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Pope Leo XIII

Turning to Pope Leo XIII’s masterful encyclical, the holy father details what roles a State should and
should not assume when it comes to issues of capital, labor, and beyond. The 32-page document is worth
reading in its entirety, but below is a condensed version for those of you “too busy” to read important
Church documents. All emphases mine:

On the Argument of Socialism

(3) …by degrees it has come to pass that working men have been surrendered, isolated and helpless, to
the hardheartedness of employers and the greed of unchecked competition. The mischief has been
increased by rapacious usury, which, although more than once condemned by the Church, is
nevertheless, under a different guise, but with like injustice, still practiced by covetous and grasping men.

(4) To remedy these wrongs the socialists, working on the poor man’s envy of the rich, are striving to do
away with private property, and contend that individual possessions should become the common property
of all…their contentions are so clearly powerless to end the controversy that were they carried into effect
the working man himself would be among the first to suffer. They are, moreover, emphatically unjust, for
they would rob the lawful possessor, distort the functions of the State, and create utter confusion in the
community.

(5) It is surely undeniable that, when a man engages in remunerative labor, the impelling reason and
motive of his work is to obtain property…If one man hires out to another his strength or skill, he does
so for the purpose of receiving in return what is necessary for the satisfaction of his needs; he
therefore expressly intends to acquire a right full and real.

Thus, if he lives sparingly, saves money, and, for greater security, invests his savings in land, the land, in
such case, is only his wages under another form; and, consequently, a working man’s little estate thus
purchased should be as completely at his full disposal as are the wages he receives for his labor. But it
is precisely in such power of disposal that ownership obtains, whether the property consist of
land or chattels. Socialists, therefore, by endeavoring to transfer the possessions of individuals to
the community at large, strike at the interests of every wage-earner, since they would deprive him
of the liberty of disposing of his wages, and thereby of all hope and possibility of increasing his
resources and of bettering his condition in life.

On Socialism Being Contrary to Natural Law

But animal nature, however perfect, is far from representing the human being in its completeness, and is
in truth but humanity’s humble handmaid, made to serve and to obey. It is the mind, or reason, which is
the predominant element in us who are human creatures…

And on this very account – that man alone among the animal creation is endowed with reason – it must
be within his right to possess things not merely for temporary and momentary use, as other living things
do, but to have and to hold them in stable and permanent possession

(7) This becomes still more clearly evident if man’s nature be considered a little more deeply. For man,
fathoming by his faculty of reason matters without number, linking the future with the present, and being
master of his own acts…it is in his power to exercise his choice not only as to matters that regard his
present welfare, but also about those which he deems may be for his advantage in time yet to come.

Man’s needs do not die out, but forever recur; although satisfied today, they demand fresh supplies for
tomorrow…There is no need to bring in the State. Man precedes the State, and possesses, prior to
the formation of any State, the right of providing for the substance of his body.

(8) Those who do not possess the soil contribute their labor; hence, it may truly be said that all human
subsistence is derived either from labor on one’s own land, or from some toil, some calling, which is paid
for either in the produce of the land itself, or in that which is exchanged for what the land brings forth.

(11) With reason, then, the common opinion of mankind…and in the laws of nature…has consecrated the
principle of private ownership, as being pre-eminently in conformity with human nature, and as conducing
in the most unmistakable manner to the peace and tranquillity of human existence.

The authority of the divine law adds its sanction, forbidding us in severest terms even to covet that which
is another’s: “Thou shalt not covet thy neighbour’s wife; nor his house, nor his field, nor his man-servant,
nor his maid-servant, nor his ox, nor his ass, nor anything that is his.” (Deut 5:21)

On The Role of the State as it Pertains to the Family

(13) It is a most sacred law of nature that a father should provide food and all necessaries for those whom
he has begotten…it is natural that he should wish that his children… should be by him provided with all
that is needful to enable them to keep themselves decently from want and misery amid the uncertainties
of this mortal life.

In no other way can a father effect this except by the ownership of productive property, which he can
transmit to his children by inheritance. A family, no less than a State, a true society, governed by an
authority peculiar to itself, the authority of the father.

…the family has at least equal rights with the State in the choice and pursuit of the things needful to its
preservation and its just liberty.

…the family must necessarily have rights and duties which are prior to those of the community, and
founded more immediately in nature. If the citizens, if the families on entering into association and
fellowship, were to experience hindrance in a commonwealth instead of help, and were to find their rights
attacked instead of being upheld, society would rightly be an object of detestation rather than of desire.

(14) The contention, then, that the civil government should at its option intrude into and exercise
intimate control over the family and the household is a great and pernicious error.
…it is right that extreme necessity be met by public aid, since each family is a part of the commonwealth.

If within the precincts of the household there occur grave disturbance of mutual rights, public authority
should intervene to force each party to yield to the other its proper due…But the rulers of the
commonwealth must go no further; here, nature bids them stop. Paternal authority can be neither
abolished nor absorbed by the State.

The socialists, therefore, in setting aside the parent and setting up a State supervision, act against
natural justice, and destroy the structure of the home.

Allow me to interject following the last highlighted point: This was written 125 years ago and note how
relevant it still is today. Of course, the reason this is still so relevant is because natural law
cannot change. We are not dealing with fashions, we are dealing with truths. The people in this world
who push for a socialist style of governing–whether the overtly iron-fisted socialism of Russia or the
currently popular version of the Scandinavian-style socialism (more discreet in its iron-fistedness)–push
many policies that work at suppressing the role of parents and often mock the sacredness of the family in
society. This was a problem in 1891 and it’s a problem today.

On Socialism Seeking to Artificially Impose Equality

The door would be thrown open to envy, to mutual invective, and to discord; the sources of wealth
themselves would run dry, for no one would have any interest in exerting his talents or his industry;
and that ideal equality about which they entertain pleasant dreams would be in reality the leveling
down of all to a like condition of misery and degradation. Hence, it is clear that the main tenet of
socialism, community of goods, must be utterly rejected…

The first and most fundamental principle, therefore, if one would undertake to alleviate the condition of the
masses, must be the inviolability of private property.

(17) Socialists may in that intent do their utmost, but all striving against nature is in vain. There
naturally exist among mankind manifold differences of the most important kind; people differ in capacity,
skill, health, strength; and unequal fortune is a necessary result of unequal condition. Such unequality is
far from being disadvantageous either to individuals or to the community… each man, as a rule, chooses
the part which suits his own peculiar domestic condition.

On the Relationship and Duties Between Classes

(19) The great mistake made in regard to the matter now under consideration is to take up with the
notion that class is naturally hostile to class.

So irrational and so false is this view that the direct contrary is the truth. Just as the symmetry of the
human frame is the result of the suitable arrangement of the different parts of the body, so in a State is it
ordained by nature that these two classes should dwell in harmony and agreement…Each needs the
other: capital cannot do without labor, nor labor without capital.

…the Church…reminding each of its duties to the other:

(20) the following bind the worker: fully and faithfully to perform the work which has been freely and
equitably agreed upon; never to injure the property of an employer; never to resort to violence in
defending their own cause, nor to engage in riot or disorder; and to have nothing to do with men of evil
principles…
The following duties bind the wealthy owner and the employer: not to look upon their work people
as their bondsmen, but to respect in every man his dignity as a person ennobled by Christian
character. They are reminded that, according to natural reason and Christian philosophy, working for
gain is creditable, not shameful, to a man, since it enables him to earn an honorable livelihood; but to
misuse men as though they were things in the pursuit of gain, or to value them solely for their physical
powers – that is truly shameful and inhuman. Again justice demands that, in dealing with the working
man, religion and the good of his soul must be kept in mind. Hence, the employer is bound to see that the
worker has time for his religious duties; that he be not exposed to corrupting influences and dangerous
occasions; and that he be not led away to neglect his home and family, or to squander his earnings.
Furthermore, the employer must never tax his work people beyond their strength, or employ them in work
unsuited to their sex and age…wealthy owners and all masters of labor should be mindful of this – that to
exercise pressure upon the indigent and the destitute for the sake of gain, and to gather one’s profit out of
the need of another, is condemned by all laws, human and divine. To defraud any one of wages that are
his due is a great crime which cries to the avenging anger of Heaven. “Behold, the hire of the laborers…
which by fraud has been kept back by you, crieth; and the cry of them hath entered into the ears of the
Lord of Sabaoth.”(James 5:4) Lastly, the rich must religiously refrain from cutting down the workmen’s
earnings, whether by force, by fraud, or by usurious dealing; and with all the greater reason because the
laboring man is, as a rule, weak and unprotected, and because his slender means should in proportion to
their scantiness be accounted sacred. Were these precepts carefully obeyed and followed out, would
they not be sufficient of themselves to keep under all strife and all its causes?

Doesn’t the last highlighted remark ring true? If we all could follow the teachings handed to us by the
Church faithfully, we wouldn’t need constant intersession by an unsympathetic State. This is true in all
cases though; if humans could avoid sin, civilization would function wonderfully.

On Labor, Property, Wealth and Personal Responsibility to Fellow Man

(21) Jesus Christ took not away the pains and sorrows which in such large proportion are woven
together in the web of our mortal life. He transformed them into motives of virtue and occasions of
merit…Christ’s labors and sufferings, accepted of His own free will, have marvellously sweetened
all suffering and all labor.

(22) Therefore, those whom fortune favors are warned that riches do not bring freedom from sorrow and
are of no avail for eternal happiness, but rather are obstacles…and that a most strict account must be
given to the Supreme Judge for all we possess.

… the Church has traced out clearly… the principle that it is one thing to have a right to the possession of
money and another to have a right to use money as one wills. Private ownership, as we have seen, is the
natural right of man [and] absolutely necessary. “It is lawful,” says St. Thomas Aquinas, “for a man to hold
private property; and it is also necessary for the carrying on of human existence.”” But if the question be
asked: How must one’s possessions be used? – the Church replies without hesitation in the words of the
same holy Doctor: “Man should not consider his material possessions as his own, but as common to all,
so as to share them without hesitation when others are in need.

True, no one is commanded to distribute to others that which is required for his own needs and those of
his household; nor even to give away what is reasonably required to keep up becomingly his condition in
life… “Of that which remaineth, give alms.”(Luke 11:41) It is a duty, not of justice (save in extreme cases),
but of Christian charity – a duty not enforced by human law.

Whoever has received from the divine bounty a large share of temporal blessings, whether they be
external and material, or gifts of the mind, has received them for the purpose of using them for the
perfecting of his own nature, and, at the same time, that he may employ them, as the steward of God’s
providence, for the benefit of others.
(24) From contemplation of this divine Model, it is more easy to understand that the true worth
and nobility of a man lie in his moral qualities, that is, in virtue…

On Practicing a Catholic Lifestyle Leading to the Temporal Prosperity We Desire

(28) Neither must it be supposed that the solicitude of the Church is so preoccupied with the
spiritual concerns of her children as to neglect their temporal and earthly interests.

Christian morality, when adequately and completely practiced, leads of itself to temporal
prosperity

On Christian Charity and Role of State

(30) …in order to spare them the shame of begging, the Church has provided aid for the needy. The
common Mother of rich and poor has aroused everywhere the heroism of charity, and has established
congregations of religious and many other useful institutions for help and mercy…

Many there are who, like the heathen of old, seek to blame and condemn the Church for such eminent
charity. They would substitute in its stead a system of relief organized by the State. But no human
expedients will ever make up for the devotion and self sacrifice of Christian charity. Charity, as a
virtue, pertains to the Church; for virtue it is not, unless it be drawn from the Most Sacred Heart of
Jesus Christ; and whosoever turns his back on the Church cannot be near to Christ.

(32) The foremost duty, therefore, of the rulers of the State should be to make sure that the laws and
institutions…shall be such as of themselves to realize public well-being and private prosperity.

Now a State chiefly prospers and thrives through moral rule, well-regulated family life, respect for
religion and justice, the moderation and fair imposing of public taxes, the progress of the arts and
of trade, the abundant yield of the land-through everything, in fact, which makes the citizens
better and happier.

On Labor Disruptions, Employers, and Individual Rights

(36) It is to the interest of the community, as well as of the individual, that peace and good order should
be maintained; that all things should be carried on in accordance with God’s laws and those of nature…If
by a strike of workers or concerted interruption of work there should be imminent danger of disturbance to
the public peace; or if circumstances were such as that among the working class the ties of family life
were relaxed; if religion were found to suffer through the workers not having time and opportunity afforded
them to practice its duties; if in workshops and factories there were danger to morals…or if employers laid
burdens upon their workmen which were unjust, or degraded them with conditions repugnant to their
dignity as human beings; finally, if health were endangered by excessive labor, or by work unsuited to sex
or age – in such cases, there can be no question but that, within certain limits, it would be right to invoke
the aid and authority of the law.

…the principle being that the law must not undertake more, nor proceed further, than is required for the
remedy of the evil or the removal of the mischief.

(37) When there is question of defending the rights of individuals, the poor and badly off have a claim to
especial consideration. The richer class have many ways of shielding themselves…whereas the mass of
the poor have no resources of their own to fall back upon, and must chiefly depend upon the assistance
of the State.
(38) But there are not a few who are imbued with evil principles and eager for revolutionary
change, whose main purpose is to stir up disorder and incite their fellows to acts of violence. The
authority of the law should intervene to put restraint upon such firebrands…and to protect lawful
owners from spoliation.

(40) The working man, too, has interests in which he should be protected by the State; and first of all,
there are the interests of his soul.

All men are equal; there is here no difference between rich and poor, master and servant, ruler and ruled,
“for the same is Lord over all.” (Rom 10:12)

(41) Follows is the obligation of the cessation from work and labor on Sundays and certain holy days.
The rest from labor is not to be understood as mere giving way to idleness… as many would have it to be;
but it should be rest from labor, hallowed by religion. Rest (combined with religious observances)
disposes man to forget for a while the business of his everyday life, to turn his thoughts to things
heavenly, and to the worship which he so strictly owes to the eternal Godhead.

(45) Let the working man and the employer make free agreements, and in particular let them agree
freely as to the wages; nevertheless, there underlies a dictate of natural justice more imperious and
ancient than any bargain between man and man, namely, that wages ought not to be insufficient to
support a frugal and well-behaved wage-earner. If through necessity or fear of a worse evil the workman
accept harder conditions because an employer or contractor will afford him no better, he is made the
victim of force and injustice.

On Private Ownership

(46) The law should favor ownership, and its policy should be to induce as many as possible of the
people to become owners.

(47) Many excellent results will follow from this; and, first of all, property will certainly become more
equitably divided. For, the result of civil change and revolution has been to divide cities into two classes
separated by a wide chasm. On the one side there is the party which holds power because it holds
wealth…On the other side there is the needy and powerless multitude…If working people can be
encouraged to look forward to obtaining a share in the land, the consequence will be that the gulf
between vast wealth and sheer poverty will be bridged over, and the respective classes will be
brought nearer to one another.

These important benefits can be reckoned on only provided that a man’s means be not drained
and exhausted by excessive taxation. The right to possess private property is derived from
nature, not from man…

On Private Labor Unions

(48) Among these may be enumerated societies for mutual help; various benevolent foundations
established by private persons to provide for the workman, and for his widow or his orphans…

(49) The most important of all are workingmen’s unions…They were the means of affording not only many
advantages to the workmen, but in no small degree of promoting the advancement of art, as numerous
monuments remain to bear witness.

(51) St. Thomas of Aquinas says, “Men establish relations in common with one another in the setting up
of a commonwealth.”…Private societies, then, cannot…be prohibited by public authority. For, to enter into
a “society” of this kind is the natural right of man; and the State has for its office to protect natural rights,
not to destroy them…
Now, many Americans reading this will immediately call to mind the seemingly countless stories of unions
being anti-business and even in some cases harming their own members in order to support itself under
its own crushing weight. First please note the clear emphasis on private unions in contrast to the
intrinsically problematic publicunions. Second, note the following qualifier the pontiff adds on labor
unions…

(57) We may lay it down as a general and lasting law that working men’s associations should be so
organized and governed as to furnish the best and most suitable means for attaining what is
aimed at, that is to say, for helping each individual member to better his condition to the utmost in
body, soul, and property.

It is clear that they must pay special and chief attention to the duties of religion and morality…

What advantage can it be to a working man to obtain by means of a society material well-being, if he
endangers his soul for lack of spiritual food? “What doth it profit a man, if he gain the whole world and
suffer the loss of his soul?”(Mt 16:26) This, as our Lord teaches, is the mark or character that
distinguishes the Christian from the heathen. “After all these things do the heathen seek . . . Seek ye first
the Kingdom of God and His justice: and all these things shall be added unto you.”(Mt 6:32-33)

Conclusion

(62) Every one should put his hand to the work which falls to his share…

Those who rule the commonwealths should avail themselves of the laws and institutions of the country;
masters and wealthy owners must be mindful of their duty; the working class, whose interests are at
stake, should make every lawful and proper effort; and since religion alone can avail to destroy the evil at
its root, all men should rest persuaded that main thing needful is to re-establish Christian morals…

(63) Moved by your authority, venerable brethren, and quickened by your example, they should never
cease to urge upon men of every class, upon the high-placed as well as the lowly, the Gospel doctrines of
Christian life…

The happy results we all long for must be chiefly brought about by the plenteous outpouring of charity; of
that true Christian charity which is the fulfilling of the whole Gospel law, which is always ready to sacrifice
itself for others’ sake, and is man’s surest antidote against worldly pride and immoderate love of self…