteris Quadragesimo Anno querebatur: «Atque ita labor corporalis, quem divina Providentia etiam post originale peccatum in humani corporis simul et animi bonum statuerat exercendum, in perversionis instrumentum passim convertitur: iners scilicet materia ex officina nobilitata egreditur, homines vero ibidem corrumpuntur et viliores fiunt». (39)

243. Similarly, Our Predecessor, Pius XII, rightly asserted that our age is marked by a clear contrast between the immense scientific and technical progress and the fearful human decline shown by “its monstrous masterpiece . . . transforming man into a giant of the physical world at the expense of his spirit, which is reduced to that of a pygmy in the supernatural and eternal world.” (49)

Atque etiam Decessor Noster f. r. Pius XII iure profitetur, aetatem hanc nostram propterea ab aliis internosci, quod hinc doctrinae artesque ad immensum processerint, illinc homines a suae sensu dignitatis tantopere recesserint. Huius enim aetatis «illud esse absolutissimum, sed taeterrimum opus, hominem scilicet in ordine rerum naturalium in quendam giganta vertisse, in ordine vero rerum, quae supra natura sunt atque aeternae, tamquam in pomilionem mutavisse».(40)

244. And so the words of the Psalmist about the worshippers of false gods are strikingly verified today. Men are losing their own identity in their works, which they admire to the point of idolatry: “The idols of the Gentiles are silver and gold, the works of the hands of men.” (50)

Contingit igitur nostris diebus latissime, quod Psaltes ille de falsorum numinum cultoribus testabatur: hoc est, homines in agendo seipsos saepenumero neglegere, sua autem opera ita admirari, ut ea quasi numina colant: «Idola eorum sunt argentum et aurum, opera manuum hominum» (Ps 113,4).

True Hierarchy of Values

 

245. In Our paternal care as universal Pastor of souls, We earnestly beg Our sons, immersed though they be in the business of this world, not to allow their consciences to sleep; not to lose sight of the true hierarchy of values. 246. Certainly, the Church teaches—and has always taught—that scientific and technical progress and the resultant material well-being are good things and mark an important phase in human civilization. But the Church teaches, too, that goods of this kind must be valued according to their true nature: as instruments used by man for the better attainment of his end. They help to make him a better man, both in the natural and the supernatural order.

Quam ob causam, Pastoris studio incitati, quo universos prosequimur homines, filios Nostros vehementer hortamur, ut, dum sua munera traducunt, et ad propositum sibi finem contendunt, interea officiorum conscientiam in semetipsis torpere ne sinant, neve bonorum ordinem praecipuorum oblitterent. Est sane in clara luce, Ecclesiam docuisse semper et docere, scientiarum artiumque processus atque ex his ortam prosperitatem reipsa esse ducenda in numero bonorum, eademque tamquam indicia existimanda esse humani cultus progredientis. At pariter edocet Ecclesia, de huius generis bonis ex vera ipsorum natura esse iudicandum: esse nimirum illa in instrumentorum loco habenda, quibus utatur homo, ut commodius finem optimum assequatur: ut nempe facilius seipsum possit meliorem facere, in ordine sive rerum naturalium sive rerum, quae supra naturam sunt.

247. May these warning words of the divine Master ever sound in men’s ears: “For what doth it profit a man, if he gain the whole world and suffer the loss of his own soul? Or what exchange shall a man give for his soul?” (51)

Qua de causa magnopere velimus aures filiorum Nostrorum nullo non tempore vocibus personare Divini Magistri haec admonentis: «Quid enim prodest homini, si mundum universum lucretur, animae vero suae detrimentum patiatur? Aut quam dabit homo commutationem pro anima sua?» (Mt 16,26).

Making Sunday Holy

 

248. Allied to what We have said so far is the question of the Sunday rest.

Quibus admonitionibus ea esse affinis videtur, quae ad requietem attinet, per dies festos capiendam.

249. To safeguard man’s dignity as a creature of God endowed with a soul in the image and likeness of God, the Church has always demanded a diligent observance of the third Commandment: “Remember that thou keep holy the sabbath day.” (52) God certainly has the right and power to command man to devote one day a week to his duty of worshipping the eternal Majesty. Free from mundane cares, he should lift up his mind to the things of heaven, and look into the depths of his conscience, to see how he stands with God in respect of those necessary and inviolable relationships which must exist between the creature and his Creator.

Ut catholica Ecclesia dignitatem defenderet, qua homo est praeditus, quod a Deo creatus est, quodque ipsi animum Deus, imaginem sui, ingenuit, nullo non tempore praecepit, ut tertio Decalogi mandato: «Memento ut diem sabbati sanctifices» (Ex 20,8) diligenter ab omnibus satisfieret. Ius enim et potestas Dei est homini imperare, ut, septimo quoque die, diem insumat in numini aeterno iustum debitumque cultum tribuendum; insumat in mentem suam, negotiis vitae cotidianae omissis ad bona caelestia erigendam; insumat in conscientiae suae rimanda secreta, ut cognoscat quo loco sint necessariae inviolabilesque suae cum Deo rationes.

250. In addition, man has a right to rest a while from work, and indeed a need to do so if he is to renew his bodily strength and to refresh his spirit by suitable recreation. He has also to think of his family, the unity of which depends so much on frequent contact and the peaceful living together of all its members.

Attamen homini quoque ius est et necessitas ab opere per intervalla cessare, non modo ut corporis sui vires a dura omnium dierum relaxet exercitatione, pariterque sensus honesto levamento avocet, sed etiam ut suae prospiciat unitati familiae; quae quidem ab omnibus membris suis requirit, ut magnam retineant vitae consuetudinem serenumque convictum.

251. Thus, religion and moral and physical well-being are one in demanding this periodic rest, and for many centuries now the Church has set aside Sunday as a special day of rest for the faithful, on which they participate in the Holy Sacrifice of the Mass, the memorial and application of Christ’s redemptive work for souls.

Coniuncte igitur religio, praecepta moralia, valetudinisque curatio flagitant, ut requies certo tempore habeatur. Catholica vero Ecclesia plura iam saecula decernit, ut hanc requietem christifideles die dominico servent, eodemque die Sacrificio Eucharistico intersint, quod divinae Redemptionis simul memoriam renovat, simul fructus hominum animis impertit.

252. Heavy in heart, We cannot but deplore the growing tendency in certain quarters to disregard this sacred law, if not to reject it outright. This attitude must inevitably impair the bodily and spiritual health of the workers, whose welfare We have so much at heart.

Ast gravi cum animi Nostri dolore conspicamur, neque id improbare non possumus, multos, licet forsitan nolint plerumque sanctam hanc legem consulto conculcare, ab ea tamen discedere saepe saepius. Ex quo tamquam ex necessitate fit, ut carissimi Nobis operarii detrimenta capiant, cum ad animi salutem, tum ad corporis valetudinem quod attinet.

253. In the name of God, therefore, and for the sake of the material and spiritual interests of men, We call upon all, public authorities, employers and workers, to observe the precepts of God and His Church and to remember their grave responsibilities before God and society.

Itaque animorum corporumque utilitates spectantes, omnes homines, sive reipublicae praesunt, sive partes operum conductorum vel opificum agunt, quasi Dei ipsius verbis commonefacimus, ut hoc aeterni numinis et catholicae Ecclesiae praeceptum teneant, animoque reputent, se de hac re Deo hominumque societati rationem debere.

The Christian’s Work in the World

 

254. We have only been able to touch lightly upon this matter, but Our sons, the laity especially, must not suppose that they would be acting prudently to lessen their personal Christian commitment in this passing world. On the contrary, We insist that they must intensify it and increase it continually.

Sed ex his quae modo breviter tetigimus, ne quis colligat, filios Nostros, e laicorum ordine potissimum, se prudenter agere, si ad res, quae ad fluxam hanc vitam spectent, operam christianorum propriam remissius conferant; quin immo confirmamus huiusmodi operam impensiore in dies studio ponendam atque praestandam esse.

255. In His solemn prayer for the Church’s unity, Christ Our Lord did not ask His Father to remove His disciples from the world: “I pray not that thou shouldst take them out of the world, but that thou shouldst keep them from evil.” (53) Let no man therefore imagine that a life of activity in the world is incompatible with spiritual perfection. The two can very well be harmonized. It is a gross error to suppose that a man cannot perfect himself except by putting aside all temporal activity, on the plea that such activity will inevitably lead him to compromise his personal dignity as a human being and as a Christian.

Re quidem vera Christus Dominus, cum sollemnem illam precationem pro Ecclesiae suae unitate peregit, haec a Patre, discipulorum suorum gratia, expoposcit: «Non rogo, ut tollas eos de mundo, sed ut serves eos a malo» (Io 17,15). Nemo igitur perperam sibi cogitatione fingat haec duo inter se pugnare, quae contra componi apte possunt: scilicet sui cuiusque animi perfectionem et praesentis huius vitae negotia, quasi quis a mortalis vitae operibus se removere necessario debeat, ut ad christianam suam perfectionem contendat, aut hisce negotiis vacare nullo modo possit, quin et hominis et christiani dignitatem propriam in discrimen adducat.

Perfection Through Daily Work

 

256. That a man should develop and perfect himself through his daily work—which in most cases is of a temporal character—is perfectly in keeping with the plan of divine Providence. The Church today is faced with an immense task: to humanize and to Christianize this modern civilization of ours. The continued development of this civilization, indeed its very survival, demand and insist that the Church do her part in the world. That is why, as We said before, she claims the co-operation of her laity. In conducting their human affairs to the best of their ability, they must recognize that they are doing a service to humanity, in intimate union with God through Christ, and to God’s greater glory. And St. Paul insisted: “Whether you eat or drink, or whatsoever else you do, do all to the glory of God.” (54) “All whatsoever you do in word or in work, do all in the name of the Lord Jesus Christ, giving thanks to God and the Father by him.” (55)

Verumtamen hoc plane congruit cum Providentis Dei consilio, ut homines sese excolant atque perficiant cotidiani eius exercitatione laboris, qui in rebus ad mortalem hanc vitam pertinentibus fere ab omnibus ponitur. Cuius rei causa, nostris diebus arduae hae sunt Ecclesiae partes: ad humanitatis nempe et evangelicae doctrinae normas progredientis huius aetatis cultum componere. Has vero Ecclesiae partes ipsa nostra aetas advocat, quin etiam flagrantissimis expetere videtur votis, non modo ut celsiora assequatur proposita, verum etiam ut adepta in tuto collocare valeat, sine sui detrimento. Quam ad rem, ut iam diximus, Ecclesia praesertim laicorum hominum adiutricem operam poscit, qui hanc ob causam in humanis expediendis negotiis ita industriam suam insumere tenentur, ut, dum in alios conferunt officia, id, cum Deo per Christum animo coniuncti, faciant, ipsiusque Dei gloriae augendae causa faciant: quemadmodum praecipit S. Paulus Apostolus: «Sive ergo manducatis, sive bibitis, sive aliud quid facitis: omnia in gloriam Dei facite» (1 Cor 10,31). Et alibi: «Omne, quodcumque facitis in verbo aut in opere, omnia in nomine Domini Iesu Christi, gratias agentes Deo et Patri per ipsum» (Col 3,17).

Greater Efficiency in Temporal Affairs

 

257. To search for spiritual perfection and eternal salvation in the conduct of human affairs and institutions is not to rob these of the power to achieve their immediate, specific ends, but to enhance this power.

Quotiescumque autem humana agitatio atque instituta, quae in huius vitae rebus versantur, etiam ad animi profectum et ad sempiternam hominis beatitatem adiuvant, tum eadem censenda profecto sunt efficaciore vi pollere ad id ipsum obtinendum, ad quod suapte natura proxime spectant.

The words of our divine Master are true for all time: “Seek ye therefore first the kingdom of God and his justice; and all these things shall be added unto you.” (56) The man who is “light in the Lord” (57) and who walks as a “child of the light” (58) has a sure grasp of the fundamental demands of justice in all life’s difficulties and complexities, obscured though they may be by so much individual, national and racial selfishness.

Siquidem per omne tempus valitura est praeclara illa Divini Magistri sententia: «Quaerite ergo primum regnum Dei et iustitiam eius, et haec omnia adicientur vobis» (Mt 6,33). Nam qui veluti «lux in Domino» (Eph 5,8) factus est, atque «ut filius lucis» (cf. Eph 5,8) ambulat, is profecto tutiore iudicio percipit, quid ex iustitiae praeceptis sit agendum in variis humanae navitatis provinciis, atque etiam in iis, quae implicatiores habent difficultates ob immodicum, quo bene multi capiuntur, vel sui ipsorum, vel patriae, vel stirpis amorem.

Animated, too, by the charity of Christ, he finds it impossible not to love his fellow men. He makes his own their needs, their sufferings and their joys. There is a sureness of touch in all his activity in every field. It is energetic, generous and considerate. For “charity is patient, is kind; charity envieth not, dealeth not perversely, is not puffed up, is not ambitious, seeketh not her own, is not provoked to anger, thinketh no evil; rejoiceth not in iniquity, but rejoiceth with the truth; beareth all things, believeth all things, hopeth all things, endureth all things.” (59)

Addendum est quod qui christiana ducitur caritate, cum alios non possit non diligere, aliorum necessitates, aegritudines, gaudia tamquam sua ipsius aestimat; eiusque opera, quocumque in loco ponitur, est firma, est alacris, est humanitatis plena, est aliorum etiam provida utilitatum; quoniam: «Caritas patiens est, benigna est: caritas non aemulatur, non agit perperam, non inflatur, non est ambitiosa, non quaerit quae sua sunt, non irritatur, non cogitat malum, non gaudet super iniquitate, congaudet autem veritati: omnia suffert, omnia credit, omnia sperat, omnia sustinet» (1 Cor 13, 4-7).

CONCLUSION

 

258. In conclusion, Venerable Brethren, We would remind you of that sublime truth of Catholic doctrine: our incorporation as living members in Christ’s Mystical Body, the Church, “For as the body is one and hath many members; and all the members of the body, whereas they are many, yet are one body; so also is Christ.” (60)

Attamen hisce Litteris Nostris ante finem facere nolumus quam in memoriam vestram, Venerabiles Fratres, revocemus gravissimum verissimumque illud catholicae disciplinae caput, quo docemur nos mystici Iesu Christi corporis, quod est Ecclesia, esse viventia membra: «Sicut enim corpus unum est, et membra habet multa, omnia autem membra corporis, cum sint multa, unum tamen corpus sunt, ita et Christus» (l Cor 12,12).

259. We most earnestly beg all Our sons the world over, clergy and laity, to be deeply conscious of the dignity, the nobility, which is theirs through being grafted on to Christ as shoots on a vine: “I am the vine; you the branches.’’ (61) They are thus called to a share in His own divine life; and since they are united in mind and spirit with the divine Redeemer even when they are engaged in the affairs of the world, their work becomes a continuation of His work, penetrated with redemptive power. “He that abideth in men, and I in him, the same beareth much fruit.” (62)

Quamobrem magnopere adhortamur quotquot ubique terrarum numeramus filios, sive e cleri sive e laicorum ordine, ut plane sibi sint conscii quantum nobilitatis dignitatisque ex eo colligant, quod Iesu Christo, sicut viti palmites, coniungantur, secundum illud: «Ego sum vitis, vos palmites» (Io 15,5), et quod sibi liceat divinam ipsius participare vitam. Ex quo fit ut, si christifideles cum sanctissimo Redemptore mente animoque etiam tum coniuncti sint, cum in externas res suam impendunt operam, eorum sane labor Iesu Christi ipsius laborem quodammodo continuare videatur, ab eoque ducere vim et virtutem salutiferam: «Qui manet in me, et ego in eo, hic fert fructum multum» (Io 15,5).

Thus is man’s work exalted and ennobled—so highly exalted that it leads to his own personal perfection of soul, and helps to extend to others the fruits of Redemption, all over the world. It becomes a means whereby the Christian way of life can leaven this civilization in which we live and work—leaven it with the ferment of the Gospel.

Huiusmodi scilicet humanus labor ita evehitur atque nobilitatur, ut ad animi perfectionem homines, qui illum ponant, perducat, itemque ad christianae Redemptionis fructus ceteris impertiendos et quoquoversus propagandos conferre possit. Hinc etiam fit, ut christiana praecepta, quasi quoddam evangelicum fermentum, civilis societatis venas, in qua vivimus et operamur, pervadant.

Era of Immense Possibilities

 

260. This era in which we live is in the grip of deadly errors; it is torn by deep disorders. But it is also an era which offers to those who work with the Church immense possibilities in the field of the apostolate. And therein lies our hope.

Quamvis fatendum sit, saeculum hoc nostrum erroribus laborare praegravibus, et perturbationibus agitari vehementibus, contingit tamen aetate hac nostra, ut Ecclesiae operariis immensi pateant apostolici laboris campi, qui eximiam spem animis ostendunt nostris.

261. Venerable Brethren and dear sons, We began with that wonderful Encyclical of Pope Leo, and passed in review before you the various problems of our modern social life. We have given principles and directives which We exhort you earnestly to think over, and now, for your part, to put into effect. Your courageous co-operation in this respect will surely help to bring about the realization of Christ’s Kingdom in this world, “a kingdom of truth and life; a kingdom of holiness and grace; a kingdom of justice, of love and of peace,” (63) which assures the enjoyment of those heavenly blessings for which we were created and for which we long most ardently.

Venerabiles Fratres et dilecti filii, e maxime mirabilibus illis Leonianis Litteris exordium capientes, varias easque graves causas una vobiscum hactenus consideravimus, quae ad sociales nostrae huius aetatis rationes attinent; ex iisque normas ac praecepta conclusimus, quae vos enixe adhortamur, ut, non modo magnopere meditemini, sed ut etiam pro vestra cuiusque parte elaboretis ut effecta dentur. Hoc enim si unusquisque vestrum forti animo praestiterit, fieri non poterit, quin non parum adiuverit ad regnum Christi hisce in terris constabiliendum, quod est: «regnum veritatis et vitae; regnum sanctitatis et gratiae; regnum iustitiae, amoris et pacis»; (41) ex quo aliquando ad caelestem illam beatitatem migrabimus, ad quam a Deo conditi sumus, quamque flagrantissimis expetimus votis.

Mother and Teacher

 

262. For here Our concern is with the doctrine of the Catholic and Apostolic Church. She is the Mother and Teacher of all nations. Her light illumines, enkindles and enflames. No age but hears her warning voice, vibrant with heavenly wisdom.

Nam de doctrina agitur catholicae et apostolicae Ecclesiae, gentium omnium matris et magistrae, cuius lux illuminat, incendit, inflammat; cuius monitoria vox, utpote caelesti sapientia referta, ad omnia pertinet tempora; cuius virtus ad augescentes hominum necessitates,

She is ever powerful to offer suitable, effective remedies for the increasing needs of men, and the sorrows and anxieties of this present life. Her words re-echo those of the Psalmist of old—words which never fail to raise our fainting spirits and give us courage: “I will hear what the Lord God will speak in me: for he will speak peace unto his people. And unto his saints: and unto them that are converted to the heart. Surely his salvation is near to them that fear him: that glory may dwell in our land. Mercy and truth have met each other: justice and peace have kissed. Truth is sprung out of the earth: and justice hath looked down from heaven. For the Lord will give goodness: and our earth shall yield her fruit. Justice shall walk before him: and shall set his steps in the way.” (64)

ad huiusque mortalis vitae curas et sollicitudines tam efficacia tamque accommoda semper adhibet remedia. Cum hac voce mirum in modum antiquissima concinit vox illa Psaltae, quae nostros non cessat confirmare et erigere animos: «Audiam, quid loquatur Dominus Deus: profecto loquitur pacem. Populo suo et sanctis suis et eis qui corde convertuntur ad eum. Certe propinqua est salus eius timentibus eum, ut habitet gloria in terra nostra. Misericordia et fidelitas obviam venient sibi, iustitia et pax inter se osculabuntur. Fidelitas germinabit ex terra, et iustitia de caelo prospiciet. Dominus quoque dabit bonum, et terra nostra dabit fructum suum. Iustitia ante eum incedet, et salus in via gressuum eius» (Ps 84, 9ss).

May Christ Reign

 

263. For some considerable time now, Venerable Brethren, Our solicitude for the Universal Church has been directed into the writing of this letter; and We wish to conclude it by voicing the following desires: May man’s divine Redeemer “who of God is made unto us wisdom and justice and sanctification and redemption,” (65) reign and triumph gloriously throughout all ages, in all and over all. And, with the right ordering of human society, may all nations at last enjoy true prosperity, happiness and peace.

Huiusmodi sunt vota, Venerabiles Fratres, quae facimus in harum Litterarum clausula, ad quas Nostras de Ecclesia universa sollicitudines diu intendimus; facimus nimirum, ut divinus hominum Reparator, «qui factus est nobis sapientia a Deo, et iustitia, et sanctificatio, et redemptio» (1 Cor 1,30), in omnibus et super omnia, per saeculorum decursum, dominetur, atque feliciter triumphet; facimus item, ut, recto socialium rerum ordine composito, gentes omnes et prosperitate, et laetitia, et pace tandem fruantur.

264. In earnest of these wishes, and as a pledge of Our fatherly goodwill, may the Apostolic Blessing, which We give in the Lord with all Our heart, descend upon you, Venerable Brethren, and upon all the faithful entrusted to your care, and especially upon those who respond with generosity to Our appeals.

Quarum optabilium rerum veluti auspicium, paternaeque voluntatis Nostrae pignus esto Apostolica Benedictio, quam vobis, venerabiles Fratres, et christifidelibus omnibus vigilantiae vestrae commissis, atque iis nominatim, qui admonitionibus hisce Nostris alacri voluntate respondebunt, peramanter in Domino impertimus.

Given at Rome, at St. Peter’s, on the 15th day of May, in the year 1961, the third of Our Pontificate.

Datum Romae, apud Sanctum Petrum, die 15 mensis Maii, anno 1961, Pontificatus Nostri tertio.

 

 

 

NOTES

LATIN TEXT: Acta Apostolicae Sedis, 53 (1961), 401-64.

ENGLISH TRANSLATION: The Pope Speaks, 7 (April, 1962), 295-343.

REFERENCES:

(1) Cf. 1 Tim. 3:15.

(2) John 14:6.

(3) John 8:12.

(4) Mark 8:2.

(5) Acta Leonis XIII, XI, 1891, pp. 97-144.

(6) Ibid. p. 107.

(7) St. Thomas, De regimine principum, I, 15.

(8) Cf. AAS 23 (1931) 185.

(9) Cf. ibid. p. 189.

(10) Ibid. pp. 177-228.

(11) Cf. ibid. p. 199.

(12) Cf. ibid. p. 200.

(13) Cf. ibid. p. 201.

(14) Cf. ibid. p. 210 et seq.

(15) Cf. ibid. p. 211.

(16) Cf. AAS 33 (1941) 196.

(17) Cf. ibid. p. 197.

(18) Cf. ibid. p. 196.

(19) Cf. ibid. p. 198 et seq.

(20) Cf. ibid. p. 199.

(21) Cf. ibid. p. 201.

(22) Cf. ibid. p. 202.

(23) Cf. ibid. p. 203.

(24) AAS 23 (1931) 203.

(25) Ibid. p. 203.

(26) Cf. ibid. p. 222 et seq.

(27) Cf. AAS 33 (1941) 200.

(28) AAS 23 (1931) 195.

(29) Ibid. p. 198.

(30) Broadcast message, 1 Sept. 1944, cf. AAS 36 (1944) 254.

(31) Allocutio, 8 Oct. 1956; cf. AAS 48 (1956) 799-800. (TPS, III, 4, pp. 405 409.—Ed.)

(32) Broadcast message, I Sept. 1944; cf. AAS 36 (1944) 253.

(33) Broadcast message, 24 Dec. 1942; cf. AAS 35 (1943) 17.

(34) Cf. ibid. p. 20.

(35) Encyclical letter Quadragesimo anno; AAS 23 (1931) 214.

(36) Acta Leonis XIII, XI, 1891, p. 114.

(37) Matt. 6:19-20.

(38) Matt. 25:40.

(39) Cf. AAS 23 (1931) 202.

(40) Allocutio, 3 May, 1960; cf. AAS 52 (1960) 465.

(41) Cf. ibid.

(42) 1 John 3:16-17.

(43) Encyclical letter Summi Pontificatus: AAS 31 (1939) 428-29.

(44) Gen. 1:28.

(45) Ibid.

(46) Confessions I, 1.

(47) Ps. 126:1.

(48) AAS 23 (1931) 221 et seq.

(49) Broadcast message, Christmas Eve, 1953; cf. AAS 46 (1954) 10.

(50) Ps. 113:4.

(51) Matt. 16:26.

(52) Exod. 20:8.

(53) John 17:15.

(54) 1 Cor. 10:31.

(55) Col. 3:17.

(56) Matt. 6:33.

(57) Eph. 5:8.

(58) Cf. ibid.

(59) 1 Cor. 13:4-7.

(60) 1 Cor. 12:12.

(61) John 15:5.

(62) Ibid.

(63) The Preface of Christ the King.

(64) Ps. 84:9 et seq.

(65) 1 Cor. 1:30.

 

 

 

LATIN

 

IOANNES PP. XXIII


 

(1) IOANNES PP. XXIII, Litt. enc. Mater et magistra de recentioribus rerum socialium processibus ad christiana praecepta componendis, [Ad venerabiles fratres Patriarchas, Primates, Archiepiscopos, Episcopos aliosque locorum Ordinarios, pacem et communionem cum Apostolica Sede habentes, itemque ad universum clerum et christifideles catholici orbis] 15 maii 1961: AAS 53(1961), pp. 401-464.

Prologo. – Parte I: Insegnamenti dell’enc. «Rerum novarum» e tempestivi sviluppi del magistero di Pio XI e Pio XII (i tempi dell’enc. «Rerum novarum»; le vie della ricostruzione; l’enc. «Quadragesimo anno»; il radiomessaggio della Pentecoste 1941; ulteriori mutamenti; motivi della nuova enciclica). – Parte II: Precisazioni e sviluppi degli insegnamenti della «Rerum novarum»: Iniziativa personale e intervento dei poteri pubblici in campo economico; La socializzazione (origine e ampiezza del fenomeno; valutazione); Rimunerazione del lavoro (criteri di giustizia e di equità; processo di adeguazione tra sviluppo economico e progresso sociale); Esigenze della giustizia nei confronti delle strutture produttive (strutture conformi alla dignità dell’uomo; riconferma di una direttiva; impresa artigiana e impresa cooperativistica; presenza attiva dei lavoratori nelle medie e grandi imprese; presenza dei lavoratori a tutti i livelli); La proprietà privata (mutata situazione; riaffermazione del diritto di proprietà; effettiva diffusione; proprietà pubblica; funzione sociale). – Parte III: Nuovi aspetti della questione sociale: Esigenze di giustizia in ordine ai rapporti tra i settori produttivi (l’agricoltura settore depresso; adeguamento dei servizi pubblici essenziali; sviluppo graduale e armonico del sistema economico; appropriata politica economica; imposizione tributaria; capitali a interesse conveniente; assicurazioni sociali e sicurezza sociale; tutela dei prezzi; integrazione dei redditi agricoli; adeguazione delle strutture dell’impresa agricola; i lavoratori della terra protagonisti della loro elevazione; solidarietà e collaborazione; sensibilità ai richiami del bene comune; vocazione e missione; azione di riequilibrio e di propulsione nelle zone in via di sviluppo; eliminazione o riduzione degli squilibri fra terra e popolazione); Esigenze di giustizia nei rapporti tra paesi a sviluppo economico di grado diverso (il problema dell’epoca moderna; aiuti di emergenza; cooperazione scientifico-tecnico finanziaria; evitare gli errori del passato; rispetto delle caratteristiche delle singole comunità; opera disinteressata e nel rispetto della gerarchia dei valori; l’apporto della chiesa); Incrementi demografici e sviluppo economico (squilibrio tra popolazioni e mezzi di sussistenza; i termini del problema; rispetto delle leggi della vita; educazione al senso della responsabilità; a servizio della vita); Collaborazione su piano mondiale (dimensioni mondiali di ogni problema umano di rilievo; sfiducia reciproca; mancato riconoscimento dell’ordine morale; il vero Dio è fondamento dell’ordine morale). Parte IV: La ricomposizione dei rapporti della convivenza nella verità, nella giustizia e nell’amore: L’impegno pastorale (ideologie incomplete ed erronee; perenne attualità della dottrina sociale della chiesa; istruzione; educazione; un compito delle associazioni di apostolato dei laici; suggerimenti pratici; azione molteplice e responsabile; un pericolo grave; riconoscimento e rispetto della gerarchia dei valori; santificazione della festa; rinnovato impegno; maggiore efficienza nelle attività temporali; membri vivi nel corpo mistico di Cristo).

(2) Acta Leonis XIII, 11(1891), pp. 97-144; EE 3.

(3) Acta Leonis XIII, 11(1891), p.107; EE 3.

(4) S. THOMAS AQ., De regimine principum, I, 15.

(5) Cf. AA S 23(1931), p. 185; EE 5/609.

(6) Cf. AAS 23(1931), p. 189; EE 5/620.

(7) AA S 23(1931), pp. 177-228; EE 5/583-730.

(8) Cf. AA S 23(1931), p. 199; EE 5/647.

(9) Cf. AAS 23(1931), p. 200; EE 5/651.

(10) Cf. AAS 23(1931), p. 201; EE 5/656.

(11) Cf. AAS 23(1931), pp. 210-211; EE 5/687.

(12) Cf. AAS 23(1931), p. 211; EE 5/691.

(13) Cf. AAS 33(1941), p. 196; EE 6/app.

(14) Cf. AAS 33(1941), p. 197; EE 6/app.

(15) Cf. AAS 33(1941), p. 196; EE 6/app.

(16) Cf. AAS 33(1941), p. 198s; EE 6/app.

(17) Cf. AAS 33(1941), p. 199; EE 6/app.

(18) Cf. AAS 33(1941), p. 201; EE 6/app.

(19) Cf. AAS 33(1941), p. 202; EE 6/app.

(20) Cf. AAS 33(1941), p. 203; EE 6/app.

(21) AAS 23(1931), p. 203; EE 5/662.

(22) AAS 23(1931), p. 203; EE 5/661.

(23) Cf. AAS 23(1931), p. 222s; EE 5/718.

(24) Cf. AAS 33(1941), p. 200; EE 6/app.

(25) AAS 23(1931), p. 195; EE 5/635.

(26) AAS 23(1931), p. 198; EE 5/643.

(27) Nuntius radiophonicus, 1 sept. 1944: AAS 36(1944), p. 254.

(28) Allocutio, 8 oct. 1956: AAS 48(1956), pp. 799-800.

(29) Nuntius radiophonicus, 1 sept. 1944: AAS 36(1944), p. 253.

(30) Nuntius radiophonicus, 24 dec. 1942: AAS 35(1943), p. 17.

(31) Cf. Nuntius radiophonicus, 24 dec. 1942: AAS 35(1943), p. 20.

(32) Litt. enc. Quadragesimo anno: AAS 23(1931), p. 214; EE 5/696.

(33) Acta Leonis XIII, 11(1891), p. 114; EE 3.

(34) Cf. AAS 23(1931), p. 202; EE 5/657.

(35) Allocutio, 3 maii 1960: AAS 52(1960), p. 465.

(36) Cf. Allocutio, 3 maii 1960: AAS 525(1960), p. 465.

(37) Litt. enc. Summi Pontificatus: AAS 31(1939), pp. 428-429; EE 6/35.

(38) Confessiones, I, 1.

(39) AAS 23(1931), p. 221s; EE 5/717.

(40) Nuntius radiophonicus datus in pervigilio Nativitatis D.N.LC. anno 1953: AAS 46(1953), p. 10.

(41) In praefatione de Iesu Christo Rege.

 

 


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