MATER
ET

MAGISTRA

Christianity and Social Progress

Encyclical Letter

of POPE JOHN XXHI

iWith extended analysis

t Study yroup outline

t Bibliography

iPress



TOPICAL SUMMARY

Introduction. (1-9)

The Church is especially interested in man’s spiritual life, but she is

also solicitous about his temporal needs.

Part I. Resume of Teaching of Leo XIII in “Rerum Novarum,”
of Pius VI in “Quadragesimo Anno,” of Pius XII in

Radio Message of Pentecost, 1941. (10-50)

Part II. Development of the Teaching of Leo XIII. (51-121)

A. Private initiative and government intervention in economic

life. (51-67)

1) The economic order is primarily the creation of private initiative but

government must not remain inactive. (51-52)

2) Principle of subsidiarity reaffirmed. (53-58)

3) Socialization accepted, provided it conforms to moral principles.

(59-67)

B. Distribution of income and organization of production. (68-103)

1) Low wages in developing countries deplored. (68-70)

2) Criteria of just wage restated. (71-72)

3) Social progress must keep pace with economic development. (73-81)

4) Organization of production should respect human dignity. (82-103)

a) Encouragement of artisan and co-operative enterprise. (82-90)

b) Participation of workers in larger entei-prises.

c) Extension of influence of trade unions beyond individual enter-

prises. (91-103)

C. Private property. (104-121)

1) Reasons for doubting that private property retains its importance in

Church’s social teaching. (104-108)

2) Despite changes that occurred, private ownership, as a guaran-

tee of liberty and an essential element of social order, has permanent

validity. (109-121)

a) Ownership should be widely distributed. (109-115)

b) Place of public ownership. (116-118)

c) Social function linked to right of private property. (119-121)

Part III. New Aspects of Social Question. (122-211)

A. Problem of imbalance between agriculture and other sectors

of the economy. (122-156)

1) Lower productivity and living standards in farm areas contribute to

an unhealthy exodus to urban centers. (122-126)

(Continued on Inside bad; cover)



MATER ET MAGISTRA
Christianity and Social Progress

An Encyclical Letter

of

Pope John XXIII

Edited by

Donald R. Campion, s.j.

and

Eugene K. Culhane, s.j.

THE AMERICA PRESS

920 Broadway : New York 10, N. Y.



IMPRIMI POTEST:

John J. McGinty, SJ.

Provincial: New York Province

NIHIL OBSTAT:

Benjamin L. Masse, SJ.

Censor Deputatus

IMPRIMATUR:

Francis Cardinal Spellman

August 21, 1961

Copyright 1961 by The America Press

24

2



MATER ET MAGISTRA

Christianity and Social Progress

An Encyclical Letter of

His Holiness John XXIII,

By Divine Providence Pope,

TO His Venerable Brethren,

the Patriarchs, Primates, Archbishops,

Bishops and Other Ordinaries

in Peaceful Communion With the Apostolic See,

and to All the Clergy and Faithful of

THE Catholic World.

On Recent Developments in the

Social Question Considered in the Light

OF Christian Teaching

Pope John XXIII

Venerable Brethren and Beloved Children:

Health and Apostolic Benediction

Mother and teacher of all nations, the Universal Chiurchhas been established by Jesus Christ so that all who down
the ages came to her loving embrace might discover the fullness

of a higher life and salvation. To this Church, the pillar and

mainstay of truth,^ her Most Holy Founder has entrusted the

double task of begetting children and of educating and guiding

them, with maternal providence watching over the hfe both of

individuals and of peoples, the lofty dignity of which she has

always held in the highest respect and guarded with earnest care.

2. Christianity is in a sense a joining together of earth with

heaven in that it takes man concretely, spirit and matter, intellect

and will, and bids him lift his mind up from the changing con-

1. I Tim. 3:15.

3



ditions in which men dwell together to the heights of heavenly

life—where finally one will know the joy of unending happiness

and peace.

3. Hence, though Holy Church has the special task of sancti-

fying souls and making them partake of supernatural goods, she

is also solicitous for the needs of men s daily life, not merely

those having to do with bodily nourishment and the maJt^n^

side of life, but those also that concern prosperity an^^^lture

in all its many aspects and historical stages.

4. In this activity the Church is carrying out the command of

her Founder, Christ, who refers primarily to man's eternal salva-

tion when He says: I am the way, and the truth and the life,^

and I am the light of the world.^ But when, gazing about at the

hungry crowd. He sighs, as it were, and cries out: I have com-

passion on this multitude,^ He makes plain His concern also for

the earthly needs of men. The divine Redeemer offers proof of

this concern not only by His words but also in the deeds of His

life, as when to alleviate the hunger of a crowd He more than

once miraculously multiplies bread.

5. By means of this bread, given for the nourishment of the

body, He wished to foreshadow that heavenly food of the soul

which He was to bestow on men on the eve of His Passion.

6. It is no wonder then that the Cathohc Church, in imitation

of Christ and in fulfillment of His command, for two thousand

years—from the time, that is, of the ministry of the early deacons

to the present day—has held aloft the torch of charity by her

teaching as well as by her widely heralded example. It has held

aloft. We say, the torch of that charity which, by harmoniously
blending together the precepts and the practice of mutual love,

executes in a wonderful manner that twofold command to give

—by word and by deed—which summarizes the social teaching

and action of the Church.

7. An outstanding instance of this combination of teaching

and action carried on by the Church throughout the ages is to

be found beyond question in the immortal encyclical Rerum

2. John 14:6. 3. John 8:12. 4 . Mark 8:2.

4



Novarum.^ This letter was issued seventy years ago by Our pred-

ecessor, Leo XIII of happy memory, to enunciate the principles

according to wliich the question of improving the situation ot

the workingman could be settled in a Christian manner.

8. Seldom has the advice of a Pontiff received so warm a

reception by the entire world as did the letter of Pope Leo. This

was a reaction to the almost unmatched profundity and scope

of the arguments used in it, and the incisiveness with which

they were advanced. Indeed these directives and appeals have

achieved such public standing that they are not likely ever to

slip into oblivion. For they opened up a new avenue for action

on the part of the Church. Making his own the suffering, cries

and aspirations of the lowly and oppressed, the Supreme Pastor

dedicated himself with special vigor to the task of fighting for

and regaining their rights.

9. Even today, despite the long interval since that wonderful

letter was published, its influence is still at work. It makes itself

felt, for instance, in the documents of the Popes who succeeded

Leo XIII and who, in their teaching on socio-economic questions,

repeatedly refer to the Leonine encyclical. At one time, their

pui*pose is to clarify or explain it; at another, to find in it a

stimulus to activity on the part of Catholics. That influence is

also to be encountered in the legislative codes of many states.

All this makes it abundantly clear that the solidly grounded

principles, the directives and the paternally benevolent advice

contained in the masterly encyclical of Our predecessor still

preserve their original authority. Indeed, they may even suggest

new and vital guide lines by which men can judge the nature

and extent of the social question as it appears today, and can

face up to their responsibilities with respect to it.

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

5



Part I: Teaching of Rerum Novarum and

Opportune Developments in the Doctrine

of Pius XI and Pius XII

At the Time of Rerum Novarum

10. The light shed by that sage Pontiff’s message to the whole

human race must be hailed all the more for its brilliance be-

cause of the many shadows darkening the world at the time he

wrote. It was a time, for instance, when radical transformations

were taking place in economic and political circles. Civic strife

and revolts were flaring up everywhere.

11. As is well known, the prevalent view of the economic

world at that time, one that exercised a rather great influence

in practice, was an entirely naturalistic one. It denied any con-

nection between the laws of economics and those of morahty.

According to it, the only motive of economic action was personal

profit. The supreme rule regulating relations between economic

agents was to be found in uncontrolled free competition. Interest

on capital, prices of goods and services, profits and wages were

determined, in a more or less mechanical fashion, solely by the

laws of the market place. Government, it was held, should be

carefully restrained from any intervention in the economic field.

But at the same time, trade unions, in accord with circumstances

in the different countries, were either entirely forbidden, toler-

ated or recognized as having legal standing only in private law.

12. In the economic world of the day, as a result, the law of

the strongest came to be fully justified on theoretical grounds,

and in practice it likewise governed business relations between

men. The upshot was a profound dislocation of the entire eco-

nomic order.

13. While enormous riches accumulated in the hands of a few,

workingmen in vast numbers found themselves contending daily

with grinding economic hardships. Wages were insuflficient or

even, in some instances, at a starvation level; working conditions

6



imposed on wage earners in the lower brackets were oppressive

and destructive of physical health, moral behavior and religious

faith. Especially inhuman were the working conditions to which

children and women were often subjected. The specter of in-

voluntary unemployment was ever present to the worker’s mind.

Family life stood exposed to a process of gradual disintegration.

14. Hence, there was general dissatisfaction among the work-

ing classes over their lot, and a spirit of revolt against this state

of affairs existed in their ranks. All these things explain why

subversive theories propounding remedies worse than the evil

to be cured found widespread favor among workers.

Way of Reconstruction

15. In such diflBcult times, it fell to Leo XIII to proclaim his

social message in Rerum Novarum, a doctrine based on the very

nature of man and animated by the principles and spirit of the

Gospel. It was a message, too, that on its appearance, aside from

a not unexpected measure of opposition from some quarters,

aroused lively enthusiasm and universal acclaim.

This was, to be sure, not the first time that the Apostolic See

descended into the arena of earthly interests to defend the needy.

Earlier documents of Leo XIII had to some extent already blazed

the trail for this one. But here is found formulated an organic

synthesis of principles. Moreover, this synthesis was set in such

a wide historical perspective that the encyclical Rerum Novarum

has rightly come to be regarded as a summary of Catholic

doctrine in the socio-economic field.

16. The publication of such a letter was not without hazard.

Some alleged that the Church, when confronted with the social

question, should confine herself to preaching resignation to the

poor and to exhorting the rich to generosity. Leo XIII, however,

had no hesitation in proclaiming and defending the legitimate

rights of the worker.

At the outset of his exposition of Catholic teaching and direc-

tives on social matters, he solemnly declared: We approach the

7



subject with confidence and in the exercise of the rights which

belong to Us. For no practical solution of the question will ever

be found without the assistance of religion and the Church.^

17. You, Venerable Brethren, know full well those basic prin-

ciples, expounded with equal clarity and authority by that

remarkable Pontiff, according to which the socio-economic sector

of human society should be thoroughly reorganized.

18. First and foremost, they concern work, which ought to be

valued and treated not just as a commodity but as something

which has on it the stamp of a human person. For the great

majority of mankind, work is the only source from which they

draw their means of livelihood. Thus, the question of fixing a

remuneration for labor cannot be left to the mechanical play of

market forces. Instead, payment should be determined by stand-

ards of justice and equity. Otherwise, justice would suffer great

harm even if the work contract should have been freely entered

into by both parties.

19. The right to own private property, including productive

goods, is a natural one, which the state cannot suppress. Em-

bedded in its nature is a social function; on this account it is a

right to be exercised both for one’s personal benefit and for the

good of others.

20. The state, whose very reason for existence is the realiza-

tion of the common good in the temporal order, cannot keep

aloof from the economy. It should be present to promote in a

suitable manner the production of a sufficient supply of material

goods, the use of which is necessary for the practice of virtue,"^

and to watch over the rights of all citizens, especially of the

weaker among them, such as workers, women and children. It

has also the inflexible duty of contributing actively to the better-

ment of the workers’ standard of living.

6. Acta Leonis XIII, XI (1891), 107. 7. St. Thomas, De Regimine Principum, I, 15.

8



Situatiou of the Workers

21. It is further the duty of the state to see to it that labor

relations are regulated in accordance with justice and equity.

At the same time, it should insure that work conditions involve

no damage, physical or spiritual, to the dignity of the human

person. On this point the Leonine encyclical set forth guideposts

to a just social order. In diflFering degrees these have served as

a pattern for social legislation in modem nations. In addition,

as Pius XI notes in the encyclical Quadragesimo Anno* they

have contributed in no small way to the rise and development

of a new branch of jurisprudence, namely, labor law.

22. The encyclical declares that the right of workers alone, or

of groups of both workers and owners, to organize is a natural

one. The same is said about the right to adopt that organiza-

tional structure which the workers consider most suitable to

promote their legitimate occupational interests, and the right to

act freely, without hindrance from anyone, and on their own

initiative—within the associations—to achieve these ends.

23. Workers and employers should regulate their mutual re-

lations under the inspiration of the principle of human solidarity

and Christian brotherhood. This should be their principle be-

cause both competition understood in the sense of economic

liberalism and class struggle taken in the Marxist sense are con-

trary to the nature of man and the Christian conception of life.

24. These, Venerable Brethren, are the fundamental principles

on which a sound socio-economic order can be built.

25. It is not surprising, therefore, that some outstanding

Catholics, responsive to the appeals of the encyclical, took steps

in a number of ways to put these principles into action. Indeed,

impelled by the manifest needs of humanity, men of good will

everywhere moved to follow the same paths.

26. For these reasons, the encyclical is rightly hailed, even to

the present day, as the Magna Charta^ for the reconstmction of

the socio-economic order.

8. Acta Apostolicae Sedis, XXIII (1931), 185. 9. Ibid,, 189,

9



Quadragesimo Anno

27. Pius XI, Our predecessor of happy memory, forty years

after the pubhcation of that brilliant doctrinal summary, decided

to issue a document in his own name, the encyclical Quadra-

gesimo Anno}^

28. In it the Supreme Pontiff confirms the right and duty of

the Catholic Church to make its irreplaceable contribution to

the correct solution of the pressing and grave problems that

beset the entire human family. He next reaffirms the fundamental

principles and historic directives of the Leonine encyclical. In

addition, he takes the opportunity to make more precise certain

doctrinal points on which, even among Catholics, doubts had

arisen, and to reformulate Christian social thought in response

to the changed conditions of the times.

29. The doubts that had arisen concerned particularly private

property, the wage system and the attitude of Catholics toward

a form of moderate socialism.

30. Concerning private property. Our predecessor reaffirms its

natural-law character. He likewise emphasizes its social aspect

and corresponding social function.

31. Turning to the wage system, the Sovereign Pontiff first

rejects the view that would declare it unjust by its very nature.

But, at the same time, he condemns the inhuman and unjust

forms under which it is often found. He repeats and enlarges

upon the norms to be followed and the conditions to be satisfied

if the wage system is not to violate justice or equity.

32. On this point. Our predecessor clearly points out that,

under present circumstances, it is advisable that certain elements

taken from a contract of partnership be introduced into the work

contract. The result would be that the wage earners become

involved in ownership or management, or sharers to some extent

in profits.^^

33. Of the greatest doctrinal and practical importance is Pius

XTs assertion that where the social and individual character of

10. Acta Apostolicae Sedis, XXIII (1931), 177-228. 11. Ibid.. 199.

10



labor is overlooked, it can be neither equitably appraised nor

properly recompensed according to strict justice.^^ Hence, he

declares, justice requires tliat, in determining wages, besides tlie

needs of the individual workers and their family responsibilities,

one should take account of both the conditions prevailing in

industries in wliich the workers are engaged and, in general,

the demands of the public economic good.^^

34. The Pope emphasizes, next, that the opposition between

communism and Christianity is a fundamental one. He also

makes it clear that Catholics can in no way give approval to the

tenets of those who support a form of moderate socialism. The

reason is that the Socialists look on the social order and human

life as being bounded by time; this leads them to take as their

exclusive objective man's welfare on earth. Moreover, because

this theory views the social structure as being designed solely for

production, it leads to an excessive restriction of human liberty

and the abandonment of every sound principle of social authority.

35. Pius XI was not unaware that, in the forty years that had

passed since the appearance of the Leonine encyclical, historical

conditions had profoundly altered. In fact, by its ovm deep-

seated and as it were intrinsic tendencies, free competition had

almost destroyed itself. It had brought about a great accumula-

tion of wealth and a corresponding concentration of economic

power in the hands of a few, who are frequently not the owners,

but only the trustees and managers of invested funds, which

they administer at their own good pleasure

36. Therefore, as the Pope discerningly notes, economic dicta-

torship has supplanted free competition; unbridled ambition to

dominate has taken the place of desire for gain; the whole eco-

nomic life has, to a ghastly degree, become harsh, relentless and

savage.^^ As a result, public authority was put at the service of

group interests, and an international imperialism resting on

financial power emerged.

37. To remedy such a state of affairs, the Pope points out the

12. Acta Apostolicae Sedis, XXIII (1931), 200. 13. Ihid.. 201. 14. Ibid. 210f.
15. Ibid., 211.

11



fundamental importance of putting the economic structure back

into the framework of the moral order and of bringing the pur-

suit of individual or group interests into line with the pursuit ot

the common good.

This, according to his teaching, certainly involves the recon-

struction of human society by setting up intermediate bodies

having their own economic and occupational goals—bodies not

imposed by the state at its own discretion but created by their

respective members. Next, public authority should take up once

again its duties relating to the attainment of the common good

of all. Finally, turning to the world family of nations, there

should be co-operation on a world scale with regard to aid and

planning for the economic welfare of all peoples.

38. The fundamental points that characterize the masterly

encyclical of Pius XI can be reduced to two.

The first is that one cannot take as the supreme norm of eco-

nomic activities and institutions the interest of individuals or of

groups, unbridled competition, economic domination by the rich,

craving for prestige or power on the part of a nation, and the like.

39. Instead, the supreme norms for all such activities and in-

stitutions must be social justice and charity.

40. The second is that men should strive to bring about a

national and international juridical order, equipped with a com-

plex of permanent public and private institutions operating under

the banner of social justice. The establishment of such an order

would make it possible for those who engage in economic activi-

ties to carry out their tasks in accordance with the demands of

justice and the common good.

Radio Message of Pentecost, 1941

41. In defining and developing Christian social doctrine a

great contribution has been made by Pope Pius XII, Our prede-

cessor of venerable memory. On the feast of Pentecost, June 1,

1941, he broadcast a radio message around the globe in order to

call to the attention of the Catholic world an occasion worthy of

12



being noted in letters of gold on the calendar of the Church:
the

fiftieth anniversary of the publication of the
epoch-making social

encyclical of Leo XIII, Rerum Novarum.'®

He spoke on that occasion of his desire 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 life-giving breath

of the spirit which through it, in ever growing measure from
that

time on, has blown on all mankind}’’

42. In the radio message the great PontijBF claims 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}^

He confirms the perennial vitality and enduring usefulness of

the teaching of Rerum Novarum. He also takes the occasion

to give some further directives about moral principles relating to

three fundamental values of social and economic life. . . . These

three fundamental values, which are closely connected, comple-

mentary and mutually dependent, are: the use of material goods,

labor and the family.^^

43. Concerning the use of material goods, Our predecessor

declares that the right of every man to use them for his sub-

sistence is prior to all other rights of an economic nature, even

to the right of private property. Undoubtedly, adds Our prede-

cessor, the right of private property is also a natural right. Never-

theless, in the objective order established by God, this right

should be so arranged that it does not hinder the satisfaction of

the unquestionable need that goods, which God created for all

men, should flow equitably to all, according to the principles

of justice and charity.

44. Taking up a point that occurs in the Leonine encyclical,

Pius XII declares that work is at one and the same time a duty

and a right of individual men. Consequently, it devolves pri-

16. Acta Apostolicae Sedis. XXXIII (1941), 196. 17, Ibid., 197. 18. Ibid.. 196.
19. Ibid.. 198f. 20. Ibid.. 199.

13



marily on them to regulate their mutual labor relations. Only in

the event that the interested parties do not or cannot fulfill this

function, does it fall hack on the state to intervene in the field of

labor and in the division and distribution of work according to

the form and measure that the common good properly under-

stood demands.

45. Taking up next the question of the family, the Supreme

Pontiff affirms that private ownership of material goods con-

tributes notably to the safety and welfare of family life, that is

to say, as an apt means to secure for the father of a family the

true liberty he needs in order to fulfill the duties assigned him

by the Creator regarding the physical, spiritual and religious

welfare of the family.

Under the same head is included the family's right to emigrate.

On this point Our predecessor advises that governments, both

those that permit emigration and those that accept newcomers,

should try to eliminate as far as possible all obstacles to the birth

and growth of real confidence among themselves. If they do,

mutual advantages will result, and together they will contribute

to the welfare of mankind and the advance of culture.

Further Changes

46. The situation, which had already changed greatly during

the period mentioned by Pius XII, has undergone in the past

two decades profound transformations. These have affected not

only the internal affairs of each state but also their international

relations.

47. A glance at the field of science, technology and economics

reveals the following recent developments: the discovery of

nuclear energy, its use in the first place for mihtary purposes

and now its increasing employment for peaceful ends; the un-

limited possibihties opened up by chemistry in the production

of synthetic goods; the wider use of machinery and automation

in the areas of manufacturing and services; the modernization

21. Acta Apostolicae Sedis, XXXIII (1941), 201. 22. Ibid., 202. 23. Ibid., 203.

14



of agriculture; the virtual annihilation of the distances sejxiraling

peoples by the new communications media, especially radio and

television; the increased speed in all modes of transportation;

and the initial conquests of interplanetary space.

48. If we turn our attention to the social field, we see the

following developments: the formation of systems of social in-

surance and, in some more economically advanced states, the

introduction of comprehensive social security systems; in labor

unions the formation of, and increasing stress on, an attitude of

responsibility toward major socio-economic problems; a progres-

sive improvement of basic education; an ever wider distribution

of welfare benefits; increased social mobility with a consequent

lessening of class distinctions; a greater interest in world events

on the part of those with an average education.

Furthermore, the increased efficiency of economic systems in

a growing number of states underscores the lack of socio-

economic balance between agriculture on the one hand and

manufacturing and services on the other; between economically

developed and less-developed areas within individual states;

and, on a world-wide plane, the even more pronounced socio-

economic inequalities among nations of different economic ad-

vantage.

49. Similarly, when one examines the political field, a host of

innovations come to light: in many states, a participation in

public life by an increasing number of citizens from different

social strata; more frequent and extensive intervention by public

authorities in the economic and social fields. To these develop-

ments must be added, on the international level, the passing of

colonial regimes and the attainment of political independence by

the peoples of Asia and Africa; the increase of close relations

between peoples and a deepening of their interdependence; the

emergence and development of a supranational network of or-

ganizations having a world-wide scope and pursuing economic,

socialy&lturaT^ common political ends.

15



Reasons for Mater et Magistra

50. Therefore, We feel it Our duty to keep ablaze the torch

first lit by Our great predecessors. We exhort all, therefore, to

draw from it inspiration and direction in the search for a solution

to the social question adapted to our times.

For this reason, on the occasion of the solemn commemoration

of the Leonine encychcal. We are happy to have the opportunity

to confirm and make more specific points of doctrine already

treated by Our predecessors and, at the same time, to make clear

the mind of the Church with respect to new and urgent problems

of the day.

Part II: Explanation and Development

of the Teaching in Rerum Novarum

Private Initiative and State Intervention

in the Economy

51. First of all, it should be affirmed that the economy is the

creation of the personal initiative of private citizens. It results

from their pursuit of common interests either as individuals or

in various associations.

52. But in this area, for reasons pointed out by Our predeces-

sors, public authorities also must play an active role in promoting

increased productivity with a view to social progress and the

welfare of all citizens.

53. This activity of public authority, which directs, stimulates,

co-ordinates, supplements and completes, stems from that prin-

ciple of subsidiarity^'^ formulated by Pius XI in Quadragesima

Anno: This supremely important principle of social philosophy,

one which cannot he set aside or altered, remains firm and

unshaken: Just as it is wrong to withdraw from the individual

and commit to the community at large what private enterprise

and endeavor can accomplish, so it is likewise unjust and a

24, Acta Apostolicae Sedis, XXIII (1931), 203,

16



gravely harmful disturbance of right order to turn over to a

greater society of higher rank functions and services which can

be performed by lesser bodies on a lower plane. For a social

undertaking of any sort, by its very nature, ought to aid the

members of the body social, but never to destroy and absorb

them.'^^ ^

54. It is obvious that recent advances in scientific knowledge

and productive technology provide public authorities with far

greater capacities than in the past for reducing inequalities

among the various sectors of production, among the various

areas within the same nation and among the various peoples

of the world.

This development also puts it within their competence to

control fluctuations in the economy and to bring efiFective reme-

dies to bear on the problem of mass unemployment. Conse-

(juently, those in authority responsible for the common good

are more and more required to undertake a variety of economic

activities, at once more vast and more highly organized. It is

also essential for this purpose that they devise suitable struc-

tures, programs, means and methods.

55. But this principle must always be retained: that state

activity in the economic field, no matter what its breadth or

depth may be, ought not to be exercised in such a way as to

curtail an individuars freedom of action. Rather it should work

to expand that freedom by the effecti\^e protection of each and

every essential personal right. Among these must be included

the right and duty of the individual to provide under normal

circumstances for the support of himself and his family. This

right in turn implies that every economic system ought to permit

and encourage the free development of productive enterprises.

56. For the rest, the evolution of history itself teaches that

there can be no well-ordered and prosperous society unless both

private citizens and public authorities unite in contributing to

the economy. And each, insofar as is possible under changing

circumstances and the vicissitudes of human existence, must

25. Acta Apostolicae Sedis, XXIII (1931), 203.

17



participate in this harmonious effort to the degree demanded by

the common good.

57. Experience, in fact, shows that where the personal initia-

tive of individuals is lacking, pohtical tyranny appears. More-

over, stagnation occurs in a number of areas of the economy and

shortages are felt in a wide variety of consumer goods and serv- —

ices—goods and services of a kind designed not only to meet

material wants, but more particularly to satisfy needs of the

spirit, and which thus call into play in a special manner the

creative talents of individuals.

58. Where the state fails to act in economic affairs when it

should, or acts defectively, incurable civil disorders are seen to

follow. Likewise, unscrupulous men of power—whose breed,

alas, grows in every age and place like cockle among the wheat

—take advantage of the weak for their own wicked gain.

Socialization

Origin and Scope of This Trend

59. One of the characteristic features of our epoch is social-

ization.* By this term is meant the growing interdependence of

men in society giving rise to various patterns of group life and

activity and in many instances to social institutions established

on a juridical basis. This development takes its rise from a host

of contemporary historical factors, among which must be num-

bered technical and scientific progress, greater productive effi-

ciency and a higher standard of living among citizens.

60. Socialization is, at one and the same time, an effect and

a cause of the growing intervention of the state in areas which,

* The word “socialization” is not a translation of the Latin word socializatio. It should
be noted that the expression socializatio does not appear in the Latin text of the encyclical.

The English word “socialization” is used in paragraph 59 to translate the Latin phrase
rationum incrementa socialium. In the light of Pope John’s definition of the phenomenon

he has in mind, this translation seems fully justified. It is worth noting, too, that the

English, French, Italian and Spanish versions released by the Vatican Press Office agree

in rendering this phrase respectively as socialization, socialisation, socializzazione and

socializacion both at this point and in subsequent paragraphs. For a fuller discussion, see

“The Pope and Socialization,” in America, National Catholic Weekly Review, Vol. 105

(Aug. 26, 1961), page 647.

18



since they touch the deepest concerns of the human person, are

not without considerable importance nor devoid of danger.

Among these are care of health, instiuction and education of

the young, control of professional careers, methods of care and

rehabilitation of those physically or mentally handicapped

in any way. Socialization, however, is also the fruit and ex-

pression of a natural tendency almost irrepressible in human

beings—the tendency to unite for the purpose of obtaining ob-

jectives which each ambitions but which are beyond the capacity

of individuals.

This sort of tendency has given rise, especially in these latter

decades, to a wide^r^ of groups, associations and institutions

having economic, \Qultur^ social, athletic, recreational, profes-

sional and political endsTThey operate within a single nation

and on a world-wide basis.

Evaluation

61. It is clear that many benefits and advantages flow from

socialization thus understood. It makes possible, in fact, the

satisfaction of many personal rights, especially those of a socio-

economic nature. The right to the indispensable means of human

subsistence, to health services, to instruction at a higher level,

to more thorough professional formation, to housing, to employ-

ment, to suitable leisure and to decent recreation are typical

examples. In addition, through increasing systematization of

modern media of mass communications—press, motion pictures,

radio, television—it becomes possible for individuals to partici-

pate, as it were, in human events even on a world-wide scale.

62. At the same time, however, socialization multiplies insti-

tutional structures and extends more and more to minute details

the juridical control of human relations in every walk of life.

As a consequence, it restricts the range of an individual's free-

dom of action. It uses means, follows methods and creates an

atmosphere which make it difficult for one to reach judgments

free from external pressures, to work on his own initiative, to

19



exercise responsibility and to assert and enrich his personality.

Ought it to be concluded, then, that sociahzation, growing in

extent and depth, necessarily reduces men to automatons? This

is a question which must be answered in the negative.

63. For socialization is not to be considered as a product of

natural forces working in a deterministic way. It is, on the con-

trary, as We have observed, a creation of men who are free
agents intended by nature to work in a responsible manner.

This is so even though they are obliged to recognize and, as it

were, obey the laws of economic development and social

progress. Nor can they entirely escape from all the pressures of

their environment.

64. Hence, We consider that socialization can and ought to be
brought about in such a way as to maximize its advantages and

eliminate or minimize its negative consequences.

65. For this desirable purpose, then, it is necessary that public

ojBRcials should adopt a sound view of the common good. Such a

view should embrace all those social conditions which permit

ihen to pursue more readily the integral development of their

personahties.

Moreover, We consider it necessary that the intermediate
groups and numerous social enterprises through which socializa-

tion tends to express itself should enjoy an eflFective autonomy.

They should, in addition, pursue their own special interests in

true harmony without damage to the common good. It is no less

necessary that such groups manifest the nature and aspect of a

true community. They will do this only if their individual mem-

bers are always treated as persons and encouraged to take an

active part in the community’s affairs.

66. As the interlocking organizations of modern society de-

velop, right order will be realized more and more through a

renewed balance between a demand for autonomous and active

collaboration on the part of all—individuals and groups—and

timely co-ordination and encouragement of private enterprise by

government.

67. So long as sociahzation is kept within these limits of the

20



moral order, it will not of its nature seriously restrict individuals

or overburden them. Instead, it oilers hope of promoting in them

the expression and development of their personal characteristics.

It results, too, in an organic reconstruction of society, which Our

predecessor Pius XI, in Quadragesima Anno,'^'' put forward and

defended as the indispensable prerequisite for satisfying abun-

dantly the demands of social justice.

Remiiiieratioii of Work

Standards of Justice and Equity

68. Our heart is filled with a deep sadness in contemplating

the immeasurably sorrowful spectacle of vast numbers of work-

ers in many lands and entire continents who are paid wages

which condemn them and their families to subhuman conditions

of life. This is doubtless due, among other reasons, to the fact

that in these areas the modern process of industrialization is

just beginning or is still insuflficiently advanced.

69. In some of these countries, however, a harsh and offensive

contrast exists between the extreme poverty of the great majority

and the wealtli and unbridled luxury of the privileged few. In

still other countries, the present generation is compelled to

undergo inhuman privations in order to increase the output of

the national economy at a rate which exceeds the limits per-

mitted by justice and humanity. In other countries, finally, a

notable share of the national income is devoted to building up

excessive national prestige and vast sums are spent on armaments.

70. In addition, it not infrequently happens that in economi-

cally advanced countries great, and sometimes very great, reward

is paid for the performance of some small task, or one of doubtful

value. At the same time, however, the diligent and profitable

toil of whole classes of decent, hard-working men receives a

recompense that is too small, or even totally insufficient. More-

over, it may in no way correspond to their contribution to the

26. Acta Apostolicae Sedis, XXIII (1931), 222f.

21



good of the community, to the profit of the enterprises they are

employed in or to the national economy.

71. We judge it, therefore, to be Our duty to reafiirm that

just as the remuneration of work cannot be left entirely to the

laws of the market, so it cannot be fixed by an arbitrary deci-

sion. It must rather be determined according to justice and

equity. This requires that workers should be paid a wage which

allows them to five a truly human life and to face up with

dignity to their family responsibilities. But it requires, too, that

in the assessment of a fair wage for labor regard be had for the

following: the contribution of individual workers to production;

the economic health of the enterprise in which they are engaged;

the demands of the national interest, especially with regard to

any impact on employment of the total labor force; and finally

the requirements of the universal common good, that is, of inter-

national communities of different nature and scope.

72. It is clear that these standards of judgment are valid always

and everywhere. However, the degree to which they are ap-

phcable to concrete cases cannot be determined without refer-

ence to the available wealth. This wealth, to be sure, can—and

in fact does—vary in quantity and quality, from country to coun-

try and even, under changing circumstances, within the same

country.

Balancing Economic Development and Social Progress

73. Since the economies of various nations are evolving rapidly

—especially during this postwar period—We consider it opportune

to call attention to a fundamental principle of social justice,

namely, that social progress should accompany and be adjusted

to economic development in such a way that all classes of citizens

can participate in the increased productivity. Attentive care must

be taken and every effort made that socio-economic inequalities

do not increase but rather are lessened as much as possible.

74. Likewise the national economy, observes Our predecessor

Pius XII with evident justification, as it is the product of the men

22



who work together in the community of the state, has no other

erul than to secure without interruption the material conditions

in which the individual life of the citizen may fully develop.

Where this is attained 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, are thus realized in conformity with the purpose laid

down by the Creator.^^

From this it follows that the economic prosperity of a people

should be measured, not only in terms of its aggregate wealth,

but also and much more in terms of the real distribution of

wealth according to the norms of justice. That is, national wealth

should be measured according to the degree in which it guar-

antees the personal development of all the members of society.

This, indeed, is the true goal of a national economy.

75. We must here call attention to the fact that in many eco-

nomic systems today medium and large enterprises frequently

achieve notable expansions of production by means of self-

financing. In such cases We hold that the workers, particularly

when they are paid no more than the minimum salary, should be

allowed to acquire shares in the firms in which they are

employed.

76. In this connection. We must recall the principle proposed
by Our predecessor Pius XI in Quadragesima Anno. It is totally

false to ascribe to capital alone or to labor alone that which is

obtained by the joint effort of the one and the other. And it is

flagrantly unjust that either should deny the efficacy of the other

and seize all the profits.^^

77. Experience suggests that this demand of justice can be

met in many ways. One of these, and among the most desirable,

is to see to it that the workers, in the manner that seems most

suitable, are able to participate in the ownership of the enter-

prise itself. For today more than in the times of Our predecessor

every effort . . . must be made that at least in the future a just

share only of the fruits of production be permitted to accumulate

27. Acta Apostolicae Sedis, XXXIII (1941), 200. 28. Ibid., XXIII (1931), 195.

23



in the hands of the wealthy, and that a sufficiently ample share

be supplied to the workingmen.

78. We should remember, moreover, that adjustments be-
tween wages and profits ought to be made in conformity with

the demands of the common good, both of the nation and of the

entire human family.

79. When one considers it on the national level, the common

good demands the following: to provide employment to the

greatest number of workers; to prevent the emergence of privi-

leged classes even among the workers; to maintain an equal

balance between wages and prices; to make goods and services

of a higher quality available to the greatest possible number; to

eliminate or check inequalities existing between the sectors of

agriculture, manufacturing and services; to effect a balance be-

tween economic expansion and the development of essential

public services; to adjust so far as possible the means of produc-

tion to the progress of science and technology; finally, to insure

that improvements in the standard of living should not only

serve the interests of the present but also look to the advantage

of future generations. ^

80. There are also demands of the common good in the inter-

national order: to avoid all forms of unfair competition between

the economies of different countries; to encourage harmony,

understanding and fruitful collaboration among these national

economies; to co-operate effectively in the economic development

of underdeveloped nations.

81. It is obvious that the demands of the common good, both

on the national and international levels, are also to be kept in

mind when there is question of determining the share of revenue

to be assigned as profit to management or as interest and divi-

dends to investors.

19. Ihid., 198 .

24



Wlial Justice Deiiiaucls in the Productive Strucliire

Structures Compatible With Human Dignity

82. Justice is to be observed not only in the distribution of

wealth acquired by production, but also with respect to the

conditions under whicl) production is achieved. For there is an

innate demand in human nature that when men engage in pro-

duction they should have the opportunity of exercising respon-

sibility and of perfecting their personalities.

83. It follows that if the organization and operation of an

economic system are such as to compromise the human dignity

of those who engage in it, or to blunt their sense of responsibility,

or to impede the exercise of personal initiative, such an economic

system is unjust. And this is so even if, by hypothesis, the wealth

produced through such a system reaches a high level and this

wealth is distributed according to standards of justice and equity.

84. It is not possible to describe in detail the sort of economic

organization which is more conformed to the dignity of man and

more suited to developing his sense of responsibility. Neverthe-

less, Our predeces|or Pius XII opportunely sketches the follow-

ing directive: Small and average-sized undertakings in agricul-

ture, in the arts and craps, in commerce and industry, should be

safeguarded and fostered by allowing them to share in the

advantages of larger firms through entry into co-operative unions;

in the large concerns, meanwhile, there should be the possibility

of modifying the work contract by one of partnership.^'^

Artisan and Co-operative Enterprises

85. Artisan enterprises and family-type farms, as well as the

co-operatives that serve to supplement and improve them, ought

to be preserved and fostered in accord with the common good

and within the limits of technical possibilities.

86. We shall return shortly to the topic of farm enterprises.

JO. Radio Broadcast, Sept. 1, 1944. Acta Apostolicae Sedis, XXXVI (1944), 254.

25



Here We think it appropriate to touch briefly on the subject of

artisan enterprises and co-operatives.

87. Above all, it is necessary to emphasize that for both types

of undertaking to survive and prosper, they must constantly be

adapted in structure, function and output to new situations.

Such situations arise out of the advance of science and technol-

ogy, as well as out of the steadily changing demands and prefer-

ences of the consumer. This adaptation by right ought to be

effected first of all by the craftsmen themselves and the members

of the co-operatives.

88. To accomplish this the two groups must have a good train-

ing in both technology and general culture, and they must be

organized professionally. It is no less imperative that the govern-

ment, in addition to fitting policies on taxes, credit and social

security, take appropriate measures regarding the formation of

such organizations.

89. Moreover, the measures taken by public agencies on behalf

of craftsmen and members of co-operatives are also justified by

the fact that these two categories of citizens uphold true human

values and contribute to the advance of civilization.

90. For these reasons. We paternally invite Our beloved sons,

artisans and members of co-operatives throughout the world, to

realize the dignity and social significance of their occupation.

This implies that it is within their power to arouse a greater sense

of responsibility and a spirit of co-operation in the community,

and to keep alive men’s desire to work with dedication and

originality.

Participation of Workers

in Average-Sized and Large Enterprises

91. Following the line of thought of Our predecessors. We

defend the desire of employees to participate actively in the

management of enterprises in which they are employed. It is not

feasible to define a priori the manner and extent of participation

of this sort. Such matters must be decided with an eye to specific

26



conditions prevailing in each enterprise. These conditions vary

from enterprise to enterprise, and, indeed, within the same enter-

prise frequently undergo sudden and profound changes.

We have no doubt, however, that workers should be allowed

to play an active part in the affairs of an enterprise—private or

public—in which they are employed. At any rate, every effort

should be made that industrial enterprises assume the character-

istics of a true human community whose spirit influences the

dealings, duties and role of each of its members.

92. This indeed demands that relations between employers

and directors on the one hand, and employees on the other, be

marked by respect, appreciation, understanding, loyal and active

co-operation, and devotion to their common undertaking. It also

requires that the work be viewed and carried out by all the

members of the enterprise, not merely as a source of income, but

also as the fulfillment of a duty and the performance of a service

to others. As a result, the workers should have a timely say in,

and be able to make a welcome contribution to the efficient

development of the enterprise.

Our predecessor, Pius XII, remarked that the economic and

social function which every man aspires to fulfill demands that

the activity of each he not completely subjected to the will of

others.^^ A humane view of the enterprise ought undoubtedly to

safeguard the authority and necessary efficiency associated with

unity of direction. It does not follow that those who are daily

involved in an enterprise must be reduced to the level of mere

silent performers who have no chance to bring their experience

into play. They must not be kept entirely passive with regard

to the making of decisions that regulate their activity.

93. Finally, attention must be called to the fact that the

desire for a greater exercise of serious responsibility on the part

of the workers in various productive units corresponds to lawful

demands inherent in human nature. It is also in conformity with

progressive historical developments in the economic, social and

political fields.

31. Address given Oct. 8, 1956. Acta Apostolicae Sedis, XLVIII (1956), 799-800.

27



94. Unfortunately, today there are numerous economic and

social inequalities which are opposed tq justice and humanity.

Deep-rooted errors have made their way into the world of eco-

nomic ajBFairs and have had a grievous impact on its activity,

purposes, structure and functioning. Nevertheless, it is an un-

deniable fact that today, thanks to the stimulus of scientific and

technical discoveries, productive systems are improved and

modernized at a far more rapid pace thap in the past. This in

turn places a demand on workers for grater skill and profes-

sional competence. Consequently, wo^rsWust be given more

means and more timeto^^aeqm^ suitalsj^aiijd^

tion and to pursuepdtufSl^t^ and recenfe moral and relig^us

training. V v ^

95. It also becomes possible today to allot a longer period of

years to tlie basic education and the professional training of the

younger generation.

96. Thus is created a situation that opens the way for the

workers to assume greater responsibility within their own enter-

prises. Furthermore, as to political life, it is of no little impor-

tance that citizens of every class should show a growing aware-

ness of their duty to safeguard the common good.

Workers’ Participation at All Levels

97. Modern times have seen a widespread increase in worker

associations organized with juridical status in many countries and

across national lines. They no longer unite workers for the sake of

conflict, but rather for joint effort—principally in the field of

collective bargaining. But We cannot fail to emphasize how
imperative or at least highly opportune it is that the workers

should be able freely to make their voices heard, and listened

to, beyond the confines of their individual productive units and

at every level of society.

98. The reason is that individual productive units, regardless

of how extensive, efficient or significant they may be, form a

28



vital part of the national economic and social complex and are

in turn influenced greatly by it.

99. But it is not the decisions made within each individual

productive unit which have the greatest bearing on this complex.

Instead it is those made by public authorities, or by institutions

that function on a world-wide or national scale in regard to some

economic sector or category of production. Hence it is appropri-

ate and necessary that, besides the holders of capital or their

representatives, the workers also, or those who represent their

rights, demands and aspirations, should have some place in such

authorities or institutions.

100. Our afFectionate thought, therefore, and Our paternal

encouragement go out with all propriety to professional groups

and workers' associations founded on Christian principles and

existing and functioning on more than one continent. In the

midst of many and frequently grave difficulties, these. Our sons,

have been striving and continue to strive for the eflFective pro-

motion of the interests of the working classes and for their

material and moral improvement. This they do within the area

of a single political unit as well as on an international scale.

101. Moreover, We wish to single out for praise the fact that

their work is not directed exclusively to immediate and visible

results, but to the world-wide field of human toil, where it

spreads correctly oriented principles and furnishes a stimulus

to Christian reform.

102. We believe further that one must praise in the same way

the outstanding endeavors performed in a true Christian spirit

by Our beloved sons in other professional groups and workers*

associations which take their inspiration from natural-law prin-

ciples and show respect for freedom of conscience.

103. We are also happy to express our heartfelt appreciation
to the International Labor Organization (ILO), which for

decades has been making its effective and precious contribution

to the establishment in the world of a socio-economic order

marked by justice and humanity and one in which the lawful

demands of the workers are recognized and defended.

29



Private Property

Changed Conditions

104. During these last decades, as is known, in the larger

economic units there has come to be an increasingly pronounced

separation of the ownership of productive goods from managerial

responsibility. We know that this creates difficult problems of

supervision for pubhc authorities. For they have the duty to make

certain that the aims pursued by the directors of leading com-

panies, especially those having the greatest impact on the national

economy, are not contrary to the demands of the common good.

It brings about problems which, experience shows, arise regard-

less of whether the capital that makes possible these vast under-

takings belongs to private citizens or to pubhc agencies.

105. It is also true that there are many citizens today—and

their number is on the increase—who, through belonging to

insurance groups or through social security, have reason to face

the future with serenity. Formerly such serenity depended on

the ownership of properties, however modest.

106. Finally, it is noted that today men strive to acquire pro-

fessional skills rather than to become owners of property. They

have greater confidence in income derived from work or rights

founded on work than in income derived from capital or rights

founded on capital.

107. Moreover, this is in conformity with the superior nature

of work since it is the immediate product of a human person.

Capital, on the contrary, must be regarded as by its nature merely

an instrument. Such a view of work may no doubt be considered

a step forward in the process of human civilization.

108. The aspects of the economy just alluded to have certainly

contributed to spreading a doubt whether, in the present state

of aflFairs, a principle of the socio-economic order consistently

taught and defended by Our predecessors has diminished in or

lost its importance. The principle in question is that of the natural

right of private ownership, including ownership of productive

goods.

30



Confirmation of the Right of Ownership

109. There is no reason for such a doubt to persist. The right

of private ownership of goods, including productive goods, has

a permanent validity. This is so because it is a part of the natural

law, which teaches us that individuals are prior to society and

that society has as its purpose the service of man.

Moreover, it would be useless to insist on free, private initia-

tive in the economic field, if the same initiative does not include

the power to dispose freely of the means indispensable to its

exercise. Further, history and experience testify that where

governments fail to recognize private ownership of goods, pro-

ductive goods included, the fundamental manifestations of free-

dom are suppressed or stifled. Hence one may justifiably conclude

that the exercise of freedom finds both a guarantee and an

incentive in the right of ownership.

110. This helps to explain the following phenomenon: until

recently some movements which have for their purpose the

reconciliation of justice and liberty in society were clearly op-

posed to private ownership of productive goods; but now, being

more fully enlightened concerning actual social conditions, they

have modified their stand and are taking an essentially positive

attitude toward that right.

111. Accordingly, We make Our own the insistence of Our
predecessor Pius XII: In defending the principle of private

property the Church is striving after an important ethico-social

goal. She does not intend solely and merely to uphold the present

state of affairs 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 rather aims at seeing to it that

the institution of private property is such as it should be ac-

cording to the plan of Divine Wisdom and the dispositions of

nature.^^ And thus this natural right ought to be both the guar-

antee of the essential freedom of the individual and an indis-

pensable element in the structuring of a sound social order.

32. Radio Broadcast, Sept. 1, 1944. Acta Apostolieae Sedis, XXXVI (1944), 253.

31



112. Further, as We have observed, the economy in many

states today is expanding and increasing in productive eflBciency.

With this increase, justice and fairness demand that wages should

likewise be increased within the limits allowed by the common

good. This in turn allows workers more easily to save and thus

acquire property of their own. Indeed, it is ineomprehensible

how anyone can call in question the innate character of this

right. It derives its main force and continuing support from the^

fruitfulness of work. It serves as an effective Safeguard of human

dignity, and helps one to shoulder freely his responsibility in

every field of endeavor. Finally, it makes for solidarity and

security in family life and the peaceful and prosperous develop-

ment of the commonwealth.

Effective Distribution

113. It is not enough to assert the natural character of the

right of private property, including productive property; strenu-

ous efforts also must be made to see that the ability to exercise

this right is extended to all social classes.

114. As our predecessor Pius XII states, on the one hand the

dignity of the human person ordinarihj demands as a natural

basis for living, the right to the use of the goods of the earth,

to which corresponds the fundamental bhligatioii of granting

private property to all as far as possible. On the other hand,

the inherent dignity of work demands among other things: the

conservation and perfection of a social order which makes it

possible for all citizens of every class to enjoy a secure, even if

modest measure of ownership.^*

115. Today more than ever the wider distribution of private

ownership ought to be forcefully championed. As We have noted,
the economies of an increasing number of nations are in the

process of rapid development. Making wise use of proven tech-

niques, these communities will not find it difficult to adjust their

socio-economic order in such a way as to facilitate the widest

33. Christmas Message. Dec. 24. 1942. Ibid.. XXXV (1943), 17. 34. Ibid.. 20.

32



possible spread of private ownership in goods of this sort:

durable consumer goods, housing, farms, one’s own equipment in

artisan enterprises and family-type farms, shares in middle-sized

and large corporations. Such a policy has already been tried with

success in some nations that have more advanced economic and

social systems.

Public Ownership

116. The doctrine that has been set forth above obviously does

not prohibit the state and other public agencies from lawfully

possessing productive goods, particularly when they carry with

them an opportunity for domination that is so great that it cannot

he left in the hands of private individuals without injury to the

community at large.^^

117. In modern times there is an evident tendency toward a

progressive transfer of property to the state or other agencies of

public law. The explanation of this tendency is to be found in

the ever-widening activity which the common good requires that

public authorities undertake. But even in this eventuality the

principle of subsidiarity stated above is to be faithfully observed.

Accordingly, the state and other agencies of public law should

not extend theirbwnership exc^t where evident and real needs

of the common good dictate it. And they should be on guard

against extending it to the point where private property is ex-

cessively reduced or, even worse, abolished.

118. Nor is one to forget that the economic activities of the

state and other agencies of public law are to be entrusted to

those who embody exceptional ability, tested probity and a keen

sense of responsibility toward their country. Further, their be-

havior ought to be subject to sound and constant inspection in

order to prevent the concentration of economic power in the

hands of a few within the state’s own organization. This would

evidently conflict with the highest purpose of the state.

35. Quadragesima Anno. Acta Apostolicae Sedis, XXIII (1931), 214.

33



Social Function

119. Another doctrinal point constantly set forth by Our

predecessors is that a social function is intrinsic to the right of

private property. As a matter of fact, in the plan of Creation the

earth's goods are destined above all for the worthy support of

all human beings. As Our predecessor Leo XIII clearly warned in

Rerum Novarum: Whoever has received from the Divine Bounty

a large share of blessings—whether they he external or corporal,

or gifts of the spirit—has received them to perfect his own nature

and, at the same time, to employ them as the minister of God*s

providence for the benefit of others. “He that hath a talent” [says

St. Gregory the Great] “let him see that he hideth it not; he that

hath abundance, let him arouse himself to mercy and generosity;

he that hath art and skill, let him do his best to share the use and

utility thereof with his neighbor.

120. Although the state and public agencies of law have ex-

tended their sphere of activity, and are continuing to do so, this

is no reason to deduce that the social function of private property

has become obsolete, as some seem inclined to believe. For the

social function of property derives its validity from the very

nature of the right of ownership.

Further, since there is always a wide range of tragic situations

and needs which demand tactful handling and yet at the same

time are urgent, and which public assistance agencies cannot

reach or cannot assist, there will always remain a vast sphere

for the individual exercise of sympathy and Christian charity.

Finally, it has also been noted that the efforts of individuals or

of civic groups are often more effective in promoting spiritual

values than those of state agencies.

121. We should like to note at this point that in the Gospel

the right of private ownership is clearly regarded as lawful. But

at the same time, Christ Jesus frequently extends to the rich an

insistent invitation to convert their material goods into spiritual

wealth by conferring them on the needy: Do not lay up for your-

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

34



selves treasures on earth, where rust and moth consume, and

where thieves break in and steal. But lay up for yourselves

treasures in heaven, where neither rust nor moth consumes, nor

thieves break in and steal.

And the Divine Master will consider as given or refused to

Himself the charity given or refused to the needy. As long as

you did it for one of these, the least of My brethren, you did it

for Me.^^

Part III: New Aspects of the Social Question

122. The historical evolution of human affairs brings into ever

greater relief the fact that the demands of justice and equity

have a bearing not only on relations between dependent work-

ingmen and contractors or employers, but also on relations be-

tween different economic sectors, between areas economically

more advanced and those that are underdeveloped within the

same nation, and, from a world point of view, on relations among

countries at different stages of socio-economic development.

A Just Balance Among Economic Sectors

Agriculture; A Depressed Sector

123. In the first place, to say a few words of advice about

agriculture. We remark that the rural-farm population, taken in

absolute numbers, does not appear to have decreased. But it is

undeniable that a considerable movement of farm peoples from

the countryside to more thickly settled districts or urban centers

is taking place. This movement is taking place in almost all

countries and sometimes assumes massive proportions. Where

this happens, it gives rise to complex human problems that are

quite difficult to solve.

124. We all know that as an economy develops and flourishes,

the labor force engaged in agriculture decreases. At the same

37. Matt. 6:19-20. 38. Matt. 25:40.

35



time, the percentage of the labor force employed in industry and

the services rises. Nevertheless, We think that the shift from
farming to other productive sectors is often due to a variety of

factors over and above those directly linked to economic develop-

ment.

Chief among these factors may be listed a desire to escape

from an environment considered as eonfining and devoid of

prospeets; the longing for novelty and adventure that has taken

such a hold on the present generation; greed for quickly amassed

riches; a yearning and thirst for a freer way of life and enjoyment

of the comforts that more heavily settled areas and urban centers

commonly aEord. But it is undoubtedly true also that one of the

motives behind this shift is the fact that the farm area, almost

everywhere, is a depressed one—whether one looks at the index

of productivity of the labor force or the standard of living of

farm populations.

125. Thus, a fundamental question that arises in practically

all states today, and that merits special consideration, is the fol-

lowing: how to proceed in order to reduce the disproportion in

productive efficiency between the agricultural sector on one side

and the industrial and service sectors on the other; what to do in

order that the standard of living of the rural-farm population

may approximate as closely as possible that of city dwellers,

who draw their income from industry and the services; how,

finally, to strive that tillers of the soil may not have an inferiority

complex, but rather may be persuaded that also in a rural en-

vironment they can assert and develop their personality through

toil and at the same time look forward to the future with con-

fidence.

126. It seems to Us opportune, therefore, to indicate certain

directives that can contribute to a solution of the problem, direc-

tives which remain valid whatever may be the situation in which

one labors. This presupposes, obviously, that the directives will

be applied in the manner and to the degree that circumstances

permit, suggest or flatly demand.

36



Providing the Essential Public Services Equitably

127.

It is above all indispensable that great care be taken,

especially by public authorities, to insure that the essential public

services are adequately developed in rural areas: good roads,

transportation, means of communication, drinking water, hous-

ing, health facilities, elementary education, technical and profes-

sional training, provision for the practice of religion and for

recreation, and finally, a good supply of those products needed

to insure that farm homes are furnished and equipped to be run

on modern lines.

Whenever such services, which are essential for a decent stand-

ard of living on the farm, are lacking to rural dwellers, socio-

economic progress becomes almost impossible, or takes place too

slowly. The consequence is that the drift of population away

from the farms becomes almost impossible to check and difficult

to control.

Balanced Development of the Economic System

128. In addition, the economic systems of nations ought to be

developed gradually and a balance maintained among all the

sectors of production. That is to say, agriculture should receive

special help, in order to permit it to use the newly-devised

methods of production, types of farm management and cultiva-

tion that the economic system as a whole allows or requires. As

far as possible, all these innovations should be introduced in

agriculture as much as in the industrial and service sectors.

129. In this way, the agricultural economy comes to absorb

a larger amount of industrial goods and to demand a higher

quality of services. In turn, it offers to the other two sectors and

to the whole community products which best meet, in quality

and quantity, the needs of the consumer. In this way, it con-

tributes to the stability of the purchasing power of money—a very

helpful factor in the orderly development of the entire economic

system.

37



130. If such steps are taken, the following advantages, among

others, will ensue: it will be easier to determine the source and

the direction of the movement of workers who have been released

from the farm labor force by the progressive modernization of

agriculture. It will be less difficult to give them the professional

training they need to fit profitably into other sectors of produc-

tion. Finally, they can be given the economic aid, orientation and

spiritual assistance required to integrate them smoothly into a

new social environment.

Appropriate Public Policy

131. To insure a pattern of economic development that pre-

serves a harmonious balance among all the sectors of production,

government authorities must formulate a prudent agricultural

policy. Such a public policy should cover questions of taxation,

credit, social insurance, price protection, the fostering of proc-

essing industries and the adjustment of farm managerial struc-

tures.

Taxation

132. The fundamental principle in a system of taxation based

on justice and equity is that the burdens imposed should be

proportionate to the capacity of people to contribute.

133. In the assessment of taxes in rural areas, the common

good requires that the government bear in mind that agricultural

income flows in more slowly and is exposed to greater risks in the

process of production, and that consequently there is greater diffi-

culty in obtaining the capital necessary to increase income.

Capital at Suitable Interest

134. For these reasons, those who possess capital have little

inclination to invest in agriculture; they are more inclined to

invest in other sectors.

38



For the very same reasons agricultural investments cannot

yield a high rate of interest. Nor can agriculture normally earn

large enough profits to furnish the capital it needs for growth

and the orderly conduct of its affairs.

It is therefore necessary, for the sake of the common welfare,

that a special credit pohcy be evolved for farmers and that credit

institutions be created which will provide capital for agriculture

at a suitable rate of interest.

Social Insurance and Social Security

135. In agriculture the creation of two forms of insurance

seems essential: one covering agriculture produce, the other

covering the farm labor force and their families.

Because, as is considered certain, the return per capita is gen-

erally less in agriculture than in the industry and service sectors,

it is scarcely in keeping with the standards of social justice and

equity to set up systems of social insurance or of social security

in which the allowances granted to farmers are substantially

lower than those allotted to persons engaged in other sectors of

the economy. For social policy should aim at guaranteeing that,

whatever the economic sector they work in, and whatever the

source of their income, the insurance allowances offered to citi-

zens should not vary materially.

136. Systems of social insurance and social security can con-

tribute effectively to the redistribution of national income accord-

ing to standards of justice and equity. These systems can therefore

be looked on as instruments for restoring balance between stand-

ards of living among different categories of the population.

Price Protection

137. In view of the special nature of agricultural products,

farm prices should be protected with the help of some of the many

devices which economic experts have discovered. It is very der

sirable that such regulation be primarily the work of the inter-

39



ested parties; supervision by public authority, however, cannot

be dispensed with.

138. On this subject it must not be forgotten that the price of

agricultural commodities usually represents compensation for the

farmer’s work rather than a return on capital.

139. Our predecessor of happy memory Pius XI, speaking in

Quadragesiino Anno of the demands of the common good of

society, rightly observes that a right proportion between different

wages is also of moment. But he immediately adds: Intimately

connected with this is a reasonable relationship between the

prices obtained for the products of the carious economic groups:

agrarian, industrial and others.^^

140. It is true that farm products are destined above all to

satisfy the primary needs of man; hence, their price should be

within the reach of all consumers. Still, this fact cannot be used

as an argument for compelling a whole class of citizens to live in

a permanent state of socio-economic inferiority by depriving them

of the purchasing power that a decent standard of living requires.

For this would be diametrically opposed to the common good.

Supplementing Farm Income

141. It is desirable, too, that industries and services pertaining to

the preservation, processing and transportation of farm products

be established in farm areas, and that enterprises connected with

other economic sectors and other professional activities also be

developed there. In this way farm families can supplement their

income in the same environment in which they live and work.

Correcting the Structure of Farm Enterprises

142. In view of the diversity of rural conditions within each

nation, and the even greater differences from nation to nation, it

is impossible to determine a priori what the structure of farm

enterprises ought to be. But if we hold to a sound natural, and

39. Acta Apostolicae Sedis, XXIII (1931), 202.

40



even more so a Christian concept of man and the family, we are

forced to adopt as our ideal of a farm unit especially a family-

type farm, one that resembles a community of persons, whose

inner relations and structure conform to the standards of justice

and Christian teaching. With this in mind, we should exert every

effort to realize this ideal, as far as circumstances permit.

143.

If a family-type farm is to survive, it must produce suffi-

cient income to enable the family to live in decent comfort. To do

this, it is very necessary that farmers be given special instructions,

be kept constantly up-to-date and be supplied with technical

assistance in their profession. It is also essential that they form a

flourishing system of co-operatives and professional organizations.

They ought likewise to take an effective interest in public affairs

that concern not only administrative agencies, but also political

movements.

Need for Initiative Among Rural Workers

144. It is Our opinion that farmers themselves as the interested

parties ought to take the initiative and play an active role in

^prempting their own economic advancement, social progress and

culturafbetterment. These workers can readily perceive and

appreciate the fundamental nobility of their work. It is carried

on in the majestic cathedral of nature. It constantly deals with

plants and animals, whose life is inexhaustible in its modes of

expression, inflexible in its laws, rich in allusions to God, the

Creator and Provider. And finally, it produces not only the variety

of food needed to nourish the human family but also an increas-

ing supply of raw materials for manufacturing.

145. Furthermore, farming has its own professional dignity,

since indeed it involves the use of many things borrowed from

technology, chemistry and biology, and these must constantly be

adjusted to meet the demands of change, because scientific

progress clearly has an important effect on farming.

It is also a work characterized by its own moral dimension.

For it demands of the farmer a capacity for orientation and

41



adaptation, patience in the face of an uncertain futiure, a sense

of responsibility toward the demands of the task at hand, a spirit

of perseverance and initiative.

Solidarity and Co-operation

146. One should remember that in agriculture, as in every

other sector of production, association is a vital need. This is

especially so where family-type farms are involved. Rural workers

should feel a sense of solidarity one with another, and should

unite to form co-operatives and professional associations. Both

types of organization are quite necessary if farmers are to benefit

from scientific and technical progress in methods of production.

The same is true if they are to contribute effectively toward

maintaining prices for their products or if they are to attain an

equal footing with other economic and professional classes,

which are likewise usually organized. Then, too, if farmers

organize they can exercise an influence on the conduct of public

affairs proportionate to their status. For today almost nobody

hears, much less pays attention to, isolated voices.

Awareness of the Demands of the Common Good

147. However, farm \vorkers—like workers in every other pro-

ductive sector—must be governed by moral and juridical prin-

ciples when using their organizations to exert influence. They

must try to reconcile their rights and interests with those of other

economic and professional classes. Indeed, they must be ready to

subordinate them to the common good.

Rural workers who are doing their share in expanding agri-

cultural production have a right to demand that public authorities

assist them and supplement their efforts so long as they show

respect for the common interests and contribute to their fulfill-

ment.

148. So, We wish to bestow well-deserved praise on Our sons

in various parts of the world who are actively engaged in estab-

42



lishing and furthering co-opcratives and other types of associa-

tions to the end that farm workers in every coinnumity may

enjoy both an adequate share of economic blessings and a

decent life.

tore, tile farmer should consider liis work as a vocation and a

mission. Moreover, he ought, as it were, to consecrate his labor

Measures to Aid Underdeveloped Regions

150. Among citizens of the same country there often exists a

marked socio-economic inequality. For tlie most part, this follows

from the fact that some live and w^ork in areas that are more

affluent than others.

When this situation obtains, justice and equity demand that

public authorities try to eliminate or reduce such inequality. To

accomplish this, they should see to it that the underdeveloped

areas are provided with all essential public services.

These services ought to match in kind and extent the locally

prevailing norms and in so far as possible conform to the national

standard of living. Moreover, a suitable socio-economic policy

should be formulated to provide carefully for the supply of labor,

the dislocation of population, wages, taxes, credit, investments

and especially expanding industries. In short, there should be a

policy capable of promoting full employment of the labbr force,

stimulating managerial initiative, and developing the natural

resources of an area.

151. But governmental action along these lines must always be

justified by the demands of the common good. These require that

Vocation and Mission

to God, whose Providence directs all events to man’s salvation.

He ought finally to acce nment to elevate himself and

others to a higher level

43



all three areas of production—agriculture, industry and services

—be developed, as far as possible, simultaneously and harmoni-

ously, with an eye to the national interest. Special effort must

also be made to see to it that workers in underdeveloped areas

are conscious of playing a^Ji€y-i=ol^n the promotion of their

personal socio-economic anosQ^tural ^tterment. For it is a mark

of good citizenship to shoulder a major share of the burden con-

nected with one’s own development.

152. Finally, it is necessary that private enterprise, also, should

contribute its share to bringing about a just economic balance

among the different regions of the same country. And indeed

public authorities, in accordance with the principle of subsidi-

arity, ought to encourage and aid the efforts of private enterprise.

As far as circumstances allow, this should involve permitting

private citizens to carry on to completion the task of economic

development.

Correcting the Imbalance Between Land and Population

153. It is in place here to remark that a gross disproportion

between land and population exists in not a few countries. In

some, there is a scarcity of population and tillable land abounds.

In others, the population is large, while arable land is scarce.

154. Furthermore, there are some countries where, in spite of

abundant natural resources, not enough food can be produced

to satisfy the basic needs of the population because of the primi-

tive and obsolete methods of agriculture employed. On the other

hand, in some countries the introduction of modern methods of

agriculture has resulted in the piling up of farm surpluses. These

surpluses, in turn, have become a national economic problem.

155. It is obvious that the solidarity of the human race and a

sense of Christian brotherhood demand that an active and varied

program of co-operative aid be established among the peoples of

the world. They demand a co-operation which permits and en-

courages the movement of goods, capital and men with a view

44



to reducing the above-mentioned imbalance. Later on, We shall

treat this point in more detail.

156. At this point, however. We must express Our warm ap-

proval of the work which the United Nations Food and Agri-

cultural Organization (FAO) has been doing. This organization

has as its special objective to promote fruitful accord among

nations; to encourage the modernization of agriculture in under-

developed nations; and to alleviate the suffering of hunger-

stiicken peoples.

Just Relations Between Nations

in Different Stages of Economic Development

Problem of the Modem World

157. One of the most dijfficult problems facing the modem

world concerns relations between nations that are economically

advanced and those in the earlier stages of development. The

former enjoy a high standard of living, while the latter countries

sujBFer from extreme poverty.

The solidarity which binds all men and makes them members,

in a sense, of the same family requires that nations enjoying an

abundance of material goods should not remain indifferent to

those nations whose citizens suffer from internal problems that

result in poverty, hunger and an inability to enjoy even the

more elementary human rights. This obligation is all the more

urgent since, given the growing interdependence among nations,

it is impossible to preserve a lasting and beneficial peace while

glaring socio-economic inequalities persist among them.

158. Mindful of Our role of Universal Father, We feel obliged
to repeat solemnly what We have stated elsewhere: We are all
equally responsible for the undernourished peoples. . . [There-

fore] it is necessary to awaken mens consciences to a sense of

the responsibility which weighs upon everyone, especially upon

those who are more richly blessed with this world*s goods.*^

40. Address to directors of the FAO, May 3, 1960. Acta Apostolicae Sedis, LII. 41. Ibid.
(1960), 465.

45



159. It is obvious and the Church has always made it perfectly

clear that the obligation to help the poor and suflFering ought to

be felt most strongly by Catholics, in view of the fact that they

are members of Christ’s Mystical Body. John, the Apostle, said;

In this we have come to know His love, that He laid down His

life for us, and we likewise ought to lay down our life for the

brethren. He who has the goods of this world and sees his brother

in need and closes his heart to him, how does the love of God

abide in him?^^

160. We note with satisfaction, therefore, that the more highly

organized and productive states are providing aid to economi-

cally handicapped nations so that the latter may encounter less

hardship in raising their standard of living.

Emergency Aid

161. Everyone is aware that some countries have a surplus of

consumer goods—especially farm produce—while in other lands

large segments of the population suffer from hunger and want.

Justice and humanity demand, then, that the rich come to the

aid of the poor. To destroy or to squander goods that other

people peed for survival goes against all canons of equity and

human kindness.

162. It is true that surplus production of goods, especially in

agriculture, can hurt a certain section of the population. Still,

this does not mean that prosperous nations are exonerated from

the obligation of extending emergency aid to the indigent and

hungry. Rather, every ounce of ingenuity should be employed

to cut down the unfavorable eflFects resulting from a surplus of

goods and to distribute the burden equitably over the entire

population.

Scientific, Technical and Financial Co-operation

i

163. In the case of many nations, nevertheless, emergency aid

will not suffice to eliminate the permanent factors causing hunger

42. I John 3: 16-17.

46



and want. These derive for the most part from the primitive

nature of an economy. The remedy for such situations cannot be

found except by trying all possible approaches. A partial answer

is to help the workers to acquire technical skills and professional

competence. Another is to make available the capital needed to

step up economic development with the help of modern methods

and techniques.

164. We are well aware that in recent years many people have
felt a deepening conviction that efforts should be made to foster

economic development and social progress in countries which

face great difficulties and are scarcely ecjnipped for the task.

165. With such aims in view, world and regional organizations

individual states, foundations and private societies today are

oflFering such countries generous help and greater technical co-

operation in all spheres of production. They are assisting thou-

sands of young people to study in the universities of more

advanced countries and to acquire an up-to-date scientific and

professional formation. Meanwhile world banking institutions,

single states and private persons often furnish capital and thus

make possible the rise of a network of economic enterprises in

the underdeveloped nations.

We are happy to profit by the present occasion to express Our

sincere appreciation of such generous plans. But it is Our hope

that in the years ahead the wealthier nations will redouble their

eflForts to promote the scientific, technical and economic progress

of the underdeveloped nations.

Avoiding the Errors of the Past

166. On this matter We consider it opportune to offer some

reflections and words of caution.

167. Wise prudence demands that nations which have taken

only the first, or only a few steps toward economic development

learn from the experience of already developed nations.

168. Prudent planning and urgent necessity dictate an in-

creased and more efficient production. However, it is no less

47



necessary and conformable to justice that the riches produced

be equitably distributed among all citizens. Hence an effort

should be made to see that social progress keep pace with eco-

nomic development. This economic advance ought to be assured

simultaneously in all sectors of production, in agriculture, in-

dustry and services.

Respect for the Characteristics of Individual Nations

169. Countries in the process of economic development often

manifest their own unmistakable traits. These may reflect the

specific character of their natural environment, or traditions

rich in human values or some distinctive quality in their citizens.

170. Now economically advanced countries, when lending

their help, must recognize and respect this individuality and

take pains not to yield to the temptation of imposing their own

way of life while aiding such nations.

Disinterested Aid

171. But the more highly developed nations face an even

greater temptation. They must take care lest, while giving help

to less developed nations, they turn the political situation that

prevails there to their own profit or imperialistic aggrandizement.

172. If such an attempt be made, it must be explicitly labeled

as an effort to introduce a new form of colonialism, which, how-

ever cleverly disguised, would be only a repetition of that old,

outdated type from which many peoples have recently escaped.

It would, too, have a harmful impact on international relations

and constitute a threat to world peace.

173. Necessity and justice alike demand that technical and

financial aid be given with sincere political disinterestedness and

for the purpose of bringing those underdeveloped nations to the

point where they can advance themselves economically and

socially.

174. In this way, a precious contribution would be made to

48



the formation of a world coiiimimity, a coininiinity in which all

members, aware of their duties and rights, strive on a basis ol

equality to achieve universal prosperity.

Respect for a Proper Hierarchy of Values

175. Scientific and technical progress, economic development

and the betterment of living conditions, if they occur together,

certainly represent a positive contribution to human civilization.

But we must realize fully that they are not the supreme values;

for in eomparison with the latter they are seen to be essentially

instrumental in charaeter.

176. We observe with sadness that many people in the eco-

nomieally advaneed eountries have no eoncern for a genuine

hierarchy of values. These persons wholly neglect, put aside or

flatly deny the existence of spiritual values. Meanwhile they

energetically pursue scientific and technological research and

seek economic development. Material well-being is in many in-

stances their chief goal in life. This constitutes an insidious

poisoning of the aid which economically advanced peoples can

give to the underprivileged, in whom ancient tradition has often

preserved a living and operative consciousness of the most im-

portant values at the base of human culture.

177. To undermine this consciousness is essentially immoral.

One must respect it and, where possible, develop and refine it

so that it will remain what it is: a foundation for true civilization.

The Church’s Contribution

178. The Church is universal by divine right. And she is uni-

versal by reason of the historical fact that she exists today all

over the globe and seeks to embrace all peoples.

179. History and contemporary experience show that the en-

trance of the Church among a people never fails to bring in its

wake advantages in the social and economic fields. For when men

become Christians they feel botind to work vigorously for the

49



improvement of institutions in the temporal environment, trying

to prevent them from debasing the human dignity of man, or to

eliminate all obstacles in the way of a wholesome life and

multiply incentives and invitations to its attainment.

180. Moreover, the Church, in entering the hfe of the people,

is not nor does she consider herself to be an institution imposed

from outside. The fact is that her presence is brought about by

the rebirth or resurrection of each person in Christ. And he who

is reborn or rises again in Christ never feels himself constrained

by an outside pressure. On the contrary, he feels liberated in the

depths of his being and thus able to tend toward God in full

freedom. Whatever in him is of worth, whatever be its nature,

is reaffirmed and ennobled.

181. The Church of Jesus Christ, as Our predecessor Pius XII

wisely observes, the faithful depository of divine wisdom, is cer-

tainly too wise to disdain or belittle the particular characteristics

which mark off one nation from another. It is quite legitimate

and laudable for nations to treat those differences as a sacred

inheritance and guard them at all costs. The Church indeed aims

at unity, a lofty unity which is characterized by that supernatural

love which should actuate all men. She does not aim at a uni-

formity which would only be external and thus would cramp

natural tendencies. 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

and those qualities does no harm. And if a nation cares to take

precautions and to lay down rules for that end, it has the ChurcKs

approval. She is mother enough to befriend such projects with

her prayers provided that they are not opposed to the duties

incumbent on men from their common origin and shared destiny.*^

182. It is a great satisfaction to note that Catholics in the

underdeveloped countries are second to none of their fellow

citizens in support of the efforts their countries are making to

advance themselves in the economic and social fields.

183. Furthermore, Catholic citizens of the wealthier nations

43. Sutnmi Pontificatus. Acta Apostolicae Sedis, XXXI (1939), 428-29

50



are multiplying their efforts to increase the effectiveness of the

aid being given to needy lands for their economic and social

progress. In this connection the following should be singled out

for special approval: the various forms of assistance increasingly

given to students from African and Asian countries for their

liberal and technical training in the great universities of Europe

and America, and the extensive efforts devoted to preparing

thoroughly those ready to go to less-developed regions where

they will practice their technical and professional skills.

184. We are pleased, therefore, to express Our appreciation

and gratitude to all Our beloved children who, in every corner

of the world,' bear witness to the enduring and effective energy

of the Church by so skillfully promoting genuine progress and

breathing life into civilization. We wish to address a word of

appreciation and encouragement.

Population Increase and Economic Development

185. In recent years the question of bringing economic devel-

opment and the available means of subsistence into balance with

population expansion, whether on a world plane or as it confronts

the economically underdeveloped nations, has come increasingly

to the fore.

Imbalance Between Population and Means of Subsistence

186. Looking at the question on a world-wide scale, some

consider that, according to sufficiently reliable statistics, the

human race, in a few decades, will experience a notable increase

in numbers, while the rate of economic growth will be consider-

ably slower. Some take this to mean that unless something is

done to check population growth, the lack of balance between

size of population and the means of subsistence will make itself

felt more acutely in the not too distant future.

187. It is clear that in the less-developed nations—stiU relying

on statistical data—the rapid spread of modem hygienic methods

51



and medical remedies reduces the death rate among infants, and

thus lengthens the'life-span. At the same time, the number of

births, where it is now normally high, tends to remain more or

less constant, at least for a considerable period of time. But,

while the number of births exceeds the number of deaths in the

same year, the productive efficiency of the respective economic

systems does not increase proportionately. Accordingly, an im-

provement in the standard of living in these underdeveloped

states is almost impossible. Indeed, it is rather inevitable that

things will get worse. Hence, to avoid a situation which will

result in extreme hardship, there are those who would have

recourse to drastic measures of birth control or birth prevention.

Terms of the Problem

188. The truth is that the relation between the size of the

world population and the available world resources does not

seem—at least for the moment and in the near future—to create

a serious difficulty. For the elements from which one might draw

conclusions on this question are too uncertain and controversial.

189. Besides, God in His goodness and wisdom has implanted

in nature inexhaustible resources and has endowed man with a

sufficient measure of intelligence to create instruments fit to turn

its products to the satisfaction of his needs and wants.

Hence, the real solution of the problem is not to be found in

expedients that offend against the moral order established by

God and do violence to the very origin of human life. It will be

had, instead, from a renewed scientific and technical effort on

the part of man to deepen and extend his mastery over nature.

The progress of science and technology achieved to date opens

up limitless horizons in this direction.

190. We appreciate the fact that in certain underdeveloped
areas and states serious problems and difficulties of this nature

can and do present themselves. These problems frequently result

from a defective economic and social organization which does

not provide means of subsistence in a measure proportionate to

52



the rate of population increase, and also from the fact that a sense

of solidarity among peoples is not operative to a sullicient degree.

191. But even in such an hypothesis, We must immediately

make clear, these problems should not be approached or solved

by having recourse to methods and means wliich are unwortliy

of man and which are advocated by those who entertain an

utterly materialistic conception of man and of human life.

192. In Our judgment this question can be solved only when

the socio-economic betterment of both individuals and society

as a whole respects and promotes true human values. In other

words, the solution is to be found only in socio-economic progress

achieved in a moral atmosphere befitting the dignity of mankind

and the immense value of a single human fife. Furthermore, it

must also embrace world-wide co-operation that permits and

favors an orderly and fruitful international exchange of useful

knowledge, capital and manpower.

Respect for the Laws of Life

193. On this point We solemnly proclaim that human life is

propagated and transmitted by means of the family, founded on

marriage, which is one and indissoluble, and has been raised

for Christians to the dignity of a sacrament. And since the trans-

mission of human life is eflFected by a personal and conscious

act, it is therefore subject to the laws of God, which are sacred,

inviolable and immutable. These laws must be recognized and

observed by all men. Therefore, it is not permissible here for

anyone to use means and methods that can be legitimate for the

transmission of plant or animal life.

194. Human life is sacred. From its very beginnings it calls

for the creative action of God. By the violation of His laws, the

Divine Majesty is oflFended, individuals themselves and humanity

become degraded and likewise the community of which they are

members is gravely enfeebled.

195. It is of the greatest importancej^at-the younger genera-

tion be brought up with an ai^^uat^^^cidto and religious for-



mation. Parents have the duty and right to see to this formation

and to equip the young with a profound sense of responsibihty

in all life’s deeds, including those connected with setting up a

family and the conception and education of children. These

children ought to be taught not only an abiding trust in Divine

Providence, but also a resolute willingness to undergo inevitable

fatigue and sacrifices in the fulfillment of a mission so noble and

often so arduous as is the co-operation with God in the trans-

mission of human life and the education of oflFspring. Toward

such education no institution provides more efficacious help than

the Church by its guidance and spiritual resources. For this

reason, too, the Church’s right to full liberty in fulfilling her

mission must be recognized.

In the Service of Life

196. Genesis relates how God imposed on the first human

beings two complementary commands: the first, Increase and

multiply the other. Fill the earth and std^due it^^

197. Now certainly the divine command to dominate nature is

not aimed at destructive purposes. Instead, it is directed to the

betterment of human life.

198. We observe with profound sadness one of the contradic-

tions of our epoch: while on the one hand material scarcity is

presented in such dark terms that the specter of misery and

hunger is raised to haunt us, on the other, scientific discoveries,

technical inventions and economic resources are being used to

fashion terrible instruments of ruin and death.

199. God, in His providence, has bestowed on the human race

sufficient resources to shoulder with dignity the burdens attendant

upon bringing children into the world. But this task becomes

difficult or even impossible when men are led astray or become

twisted in mind and so turn to means that are opposed to

human reason, or to man’s social nature, and thus to the plans

of God Himself.

44. Gen. 1:28. 45. Ibid.

54



Co-operation on a World Scale

World Dimensions of Every Important Human Problem

200. The relations among nations everywhere have lately

multiphed and increased under the impact of science and tech-

nology. In turn, their populations necessarily become more and

more interdependent.

201. As a result, it can be said that contemporary problems of

any importance, whatever their content may be—scientific, tech-

nical, economic, social, political or (cuTtural^today commonly

present supranational and often globaTdimensions.

202. Hence, individual nations can no longer adequately solve

their major problems in their own environment and with their

own resources. This is true even in instances whei:e_tli^ are

communities notable for the high level of theirCulture jand

humaneness, for the number and industriousness of theif'citizens,

for the efficiency of Iheir economic systems and the vast size and

richness of their territories. Nations, indeed, must perforce sup-

plement and develop one another. And it may be said that each

succeeds in developing itself by contributing to the development

of the others. Hence, mutual understanding and co-operation are

a prime necessity.

Mutual Distmst

203. Individuals, and even all people, grow more and more

convinced of this every day. Nevertheless, it seems that men,

especially those entrusted with greater responsibility, are unable

to achieve the understanding and co-operation which the general

public ambitions.

The root of such inability is not to be sought in any shortage

of scientific knowledge, technical skill or economic proficiency,

but in the absence of mutual trust. Men, and eonsequently states,

fear one another. Each fears that the other harbors plans of con-

quest and is cunningly waiting for the right moment to put these

55



plans into effect. Hence, each organizes its own defenses and

arms itself, so it says, to deter other nations from launching an

invasion.

204. As a consequence, vast human energies and gigantic re-

sources are employed for destructive rather than constructive

purposes. Meanwhile, individuals and peoples suffer from an

oppressive uneasiness that lessens the spirit of initiative for more

significant undertakings.

Failure to Acknowledge the Moral Order

205. The lack of mutual trust finds its explanation in the fact

that men, especially those in more responsible positions, are

motivated in their conduct of affairs by different conceptions of

life. Some do not hesitate to deny the existence of a code of

morality which is transcendent, absolute, universal, equally bind-

ing on all. Thus, these men cannot arrive at any complete and

guaranteed understanding on any point, since there is no single

law of justice which commands the acceptance of all.

206. It is true that the term “justice” and the phrase “demands

of justice” are on the lips of all. However, these words take on

quite different and even opposite meanings when used by dif-

ferent men.

Indeed, repeated appeals to “justice” and the “demands of

justice” by national leaders, instead of offering a possibility of

understanding, frequently occasion and intensify serious disputes.

In consequence, the belief spreads that to enforce one’s rights

and pursue one’s interests, no other means is left than recourse

to violence, the root of very serious evils.

The Trae God, Foundation of the Moral Order

207. Mutual trust among the heads of nations cannot stand

firm and become deep-rooted without initial recognition of and

respect for a just moral order from both sides.

208. The moral order, however, cannot be built except on God.

Cut off from God, it disintegrates. Man, in fact, is not only a

56



material organism hnt is also a spirit endowed with an awareness

of his reasoning power and freedom. In virtue of this compo.site

nature, therefore, he demands a moral order, rooted in religion,

which contributes more than any material value to the solution

of problems relating to individual and group life, to the affairs

of individual nations and of all of them taken together.

209. It has been claimed, none the less, that in an era of sci-

entific and technical triumphs, men can construct on their own

a perfect civilization without God. But the truth is that these

same scientific and technical advances often present human prob-

lems of world-wide dimensions, which can be solved only through

proper recognition of the authority of God, Who is the fashioner

and master of man’s whole being.

210. The scientific process itself, by opening up almost limitless

vistas, seems to show that this is true. As a result, many have

formed the opinion that the mathematical sciences, far from

being able to fathom the nature of changing reality and to express

it adequately, can scarcely divine it. The tragic realization that

the gigantic forces placed at the disposal of technology can be

used for both constructive and destructive purposes forces men

to recognize the overwhelming importance of spiritual values if

scientific and technical advances are to preserve their essential

character as instruments at the service of civilization, rather than

as tools for the annihilation of the human race.

211. Further, the sense of increasing dissatisfaction which

spreads among men in countries with a higher standard of living

destroys the illusion of a dreamed-of paradise on earth. But at

the same time, men grow ever more conscious of inviolable and

universal human rights and strive to establish mutual relations

more in accord with the demands of justice and human dignity.

These are all motives which contribute toward making human

beings more conscious of their limitations and toward creating

in them an eager longing for things of the spirit. This in turn

cannot fail to be a happy presage of a trend toward mutually

profitable co-operation between individuals and among nations.

57



Part rV : Reconstruction of Social Relations

in Truth, Justice and Love

Incomplete and Erroneous Ideologies

212. Scientific and technical progress, today as in the past,

exercises a powerful influence on social relations. For that reason,

it is necessary to bring about a more civilized balance in the

relations within nations and throughout the world community.

213. In the modern era, different ideologies have been devised

and spread abroad with this in mind. Some have already been

dissolved as clouds by the sun. Others have undergone profound

changes. In the case of still others, their hold on the minds of

men today grows steadily weaker. And all this follows from the

fact that they are ideologies which take into account only certain

aspects of man, and these the less significant. Moreover, they

overlook certain inevitable human imperfections, such as sickness

and suffering, which even the most highly organized socio-

economic systems obviously cannot totally remedy. Then there

is that profound and imperishable rehgious instinct which stirs

the hearts of man everywhere and which cannot be stamped out

by violence or smothered by cunning.

214. In fact, the most fundamental modern error is that of

considering this religious instinct of the human soul as a product

of feehng or fantasy, which should be rooted out, therefore, as

an anachronism and an obstacle to human progress. Yet it is by

this very inner religious bent that man reveals himself for what

he really is: a being created by God, and irrevocably destined

for Him. As St. Augustine once wrote: You made us for Yourself,

O Lord, and our heart is restless until it rests in You.^^

215. Moreover, whatever the technical and economic progress,

there will be neither justice nor peace in this world until men

return to a sense of their dignity as creatures and sons of God.

For He must be accepted as the initial and ultimate explanation

of the existence of all His creatures. Man separated from God

46. Confessions, I, 1.

58



becomes inhuman to himseli and to those about him, because the

proper ordering of social relations presupposes the proper order-

ing of one’s conscience to God, the source of all truth, justice

and love.

216. It is well known that for decades many of Our dearly

beloved brothers and sons have suffered a ruthless persecution

in many countries—including some with an ancient heritage of

Christian civilization. This unhappy fact reveals to the eyes of

the world the superior dignity of the persecuted in contrast to

the cultivated barbarity of the persecutors. Even if it does not

lead the latter to repentance, it does stir many men to deep

reflection.

217. However, no folly is more characteristic of the modem

era than the absurd attempt to reconstruct a solid and prosperous

temporal order while prescinding from God, the only foundation

on which it can endure. It is equally foolish to seek to exalt man’s

greatness by drying up the font from which his greatness springs

and from which it is nourished; that is, by restraining and, if

possible, checking his quest for God. Daily events, which bring

bitter disillusionment to many and even bloodshed to others,

support the truth of the statement: Unless the Lord build the

house, they labor in vain that build it^'^

Perennial Relevance of the Social Doctrine

of the Church

218. The Ghurch is the standard bearer and herald of a social

doctrine which is unquestionably relevant at any moment to

man’s needs.

219. The fundamental principle in this doctrine is that indi-

vidual men are of necessity the foundation, the cause and the

reason for the existence of all social institutions, insofar as men

are social by nature and have been raised to the level of the

supernatural realm.

220. From this bedrock principle, which safeguards and guar-

47 . Ps. 126:1.

59



antees the sacred dignity of the individual, the Church has

evolved, with the co-operation of enlightened priests and laymen,

especially during the past century, a clear body of social doctrine.

This doctrine points out the sure way to arrange men’s social

relations according to universal norms that conform with the

nature of things, with the varying dimensions of the temporal

order and the special characteristics of contemporary society.

Here, then, are norms which all men can accept.

Education

221. But it is indispensable, today more than ever, that this

doctrine be known, assimilated and translated into social reality

in the form and manner which di£Ferent situations allow or

demand. Surely this is no easy task, but it is an exalted one. Our

warm invitation to join in executing it goes out, not only to Our

brothers and sons scattered throughout the world, but also to

all men of good will.

222. We reaffirm strongly that Christian social doctrine is an
integral part of the Christian conception of life.

223. On this account. We ardently desire that more and more
attention be given to the study of this doctrine. While We note
with satisfaction that in some schools it has been taught with

success for years. We strongly urge that it be included as an

item in the required curriculum in Catholic schools of every kind,

particularly in seminaries. It is to be inserted into the religious

instruction programs of parishes and of associations of the lay

apostolate. It should be publicized by every modem means of

mass communication—daily newspapers and periodicals, publica-

tions of both a scientific and a popular nature, radio and tele-

vision.

224. In this task of communication. Our beloved sons of the

laity can make a great contribution. They can do this by acquaint-

ing themselves with this doctrine, by making their actions con-

form to it and by zealously striving to make others understand

its significance.

60



225. They should be convinced that the truth and efficacy of

this teaching can most easily be demonstrated when they can

show tliat it offers an effective solution for present-day difficulties.

In tliis way they might bring it to the attention of those who

oppose the doctrine through ignorance. Indeed, they may even

cause a ray of its light to penetrate the minds of such men.

226. It is not enough merely to publicize a social doctrine; it

has to be translated into action. This is particularly true of

Christian social doctrine, whose light is truth, whose objective

is justice and whose driving force is love.

227. Hence it is most important not only that Our sons have an

understanding, of this social teaching, but that they be trained

in it.

228. Christian education, if it is to be called complete, should

concern itself with every kind of obligation. Hence it is essential

that it should inspire the faithful to carry on their economic and

social activities in accordance with the Church's teaching.

229. The transition from theory to practice is of its very nature

difficult. This is notably true when one tries to reduce to concrete

terms the Church's social doctrine. And no wonder, in view of

the deep-rooted selfishness of human beings, the materialism that

pervades so much of modern society and the difficulty of deter-

mining the demands of justice in particular cases.

230. Consequently, for this type of education it is not enough

that men be taught, in the light of the Church's doctrine, what

their obligations as Christians are in the economic and social

fields. They must also be given, through practical instruction, the

meansJthat will enable them properly to fulfill these duties.

A Task for Lay Apostolate Associations

231. Education to act in a Christian manner in economic and

social matters will hardly succeed, in Our opinion, unless those

being educated play an active role in their own formation, and

unless formal instruction is supplemented by activity undertaken

for the sake of gaining experienee.



232. Just as, in the words of an old saying, one cannot acquire

the correct use of hberty except by using liberty correctly, so

one learns how to act as a Christian in social and economic

matters only by practical Christian action in those fields.

233. In social education, therefore, organizations of the lay

apostolate must be accorded an important role, especially those

that have as their purpose the Christianization of the economic

and social sectors of the temporal order. For members of these

associations can profit from their daily experiences in order to

prepare themselves more thoroughly for this apostolate and the^
,

contribute to the formation of the younger generation. y
^

234r-lt is^not out of place to remind everyone—mighty and

lowly alike—that integral elements in the Christian conception

of life are a spirit of moderation and a willingness to suffer witli

the help of God.

235. Unfortunately, a hedonistic outlook is widely prevalent

today. This view reduces the whole meaning of life to a panting

search after pleasure and the gratification of all desires. It un-

questionably involves great harm to body and soul alike.

Looked at on the purely natural level, simplicity of life and

self-control are generally admitted to be the marks of the wisely

prudent man. From the point of view of the supernatural, the

gospel of Christ and the whole ascetic tradition of the Church

clearly call for a constant rein on all desires and exceptional

patience in the face of adversity. These virtues, besides offering

a sure and steady mastery of the spirit over the flesh, also offer

an efficacious means of expiating the punishment due to sin,

from which no one, except Jesus Christ and His Immaculate

Mother, is exempt.

Practical Suggestions

236. In reducing social principles and directives to practice.

One usually goes through three stages: reviewing the actual

situation, judging it in the light of these principles and directives

and deciding what can and what should be done to apply these

62



traditional norms to the extent that the situation will permit.

These three stages are usually expressed in the three terms:

observe, judge, act. ^ ^ _
1
-237.

It is particularly important that young people should

reflect often on this-^^ram and even more, as far as possible,

follow it in practice, so that the doctrine they have learned will

not be viewed merely as a set of abstract ideas but as something

''capable of being translated into deeds.
238.

In the applications of this doctrine, however, there can

sometimes arise—even among sincere Catholics—differences of

opinion. When this happens, they should be alert to preserve and

give evidence of their mutual esteem and respect. At the same

time, they should strive to find points of agreement for efficacious

and suitable action. They should take special care, moreover, not

to exhaust themselves in interminable discussions and, under

pretext of seeking the better or the best, fail meanwhile to do the

good that is possible and is thus obligatory.

239.

In their socio-economic activities Catholics often find

themselves in close contact with others who do not share their

view of life. In these circumstances, those who bear the name of

Catholics should be very careful to be consistent and to avoid

compromises that will involve a watering down of religion or

morality. At the same time, however, let them show themselves

animated by a spirit of understanding and disinterestedness, ready

to co-operate loyally in achieving objectives that of their nature

are good or at least reducible to good. It is clear, however, that

when the hierarchy has issued a precept or decision on a point

at issue. Catholics are bound to obey their directives. The reason

is that the Church has the right and obligation, not merely to

guard the purity of ethical and religious principles, but also to

intervene authoritatively when there is (juestion of judging the

application of these principles to concrete cases.

63



Manifold Action and Responsibility

A 240. From instruction and education one must pass to action.

This is a task that belongs particularly to Our sons, the laity,

since their work generally involves them in temporal activities

andikfme formation of institutions deahng with such affairs.

241. In performing such a noble task, it is essential that Our

sons be professionally qualified and carry on their occupation in

conformity with its own proper laws in order to secure effectively

the desired ends.

It is equally necessary, however, that they act within the frame-

work of the principles and directives of Christian social teaching

and in an attitude of loyal trust in and fihal obedience to ecclesi-

astical authority. Let them remember that when they fail to

harmonize their activities with the social principles and directives

taught by the Church and confirmed by Us, they fail in their

obligations and often violate the rights of others. But they can

even cast discredit on that very doctrine which appears as if it

were noble enough in itself, but lacking in real power to control

and regulate affairs.

A Grave Danger

242. As We have already noted, modern man has greatly
deepened and extended his knowledge of the laws of nature and

has fashioned instruments that make him lord of nature’s forces.

He has produced and toils unremittingly at producing gigantic

and spectacular achievements. Nevertheless, in his striving to

master and transform the external world, he is in danger of for-

getting himself and of sapping the forces of his own soul and

body. As Pope Pius XI, Our predecessor, observes with deep

sadness in Quadragesimo Anno: And so, bodily labor, which was

decreed by Providence for the good of mans body and soul,

even after original sin, has everywhere been changed into an

instrument of strange perversion: for dead matter leaves the

64



factory ennobled and transformed, where men are corrupted and

degraded.*^

243. In a similar manner Pope Pius XII, Our predecessor,

rightly asserted that our age is marked by a sharp contrast be-

tween immense scientific and technical progress and fearful

human decline. This is shown by its monstrous masterpiece of

transforming man into a giant of the physical world at the ex-

pense of his spirit, which is reduced to that of a pygmy in the

supernatural and eternal world.^^

244. Evidence of what was asserted of the pagans by the

Psalmist is verified today in a most striking manner. Men fre-

quently lose sight of themselves in the rush of activity and come

to admire their own products to the point of idolatry: The idols

of the Gentiles are silver and gold, the work of the hands of men.^^

Hierarchy of Values

245. In Our paternal care as universal pastor of souls, We

urgently invite Our sons to take care that in the pursuit of duty

tliey keep alive a sense of their personal obligations. As they

engage in temporal affairs and seek more immediate ends, they

should keep in focus a hierarchy of ultimate values.

246. Certainly, the Church has always taught and continues

to teach that scientific and technical progress and the resultant

material well-being are truly good and, as such, must be regarded

as an important sign of progress in human civilization. Neverthe-

less, in the Church’s view, these things should be valued accord-

ing to their true worth: i.e., as means for achieving more effec-

tively a higher end—that of facilitating and promoting a man’s

perfection, both in the natural and the supernatural order.

247. For this reason, We desire that the warning words of the
Divine Master should ever sound in the ears of men: 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?^^

48. Acta Apostolicae Sedis, XXXITI (1931), 221f. 49. Oiristmas Message.
19S3. Ibid., XLVT (19.S41. 10. 50. Ps. 113:4. 51. Matt. 16:26,

65



Sanctification of Holydays

248. In connection with this warning, it seems appropriate to

raise the question of a day of Sabbath rest.

249. To safeguard the dignity of man as a creature endowed

by God with a soul in His own image, the Church has always

demanded an exact observance of the third precept of the

decalogue: Remember that thou keep holy the Sabbath daij.^^

God has a right to demand of man that he dedicate one day of

the week to the proper and fitting worship of the eternal God-

head. This should be a day in which the spirit is freed from

material preoccupations and enabled to rise up to heavenly con-

cerns. It should be a day when man can examine the secrets of

his conscience and thus grasp the binding force of his sacred

relations to the Creator.

250. In addition, man has the right and the need to periodic

rest. This permits him to renew the bodily strength used up by

hard daily work and likewise to enjoy a decent measure of

recreation. It also permits him to promote family unity by

making it possible for all the members of the family to enjoy

more frequent and harmonious contacts with one another.

251. Thus, religion, morality and hygiene, all unite in proclaim-

ing the law of periodic rest. This the Catholic Church has for

centuries translated into the sanctification of Sunday through

participation in the Holy Sacrifice of the Mass, a memorial and

application of the redemptive work of Christ for souls.

252. It is with great sorrow that We note and deplore the ever
increasing neglect of, if not downright disrespect for, this sacred

law. This necessarily results in harm to the physical and spiritual

health of Our beloved workingmen.

253. In the name of God and for the sake of the material and

spiritual welfare of men. We call upon all—public authorities,
employers and workers—to observe the precepts of God and His

Church. We also remind each one of his responsibilities before
God and society in this regard.

52. Exodus 20:8.

66



Renewed Dedication

X 254. From what We have briefly touched on above, it would
be an error to conclude that Our sons, especially the laity, should

consider it more prudent to lessen their personal Christian com-

mitment to the shifting affairs of this world. Rather, they should

strive ^nrn^^tiy r»nnct;^pr1y ^roiiow and increase it.

255. Our Lord, in the course of His sublime prayer for the

unity of the Church, made this request of the Father on behalf

of His disciples: I pray not that thou take them out of the world,

but that thou keep them from eviU^

We should not foolishly dream up an artificial opposition—

where none really exists—between one’s own spiritual perfection

and one’s active contact with the everyday world, as if a man

could not perfect himself as a Christian except by putting aside

all temporal activity, or as if, whenever he engages in such

activity, a man is inevitably led to compromise his personal

dignity as a human being and as a believer.

256. Far from this being so, it is perfectly in keeping with the

plan of Divine Providence that a man should develop and perfect

himself through his daily work. And this work, for almost all

human beings, is of a temporal nature.

Today, the Church is confronted with the immense task of

giving a human and Christian tone to modern civihzation. This

is a labor that is urged on the Church land indeed is almost

begged for by our age itself for the sake of its further develop-

ment and even for its continued existence free, from hama. As

We have aheady emphasized, the Church turns for help in ful-
filling this mission especially to her lay sons.^They are thus

committed to carry on their activities in such a way that they

constitute the performance of a service done to others, but in

intimate union with God, through Christ and for His greater

glory. As St. Paul points out: Therefore, whether you eat or

drink, or do anything else, do all for the glory of God,^* and

Whatever you do in word or in work, do all in the name of the

53. John 17:15. 54. I Cor. 10:31.

67



Lord Jesus Christ, giving thanks to God the Father through

Greater Efficiency in Temporal Affairs

257. Whenever temporal affairs and institutions serve to fur-

ther man s spiritual progress and advance him toward his super-

natural goal, it can be taken for granted that they become at the

same time more capable of achieving their immediate, specific

ends. Indeed, the words of our divine Master are still true: But

seek first the kingdom of God and His justice, and all these things

shall be given you besides. For the man who has become, as it

were, the light of the world^'^ and goes about as a son of light,^^

has a surer instinct for grasping the fundamental demands of

justice in different areas of human endeavor, even in those which

are further complicated by the existence of widespread indi-

vidual, group or racial selfishness. It should be added that one

who is animated by Christian charity cannot help loving others

and thus feeling the needs, suffering and joys of others as his own.

Consequently, aid from such a person, no matter what the

circumstances in which it may be proffered, cannot but be more

steadfast, more energetic, more humane and more disinterested.

For charity is patient, is kind; charity does not envy, is not

pretentious, is not puffed up, is not ambitious, is not self-seeking,

is not provoked; thinks no evil, does not rejoice over wickedness,

but rejoices with the truth; bears with all things, believes all

things, hopes all things, endures all things.^^

Living Members of Christ’s Mystical Body

258. And so We cannot conclude Our encyclical. Venerable

Brothers, without recalling that most sublime and true tenet of

Catholic doctrine which teaches us that we are living members

of the Mystical Body of Christ, which is the Church: For as the

body is one and has many members; and all the members of the

55. Col. 3:17. 56. Matt. 6:33. 57. Eph. 5:8. 58. Ibid. 59. I Cor. 13:4-7.

68



body, many as they are, form one body: so also is it with Christ.^^

259. For this reason We strongly urge Oiir children every-

where, both clerical and lay, to remain thoroughly conscious of

the extent of their dignity and high rank. These, in fact, are

based on their oneness with Christ as branches with a vine:

I am the vine, you are the branches,^^ and on their ability to

share in His divine life.

Hence, when Christians put themselves to work—even if it be

in a task of a temporal nature—in conscious union with the

divine Redeemer, every effort becomes a continuation of the

effort of Jesus Christ and is penetrated with redemptive power:

He who abides in me, and 1 in him, he bears much fruit. It thus

becomes a more exalted and more noble labor, one which con-

tributes to a man’s personal spiritual perfection, helps to reach

out and impart to others on all sides the fruits of Christian

redemption. It further follows that the Christian message leavens,

as it were, with the ferment of the Gospel the civilization in

which one lives and works.

260. Our era, it must be admitted, is penetrated and shot

through by radical errors; it is torn and convulsed by deep dis-

orders. Nevertheless, it is also an era which opens up immensely

hopeful apostolic possibilities to those who toil in the Church.

261. Beloved Brethren and sons, in your company We have
been able to review the various weighty problems of modern

social life, taking our start with the teaching of Pope Leo XIII.

In the process. We have noted norms and directives. These We
invite you to dwell on and make the subject of deep meditation.

But We urge you as well to bend every effort to see that they
are put into practice. For if all co-operated courageously, no

little advance would be made toward the realization on earth

of the Kingdom of Christ: A kingdom of truth and of life; a

kingdom of holiness and grace; a kingdom of justice, love and

peace,^^ a starting place on the way to that enjoyment of heavenly

goods for which God made us and which we so desire.

60. I Cor. 12.12. 61. John 15:5. 62. Ibid. 63. Preface in the Mass
of the Feast of Christ the King.

69



262. Our attention^ to be sure, is on the teaching of the Catholic

and Apostolic Church, mother and teacher of all nations. Her

light illumines, enkindles and inflames. Her warning voice, filled

with heavenly wisdom, has a message for all times. Her strength

ever includes efficacious and suitable remedies for satisfying the

increasing needs of men and deahng with the deprivations and

anxieties of the present hfe.

The Church’s voice utters, in wonderful harmony with that of

the Psalmist of old, a message which never fails to fortify our

spirits and lift up our minds: I will hear what God proclaims;

the Lord—for he proclaims peace to his people, and to his faithful

ones, and to those who put in him their hope. Near indeed is

his salvation to those who fear him, glory dwelling in our land.

Kindness and truth shall meet; justice and peace shall kiss. Truth

shall spring out of the earth, and justice shall look down from

heaven. The Lord himself will give his benefits; our land shall

yield its increase. Justice shall walk before him, and salvation,

along the way of his steps.^^

263. Such are the wishes We express at the close of this letter,
one to which We have given much time and attention because
of Our concern for the Universal Church. We express them in
order that the divine Redeemer of mankind, who has become

for us God-given wisdom, and justice, and sanctification, and

redemption,^^ may reign gloriously in triumph, throughout all

ages, in all and over all. We express them, likewise, in order that

when right order and harmony have been restored in society, all

nations may at last enjoy prosperity, happiness and peace.

264. As a portent of these wishes and a pledge of Our paternal

good will, may the apostolic blessing, which We bestow from

Our heart in the Lord, descend on you. Venerable Brethren, and

on all the faithful entrusted to your care and especially on those

who will reply with generosity to Our appeals.

265. Given at Rome, at St. Peter s. May 15, in the year 1961,

the third of Our Pontificate.

64. Ps. 84:9ff. 65. I Cor. 1:30.

70



Editor’s Note

The preceding text of Mater et Magistra is a revision of the English

version released by the Vatican Press Office on July 14, 1961. With

help from my colleagues on the staff of America, I have attempted to

rework that translation so as to bring out perhaps more clearly the

sense of the official Latin text. Constant reference to the Italian and

French versions of the encyclical proved helpful in this task.

The paragraph numbering conforms to the standard practice of

basing divisions on the paragraphing in the official Latin text of the

encyclical as it appears in the Acta Apostolicae Sedis. Section and

subsection headings are taken from the modem-language versions

furnished by the Vatican.

Donald R. Campion, S.J.

71



Since we live in an age of

rapid change. Pope Johns en-

cyclical will not he the last

word in Catholic social teach-

ing. But with Rerum Nova-

rum and Quadragesimo Anno,

it completes a guidebook for

our times.

HIGHLIGHTS OF THE ENCYCLICAL

by Benjamin L, Masse, S. J.

D ated may 15, 1961—the 70thanniversary of Leo Xlll’s Re-
rum Novarum, the 30th of Pius XI’s

Quadragesimo Anno — Pope John’s
Mater et Magistra (“Mother and

Teacher”) completes for this genera-

tion the Catholic bible of socio-

economic affairs.

One of the bulkiest encyclicals in

the history of the Church—some

25,000 words in length—Mater et

Magistra is an obvious and badly

needed response to the cataclysmic

changes that have rocked the world

since the publication of Quadragesi-

mo Anno in 1931. These transforma-

tions, the Pope notes, affect both the

internal structure of states and their

relations with one another.

They touch the field of science,

technology and economics: the dis-

covery and application of nuclear

energy; the application of chemistry

to industry, with the rise of many

synthetic products; the growth of

automation; the annihilation of dis-

tance through the increased speed

of communications and transport and

the first conquests of space.

They touch the social field: the

development of systems of social in-

surance; improvement of basic edu-

cation; increased social mobility and

the blurring of class divisions; the

grov'th of a more responsible atti-

tude toward socio-economic prob-

lems and a spreading popular interest

in w^orld affairs; the increasing im-

balance between agricultm-al and

industrial sectors within nations and

betw^een developed and underdevel-

oped countries on a world scale.

They touch the political field: the

increasing participation of all groups

72



of citizens in public life; the wider

activity of govemment in economic

and social aflFairs; the decline of

colonialism in Asia and Africa and

the spread of political independence;

the multiplying relationships be-

tween coimb'ies and their growing

interdependence; the development

of a network of supranational or-

ganizatinns, r^voted to economic,

socialK^turar)and political ends.

To keep^ alive the torch lighted by

Leo XIII, Pius XI and Pius XII, so

that from it men may draw inspira-

tion and guidance in coping with

contemporary developments, the

Pope aims in the new encyclical 1)

to confirm and make more specific

points of doctrine already treated by

Our predecessors, (50) and 2) to

make clear the mind of the Church

with respect to new and urgent prob-

lems of the day. ( 50)

The encyclical has four divisions:**

1. The Teaching of the Encyclical

Rerum Novarum and Opportune De-

velopments in the Doctrine of Pius

XI and Pius XII. (10-50)

2. Explanation and Development

of the Teaching in Rerum Novarum.

(51-121)

3. New Aspects of the Social
Question. (122-211)

4. Reconstruction of Social Rela-

tionships in Truth, Justice and Love.

(212-265)

To save space and come imme-

* The numbers in parentheses refer to para-
graphs tn the encyclical.

diately to what is distinctive in tlu*

new encyclical, I shall pass over tin;

Pope’s r6sum6 of the teaching of his

predecessors. This is not an easy de-

cision to make, since the summaries

of Rerum Novarum, Quadragesima

Anno and Pius XII’s "Radio Message

of Pentecost, 1941” are carefully

done and offer an authoritative re-

view of the Church’s social doctrine.

I

Since the publication of Quadra-

gesimo Anno, society has become

increasingly organized, or socialized,

and a continuing controversy has

raged over the role of the state,

private groups and individual enter-

prise in the economy. There has been

persistent conflict, also, over wage

policy, distribution of income and

the status of workers within the busi-

ness enterprise. Questions have like-

wise been raised about private prop-

erty and the importance assigned to

it in the Church’s traditional social

teaching. To all these topics the

Pope addresses himself in the second

part of the encyclical. (51-121)

PRIVATE ENTERPRISE AND THE

STATE. The Pope begins by restating

three fundamental principles: a) the

economy is primarily the creation of

the personal initiative of private

citizens; b) the state must act posi-

tively to promote a productive econ-

omy for the beneflt of all citizens;

73



c) its action should be governed by

the principle of subsidiarity, i.e.,

restricted to those undertakings

which private groups and individuals

cannot accomplish themselves.

In the light of these principles,

what is to be said about the expan-

sion of government intervention in

the economic sphere?

In the first place, says the Pope,

it cannot be denied that technologi-

cal development and the growth of

scientific knowledge have given pub-

lic authorities new possibilities of

controlling economic fluctuations and

reducing inequalities within and be-

tween countries. Under these cir-

cumstances governments feel the

need of developing techniques and

structures that will enable them to

intervene in the economy on a wider

scale than in the past.

On the other hand, no matter how

widespread and penetrating govern-

ment intervention may be, it should

not destroy the rights of the indivi-

dual, including his right to provide

tinder normal circumstances for the

support of himself and his family.

(55) Rather government interven-

tion should be such as to guarantee

those rights.

The ideal balance between state

intervention and private enterprise

is indicated by history and experi-

ence. Experience teaches us that

where individual initiative is lacking,

production stagnates, especially pro-

duction of goods and services of a

kind designed not only to meet mate-

rial wants, but more particularly to

satisfy needs of the spirit. (57) Ex-

perience also shows that where the

state fails to act in economic affairs

when it should, or acts defectively,

incurable civil disorders tend to fol-

low. Likewise, unscrupulous men

. . . take advantage of the weak for

their own wicked gain. (58)

The lesson of history then is clear.

It shows that there can be no well-

ordered and prosperous society un-

less both private citizens and public

authorities unite in contributing to

the economy. And each, insofar os is

possible under changing circum-

stances and the vicissitudes of hu-

man existence, must participate in

this harmonious effort to the degree

demanded by the common good.

(56)

SOCIALIZATION. Since this is a new

word in encyclical literature, the

Pope defines it, in mouth-filling poly-

syllabics, as the growing interdepen-

dence of men in society giving rise

to various patterns of group life and

activity and in many instances to

social institutions established on a

juridical basis. (59) So understood,

socialization covers movements and

organizations in both the private and

public sphere of the economy. It is,

he explains, both the cause and the

effect of growing state intervention.

It results from the aetive concern

of governments with sueh matters as

74



health, education, care and rehabi-

litation of the handicapped; but it is

also the fruit of a natural tendency

in human beings to band together

to attain objectives that are beyond

their individual reach.

The Pope draws up a kind of

balance sheet on socialization.

On the credit side, socialization

makes possible the satisfaction of

many personal rights, especially

those of a socio-economic nature.

(61) He mentions the guarantee of

minimum subsistence levels, health

services, opportunities for higher

education, gam^jilz^^mployment,

housing, suitablyleisure^nd recrea-

tion—in a word, me-rigKfs guaranteed

by what is loosely called the "wel-

fare state.”

On the debit side, socialization, by

multiplying organizations and ju-

ridical controls, restricts individual

freedom. It creates an atmosphere

which makes it hard for the indivi-

dual to think for himself, to work

on his own initiative, to exercise

responsibility and enrich his per-

sonality.

Weighing the pros and cons, must

we conclude, the Pope asks, that

socialization necessarily reduces men

to automatons? (62)

This is a question, he replies, in

a statement that rated headlines,

which must be answered in the nega-

tive. (62)

In order that the advantages of

socialization may be realized and

the dangers av('rt(‘d, the I’ope makes

thre(‘ stipulations: 1 ) that govern-

ment olFicials have a sane view of

the common good, one which in-

cludes the development of the hu-

man personality; 2) that private

groups remain independent of the

state, subject, of course, to the

demands of the common good; and

3) that the members of private

groups be treated as persons and en-

couraged to take an active part in the

life of their organizations.

If these safeguards are observed,

the Pope concludes, socialization

poses no serious threat to the free-

dom of the individual. Rather it

helps to foster in individuals the

expression and development of their

personal characteristics. (67) It also

contributes to that organic recon-

stiuction of society which Pius XI

considered essential if the demands

of social justice were to be satisfied.

Hi REMUNERATION OF WORK. To a

considerable extent, this section is a

restatement of the detailed treatment

of wage justice in Quadragesimo An-

no. A just wage is one which re-

sponds not merely to the family

needs of the worker, but also to his

output, to the condition of the busi-

ness and to the requirements of the

common good. The Pope makes only

one change in this formula. Well

aware of the part wage costs play

in unfair competition between coun-

tries as well as within countries, he

75



expands the concept of the common

good beyond national borders to em-

brace the international community.

The reader should not run over

this part of the encyclical too rapid-

ly. It contains 1) a strong reaffirma-

tion of Pius XTs plea that workers

be permitted to share in the owner-

ship of the firms which employ

them; 2) a warning that today more

than ever a just share only of the

fruits of production he permitted to

accumulate in the hands of the

wealthy; (77) 3) a denunciation of

the unjust treatment of workers in

some of the underdeveloped coun-

tries. To wealthy minorities in cer-

tain countries in Latin America, in

Southeast Asia and elsewhere, the

Pope’s words will not make pleasant

or popular reading.

JUSTICE AND PRODUCTIVE STRUC-

TURE. Possibly more sparks will fly

over this part of the encyclical than

over any other. The Pope insists here

that the demands of justice go be-

yond an equitable distribution of in-

come and extend to the process of

production itself. An economic sys-

tem may produce an abundance of

goods and distribute them fairly, he

remarks, but if in the process the

sense of responsibility of the pro-

ducers is blunted or their personal

initiative impeded, the system is un-

just. Although it is not possible to

describe in detail the requirements of

an economic structure that conforms

with human dignity, some directives

can be offered. The Pope offers

several.

He insists, first of aU, on the pre-

servation of the small business enter-

prise. Small businessmen should

themselves strive to adapt to tech-

nological change and shifting con-

sumer preference, either alone or

through co-operatives. But they will

need help—in the matter of credit,

for instance, or taxes—and this help

the government should offer.

In the second place, in medium-

size and large businesses, the workers

should be enabled to participate in

the activity of the enterprise. Among

other things, this means that the

workers should have a timely say in,

and be able to make a welcome con-

tribution to the efficient development

of the enterprise. (92) How this is

to be accomplished in practice can-

not be settled a priori but must be

left to experience. The goal, how-

ever, is clear:

A humane view of the enterprise

ought undoubtedly to safeguard the

authority and necessary efficiency

associated with unity of direction. It

does not follow that those who are

daily involved in an enterprise must

be reduced to the level of mere

silent performers who have no

chance to bring their experience in-

to play. They must not be kept en-

tirely passive with regard to the

making of decisions that regulate

their activity. (92)

76



In the third place, the Pope re-

commends that trade unions go be-

yond collective bargaining to achieve

their objectives. Frequently today,

he says, it is not the decisions of the

individual enterprise that have most

effect on workers, but those made by

ptihlic authorities, or by institutions

that function on a ux>rld-wide or

national scale. (99) It is appropriate,

and even imperative, that the in-

terests of workers be represented on

those levels.

The Pope concludes this section

with a word of heartfelt appreciation

to the International Labor Organiza-

tion, which, he says, has made an

effective and precAoiis contribution to

the establishment in the world of a

socio-economic order marked by

justice and humanity. (103)

PRIVATE PROPERTY. Ovcr the past

few decades, the spread of social

security, the growth of “fringe bene-

fits” and seniority systems in connec-

tion with jobs, and the separation of

management and ownership have

raised questions about the traditional

emphasis on private property in the

Church’s social teaching. The Pope

settles this doubt by reaflfirming—

with an obvious reference to com-

munism—the importance of private

property as a guarantee of the essen-

tial freedom of the individual and

... an indispensable element in the

structuring of a sound social order.

(Ill) For the rest, the Holy Father

repeats the traditional teaching on

the social character of private prop-

erty and the place rightfully reserved

for public ownership.

II

Rerum Novarum dealt with the

great changes brought about by the

Industrial Revolution; Quadragesimo

Anno, with the breakdown of laissez-

faire capitalism after World War I.

Both encyclicals concentrated on the

nation-state as an economic unit,

treating international issues only

peripherally. Furthermore, they were

mainly directed at industrial prob-

lems.

Today the world has suddenly be-

come one in a way it never was

before. Everywhere men are talking

about the underdeveloped countries,

many of which have become inde-

pendent only within the past fifteen

years. Industry continues to present

challenges, but meantime agricul-

ture is more and more demanding

the attention of sociologists and

economists, of private organizations

and governments. Where men once

worried about the industrial worker,

they now worry about the agricul-

tural proletariat. The times clearly

demanded some authoritative word

from Rome on farm problems and

on a seething world divided between

rich and poor nations in which the

rich are growing richer and the poor,

poorer. Mater et Magistra responds

77



to this demand, as Rerum Novarum

and Quadragesima Anno answered

the demands of other times. Pope

John’s treatment of agriculture and

the underdeveloped nations opens

new vistas to the Catholic social

apostolate. (122-211)

AGRICULTURE: DEPRESSED SECTOR.

An exodus from rural regions to

urban centers, the Pope notes, is

occurring on such a large scale that

it is creating problems difficult to

solve. As industry develops and farm

technology advances, some shift of

this kind is to be expected. What is

taking place today, however, is main-

ly due to other factors, including the

key one that almost everywhere

agriculture is a depressed sector of

the economy. As a result, nations are

concerned with narrowing the im-

balance in productive efficiency be-

tween agriculture and industry, with

reducing the disparity between rural

and urban living standards, and with

countering the inferiority complex

which farmers have come to feel

about their work. The Pope offers

several directives.

1. Let governments see that essen-

tial public services are suitably de-

veloped: roads, means of communi-

cation, health services, schools, etc.

2. Let an effort be made to see

that industry and agriculture develop

harmoniously, both as regards tech-

nological progress and a mutually

profitable interchange of goods.

3. Let the state adapt its tax

system to the peculiar nature of

farming, provide credit at moderate

interest rates, protect farm prices

and offer to farmers the same social-

security benefits available to the rest

of the population.

4. Let farmers unite in co-opera-

tives and other types of organiza-

tions to promote their welfare, re-

membering always the nobility of

their work.

As the Pope praised the ILO, so

too he here expresses his warm ap-

proval of the work which the United

Nations Food and Agriculture Or-

ganization (FAO) has been doing.

(156)

PROSPEROUS AND POOR NATIONS.

This is the long section of the en-

cyclical which, very properly, at-

tracted most attention in the press.

The Pope himself emphasizes the

significance of the topic:

One of the most difficult prob-

lems facing the modern world con-

cerns relations between nations that

are economically advanced and those

in the earlier stages of development.

(157)

But if the problem is difficult, the

obligation which the disparity be-

tween rich and poor nations imposes

on the rich is clear:

The solidarity which binds all men

and makes them members, in a

sense, of the same family requires

that nations enjoying an abundance

78



of i7iateri(il goods sJioidd not remain

indifferent to those nations whose

citizens suffer from internal prob-

lems that result in poverty, hunger

and ati inahility to enjoy even the

more elementary human rights.

(157)

This truth is all the more valid

since, given the growing interde-

pendence among nations, it is im-

possible to preserve a lasting and

beneficial peace while glaring socio-

economic inequalities persist among

them. (157)

This entire section should be read

and reread, especially by citizens of

the richest country in the world, but

the following points are worth special

mention:

1. Aid to developing countries

must not be a one-shot affair. Emer-

gency assistance is needed, but it

cannot of itself remove the causes

which create a permanent state of

misery and want. For this a long-

range program of technical and

financial aid is required. Although

the Pope is grateful for what has al-

ready been done, he expresses his

hope that in the years ahead the

wealthier nations will redouble their

efforts to promote the scientific, tech-

nical and economic progress of the

underdeveloped nations. (165)

2. In extending their assistance,

he warns the prosperous nations to

be disinterested and respectful of

the spiritual values of the recipient

countries.

3. He exhorts the less-devclopetl

countries to learn from the experi-

ence of developed nations. It is nec-

essary that they emphasize an in-

crease in production, but it is no less

necessary that the increased produc-

tion be equitably distributed among

all their citizens. Social progress

must go hand in hand with economic

development.

4. The Pope identifies the Church

with “the revolution of rising ex-

pectations” and with the efforts of

the developing nations to preserve

their distinctive cultures.

5. In a detailed and sympathetic

discussion of the population problem,

he rejects artificial contraception as

a solution and expresses his confi-

dence in the ingenuity of man to in-

crease the food supply, and in his

intelligence and good will in bring-

ing about a better balance between

population and available resources

and in distributing more equitably

the abundance now being produced.

6. The Pope stresses again and

again the growing interdependence

of peoples and the need for co-opera-

tion on a world scale, since indivi-

dual nations can no longer adequate-

ly solve their major problems in

their own environment and with

their own resources. (202) As a

consequence, he deplores the mis-

trust in the world today and attri-

butes it to the denial of God and the

moral order that proceeds from Him.

lie finds reason for hope, however.

79



in the spreading skepticism about

building a paradise on earth and in

the growing consciousness of inviol-

able human rights, combined with

an aspiration for more just and more

human relations.

m
The reference to the spiritual

aspect of today’s crisis provides a

natural transition to the pastoral ex-

hortation—so much in character—

with which Pope John brings the

encyclical to a close. (212-265) This

is a moving plea to Catholics to keep

spiritual values uppermost in their

lives (without, however, questioning

the goodness of scientific-technical

progress and the material well-being

it produces), to realize the implica-

tions of their membership in the

Mystical Body of Christ, to know the

social teachings of the Church and to

practice them.

Especially notable in this section

is the vigor of the Pope’s assertion

(We reaffirm strongly) that Chris-

tian social doctrine is an integral part

of the Christian conception of life.

Instruction in this doctrine is not to

be confined to special institutes but

must be included as an item in the

required curriculum in Catholic

schools of every kind, particularly in

seminaries. (223) It is to be injected

info the religious instruction pro-

grams of parishes and of associations

of the lay apostolate. And it should

be spread by every means of modern

communication, by television, press

and radio.

The Pope does not minimize the

diflBculty either of the social apos-

tolate or of the times in which we

live. Especially with regard to the

Church’s social teaching is the transi-

tion from theory to practice difiBcult,

because of the deep-rooted selfish-

ness of human beings, the material-

ism that pervades so much of mod-

ern society and the difficulty of de-

termining the demands of justice in

particular cases. (229) And as for

the times: Our era, it must be ad-

mitted, is penetrated and shot

through by radical errors; it is torn

and convulsed by deep disorders.

Nevertheless, the Pope is con-

fident that with God’s help order can

be restored to human society, so that

all nations may enjoy peace and

prosperity. If the age is difiBcult, it

is also an era which opens up im-

mensely hopeful apostolic possibili-

ties to those who toil in the Church.

(260)

The writer cannot bring this sum-

mary to a close without adding an-

other voice to the chorus of gratitude

for this providential encyclical.

Mater et Magistra will hearten all

those engaged in the social apos-

tolate. It will attract new recruits. It

will clarify doubts and dissipate con-

fusion. Attuned to the times, it is

an answer to prayer in a revolution-

ary age.

80



A SELECTKI) BIBLIOGRAPHY

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81



1952, 402p. (“Bishops' Program ot Social Reconstruction,” Feb.

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Miller, Raymond
J.,

Forty Years After, Radio Replies Press, 1948,

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O’Connor, Daniel A., Catholic Social Doctrine, Newman, 1956,

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Parsons, Wilfrid, Which Way Democracy? Macmillan, 1939, 295p.

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Ryan, John A., Social Doctrine in Action, Harper, 1941, 297p.

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Sheed, Frank
J.,

Society and Sanity, Sheed & Ward, 1953, 274p.

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J.,

Catholic Social Thought, Ronald, 1950, 567p.

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Periodical Literature*

Mother and Teacher, Part I; Background to the Encyclical

1. The Church’s Authority

“The Teaching Authority of the Church,” by Pope Pius XII.

53: May 1955, 311-320.

“The Catholic Intellectual and Social Movements,” by John

LaFarge. 53: Sept. 1955, 551-559.

“How Binding Are the Encyclicals?” by Norman Galloway,

O.S.A. 54: Nov. 1956, 622-628.

“The Church in Temporal Affairs,” by the Australian Hierarchy.

55: Sept. 1957, 462-474.

* All the articles listed here are taken from Catholic Mind, New York.

82



2. Reaction to Phevioi's Enc:yclicaes

“The Social Question in the New Order/’ hy Pope Pius XII. 39:

June 8, 1941, 1-16.

“Pesch and Christian Solidarism,” by Josepli B. Schuyler. 42:

June 1944, 369-374.

“Pioneer Social Catholics,” by Donald R. Campion. 44: July

1946, 430-435.

“Does the Church Approve of the American Economic System?”

by Rev. Carl P. Hensler. 46: May 1948, 304-313.

“A Catholic Industrial Program,” by Gerald J. Schnepp, S.M.

47: Aug. 1949, 489-499.

“The Labor Encyclicals Today,” by Friedrich Baerwald. 49:

Oct. 1951, 622-634.

“After Sixty Years,” by Rev. George G. Higgins.' 49: Oct. 1951,

606-617.

“Catholics and the Social Encyclicals,” by Robert C. Hartnett.

49: Oct. 1951, 642-646.

“The Popes and the Industrial Revolution,” by Benjamin L.

Masse. 49: Oct. 1951, 635-641.

“The Encyclicals and the United States,” by Joseph P. Fitz-

patrick. 53: Jan. 1955, 1-12.

“The Message of Quadragesimo Anno Todsiy^^ hyz

Cronin, S.S. 54: Nov. 1956, 608-621.

3. Other Catholic Statements

“The Church and Social Order,” by the Archbishops and Bishops

of the Administrative Board of the National Catholic Welfare

Conference. 38: March 8, 1940, 81-100.

“Justice Now,” by the Australian Hierarchy, May 4, 1941. 39:

Aug. 22, 1941, 1-20.

“Pattern for Economic Justice,” A Joint Declaration Issued Oct.

16, 1946 by the Industrial Relations Division of the National

Council of Churches, the Social Action Department of the

National Catholic Welfare Conference, and the Synagogue

Council of America. 45: Feb. 1947, 102-105.

“The Catholic Social Program in Principle and Practice,” by

Joseph Cardinal Frings. 45: Oct. 1947, 614-624.

“On Social Justice,” by the Netherlands Hierarchy. 47: Dec.

1949, 746-752.

83



“Social Attitudes of the French Hierarchy,” by Jean Villain.

51: March 1953, 143-158.

“On Individual Responsibility,” by the American Hierarchy. 59:

July-Aug. 1961, 380-383.

Mother and Teacher, Part II: Private Initiative and State Activity

1. Labor

“Labor's Obligations to American Democracy,” by John C.

Friedl. 39: Oct. 22, 1941, 1-12.

“Labor and Social Reconstruction,” by Walter J. Marx. 40:

March 22, 1942, 16-22.

“Industrial Democracy,” by R. A. L. Smith. 41: June 1943,

12-17.

“Towards Industrial Democracy,” by Rev. Cornelius Lucey. 41:

Aug. 1943, 15-26.

“Voluntary Arbitration,” by Rev. John P. Boland. 42: April

1944, 244-247.

“Duties of Union Membership,” by Benjamin L. Masse. 42: July

1944, 425-428.

“Bishops Speak on Labor,” by Most Rev. Richard J. Cushing.

43: Nov. 1945, 655-674.

“Organized Labor in the United States,” by Benjamin L. Masse.

45: March 1947, 167-171.

“The Philosophy of Work,” by Arthur Little. 46: May 1948,

259-267.

“The Social Function of Trade Unionism,” by Frank Tannen-

baum. 47: May 1949, 257-266.

“The International Federation of Christian Trade Unions,” by

P. J. S. Serrarens. 47: June 1949, 325-331.

“The Church in the Market Place,” by Benjamin L. Masse. 50:

Feb. 1952, 107-110.

“Labor and the Ceneral Welfare,” by Msgr. George G. Higgins.

53: Nov. 1955, 667-680.

“Trade Unions in a Free Society,” by G. Dion. 55: April 1957,

131-138.

“The Labor Movement Today,” by Benjamin L. Masse. 58:

Jan.-Feb. 1960, 65-70.

“Workers, Unions and Freedom,” by Domenico Cardinal Tardini.

59: May-June 1961, 269-273.

84



2. Management

“Should Eiuployc'rs Support tho Papal Program?” by just in

McAghou. 39: Nov. 22, 1911, 23-30.

“Christ in Industry aud Commerce,” by Lewis Watt. 41: jam

1943, 8-16.

“Democracy in Corporations,” by Edward j. Hogan. 47: Sept.

1949, 519-521.

“Social Responsibilities of Business,” by Laurence J. McCinlcy.

48: May 1950, 271-275.

“Power and Responsibility of Business,” by George II. Dunne.

50: Feb. 1952, 79-93.

“Ideals for Christian Employers,” by Pope Pius XII. 53: Sept.

1955, 569-572.

“The Businessman: His Civic and Social Responsibility,” by W.

Seavey Joyce. 58: May-June 1960, 253-257.

3. State Activity

“Social Reconsti'uction and Legislation,” from The Catholic

Gazette, London. 40: Nov. 22, 1942, 5-10.

“The Function of Government in Industry,” by Wilfrid Parsons.

41: March 1943, 7-15.

“For Profit-Sharing,” by Clare Boothe Luce. 44: May 1946,

282-285.

“The Social Function of Property,” by Aegidius Doolan, O.P.

45: Jan. 1947, 50-52.

“Nationalization in Europe and Catholic Social Doctrine,” by

Nicholas S. Timasheff. 46: Jan. 1948, 17-35.

“Pius XII on Nationalization,” by Lewis Watt. 46: March 1948,

132-142.

“Labor, Management and Government,” by Most Rev. Francis

J.
Haas. 47: Jan. 1949, 1-9.

“The Gommon Good and the Socio-Economic Order,” by Gerald

Kelly. 51: Sept. 1953, 524-542.

4.

Socialization

“Socialization,” by the Australian Hierarchy. 47: May 1949,

305-320.

“Ghristmas Eve Address on Technology,” by Pope Pius XII. 52:

March 1954, 174-183.

85



"Automation and Catholic Social Thought,” by Hon. Albert T.

Frantz. 53: Aug. 1955, 449-455.

"Problem of Automation,” by Msgr. Angelo dell’Acqua. 54;

Nov. 1956, 660-664.

5. Welfare State

"Full Employment and Human Rights,” by Msgr. John

O’Grady. 44: Jan. 1946, 24-31.

"Housing and Family Life,” by the Scottish Hierarchy. 44: April

1946, 221-225.

"Public Health Insurance in the United States,” by Edward A.

Marciniak. 46: March 1948, 164-180.

“Debate Over Health Insurance,” from Work, Feb. 1949, 47;

May 1949, 288-291.

"A Voluntary Approach to a National Health Program,” State-

ment issued March 257 1949, by three national Cathohc as-

sociations. 47: June 1949, 373-384.

“Subsidized Housing,” by Msgr. John O’Grady. 47: July 1949,

406-414.

"The Welfare State,” by Friedrich Baerwald. 49: May 1951,

298-314.

"The Welfare State,” by Hon. Eugene J. McCarthy. 51: Nov.

1953, 670-674.

"What is the Welfare State?” by Henry Somerville. 51: Nov.

1953, 663-669.

"Standard of Living,” by the Australian Hierarchy. 52: Dec.

1954, 745-755.

"Housing Problems,” by Most Rev. Giovanni Battista Montini.

53: April 1955, 253-255.

Mother and Teacher, Part III: New Social Questions

1. Man and the Land

“Farmer Is Collaborator With the Creator,” by Cardinal

Aloisius
J.

Muench, D.D. 39: Sept. 8, 1941, 1-10.

“Australian Catholic Rural Movement,” from the Catholic

Leader, Brisbane. 40: Oct. 8, 1942, 16-20.

"Catholic Social Teaching on Rural Life,” by Rev. Patrick T.

Quinlan. 43: Mar. 1945, 160-164.

86



“Why Ruial Life?” by Edward Skillin Jr. 43: April 1945, 205-

212 .

“Rural Comiminities of Tomorrow,” by Joseph V. Urbain. 43:

May 1945, 300-305.

“Man’s Relation to tlie Land,” A Statement Issued in Aug. 1945,

by Protestant, Catholic and Jewish Agricultural Leaders. 44:

Jan. 1946, 48-50.

“Decentralization of Agriculture,” by William J. Gibbons. 47:

Jan. 1949, 42-46.

“Catholic Rural Life Conference,” by Raymond Bernard. 47:

May 1^49, 273-279.

“Industrialism and Agrarianism,” by the National Catholic Rural

Life Conference. 47: Sept. 1949, 573-575.

“The Life of the Farmer,” by Pope Pius XII. 48: July 1950, 442-

446.

“Human Values in the Rural Community,” by Union Interna-

tionale d’Etudes Sociales. 52: May 1954, 312-320.

2. Co-operatives

“What Is This Rochdale Co-operation?” by Leo R. Ward, C.S.C.

42: Dec. 1944, 725-732.

“Co-operatives and the Problem of Poverty,” by Martin E.

Schirber, O.S.B. 44: Jan. 1946, 51-59.

“The Good Life in Antigonish,” by Richard Pattee. 45: Sept.

1947, 563-570.

3. Underdeveloped Areas

“Economic Factors in Latin America,” by James A. Magner,

S.T.D. 40: May 22, 1942, 14-20.

“Ethical Aspects of the TariflF,” by Msgr. John A. Ryan. 43:

Sept. 1945, 528-533.

“Land Without People,” by the Australian Hierarchy. 51: Nov.

1953, 690-698.

“Immigration and Land Settlement,” by Most Rev. John Panico.

53: April 1955, 220-226.

“American Abimdance and World Need,” A Statement Issued

May 4, 1955 in New York City by 88 Leaders Representing

All the Nation’s Major Religious Faiths. 53: Aug. 1955,

511-512.

87



“For a New Foreign-Aid Concept,” by Barbara Ward. 54: Oct.

1956, 563-569.

“The Right to Migrate,” by Rev. Jeremiah Newman. 55: May-

June 1957, 228-236.

“Decolonization,” by Michael P. Fogarty. 56: July-Aug. 1958,

320-327.

“For a Liberal Trade Policy,” by the Catholic Association for

International Peace. 56: July-Aug. 1958, 381-383.

“Catholics and Foreign Aid,” by James L. Vizzard. 57: July-

Aug. 1959, 305-312.

“The Catholic Position on Population Control,” by John L.

Thomas. 58: Jan-Feb. 1960, 4-11.

“Our Moral Commitment to Coming Cenerations,” by L. C.

McHugh. 58: March-April 1960, 100-109.

“U.S. Foreign Aid: A Christian Position,” by the Catholic As-

sociation for International Peace. 58: May-June 1960, 277-283.

4. International Co-operation

“1942 Christmas Message of Pope Pius XII on International

Peace and the Social Order.” 41: Jan. 1943, 45-60.

“Future of International Law,” by Andrew Beck, A.A. 41: March

1943, 48-53.

“The Present World Crisis,” by Martin R. P. McCuire. 41: April

1943, 18-24.

“International Unity,” by Most Rev. John J. Wright. 49: Feb.

1951, 108-118.

“Catholic Social Principles on a World Scale,” by Robert C.

Hartnett. 50: Jan. 1952, 11-18.

“Catholics and Unesco,” by Ciuseppe Angelo Cardinal Roncalli.

51: June 1953, 321-324.

“Nationalism and Internationalism,” by William F. Lynch. 52:

March 1954, 149-158.

“Papal Teaching and International Economic Relations,” by

Raymond
J.

Miller, C.SS.R. 51: Aug. 1953, 479-485.

“The International Labor Organization,” by Pope Pius XII. 53:

Feb. 1955, 113-115.

“Catholics and the ILO,” by the Catholic Association for Inter-

national Peace. 54: Sept. 1956, 539-544.

88



“On Internationalism,” by Pope Pius XII. 55: Sept.-Oct. 1957,

449-453.

“Catholics and International Pile,” by Henri de Riedinatten,

O.P. 56: May-June 1958, 251-260.

“On International Responsibility,” by Most Rev. James II. Grif-

fiths. 58: Jiily-Aiig. 1960, 332-346.

“Education for the Post-War World,” by Most Rev. John J.

Wright. 58: Nov.-Dee. 1960, 509-517.

“In Praise of the FAO,” by Pope John XXIII. 59: Jan.-Feb.

1961, 79-81.

Mother and Teacher, Part IV: Reconstiiiction in Justice and Peace

1. Teaching Social Doctrine

“Are Priests Pro-Labor?” by William
J.

Smith. 41: Feb. 1943,

6-9.

“The Priest and Social Action,” by John F. Cronin, S.S. 43:

July 1945, 424-430.

“Why Priests Should Concern Themselves with Social Ques-

tions,” by Most Rev. Michael
J.

Browne. 45: June 1947, 345-

351.

“The Teaching of Social Problems,” by Joseph Reiner. 45: Sept.

1947, 536-540.

“Papal Social Teaching in Business Education,” by Louis
J.

Twomey. 48: Nov. 1950, 669-672.

2. Catholic in Action

“Unified Catholic Action,” by the Episcopal Committee on

Catholic Action in Australia. 39: Dec. 8, 1941, 11-18.

“The Institutional Apostolate,” by Rev. John Fitzsimons. 48:

Feb. 1950, 93-100.

“New Spirituality for the Lay Apostle,” by Rev. John Fitzsimons.

49: June 1951, 373-381.

“The Lay Apostolate,” by Pope Pius XII. 50: Feb. 1952, 115-

121 .

“Co-operation for Civic Goals,” by Msgr. Joseph F. Donnelly.

52: Nov. 1954, 675-677.

“The Apostolate of the Laity,” by Pope Pius XII. 56: Jan.-Feb.

1958, 74-91.

89



REVIEW QUESTIONS

Part I: Background to the Encyclical

The Church and the Social Order

1. Why are human prosperity and culture a legitimate concern

of lie Church? (3)*

2. How does Pope John summarize the social teaching and action

of the Church? (6)

The Period of “Rerum Novarum”

3. What was the social, economic and political climate prevailing

when Rerum Novarum was written? (11)

4. Who were the opponents of that encyclical, and what were

their objections? (16)

5. On what grounds did Leo declare that religion and the Church

were indispensable for the solution of the social problem? (16)

6. What did Rerum Novarum say about the nature of work? (18)

7. What twofold function is property meant to serve? (19)

8. How did Rerum Novarum describe the purpose of the state?

(
20

)

9. What obligations were placed upon the state with respect to

labor? (21)

10.

What rights of the worker were defended by Pope Leo? (22-

23)

The Encyclical “Quadragesimo Anno”

11. When was Quadragesimo Anno written, and what specific

problems did it confront? (27-29)

12. What definition of a just wage is given in the encyclical?

(32-33)

13. What is Pius XPs objection to complete, or even moderate

socialism? (34)

14. What specific remedies did he propose for the economic prob-

lems of the time? (37)

* The numbers in parentheses refer to the paragraph in the encyclical which treats of
the mattei in question.

90



Pius XII’s Pentecost Message, 1941

15. Which, according to Pius XII, is the prior right: the right of

private property or the right to subsistence? (43)

16. Who has the primary riglit and duty to regulate labor relations?

(44)

17. When and how should the state intervene in labor disputes?

(44)

The Last Twenty Years

18. Does Pope John approve of the growth of welfare programs,

labor unionization and internationalism? (46-49)

19. Does he approve of the growing activity of the state in eco-

nomic and social affairs? (49)

20. In what sense does the passing of colonialism create new

social problems for nations and states? (49)

Part II: On Private Initiative and State Intervention

State and Private Initiative

21. In principle, who creates the economy and for what immediate

purpose? (51)

22. What is the function of the state in economic affairs? (52-55)

23. What is “subsidiarity”? (53-54)

24. What norm should be used in judging the appropriateness of

state intervention? (54)

Socialization

25. What is “socialization” and what does the Pope think of it?

(59-62)

26. Does the growth of socialization bring about an inevitable

loss of freedom? (62-63)

27. What characteristics should be built into progi'ams of socializa-

tion? (65-66)

28. How does socialization implement the organic structure of

society advocated by Quadragesimo Anno? (67)

Wages and Profits

29. What principles should determine wages? (69-70)

30. What is a minimum just wage, and what is a wage that is

perfectly just? (71-72)

91



31. What is the test that Pius XII oflFers for measuring the eco-

nomic progress of a nation? (74)

32. By what principle is labor entitled to a share in the growth and

expansion of a corporation? (75-77)

33. What other factor must be considered in determining both

profits and wages? (78)

34. What are the demands of the common good on the national

and on the international level? (79-80)

Co-operatives and Unions

35. How are economic systems as such to be judged? (82-83)

36. What type of economic society did Pius XII encourage? (84-

85)

37. Why is flexibility stressed for artisan associations and co-opera-

tives? (87-88)

38. Why is public authority justified in its assistance to craft

organizations and co-operatives? (89)

39. On what grounds does the encyclieal justify an active voice

for labor in management? (92)

40. Why does modern life require more leisure, edueation and

culture of workers? (94)

41. Should organized labor have a say in national and international

affairs? (99)

42. What principles are expected to motivate the world-wide

activities of organized labor? (101-103)

Private Property

43. What task falls to public authority by reason of the separation

of ownership from management? (104)

44. Why do some people question the necessity of private owner-

ship in modern society? (105)

45. Has there been any change in the popular esteem for eapital?

Is this an improvement? (106-107)

46. What inevitably happens in a nation that fails to recognize the

right of private ownership? (109)

47. What advantages may be expected to follow from a healthy

condition of private ownership? (112)

48. How important is it that ownership be widely experienced?

( 115 )

92



Social Aspects of Ownership

49. When is public ownership justifiable? (116)

50. What sort of officials should be chosen to administer public

property? (118)

51. What is meant by the social function of property? Docs private

property have a social aspect? (119)

52. Does the social function of property impose any obligations?

(
120

)

53. Which does the New Testament stress: the right of private

property or the social function of property? (121)

Part III: New Social Questions

Conditions in Farm Areas

54. Why is the farm sector of the economy depressed? (124)
55. What is the nature of the challenge which the ffight from

depressed farm areas poses for almost all countries? (125)

56. What is the first measure that should be adopted to correct

the imbalance between rural and urban areas? (127)

57. What results can be expected from co-ordinating the develop-

ment of agriculture with the manufacturing and service in-

dusti'ies? (129-130)

58. What specific public policies with respect to agriculture are

required to insure harmonious development of the national

economy? (131-141)

Public Policy and Agriculture

59. What is the fundamental principle of taxation? (132)

60. Why should the state adopt special tax and credit policies

for agriculture? (133)

61. What two types of social insurance are necessary for farmers?

(135)

62. Are social insurance systems legitimate means of redistributing

income? (136)

63. How should farm prices be regulated? (137-140)
64. How can farm income be opportunely supplemented? (141)
65. What is the ideal type of farm enterprise? (142)

66. What considerations should lead farmers to have a high

regard for their vocation? (144-145)

93



67. Why should farmers organize economically and politically?

(146)

68. In pursuing their goals, what caution must farmers observe?

(147)

Aid to Underdeveloped Areas

69. What should be done about imbalances which exist between

regions of the same country? (150-152)

70. liif Siding; s depressed regions, what does the common good

demand of government, of private enterprise? (151-152)

71. What forms does the imbalance between land and population

take? (153-154)

72. Does morality require international co-operation to correct

this imbalance? (155)

73. What two international organizations are singled out for praise

by Pope John? (156, 103)

74. Why must rich nations help developing nations? (157-159)

75. What should be said of nations burdened with farm surpluses?

(161-162)

76. Is emergency aid to developing nations a sufficient response

to their needs? (163-168)

77. In expanding their production, what policies should developing

nations follow? (167-168)

78. In granting aid, what cautions should rich nations bear in

mind? (169-173)

79. What attitude does the Church take toward national differences

and aspirations? (181)

Population Increase and Economic Growth

80. On a world-wide scale, how is the problem of imbalance be-

tween population increase and the means of subsistence

described? (185-186)

81. What is the nature and extent of this problem and how should

it be solved? (188-192)

82. Why does the population problem demand a moral approach?

(193-194)

83. What does the Church teach about the transmission of life?

(195)

84. What does Scripture say about population and natural re-

sources? (196-197)

94



Intcniationnl Co-opcratioii

85. Why are understanding and co-operation among nations a

prime necessity today? (200-202)

86. What is impeding international collaboration? (203-204)

87. How alone can the spirit of distrust among world leaders be

banished? (207-208)

88. Why cannot a civilization be built without recognition of

God s authority? (209-210)

Part IV : Recoiislruclion in Truth, Justice and Love

Learning Catholic Social Doctrine

89. Why are the ideologies designed to solve modem social prob-

lems so often ineffectual? (213)

90. What is the fundamental principle of the Church’s social

doctrine? (215-219)

91. Can one hold a Christian conception of life while rejecting

or ignoring the social teaching of the Church? (222)

92. What is the Pope’s wish in regard to the teaching of the

Church’s social doctrine in Catholic schools and seminaries?

(223)

93. How will Catholics most easily demonstrate the truth and

eflBcacy of the Church’s social teaching? (225)

94. What must be the aim of Christian education in the economic

and social fields? (228)

95. How does one learn Christian behavior in social and economic

matters? (230-232)

96. What role in Christian social education must be accorded to

associations of the lay apostolate? (233)

97. What element of the Christian conception of life is needed

to check the hedonism prevalent today? (234-235)

Implementing Catholic Social Doctrine

98. How should Catholics behave when there are differences of

opinion among them about the application of Catholic social

doctrine? (238)

99. How should Catholics behave when co-operating with non-

Catholics in socio-economic activities? (239)

100.

How far does the authority of the hierarchy extend in teaching

the Church’s social doctrine? (239)

95



101. What is the particular task of the laity in regard to the Church’s

social doctrine? (240)

Dangers in Modern Society

102. What grave danger results from modem man’s scientific and

technical progress? (242-244)

103. What remedy for this danger does the Church urge upon her

children? (245-247)

104. Why does the Church insist upon observance of a day of rest

on Sunday? (248-253)

The Christian in the World

105. In what sense is temporal activity a Christian mission? (254-

256)

106. What practical contribution does supernatural charity make

to temporal eflficiency? (257)

107. What Christian doctrine makes even the temporal efforts of

Christians capable of being a continuation of the effort of

Jesus Christ? (259)

108. What conditions must be restored before all nations may at

last enjoy prosperity, happiness and peace? (263)

96



2) Some directives for coping with the problem. (127-156)

a) Essential public services should be provided in farm areas. (127)

b) All sectors of the economy should be developed harmoniously.

(128-131)

c) Government should make special provision for farmers with re-

spect to taxes, credit, social insurance, price protection and

rural industry. (132-145)

d) Farmers should unite to protect their interests, confident of the

value of their contribution to society. (146-149)

e) Government should strive to reduce inequalities between different

areas of the same country. (150-156)

B. Problem of imbalance between countries differing in eco-

nomic development. (157-184)

1) Human solidarity, as well as world peace, demands that rich nations

help the developing countries. (157-166)

2) Their aid should benefit all sectors of the economy, be disinterested,

respect the character and spiritual values of the recipient countries.

(167-177)

3) Contribution of the Church. (178-184)

C. Problem of imbalance between population and resources. (185-

211 )

1) Pressure of population on resources is a problem, but not one to be

solved by violating the moral order. (185-191)

2) Solution lies in social and economic progress and in respect for the

laws of life. (192-199)

3) It requires co-operation on a world level, which is lacking today be-

cause of distrust arising from failure to acknowledge moral order

founded on God. (200-211)

Part IV. Reconstruction of Social Relations on Truth, Justice

and Love. (212-265)

A. Man must return to God, the only foundation of a solid and fi-uitful
temporal order. (212-221)

B. Knowledge of the Church’s social teaching, which is an integral part of

the Christian conception of life, must be spread by every available means.

(222-230)

C. The task of applying Catholic social principles, of reducing them to ac-

tion, belongs particularly to the laity. (231-241)

D. All should remember the primacy of the spiritual in human life; and in

the performance of their work they should be conscious both of their

dignity as members of Christ’s Mystical Body and of the bonds of charity

which bind them to one another. (242-265)



- ^ ^ y
OTHER AVAILABLE ENCYCLICALS

PIUS XI, RECONSTRUCTING THE SOCIAL ORDER

.

(Quadragesima Anno

)

PIUS XI, CHRISTIAN AIARRIAGE .
(Casti Connubii)

PIUS XII, THE MYSTICAL BODY OF CHRIST .
(Myslid Corporis)

PIUS XII, ^ THE SACRED LITURGY

.

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1.

(Mediator Dei)

LEO XIII, HOLY SPIRIT
(Divimim lllud Munus

)

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PIUS; M,* CHRISTIAN EDUCATION OF YOUTH.
. (DivinillUus Magistri)

.
PIUS XII, THE SACRED HEART,

't
" (Haurietis A quas

)

/Pius xii, the African missions .
' (Fidei Donum)

US XII, UNITY OF HUMAN SOCIETY.
(Summi Pontificatus

)

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. . 2o(^

. . 2o(^

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25<‘

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