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INT MARY’S CO.LEGt
»TRE I>aME. INDIANA

MOTHER
AND

TEACHER

CATHOLIC CHURCH. POPE, I958-I963.

(JOANNES XXIII), I^ATER ET MGISTRA.

COW-lENTARY.



INTRODUCTION

by

Rev. John F. Cronin, s.s.

Assistant Director, Social Action Department,

National Catholic Welfare Conference

This simplified version of Pope John’s En-

cyclical, “Christianity and Social Progress”

(Mater et Magistra), fills a real need. We

have here in capsule form the leading

thoughts of this majestic document. To a

very great extent, the summary uses the

words of the Encyclical itself. This is a

guarantee of its faithfulness and accuracy in

selection.

At the same time, useful as this digest will

be, it is hoped that it will lead readers to a

careful and fruitful study of the entire En-

cyclical. In this way, they will acquire

principles and attitudes that will be most

helpful in developing a Christian outlook

regarding the critical social problems of our

day.

Nihil Obstat: John F. Cronin, S.S.

Censor Deputatus

Imprimatur: Lawrence J. Shehan, D.D.

Archbishop of Baltimore

February 9, 1962

Copyright © 1962 by Helicon Press, Inc.
Cover photo: courtesy Deprato Studios, N. Y.



MOTHER AND TEACHER

Pope Johns Blueprint for World Peace

synopsized by

REV. JOSEPH GALLAGHER
^ 1

1

Consulting Editor, The Catholic Review

Introduction

A Mother (Mater) who begets sons; a
Teacher (Magistra) who guides them: that

is what our Lord designed his Church to be.

Teaching his doctrine, she addresses the

whole man: body as well as soul. Like her

Founder, she guides souls safely to the next

life, but also “has compassion” on the hun-

gry crowd, and cares about the needs of

bodies in this life. Thus were the first

deacons ordained to minister at poor tables.

Thus seventy years ago Pope Leo XHI

spoke to the world about workers’ problems.

His letter to the world, called Rerum

Novarum, is by far the most notable witness

to the Church’s social teaching and action.

In it, Leo made his own the problems of

underprivileged men, and championed their

rights.

This letter has influenced laws and institu-

tions in many nations. All later Popes

have built on it. And even today it re-

tains much effectiveness. From it we can

draw new and vital ideas about the nature

1



and extent of social problems; and about

our duties in these matters.

Part I

Older social problems and the solutions of

previous Popes; newer problems and the

need for the present encyclical.

1) The Times of Leo XIII:

THE problem: radical changes in

politics and economics were causing con-

fusion and civil disturbances.

THE villain: Many people said that

wages, prices and profits depended on cer-

tain blind forces unrelated to morality, that

governments should not intervene in such

affairs, and that trade unions were unlawful.

THE result: Since “might made

right,” a few grew very rich, while masses

of workers suffered acute need. Indignant

workers began to adopt extremist theories.

Leo based his solution on human

nature itself as revealed by the gospels and

right reasoning. His letter was a wise sum-

mary of rules and a blueprint for action.

Leo taught that the rights of workers

were sacred. A man’s work is no mere
commodity. Work, the source of his liveli-

hood, is therefore to be paid for according

to humane laws of justice and not the cruel

laws of the marketplace.

He taught that private property is a

9



natural right which the government cannot

take away. Still, this right has a social

aspect and must be justly related to the

needs, of others.

He taught that governments must not

ignore the economic activities of their citi-

zens, but should promote a sufficient supply

of material goods, safeguard the rights of all,

contribute actively to better working condi-

tions and see that labor agreements are fair.

He taught the natural right of men to

enter into associations.

He taught that workers and employers

should care for the common good, and he

rejected the notion that competition should

be unregulated or that class struggle was

inevitable.

2) The Times of Pius XI:

Forty years after Leo’s letter, Pius XI

wrote Quadragesima Anno.

In it, he reaffirmed the Church’s right

to speak on social problems, and confirmed

Leo’s general solution of them. He cleared

up some details and showed how to adapt

rules to changing conditions.

Pius XI said the “wage” system was

not unjust in itself, but often took inhuman

forms.

He urged partnership agreements be-

tween labor and management, such as profit-

sharing.

3



He showed how Christians must op-

pose the Communist viewpoint and even the

viewpoint of the socialists, who regard man’s

earthly welfare alone, and reduce all social

relationships to the production of goods.

Noting die changes since Leo’s time,

he said that unrestricted competition had

been replaced by powerful monopolies,

sometimes with government backing.

To counteract this dangerous concen-

tration of power, he insisted on the primacy

of the common good, and urged the develop-

ment of smaller professional and economic

groups.

3) The Times of Pius XII:

Fifty years after Leo’s letter, Pius XII

broadcast a message affirming the Church’s

right to decide whether a social system con-

formed with God’s law.

Regarding material goods, he stated

that the earth and its riches were made to

meet the basic necessities of all men. Private

property helps to achieve this purpose.

Regarding labor, Pius XII said it was

a right and a duty. Men themselves should

regulate the conditions of labor. Only if the

parties cannot or will not do so fairly should

the state intervene.

Regarding family life, he observed

how private ownership helps to guard and

nourish it. He reminded governments of the

right of families to migrate.

4



4) Recent Problems:

Affairs have greatly changed in the

last two decades.

For instance, science has brought us

atomic energy, automation, space conquests.

In the social field have appeared more

social security systems, improved education,

more conveniences, greater interest in world

affairs. On the negative side, the imbalance

grows a) between the conditions of agricul-

ture and of industry, b) between the pros-

perity of different regions within countries

and c) between the poor and rich countries.

In the political field, citizens take

greater part in civic life, public authority

increases its role, Asia and Africa achieve

new independence, world assemblies con-

cern themselves with the interests of all

people.

Hence, Pope John considers it his

duty to confirm the teaching of his predeces-

sors, to explain it more fully, and to give

guidance on new and serious problems.

Part II

Updated comments on some basic economic

matters.

1) Private Initiative and State Interven-

tion:

In economic affairs, private initiative

ordinarily claims priority.

Yet public authority has the right and

5



duty to encourage, regulate, supplement and

co-ordinate this private initiative in the in-

terest of the common good.

Modem developments have required

increasing intervention of public authority

in economic affairs. Care should be taken

that such intervention ultimately serve the

basic rights of individuals. According to the

“principle of subsidiarity,” the intervention

should occur only when necessary to achieve

these basic rights.

One modern development is the fact

of the daily more complex interdependence

of citizens. This complexity requires many

restrictive laws. Society now concerns itself

with an individual’s health, education, and

choice of career, as well as the care of the

handicapped.

IThiis growing social trend can and

ought to be worked out in a way best suited

to promote its natural advantages and to

minimize, as far as possible, its attendant

disadvantages.

If the growth of social action involving

state regulation follows sane principles, it

need not be detrimental to the individual.

2) Payment for Work:

It is immensely sad to see great

masses of workers and their families con-

demned to utterly sub-human conditions be-

cause of inadequate wages.

Sometimes the privileged few with

6



enormous wealth live surrounded by the

utter poverty of the vast majority.

Sometimes services of doubtful or in-

ferior value receive much better payment

than the more beneficial work of honest

men.

Still, basic justice demands that work-

ers be paid a wage which allows them and

their families to live a truly human life.

Also, all classes of citizens should share in

the fruits of production.

On the national level, justice demands

the employment of the greatest number of

workers, equilibrium between wages and

prices, and balance between economic ex-

pansion and the development of social serv-

ices.

On the international level, justice de-

mands the avoidance of unfair competition,

the fostering of mutual collaboration be-

tween countries, and effective co-operation

in the development of communities less

economically advanced.

3) Employee Rights:

In addition to receiving just wages,

workers need to be able to perfect their

personalities while on the job. Working

conditions should allow them to exercise

responsibility and initiative.

Small and average-size undertakings,

especially those involving artisans, should be

safeguarded by co-operative action.

7



As far as possible, workers should

take an active part in the business of the

company they work for.

Through collective bargaining, work-

ers’ associations rightly exert their influence

in their own sphere of employment.

Workers should also exert proper in-

fluence on the national level where vital

decisions are made about economic matters.

International associations such as the

United Nation’s International Labor Organ-

ization deserve special praise.

4) Private Property:

Recent changes have raised some

doubts about the right to private property.

Thus systems of insurance and social

security are giving many people the sort of

security which used to come from owning

property. Also, many people, such as those

in professions, prefer income which flows

from their work to income available from

capital. This is as it should be.

Still, the right of permanent owner-

ship of property, including productive goods,

has permanent validity. In defending this

right the Church does not intend to endorse

the present condition of things, but sees the

right to property as a guarantee of the essen-

tial freedom of the individual.

Moreover, now is the time to insist on

the wider distribution of property ownership

among all classes. This includes houses.

8



land, tools, and durable consumer goods.

All this docs not deny the lawfulness

of state and public ownership of some pro-

ductive goods, especially those which involve

a power too great to be left to private per-

sons without injury to the community.

When the state increases this owner-

ship its motive should not be to reduce

private ownership as such. To oversee this

increased ownership the state should choose

men with the needed experience, know-how,

and a sense of responsibility to their country.

Furthermore, the right to private own-

ership has a social function, since in God’s

plan all the goods of this world are primarily

intended for the worthy support of the entire

human race.

Even though the state has increased

its concern about welfare ’ problems, the

social function of private ownership is not

out of date.

With all its machinery, the state can-

not remedy many tragic and urgent problems

which afflict private persons. Hence vast

opportunities for private sympathy and

charity will always remain. Besides, such

private action promotes spiritual values

more effectively.

Part III

We have spoken about just relations between
managers and employees.

9



1) Considerations of social justice must

also affect the relation (a) between various

branches of the economy, (b) between areas

of varying productivity within the same

country and (c) between the poorer and the

richer countries.

a) In most countries people are mov-

ing away from the farm.

What can be done to make farming

nearly as efficient as manufacturing and

service industries and to provide farmers

with living standards similar to those of city-

dwellers?

These questions concern everybody, espe-

cially public authorities. Various public

services such as roads, drinking water, and

health benefits, should be developed in rural

areas.

Economic growth should be balanced,

with agriculture keeping pace with other

factors. Systems of social insurance and

social security can make a most effective

contribution to the overall redistribution of

national wealth according to the principles

of justice and equity.

Economists must devise a means of price

regulation suited to the special nature of

agricultural produce.

The ideal farm is owned and managed by

the family. The farming community must

take an active part in its economic advance-

ment and should be united in co-operatives

10



and various professional associations.

b) Within the same country, areas

often differ sharply in social and economic

levels. Public authority should act to elimi-

nate such inequalities, though the citizens

involved should be helped to help them-

selves.

To reduce these inequalities, peoples all

over the world must co-operate to facilitate

the movement of goods, capital and men

from one country to another. In this matter,

the U.N.’s Food and Agriculture Organiza-

tion has been doing praiseworthy work.

c) The correct relationship of the

richer countries to the poorer ones: this is

one of the key questions of our times. Some

nations enjoy luxuries; others endure pov-

erty.

We all share responsibility for the fact
that populations are undernourished.

Justice and humanity require that richer

countries aid the poorer ones. This help

should not stop at emergency aid, but should

entail instruction in modern techniques and

investment of capital.

More and more people are recognizing

their duties in this respect. Broader foreign

aid programs for the future are much to be

desired.

On the one hand, poorer countries should
not only aim to produce more goods, but

also to produce them more efficiently, and

11



with more equitable distribution of the in-

creased national wealth. Thus social condi-

tions should keep pace with economic ex-

pansion.

Helping countries, on the other hand,

should respect the individuality of the coun-

try helped, and not try to impose self-

centered policies.

It would be especially tragic if the wealth-

ier nations, which sometimes are overly ma-

terialistic, exerted a bad influence on the

spiritual traditions of the poorer nations.

Even the Church, with her supernatural

goals, strives to promote the unique natural

heritage of the nations she evangelizes.

2) Will world population exceed food

supply? Far-ranging arguments on this score

are quite inconclusive and controversial. No

general problem in this area exists now.

Whatever the localized problems of the

present and the general problems of the

future may be, the productivity of nature and

the ingenuity of man can solve them without

methods of population control which violate

man’s nature.

The provident God has bestowed upon

humanity sufficient goods to bear with dig-

nity the burdens associated with procreation.

Parents should exemplify for their children

a firm confidence in God and the sacrificial

spirit needed to face life.

3) Science and technology have made it

12



growingly needful that the peoples of the

world depend one on the other. Very seri-

ous necessities demand that countries co-

operate in mutual assistance.

Yet mutual distrust often blocks the

needed co-operation, diverts wealth into

armaments and thwarts nobler enterprises.

The villain here is the lack of a common

belief in objective laws of justice and right.

Such laws bespeak the existence of God and

the necessity of religion.

Many modern men thought the human

race could do without God. The horrors

which science can now cause are inclining

many of them to return to a religious out-

look.

In richer countries fascination for material

goods is losing its hold on many hearts. In

poorer countries, a growing vision of human

rights and dignity adds emphasis to spiritual

viewpoints.

Here are hopeful signs that international

collaboration will come to flourish.

Part IV

The modem world has undergone immense

scientific and industrial changes.

The overriding problem is to bring the

effects of these changes into a more humane

balance. This is a problem existing within

nations and between nations.

13



Solutions to this problem fail to the extent

that they are rooted in a partial view of

human nature, especially regarding man’s

religious dimensions.

For there can be no peace or justice in

the world if men violate their God-given

dignity. Divorced from God, a man be-

comes a monster to himself and to others.

The Church’s social doctrine is perma-

nently valid because it is grounded on a com-

plete view of man’s abiding nature. The

cornerstone of this doctrine is the individual

person, naturally social, who is by right the

foundation, cause and purpose of all social

institutions.

Truth is the guide of this doctrine, justice

its aim, love its driving force.

This doctrine, however, must be applied

as well as understood. Such is the hard but

lofty task recommended to all men of good

will.

It must be vividly understood that the

Church’s social teaching is inseparable from

her philosophy of human life. This teaching

should be increasingly emphasized: in all

Catholic schools, parishes, and lay organiza-

tions.

Upon the laity primarily falls the task of

demonstrating that Catholic social teaching

not only sounds beautiful, but that it works.

Making it work will not be easy, though,

because men incline to overrate their own

14



selfish interests, and to idolize materialistic

values.

Yet a spirit of moderation and sacrifice

has always been expected of Christians.

Though many men live only for pleasure,

common sense endorses moderation and

simplicity of life, while faith further shows

the value of self-denial as an atonement for

sin and a medicine against it.

Making the Church’s social theory work is

also hard at times because the exact require-

ments of justice in a specific case may not

be clear.

In every case, a problem should be at-

tacked in three stages: observe the situation

from every angle; judge what can and should

be done on the basis of sane principles, and

act accordingly.

Even sincere, enlightened Catholics may

at times differ on the proper action. Still,

let them respect one another’s good will, and

co-operate as far as possible. People

shouldn’t put off doing good things because

they are busy arguing about what is better

or best.

Also, in social matters Catholics must

often deal with men who have a different

view of life. Without sacrificing essentials.

Catholics should courteously weigh the

opinions of these others and not measure

every program in the light of their own

specific interests.

15



It should be obvious how much zealous,

competent laymen are needed to correct the

“monstrous masterpiece” of our times: a

view of human nature that makes men scien-

tific giants but spiritual pygmies.

The Church approves of modem man’s

giant scientific steps, so long as they lead

men ultimately to their supreme spiritual

goals.

As a means of promoting these goals, the

Church has always insisted on the observ-

ances of the Lord’s Day. Setting aside daily

business on that day, men should take time

to worship, to foster family bonds, and to

refresh themselves with decent recreation.

Current abuses of the Sabbath are deplor-

able, and Christians should resist them

ardently.

With respect to spiritual goals, let no

Christian suppose that he must abandon the

affairs of this world in order to achieve

Christian perfection. God’s plan is that men

should develop and perfect their personal-

ities through their daily work, which in most

cases is a down-to-earth affair.

Earthly work done for eternal motives

needn’t be less efficient, but should be more

so. The basic requirements of justice are

made clearer by such motives and the influ-

ence of charity makes a man the more ener-

getic, generous, and considerate.

Catholics have this supreme inspiration in

16



their daily work: united with Christ, their

daily labor becomes a continuation of his

work, penetrated with redeeming power.

Thus civilization becomes leavened with the

ferment of the Gospel.

Though our times are gripped with

deadly errors and torn with disorders, this

era offers the Church immense possibilities

for good. The courageous co-operation of

every Christian is called for.

Under the guide of the Church,. Mother

and Teacher, modern man can still bring

right ordering to human society. Only in

this way can all nations at last enjoy true

prosperity, happiness and peace.

Discussion Questions

1. What is an encyclical?

2. Did Jesus show any interest in the

needs of poor, hungry, and sick people?

3. According to Jesus, do Christians

have any duties towards the needy people

of the world? (Check St. Matthew’s Gospel

25:31-46.)

4. Is the Church interested only in the

souls of men?

5. Pope Leo XIII guided the Church

from 1878-1903. What great document did

he write concerning the problems of work-

ing people? In what year did it appear?

6. Pope Pius XI guided the Church from

17



1922-1939. What is the name of the world

letter (encyclical) which he wrote on the

40th anniversary of Leo XIlFs document?

7. Some people say that the “law of

supply and demand” should be allowed to

take its course without any interference.

This attitude has a French name
—

“laissez-

faire,” which means “leave things alone.”

Does the Church agree with this attitude?

8. Do workers have a right to form

unions?

9. Does the government give people the

right to possess their own property? Could

any government justly take away that right

altogether? Do any present-day governments

try to take away this right?

10. Does the Church have the right to

speak out on economic problems (i.e., con-

cerning wages, prices, working conditions,

etc.)?

11. Should the government stay out of

economic affairs altogether, or should it run

these affairs itself?

12. Explain the principle of subsidiarity.

13. If it were possible for one clever man

to work so hard that he could buy all the

property in a nation, would it be moral for

him to do so?

14. Does every person in the world have

the right to live a decent human life, and

to provide himself with sufficient food and

clothing, and a respectable home?

18



15. Nowadays life has grown more com-

plicated and the government has more to

say about social problems. Is this neces-

sarily bad?

16. Would Pope John like to see the

nations of the world pulling together to

solve world problems? Do you think he

approves of the basic idea of the United

Nations?

17. Pope John praises the International

Labor Organization and the Food and Agri-

culture Organization. To what bigger or-

ganization do these two groups belong?

18. Is it desirable that workers take an

active part in the business of the company

they work for?

19. Just because the Church upholds the

right to private property, does that mean she

is pleased with the social conditions in those

countries which allow private property?

20. Many governments have welfare pro-

grams for needy people. Does that mean

that private charity is out of date?

21. The common good means the welfare

of all the citizens in a country. According

to God’s plan, what agency is supposed to

look after the common good? Should busi-

ness and labor unions care about the com-

mon good?

22. Do modern farmers have any special

problems?

19



23. Do wealthier nations have any duties

toward poorer countries? Are foreign aid

programs merely a matter of charity?

24. Man is by nature “a social animal.”

What does that mean?

25. Who will have to show that the

Church’s social teachings really work out in

practice?

26. By what three steps should a person

try to solve any social problem?

27. Is it possible for sincere, intelligent

Catholics to disagree about how to solve a

social problem? What should they do if this

happens?

28. What good effect does the observance

of the Lord’s Day have on society?

29. Does a modem Christian have to mn
away from the world in order to be a top-

notch Christian?

30. What special motive does a Catholic

have for doing his daily work well?

20



Reaction to Pope John's

World Letter

“sublime with the wisdom of Christ, emi-

nently practical”

National Catholic Social Action Confer-

ence

“a Christian Magna Carta of human rights”

Archbishop lakovos, Greek Orthodox

Primate of North and South America

“courageous and far-visioned”

American Jewish Council

“deserves to be widely studied and pondered”

S. Garry Oniki, Associate Executive Di-

rector, National Council of Churches

“one of the greatest and most influential doc-

uments of our time”

James B. Carey, Vice-President, AFL-CIO

“a profound document bearing on . . . issues

acute in the world today”

Louis G. Seaton, Vice-President in charge

of personnel. General Motors Corp.

“its wisdom and vision will help to change

the course of history”

Arthur Goldberg, Secretary of Labor



le must outdream the Communist vision-

|s, and outwork the Communist fanatics.”

[h these words the eminent economist,

[bara Ward, recently reminded the anti-

imunist world of the need for a positive

|gram of social reformation.

Leligious men of all faiths have been

ling in Pope John’s world letter. Mater et

]istra, just that sort of wise, humane and

:tical program.

’atholics must lead the way in under-

iding and activating this program. Hence

I

same world letter urges that increasing

jntion be given to the Church’s social doc-

|e at all levels of Catholic schooling.

'his pamphlet provides a quick, simplified

[oduction to the ideas of Pope John and

help to answer his ardent request that

*y modern means be used to carry his

;hing to all men. This synopsis should

^e especially serviceable in elementary

secondary schools, where many of to-

Tow’s leaders are forming their ideals.

Lawrence J. Shehan, D. D.

Archbishop of Baltimore

Episcopal Chairman

Department of Education, N.C.W.C.

February 9, 1962