On The Condition Of The Working Classes
by
POPE LEO XIII
May 15, 1891
43. But, in addition, the Church provides directly for the
well-being of the non-owning workers by instituting and promoting activities
which she knows to be suitable to relieve their distress. Nay, even
in the field of works of mercy, she has always so excelled that she is
highly praised by her very enemies. The force of mutual Charity among
the first Christians was such that the wealthier very often divested themselves
of their riches to aid others; wherefore: "Nor was there anyone among them
in want." (1 Tim. 6, 10.) To the Deacons, an
order founded expressly for this purpose, the Apostles assigned the duty
of dispensing alms daily; and the Apostle Paul, although burdened with
the care of all the Churches, did not hesitate to spend himself on toilsome
journeys in order to bring alms personally to the poorer Christians.
Monies of this kind, contributed voluntarily by the Christians in every
assembly, Tertullian calls "piety's deposit fund," because they were expended
to "support and bury poor people, to supply the wants of orphan boys and
girls without means of support, of aged household servants, and of such,
too, as had suffered shipwreck." (Acts 4, 34.)
44. Thence, gradually there came into existence that Patrimony
which the Church has guarded with Religious care as the property of the
poor. Nay, even disregarding the feeling of shame associated with
begging, she provided aid for the wretched poor. For, as the common
parent of rich and poor, with Charity everywhere stimulated to the highest
degree, she founded Religious Societies and numerous other useful bodies,
so that, with the aid which these furnished, there was scarcely any form
of human misery that went uncared for.
45. And yet many today go so far as to condemn the Church
as the ancient pagans once did, for such outstanding Charity, and would
substitute in lieu thereof a system of benevolence established by the laws
of the State. But no human devices can ever be found to supplant
Christian Charity, which gives itself entirely for the benefit of others.
This virtue belongs to the Church alone, for, unless it is derived from
the Most Sacred Heart of Jesus, it is in no wise a virtue; and whosoever
departs from the Church wanders far from Christ.
46. But there can be no question that, to attain Our purpose,
those helps also which are within the power of men are necessary.
Absolutely all who are concerned with the matter must, according to their
capacity, bend their efforts to this same end and work for it. And
this activity has a certain likeness to Divine Providence governing the
world; for generally we see effects flow from the concert of all the elements
upon which as causes these effects depend.
47. But it is now in order to inquire what portion of the
remedy should be expected from the State. By State here We understand
not the form of government which this or that people has, but rather that
form which right reason in accordance with nature requires and the teachings
of Divine Wisdom approve, matters that We have eplained specifically in
Our Encyclical On the Christian Constitution of States.
48. Therefore those governing the State ought primarily
to devote themselves to the service of individual groups and of the whole
common wealth, and through the entire scheme of laws and institutions to
cause both public and individual well-being to develop spontaneously out
of the very structure and administration of the State. For this is
the duty of wise statesmanship and the essential office of those in charge
of the State. Now, States are made prosperous especially by wholesome
morality, properly ordered family life, protection of Religion and Justice,
moderate imposition and equitable distribution of public burdens, progressive
development of industry and trade, thriving agriculture, and by all
other things of this nature, which the more actively they are promoted,
the better and happier the life of the citizens is destined to be.
Therefore, by virtue of these things, it is within the competence of the
rulers of the State that, as they benefit other groups, they also improve
in particular the condition of the workers. Furthermore, they do
this with full right and without laying themselves upon to any charge of
unwarranted interference. For the State is bound by the very law
of its office to serve the common interest. And the richer the benefits
which come from this general providence on the part of the State, the less
necessary it will be to experiment with other measures for the well-being
of workers.
49. This ought to be considered, as it touches the question
more deeply, namely, that the State has one basic purpose for existence,
which embraces in common the highest and the lowest of its members.
Non-owning workers are unquestionably citizens by nature in virtue of the
same right as the rich, that is, true and vital parts whence, through the
medium of families, the body of the State is constituted; and it hardly
need be added that they are by far the greatest number in every urban area.
Since it would be quite aburd to look out for one portion of the citizens
and to neglect another, it follows that public authority ought to exercise
due care in safe-guarding the well-being and the interests of non-owning
workers. Unless this is done, justice, which commands that everyone
be given his own, will be violated. Wherefore St. Thomas says wisely:
"Even as part and whole are in a certain way the same, so too that which
pertains to the whole pertains in a certain way to the part also." (Summa
Theologica, II-II. O. 61. Art. 1 and 2.) Consequently,
among the numerous and weighty duties of rulers who would serve their people
well, this is first and foremost, namely, that they protect equitably each
and every class of citizens, maintaining inviolate that justice especially
which is called distributive.
50. Although all citizens, without exception, are obliged
to contribute something to the sum-total of the common goods, some share
of which naturally goes back to each individual, yet all can by no means
contribute the same amount and in equal degree. Whatever the vicissitudes
that occur in the forms of government, there will always be those differences
in the condition of citizens without which society could neither exist
nor be conceived. It is altogether necessary that there be some who
dedicate themselves to the service of the State, who make laws, who dispense
Justice, and finally, by whose counsel and authority civil and millitary
affairs are administered. These men, as is clear, play the chief
role in the State, and among every people are to be regarded as occupying
first place, because they work for the common good most directly and pre-eminently.
On the other hand, those engaged in some calling benefit the State, but
not in the same way as the men just mentioned, nor by performing the same
duties; yet they, too, in a high degree, although less directly, serve
the public weal. Assuredly, since social good must be of such a character
that men through its acquisition are made better, it must necessarily be
founded chiefly on virtue.
51. Nevertheless, an abundance of corporeal and external
goods is likewise a characteristic of a well constituted State, "the use
of which goods is necessary for the practice of virtue." (St.
Thomas, De regimine principum I, 15.) To produce these
goods the labor of the workers, whether they expend their skill and strength
on farms or in factories, is most efficacious and necessary. Nay,
in this respect, their energy and effectiveness are so important that it
is incontestable that the wealth of nations originates from no other source
than from the labor of workers. Equity therefore commands that public
authority show proper concern for the worker so that from what he contributes
to the common good he may receive what will enable him, housed, clothed,
and secure, to live his life without hardship. Whence, it follows
that all those measures ought to be favored which seem in any way capable
of benefiting the condition of workers. Such solicitude is of far
from injuring anyone, that it is destined rather to benifit all, because
it is of absolute interest to the State that those citizens should not
be miserable in every respect from whom such necessary goods proceed.
52. It is not right, as We have said, for either the citizen
or the family to be absorbed by the State; it is proper that the individual
and the family should be permitted to retain their freedom of action, so
far as this is possible without jeopardizing the common good and without
injuring anyone. Nevertheless, those who govern must see to it that
they protect the community and its constituent parts: the community, because
nature has entrusted its safeguarding to the sovereign power in the State
to such an extent that the protection of the public welfare is not only
the Supreme Law, but is the entire cause and reason for Sovereignty; and
the constituent parts, because philosophy and Christian faith agree that
the administration of the state has from nature as its purpose, not the
benefit of those to whom it has been entrusted, but the benefit of those
who have been entrusted to it. And since the power of governing comes
from God and is a participation, as it were, in His Supreme Sovereignty,
it ought to be administered according to the example of the Divine Power,
which looks with Paternal care to the welfare of individual creatures as
well as to that of all creation. If, therefore, any injury has been
done to or threatens either the common good or the interests of individual
groups, which injury cannot in any other way be repaired or prevented,
it is necessary for public authority to intervene.
53. It is vitally important to public as well as to private
welfare that there be peace and good order; likewise, that the welfare
that there be peace and good order; likewise, that the whole regime of
family life to directed according to the ordinances of God and the principles
of nature, that Religion be observed and cultivated, that sound morals
flourish in private and public life, that justice be kept sacred and that
no one be wronged with impunity by another, and that strong citizens grow
up, capable of supporting, and, if necessary, of protecting the State.
Wherefore, if at any time disorder should threaten because of strikes or
concerted stoppages of work, if the natural bonds of family life should
be relaxed among the poor, if Religion among the workers should be outraged
by failure to provide sufficient opportunity for performing Religious duties,
if in factories danger should assail the integrity of morals thought the
mixing of the sexes or other pernicios incitements to sin, or if the employer
class should oppress the working class with unjust burdens or should degrade
them with conditions inimical to human personality or to huamn dignity
if health should be injured by immoderate work and such as is not suited
to sex or age--in all these cases, the power and authority of the law,
but of course within certain limits, manifestly ought to be employed.
And these limits are determined by the same reason which demands the aid
of the law, that is, the law ought not undertake more, nor it go farther,
than the remedy of evils or the removal of danger requires.
54. Rights indeed, by whomsoever possessed, must be Religiously
protected; and public authority, in warding off injuries and punishing
wrongs, ought to see to it that individuals may have and hold what belongs
to them. In protecting the rights of private individuals, however,
special consideration must be given to the weak and the poor. For
the nation, as it were, of the rich, is guarded by its own defences and
is in less need of governmental protection, whereas the suffering multitude,
without the means to protect itself, relies especially on the protection
of the State. Wherefore, since wage workers are numbered among the
great mass of the needy, the State must include them under its special
care and foresight.
55. But it will be well to touch here expressly on certain
matters of special importance. The capital point is this, that private
property ought to be safeguarded by the sovereign power of the State and
through the bulwark of its laws. And especially, in view of such
a great flaming up of passion at the present time, the masses ought to
be kept within the bounds of their moral obligations. For while justice
does not oppose our striving for better things, on the other hand, it does
forbid anyone to take from another what is his and, in the name of a certain
absurd equality, to seize forcibly the property of others; nor does the
interest of the common good itself permit this. Certainly, the great
majority of working people prefer to secure better conditions by honest
toil, without doing wrong to anyone. Nevertheless, not a few individuals
are found who, imbued with evil ideas and eager for revolution, use every
means to stir up disorder and incite to violence. The authority of
the State, therefore, should intervene and, by putting restraint upon such
disturbers, protect the morals of workers from their corrupting arts and
lawful owners from the danger of spoilation.
56. Labor which is too long and too hard and the belief
that pay is inadequate not infrequently give workers cause to strike and
become voluntarily idle. This evil, which is frequent and serious,
ought to be remedied by public authority because such interruption of work
inflicts damage not only upon employers and upon the workers themselves,
but also injures trade and commerce and the general interests of the State;
and, since it is usually not far removed from violence and rioting, it
very frequently jeopardizes public peace. In this matter it is more
effective and salutary that the authority of the law anticipate and completely
prrevent the evil from breaking out by removing early the causes from which
it would seem that conflict between employers and workers is bound to arise.
57. And in like manner, in the case of the worker, there
are many things which the power of the State should protect; and, first
of all, the goods of his soul. For however good and desirable mortal
life be, yet it is not the ultimate goal for which we are born, but a road
only and a means for perfecting, through knowledge of truth and love of
good, the life of the soul. The soul bears the express image and
likeness of God, and there resides in it that sovereignty through the medium
of which man has been bidden to rule all created nature below him and to
make all lands and all seas serve his interests. "Fill the earth
and subdue it, and rule over the fishes of the sea and the fowls of the
air and all living creatures that move upon the earth." (Gen.
1, 28.) In this respect all men are equal, and there is no
difference between rich and poor, between masters and servants, between
rulers and subjects: "For there is the same Lord of all." (Rom.
10, 12.) No one may with impunity outrage the dignity of man,
which God Himself treats with great reverence, nor impede his course to
that level of perfection which accords with eternal life in Heaven.
Nay, more, in this connection a man cannot even by his own free choice
allow himself to be treated in a way inconsistent with his nature, and
suffer his soul to be enslaved; for there is no question here of rights
belonging to man, but of duties owed to God, which are to be Religiously
observed.
58. Hence follows necessary cessation from toil and work
on Sunday and Holy Days of Obligation. Let no one, however, understand
this in the sense of greater indulgence of idle leisure, and much less
in the sense of that kind of cessation from work, such as many desire,
which encourages vice and promotes wasteful spending of money, but solely
in the sense of a repose from labor made sacred by Religion. Rest
combined with Religion calls man away from toil and the business of daily
life to admonish him to ponder on Heavenly goods and to pay his just and
due homage to the Eternal Deity. This is especially the nature, and
this the cause, of the rest to be taken on Sundays and Holy Days of Obligation,
and God has sanctioned the same in the Old Testament by a special law:
"Remember thou keep holy the Sabbath Day." (Exod. 20, 8.)
and He Himself taught it by His own action: namely the mystical rest taken
immediately after He had created man: "He rested on the seventh day from
all His work which He had done." (Gen. 2, 2.).
59. Now as concern the protection of corporeal and physical
goods, the oppressed workers, above all, ought to be liberted from the
savagery of greedy men, who inordinately use human beings as things for
gain. Assuredly, neither justice nor humanity can countenance the
exaction of so much work that the spirit is dulled from excessive toil
and that along with it the body sinks crushed from exhaustion. The
working energy of a man, like his entire nature, is circumscribed by definite
limits beyond which it cannot go. It is developed indeed by exercise
and use, but only on condition that a man cease from work at regular intervals
and rest. With respect to daily work, therefore, care ought to be
taken not to extend it beyond the hours that human strength warrants.
The length of rest intervals ought to be decided on the basis of the varying
nature of the work, of the circumstances of time and place, and of the
physical condition of the workers themselves. Since the labor of
those who quarry stone from the earth, or who mine iron, copper, and other
underground materials, is much more severe and harmful to health, the working
period for such men ought to be correspondingly shortened. The seasons
of the year also must be taken into account; for often a given kind of
work is easy to endure in one season but cannot be endured at all in another,
or not without the greatest difficulty.
60. Finally, it is not right to demand of a woman or a
child what a strong adult man is capable of doing or would be willing to
do. Nay, as regards children, special care ought to be taken that
the factory does not get hold of them before age has sufficiently matured
their physical, intellectual, and moral powers. For budding strength
in childhood, like greening verdure in spring, is crushed by premature
harsh treatment; and under such circumstances all education of the child
must needs be foregone. Certain occupations likewise are less fitted
for women, who are intended by nature for work of the home--work indeed
which especially protects modesty in women and accords by nature with the
education of children and the well-being of the family. Let it be
the rule everywhere that workers be given as much leisure as will compensate
for the energy consumed by toil, for rest from work is necessary to restore
strength consumed by use. In every obligation which is mutually contracted
between employers and workers, this condition, either written or tacit,
is always present, that both kinds of rest be provided for; nor would it
be equitable to make an agreement otherwise, because no one has the right
to demand of, or to make an agreement with anyone to neglect those duties
which bind a man to God or to himself.
61. We shall now touch upon a matter of very great importance,
and one which must be correctly understood in order to avoid falling into
error on one side or the other. We are told that free consent fixes
the amount of a wage; that therefore the employer, after paying the wage
agreed to would seem to have discharged his obligation and not to owe anything
more; that only then would injustice be done if either the employer should
refuse to pay the whole amount of the wage, or the worker should refuse
to perform all the work to which he had committed himself; and that in
these cases, but in no others, is it proper for the public authority to
intervene to safeguard the rights of each party.
62. An impartial judge would not assent readily or without
reservation to this reasoning, because it is not complete in all respects;
one factor to be considered, and one of the greatest importance, is missing.
To work is to expend one's energy for the purpose of securing the things
necessary for the various needs of life and especially for its preservation.
"In the sweat of thy brow shalt thou eat breat." (Gen. 3,
19.) Acccordingly, in man labor has two marks, as it were,
implanted by nature, so that it is truly personal, because
work energy inheres in the person and belongs completely to him by whom
it is expended and for whose use it is destined by nature; and, secondly,
that it is necessary, because man has need of the fruit of his labors to
preserve his life, and nature itself, which must be most strictly obeyed,
commands him to preserve it. If labor should be considered only under
the aspect that it is personal, there is no doubt that it would be entirely
in the worker's power to set the amount of the agreed wage at too low a
figure. For inasmuch as he performs work by his own free will, he
can also by his own free will be satisfied with either a paltry wage for
his work or even with none at all. But this matter most be judged
far differently, if with the factor of personality we combine
the factor of necessity, from which indeed the former is
separable in thought but not in reality. In fact, to preserve
one's life is a duty common to all individuals, and to neglect this duty
is a crime. Hence arises necessarily the right of securing things
to sustain life, and only a wage earned by his labor gives a poor man the
means to acquire these things.
63. Let it be granted then that worker and employer may
enter freely into agreements and, in particular, concerning the amount
of the wage; yet there is always under-lying such agreements an element
of natural justice, and one greater and more ancient than the free consent
of contracting parties, namely, that the wage shall not be less than enough
to support a worker who is thrifty and upright. If, compelled by
necessity or moved by fear of a worse evil, a worker accepts a harder condition,
which although against his will he must accept because the employer or
contractor imposes it, he certainly submits to force, against which justice
cries out in protest.
64. But in these and similar questions, such as the number
of hours of work in each kind of occupation and the health safeguards to
be provided, particularly in factories, it will be better, in order
to avoid unwarranted governmental intervention, especially since circumstances
of business, season, and place are so varied, that decision be reserved
to the organizations of which We are about to speak below, or else to pursue
another course whereby the interests of the workers may be adequately safeguarded--the
State, if the occasion demands, to furnish help and protection.
65. If a worker receives a wage sufficiently large to enable
him to provide comfortably for himself, his wife and his children, he will,
if prudent, gladly strive to practice thrift; and the result will be, as
nature itself seems to counsel, that after expenditures are deducted there
will remain something over and above through which he can come into the
possession of a little wealth. We have seen, in fact, that the whole
question under consideration cannot be settled effectually unless it is
assumed and established as a principle, that the right of private property
must be regarded as Sacred. Wherefore, the law ought to favor this
right and, so far as it can, see that the largest possible number among
the masses of the propulation prefer to own property.
66. If this is done, excellent benefits will follow, foremost
among which will surely be a more equitable division of goods. For
the violence of public disorder has divided cities into two classes of
citizens, with an immense gulf lying between them. On the one side
is a faction exceedingly powerful because exceedingly rich. Since
it alone has under its control every kind of work and business, it diverts
to its own advantage and interest all production sources of wealth and
exerts no little power in the administration itself of the State.
On the other side are the needy and helpless masses, with minds inflamed
and always ready for disorder. But if the production activity of
the multitude can be stimulated by the hope of acquiring some property
in land, it will gradually come to pass that, with the difference between
extreme wealth and extreme penury removed, one class will become neighbor
to the other. Moreover, there will surely be a greater abundance
of the things which the earth produces. For when men know they are
working on what belongs to them, they work with far greated eagerness and
diligence. Nay, in a word, they learn to love the land cultivated
by their own hands, whence they look not only for food but for some measure
of abundance for themselves and their dependents. All can see how
much this willing eagerness contributes to an abundance of produce and
the wealth of a nation. Hence, in the third place, will flow the
benefit that men can easily be kept from leaving the country in which they
have been born and bred; for they would not exchange their native country
for a foreign land if their native country furnished them sufficient means
of living.
67. But these advantages can be attained only if private
wealth is not drained away by crushing taxes of every kind. For
since the right of possessing goods privately has been conferred not by
man's law, but by nature, public authority cannot abolish it, but can only
control its exercise and bring it into conformity with the commonweal.
Public
authority therefore would act unjustly and inhumanly, if in the name of
taxes it should appropriate from the property of private individuals more
than is equitable.
68. Finally, employers and workers themselves can accomplish
much in this matter, manifestly through those institutions by the help
of which the poor are opportunely assisted and the two classes of society
are brought closer to each other. Under this category come associations
for giving mutual aid; various agencies established by the foresight of
private persons to care for the worker and likewise for his dependent wife
and children in the event that an accident, sickness, or death befalls
him; and foundations to care for boys and girls, for adolescents, and for
the aged.
69. But associations of workers occupy first place, and
they include within their circle nearly all the rest. The beneficent
achievements of the guilds of artisans among our ancestors have long been
well known. Truly, they yielded noteworthy advantages not only to
artisans, but, as many momuments bear witness, brought glory and progress
to the arts themselves. In our present age of greater culture, with
its new customs and ways of living, and with the increased number of things
required by daily life, it is most clearly necessary that worker's associations
be adapted to meet the present need. It is gratifying that societies
of this kind composed either of workers alone or of workers and employers
together are being formed everywhere, and it is truly to be desired that
they grow in number and in active vigor. Although We have spoken
of them more than once, it seems well to show in this place that they are
highly opportune and are formed by their own right, and, likewise to show
how they should be organized and what they should do.
70. Inadequacy of his own strength, learned from experience,
impels and urges a man to enlist the help of others. Such is
the teaching of Holy Scripture: "It is better therefore that two should
be together, than one: for they have the advantage of their society.
If one fall he shall be supported by the other; woe to him that is alone,
for when he falleth he hath none to lift him up." (Eccles.
4, 9-10.) And this also: "A brother that is helped by his
brother, is like a strong city." (Prov. 18, 19.)
Just as man is drawn by this natural propensity into civil union and association,
so also he seeks with his fellow citizens to form other societies, admittedly
small and not perfect, but societies none the less.
71. Between these latter and the large society of the State,
there is, because of their different immediate purposes, a very great distinction.
The end of civil society concerns absolutely all members of this society,
since the end of civil society is centered in the common good, in which
latter, one and all in due proportion have a right to participate.
Wherefore, this society is called public, because through
it "men share with one another in establishing a commonwealth." (St.
Thomas, Contra impugnantes Dei cultum et religionem 2, 8.)
On the other hand, societies which are formed, so to speak, within its
bosom are considered private and are such because their immediate
object is private advantage, appertaining to those alone who are thus associated
together. "Now a private society is one which is formed to carry
out some private business, as when two or three enter into association
for the purpose of engaging together in trade." (Ibid.)
72. Although private societies exist within the State and
are, as it were, so many parts of it, still it is not within the authority
of the State universally and per se to forbid them to exist
as such. For man is permitted by a right of nature to form private
societies; the State, on the other hand, has been instituted to protect
and not to destroy natural right, and if it should forbid its citizens
to enter into associations, it would clearly do something contradictory
to itself because both the State itself and private associations are begotten
of one and the same principle, namely, that men are by nature inclined
to associate. Occasionally there are times when it is proper for
the laws to oppose associations of this kind, that is, if they professedly
seek after any objective which is clearly at variance with good morals,
with justice or with the welfare of the State. Indeed, in these cases
the public power shall justly prevent such associations from forming and
shall also justly dissolve those already formed. Nevertheless, it
must use the greatest precaution lest it appear to infringe on the rights
of its citizens, and lest, under the pretext of public benefit it enact
any measure that sound reason would not support. For laws are to
be obeyed only in so far as they conform with right reason and thus with
the Eternal Law of God. ("Humman law is law only in virtue
of its accordance with right reason: and thus it is manifest that it flows
from the Eternal Law. And in so far as it deviates from right reason
it is called an unjust law; in such case it is not law at all, but rather
a species of violence." [St. Thomas, Summa Theologica, I-II, Q.
93, Art. 3 ad 2.)
73. Here come to Our mind for consideration the various
confraternities, societies, and Religious Orders which the Authority of
the Church and the piety of Christians have brought into being; and
history down to our own times speaks of the wonderful benefit they have
been to the human race. Since societies of this character, even
if judged in the light of reason alone, have been formed for an honest
purpose, it is clear that they have been formed in accordance with natural
right. But in whatever respect they concern Religion, they are
properly subject to the Church alone. Therefore those
in charge of the State cannot in justice arrogate to themselves any right
over them or assume their administration to themselves. Rather it
is the office of the State to respect, to conserve, and as occasion may
require, to protect them from injustice. Yet we have seen something
entirely different being done, especially at the present time. In
many places the State has violated associations of this kind, and in fact
with manifold injury, since it has put them in the bonds of the civil law,
has divested them of their lawful right to be considered legal persons,
and has robbed them of their property. In this property the Church
possessed her rights, and individual association members possessed theirs,
as did also the persons who donated this property for a designated purpose
as well as those for whose benefit and relief it had been donated.
Consequently, We cannot refrain from deploring such vicious and unjust
acts of robbery, and so much the more because We see the road being closed
to Catholic associations, which are law-abiding and in every respect useful,
at the very time when it is being decreed that most assuredly men are permitted
by law to form associations, and at the very time when this freedom is
being lavishly granted in actual fact to men urging courses of conduct
pernicious at once to Religion and to the State.
74. Certainly, the number of associations of almost every
possible kind, especially of associations of workers, is now far greater
than ever before. This is not the place to inquire whence many of
them originate, what object they have, or how they proceed. But the
opinion is, and it is one confirmed by a good deal of evidence, that they
are largely under the control of secret leaders and that these leaders
apply principles which are in harmony with neither Christianity nor the
welfare of States, and that, after having possession of all available work,
they contrive that those who refuse to join with them will be forced by
want to pay the penalty. Under these circumstances, workers who are
Christians must choose one of two things; either to join associations in
which it is greatly to be feared that there is danger to Religion, or to
form their own associations and unite their forces in such a way that they
may be able manfully to free themselves from such unjust and intolerable
oppression. Can they who refuse to place man's highest good in imminent
jeopardy hesitate to affirm that the second course is by all means to
be followed?
75. Many of our Faith are indeed to be highly commended,
who, having rightly perceived what the times require of them, are experimenting
and striving to discover how by honest means they can raise the non-owning
working class to higher living levels. They have championed their
cause and are endeavoring to increase the prosperity of both families and
individuals, and at the same time to regulate justly the mutual obligations
which rest upon workers and employers and to foster and strengthen in both
consciousness of duty and observance of the Precepts of the Gospel--Precepts,
in Truth, which hold man back from excess and prevent him from overstepping
the bounds of moderation and, in the midst of the widest divergences among
persons and things, maintain harmony in the State. For this reason,
we see eminent men meeting together frequently to exchange ideas, to combine
their forces, and to deliberate on the most expedient programs of action.
Others are endeavoring to unite the various kinds of workers in suitable
associations, are assisting them with advice and money, and making plans
to prevent a lack of honest and profitable work. The Bishops are
giving encouragement and bestowing support; and under their Authority and
auspices many from the ranks of the Clergy, both Regular and Diocesan,
are showing zealous care for all that pertains to the spiritual improvement
of the members of these associations. Finally, there are not wanting
Catholics of great wealth, yet voluntary sharers, as it were, in the lot
of the wage workers, who by their own generous contributions are striving
to found and extend associations through which the worker is readily enabled
to obtain from his toil not only immediate benefits, but also assurance
of honorable retirement in the future. How much good such manifold
and enthusiastic activity has contributed to the benefit of all is too
well known to make discussion necessary. From all this, We have taken
auguries of good hope for the future, provided that societies of this kind
continually grow and that they are founded with wise organization. Let
the State protect these lawfully associated bodies of citizens; let it
not, however, interfere with their private concerns and order of life;
for vital activity is set in motion by an inner principle, and it is very
easily destroyed, as We know, by intrusion from without.
76. Unquestionably, wise direction and orgnization are
essential to these associations in order that in their activities there
be unity of purpose and concord of wills. Furthermore, if citizens
have free right to associate, as in fact they do, they also must have the
right freely to adopt the organization and the rules which they judge most
appropriate to achieve their purpose. We do not feel that the precise
character in all details which the aforementioned direction and organnization
of associations ought to have can be determined by fast and fixed rules,
since this is a matter to be decided rather in the light of the temperament
of each people, of experiment and practice, of the nature and character
of the work, of the extent of trade and commerce, and of other circumstances
of a material and temporal kind, all of which must be carefully considered.
In summary, let this be laid down as a general and constant law: Workers'
associations ought to be so constitutied and so governed as to furnish
the most suitable and most convenient means to attain the object proposed,
which consists in this, that the individual members of the association
secure, so far as possible, an increase in the goods of body, of soul,
and of prosperity.
77. It is clear, however, that moral and Religious perfection
ought to be regarded as their principal goal, and that their social organization
as such ought above all to be directed completely by this goal. For
otherwise they would degenerate in nature and would be little better than
those associations in which no account is ordinarily taken of Religion.
Besides, what would it profit a worker to secure through an associion an
abundance of goods, if his soul through lack of its proper food should
run the risk of perishing? "What doth it profit a man, if he gain
the whole world, but suffer the loss of his own soul? (St.
Matt. 16, 26.) Christ Our Lord teaches that this in fact must
be considered the mark whereby a Christian is distinguished from a pagan:
"After all these things the Gentiles seek--seek ye first the kingdom of
God and His Justice, and all these things shall be given you besides."
(St. Matt. 6, 32, 33.) Therefore, having taken
their principles from God, let those associations provide ample opportunity
for Religious instruction so that individual members may understand their
duties to God, that they may well know what to believe, what to hope for,
and what to do for Eternal Salvation, and that with special care they may
be fortified against erroneous opinions and various forms of corruption.
Let the worker be exhorted to the worship of God and the pursuit of piety,
especially to Religious Observance of Sundays and Holy Days. Let
him learn to reverence and love the Church, the common Mother of all, and
likewise to observe her Precepts and to frequent her Sacraments, which
are the Divine means for purifying the soul from the stains of sin and
for attaining Sanctity.
78. When the regulations of associations are founded upon
Religion, the way is easy toward establishing the mutual relations of the
members so that peaceful living together and prosperity will result.
Offices in the associations are to be distributed properly in accordance
with the common interest, and in such a way, moreover, that wide difference
in these offices may not create discord. It is of special importance
that obligations be opportioned wisely and he clearly defined, to the end
that no one is done an injustice. Let the funds be disbursed equitably
in such a way that the amount of benefit to be paid out to members is fixed
beforehand in accordance with individual needs, and let the rights and
duties of employers be properly adjusted to the rights and duties of workers.
If any one in these two groups feels that he has been injured in any way,
nothing is more to be desired than that prudent and upright men of the
same body be available, and that the association regulations themselves
prescribe that the dispute be settled according to the decision of these
men.
79. It must also be specially provided that the worker
at no time be without sufficient work, and that the monies paid into the
treasury of the association furnish the means of assisting individual members
in need, not only during sudden and unforseen changes in industry, but
also whenever anyone is stricken by sickness, by old age, or by misfortune.
80. Through these regulations, provided they are readily
accepted, the interests and welfare of the poor will be adequately cared
for. Associations of Catholics, moreover, will undoubtedly be of
great importance in promoting prosperity in the State. Through past
events we can, without temerity, foresee the future. Age presses
hard upon age, but there are wondrous similarities in history, governed
as it is by the Providence of God, Who guides and directs the continuity
and the chain of events in accordance with that purpose which He set before
Himself in creating the human race. In the early ages, when the Church
was in her youth, We know that the reproach was hurled at the Christians
that the great majority of them lived by precarious alms or by toil.
Yet, although destitute of wealth and power, they succeeded in winning
the good will of the rich and the protection of the mighty. All could
see that they were energetic, industrious, peace-loving, and exemplarily
devoted to the practice of Justice and especially of Charity. In
the presence of life and conduct such as this, all prejudice vanished,
the taunting voices of the malevolent were silenced, and the falsehoods
of inveterate superstition yielded little by little to Christian Truth.
81. The condition of workers is a subject of bitter controversy
at the present time; and whether this controversy is resolved in accordance
with reason or otherwise, is in either event of utmost importance to the
State. But Christian workers will readily resolve it in accordance
with reason, if, united in associations and under wise leaders, they
enter upon the path which their faiters and their ancestors followed to
their own best welfare as well as to that of the State. For, no matter
how strong the power of prejudice and passion in man, yet, unless perversity
of will has deadened the sense of the right and just, the good will of
citizens is certain to be more freely inclined toward those whom they learn
to know as industrious and temperate, and who clearly place Justice before
profit and conscientious observance of duty before all else. Under
these circumstances there will follow also this great advantage, that no
little hope and opportunity for developing a sound attitude will be afforded
those workers who live in complete disdain of the Christian Faith or in
a manner foreign to its profession. These men indeed, for the most
part, know that they have been deceived by illusory hopes and by false
appearances. They are consicous of being most inhumanly treated by
greedy employers, that almost no greater value is being placed on them
than the amount of gain they yield by their toil, and that in the associations,
moreover, in whose meshes they are caught, there exist in place of Charity
and love, internal dissensions which are the inseparable companions of
aggravating and irreligious poverty. Broken in spirit, and worn out
in body, how gladly many would free themselves from a servitude so degrading!
Yet they dare not because either human shame or the fear of want prevents
them. It is remarkable how much associations of Catholics can contribute
to the welfare of all such men if they invite those wavering in uncertainty
to their bosom in order to remedy their difficulties, and if they receive
the penitents into their trust and protection.
82. These, Venerable Brethren, are the persons, and this
is the procedure to be employed in dealing with this most difficult question.
Everyone according to his position ought to gird himself for the task,
and indeed as speedily as possible, lest, by delaying the remedy, the evil,
which is already of vast dimenisions, become incurable. Let those
in charge of States make use of the provision afforded by laws and institutions;
let the rich and employers be mindful of their duties; let the workers,
whose cause is at stake, press their claims with reason. And since
Religion alone, as We said in the beginning, can remove the evil, root
and branch, let all reflect upon this: First and foremost Christian
morals must be re-established, without which even the weapons of prudence,
which are considered especially effective, will be of no avail to secure
well-being.
83. So far as the Church is concerned, at no time and in
no manner will she permit her efforts to be wanting, and she will contribute
all the more help in proportion as she has more freedom of action.
Let this be understood in particular by those whose duty it is to promote
the public welfare. Let the members of the Sacred Ministry exert
all their strength of mind and all their diligence, and Venerable Brethren,
under the guidance of your Authority and example, let them not cease to
impress upon men of all ranks the prinicples of Christian living as found
in the Gospel; by all means in their power let them strive for the well-being
of people; and especially let them aim both to preserve in themselves and
to arouse in others, in the highest equally as well as in the lowest, the
mistress and queen of the virtues, Charity. Certainly, the well-being
which is so longed for is chiefly to be expected from an abundant outpouring
of Charity; of Christian Charity, We mean, which is in epitome the Law
of the Gospel, and which, always ready to sacrifice itself for the benefit
of others, is man's surest antidote against the insolence of the world
and immoderate love of self; the divine Office and features of this virtue
being described by the Apostle Paul in these words: "Charity is patient,
is kind... is not self-seeking... bears with all things... endures all
things." (1 Cor. 13, 4-7.)
84. As a pledge of Divine favor and as a token of Our affection,
most lovingly in the Lord We bestow on each of you, Venerable Brethren,
on your Clergy and on your people, the Apostolic Blessing.
85. Given in Rome, at St. Peter's, the 15th day of May,
in the year 1891, the fourteenth of Our Pontificate.
POPE LEO XIII
DESCRIPTION OF MAGNIFICENT
PAPAL CORONATION
As Peter was given a new name so does the new Supreme
Pontiff become known by another. After the election he extends his
first blessing to the people -- a Benediction which was not given in the
open for years until Pope Pius XI established the custom.
The Coronation, one of the most magnificent of
Vatican Ceremonies, takes place shortly after the election. With
the Pope carried high in a golden chair and attended by brilliantly attired
chamberlains and soldiers, the Coronation Mass is an unrivaled spectacle
of beauty, dignity, and ancient pageantry. At the Coronation, in
the midst of the pomp and splendor, a master of ceremonies recites in Latin:
"Holy Father, thus does the glory of the world pass away." As the
first Cardinal Deacon places the three-crowned Tiara on the head of the
Pope, he says: "Receive the three-crowned Tiara, and know that thou are
the Father of Princes and Kings, the Pastor of the earth, and Vicar of
Jesus Christ, to Whom be honor and glory forever. Amen."
The CORONATION of Pope Pius XII took place on
the balcony of St. Peter's in March 1939. (From the book
"the Vatican and Holy Year" by Stephen S. Fenichell & Phillip Andrews.
-- 1950 edition.)
(Tradition is an equal part [along with the Bible] of the Authoritative Teaching of the Church -- From the book "The Immaculate Way" by Brian Farrely, S.S.M. -- 1963 edition.)
The True Answer To World Peace -- qwest site
Triumph Of Church -- qwest site
The True
Answer To World Peace -- reagan site
Triumph
Of Mary -- reagan site