Rerum Novarum

A Categorical View of Pope Leo XIII's Rerum Novarum
made by The ChesterBelloc Mandate




Table of Contents

• THE CHURCH'S RIGHT TO SPEAK ON THIS AND ALL MATTERS

• CAPITALISM HAS LED TO USURY AND PRODUCTION IN THE HANDS OF THE FEW

• ON SOCIALISM, EQUALITY AND ADVANTAGE

• THE DESIRE FOR SELF OWNERSHIP AND MORAL LIVING

• ON THE COVENANT OF EMPLOYMENT

• PRIVATE PROPERTY RIGHTS

• THE FAMILY AS CENTER OF PROPERTY AND GUIDANCE FOR MORALS

• THE STATE AND IT'S RESPONSIBILITY

• PUBLIC AID AND CHARITY

• THE GUILDS AND FALSE UNIONS

THE CHURCH'S RIGHT TO SPEAK ON THIS AND ALL MATTERS

We affirm that if the Church is disregarded, human striving will be in vain. It is the Church, again, that strives not only to instruct the mind but to regulate by her precepts the life and morals of individuals, that ameliorates the condition of the workers through her numerous and beneficent institutions, and that wishes and aims to have the thought and energy of all classes of society united to this end, that the interests of the workers be protected as fully as possible

CAPITALISM HAS LED TO USURY AND PRODUCTION IN THE HANDS OF THE FEW

A devouring usury, although often condemned by the Church, but practiced nevertheless under another form by avaricious and grasping men, has increased the evil; and in addition the whole process of production as well as trade in every kind of goods has been brought almost entirely under the power of a few, so that a very few rich and exceedingly rich men have laid a yoke almost of slavery on the unnumbered masses of non-owning workers

ON SOCIALISM, EQUALITY AND ADVANTAGE

To cure this evil, the Socialists, exciting the envy of the poor toward the rich, contend that it is necessary to do away with private possession of goods and in its place to make the goods of individuals common to all, and that the men who preside over a municipality or who direct the entire State should act as administrators of these goods. They hold that, by such a transfer of private goods from private individuals to the community, they can cure the present evil through dividing wealth and benefits equally among the citizens

But their program is so unsuited for terminating the conflict that it actually injures the workers themselves. Moreover, it is highly unjust, because it violates the rights of lawful owners, perverts the function of the State, and throws governments into utter confusion

Therefore, inasmuch as the Socialists seek to transfer the goods of private persons to the community at large, they make the lot of all wage earners worse, because in abolishing the freedom to dispose of wages they take away from them by this very act the hope and the opportunity of increasing their property and of securing advantages for themselves

But, what is of more vital concern, they propose a remedy openly in conflict with justice, inasmuch as nature confers on man the right to possess things privately as his own

These men grant the individual the use of the soil and the varied fruits of the farm, but absolutely deny him the right to hold as owner either the ground on which he has built or the farm he has cultivated. When they deny this right they fail to see that a man will be defrauded of the things his labor has produced

If incentives to ingenuity and skill in individual persons were to be abolished, the very fountains of wealth would necessarily dry up; and the equality conjured up by the Socialist imagination would, in reality, be nothing but uniform wretchedness and meanness for one and all, without distinction

From all these conversations, it is perceived that the fundamental principle of Socialism which would make all possessions public property is to be utterly rejected because it injures the very ones whom it seeks to help, contravenes the natural rights of individual persons, and throws the functions of the State and public peace into confusion

Therefore, let it be laid down in the first place that a condition of human existence must be borne with, namely, that in civil society the lowest cannot be made equal to the highest. Socialists, of course, agitate the contrary, but all struggling against nature is vain. There are truly very great and very many natural differences among men. Neither the talents, nor the skill, nor the health, nor the capacities of all are the same, and unequal fortune follows of itself upon necessary inequality in respect to these endowments. And clearly this condition of things is adapted to benefit both individuals and the community; for to carry on its affairs community life requires varied aptitudes and diverse services, and to perform these diverse services men are impelled most by differences in individual property holdings

The best course is to view human affairs as they are and, as We have stated, at the same time to seek appropriate relief for these troubles elsewhere

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

THE DESIRE FOR SELF OWNERSHIP AND MORAL LIVING

Clearly the essential reason why those who engage in any gainful occupation undertake labor, and at the same time the end to which workers immediately look, is to procure property for themselves and to retain it by individual right as theirs and as their very ownWherefore, the law ought to favor this right (private property) and, so far as it can, see that the largest possible number among the masses of the population prefer to own property.

But if the productive 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 greater eagerness and diligence. Nay, in a word, they learn to love the land cultivated by their own hands,

Christian morals make men content with a moderate livelihood and make them supplement income by thrift, removing them far from the vices which swallow up both modest sums and huge fortunes, and dissipate splendid inheritances

Whether you abound in, or whether you lack, riches, and all the other things which are called good, is of no importance in relation to eternal happiness. But how you use them, that is truly of utmost importance

Certainly, the great majority of working people prefer to secure better conditions by honest toil, without doing wrong to anyone

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

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.

ON THE COVENANT OF EMPLOYMENT

When the worker places his energy and his labor at the disposal of another, he does so for the purpose of getting the means necessary for livelihood. He seeks in return for the work done, accordingly, a true and full right not only to demand his wage but to dispose of it as he sees fit. Therefore, if he saves something by restricting expenditures and invests his savings in a piece of land in order to keep the fruit of his thrift more safe, a holding of this kind is certainly nothing else than his wage under a different form; and on this account land which the worker thus buys is necessarily under his full control as much as the wage which he earned by his labor. But, as is obvious, it is clearly in this that the ownership of movable and immovable goods consists.

Among these duties the following concern the poor and the workers: To perform entirely and conscientiously whatever work has been voluntarily and equitably agreed upon; not in any way to injure the property or to harm the person of employers; in protecting their own interestsThe following duties, on the other hand, concern rich men and employers: Workers are not to be treated as slaves; justice demands that the dignity of human personality be respected in them, ennobled as it has been through what we call the Christian character. If we hearken to natural reason and to Christian philosophy, gainful occupations are not a mark of shame to man, but rather of respect, as they provide him with an honorable means of supporting life. It is shameful and inhuman, however, to use men as things for gain and to put no more value on them than what they are worth in muscle and energy. Likewise it is enjoined that the religious interests and the spiritual well- being of the workers receive proper consideration. Wherefore, it is the duty of employers to see that the worker is free for adequate periods to attend to his religious obligations; not to expose anyone to corrupting influences or the enticements of sin, and in no way to alienate him from care for his family and the practice of thrift.

...the rich and employers must remember that no laws, either human or divine, permit them for their own profit to oppress the needy and the wretched or to seek gain from another's want. To defraud anyone of the wage due him is a great crime that calls down avenging wrath from Heaven, "Behold, the wages of the laborers...which have been kept back by you unjustly, cry out: and their cry has entered into the ears of the Lord of Hosts." [5] Finally, the rich must religiously avoid harming in any way the savings of the workers either by coercion, or by fraud, or by the arts of usury; and the more for this reason, that the workers are not sufficiently protected against injustices and violence, and their property, being so meager, ought to be regarded as all the more sacred

But if the question be asked: How ought man to use his possessions? the Church replies without hesitation: "As to this point, man ought not regard external goods as his own, but as common so that, in fact, a person should readily share them when he sees others in need. Wherefore the Apostle says: 'Charge the rich of this world...to give readily, to share with others'." [11] No one, certainly, is obliged to assist others out of what is required for his own necessary use or for that of his family, or even to give to others what he himself needs to maintain his station in life becomingly and decently: "No one is obliged to live unbecomingly." [12] But when the demands of necessity and propriety have been met, it is a duty to give to the poor out of that which remains. "Give that which remains as alms." [13] These are duties not of justice, except in cases of extreme need, but of Christian charity, which obviously cannot be enforced by legal action. But the laws and judgments of men yield precedence to the law and judgment of Christ the Lord, Who in many ways urges the practice of alms- giving: "It is more blessed to give than to receive," [14] and Who will judge a kindness done or denied to the poor as done or denied to Himself, "As long as you did it for one of these, the least of My brethren, you did it for Me." [15] The substance of all this is the following: whoever has received from the bounty of God a greater share of goods, whether corporeal and external, or of the soul, has received them for this purpose, namely, that he employ them for his own perfection and, likewise, as a servant of Divine Providence, for the benefit of others. "Therefore, he that hath talent, let him constantly see to it that he be not silent; he that hath an abundance of goods, let him be on the watch that he grow not slothful in the generosity of mercy; he that hath a trade whereby he supports himself, let him be especially eager to share with his neighbor the use and benefit thereof

...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

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...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 face shalt thou eat bread." [32] Accordingly, in man sweat 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...concerning the amount of the wage...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 an employer or contractor imposes it, he certainly submits to force, against which justice cries out in protest.

PRIVATE PROPERTY RIGHTS

What stands out and excels in us, what makes man man and distinguishes him generically from the brute, is the mind and reason. And owing to the fact that this animal alone has reason, it is necessary that man have goods not only to be used, which is common to all living things, but also to be possessed by stable and perpetual right; and this applies not merely to those goods which are consumed by use, but to those also which endure after being used

The fact that God gave the whole human race the earth to use and enjoy cannot indeed in any manner serve as an objection against private possessions.

On it (private possessions) he leaves impressed, as it were, a kind of image of his person, so that it must be altogether just that he should possess that part as his very own and that no one in any way should be permitted to violate his right.

Now civil laws, which, when just, derive their power from the natural law itself, confirm and, even by the use of force, protect this right of which we speak. -- And this same right has been sanctioned by the authority of the divine law, which forbids us most strictly even to desire what belongs to another. "Thou shalt not covet thy neighbor's wife, nor his house, nor his field, nor his maidservant, nor his ox, nor his ass, nor anything that is his."

For God is said to have given the earth to mankind in common, not because He intended indiscriminate ownership of it by all, but because He assigned no part to anyone in ownership, leaving the limits of private possessions to be fixed by the industry of men and the institutions of peoples. Yet, however the earth may be apportioned among private owners, it does not cease to serve the common interest of all, inasmuch as no living being is sustained except by what the fields bring forth. Those who lack resources supply labor, so that it can be truly affirmed that the entire scheme of securing a livelihood consists in the labor which a person expends either on his own land or in some working occupation, the compensation for which is drawn ultimately from no other source than from the varied products of the earth and is exchanged for them.

Let it be regarded, therefore, as established that in seeking help for the masses this principle before all is to be considered as basic, namely, that private ownership must be preserved inviolate

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

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

THE FAMILY AS CENTER OF PROPERTY AND GUIDANCE FOR MORALS

Rights of this kind which reside in individuals are seen to have much greater validity when viewed as fitted into and connected with the obligations of human beings in family life

No law of man can abolish the natural and primeval right of marriage, or in any way set aside the chief purpose of matrimony established in the beginning by the authority of God: "Increase and multiply." [2] Behold, therefore, the family, or rather the society of the household, a very small society indeed, but a true one, and older than any polity! For that reason it must have certain rights and duties of its own independent of the State. Thus, right of ownership, which we have shown to be bestowed on individual persons by nature, must be assigned to man in his capacity as head of a family. Nay rather, this right is all the stronger, since the human person in family life embraces much more

It is a most sacred law of nature that the father of a family see that his offspring are provided with all the necessities of life, and nature even prompts him to desire to provide and to furnish his children, who, in fact reflect and in a sense continue his person, with the means of decently protecting themselves against harsh fortune in the uncertainties of life. He can do this surely in no other way than by owning fruitful goods to transmit by inheritance to his children.

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

THE STATE AND ITS RESPONSIBILITY

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.

But if citizens, if families, after becoming participants in common life and society, were to experience injury in a commonwealth instead of help, impairment of their rights instead of protection, society would be something to be repudiated rather than to be sought for.

Paternal authority is such that it can be neither abolished nor absorbed by the State, because it has the same origin in common with that of man's own life. "Children are a part of their father," and, as it were, a kind of extension of the father's person; and, strictly speaking, not through themselves, but through the medium of the family society in which they are begotten, they enter into the participate in civil society

Inasmuch as the Socialists, therefore, disregard care by parents and in its place introduce care by the State, they act against natural justice and dissolve the structure of the home

And to accomplish this purpose (regulations) she holds that the laws and the authority of the State, within reasonable limits, ought to be employed.

Nay, rather the favor of God Himself seems to incline more toward the unfortunate as a class; for Jesus Christ calls the poor [19] blessed, and He invites most lovingly all who are in labor or sorrow [20] to come to Him for solace, embracing with special love the lowly and those harassed by injustice

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"Nevertheless, those who govern must see to it that they protect 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

It is vitally important to public as well as to private welfare that there be peace and good order; likewise, that the whole regime of family life be 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

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 defenses 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

Hence follows necessary cessation from toil and work on Sundays and Holy Days of Obligation

PUBLIC AID AND CHARITY

If a family perchance is in such extreme difficulty and is so completely without plans that it is entirely unable to help itself, it is right that the distress be remedied by public aid, for each individual family is a part of the community.

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

THE GUILDS AND FALSE UNIONS

After the old trade guilds had been destroyed in the last century, and no protection was substituted in their place, and when public institutions and legislation had cast off traditional religious teaching, it gradually came about that the present age handed over the workers, each alone and defenseless, to the inhumanity of employers and the unbridled greed of competitors.

But associations of workers occupy first place, and they include within their circle clearly 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 monuments 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 workers' 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.

But the opinion is, and it is one confirmed by a good deal of evidence, that they (Secretative Guilds) are largely under the control of secret leaders and that these leaders apply principles which are in harmony neither with Christianity nor with 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 opposition. 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?

Workers' associations ought to be so constituted 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

When the regulation 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.

Associations of Catholics, moreover, will undoubtedly be of great importance in promoting prosperity in the State.