MOTHER OF GOOD COUNSEL SEMINARY

GRADUATE SCHOOL OF THEOLOGY

Del Pilar, City of San Fernando Pampanga

Rerum Novarum: Labor Associations and the Philippine Church

An Analysis on the Philippine Catholic Church and Her Role in Assisting the Poor Laborers
through Associations

A Research Paper
Presented in partial fulfilment
of the requirements for the Course
Justice and Peace

by

Caseja, Alvin Joseph N.

March 2015

I. Historical/Contextual Introduction
In 1891, Pope Leo XIII wrote an encyclical letter as a response to an increasing inequality of
wealth in the many areas of the world more specifically across Europe and North America
regarding the industrial revolution and the terrible exploitation and poverty that was happening at
the end of the nineteenth century. Rerum Novarum (RN) talked about the rights and duties of
people with capital who can employ laborers and also the rights and duties of the laborers toward
those who employed them. This encyclical also laid out the fundamental principles of the
relationship between capital and labor.
This ground breaking document addresses the dehumanizing conditions in which many laborers
work and affirm laborers rights and duties especially the following: the right to private property,
the poor must be cared for, possess fruits of their labor, the rights of families, freedom of action,
right to work, to have just wages, to rest, fair treatment, to join workers unions or associations,
and to strike if necessary. Then, Pope Leo XIII articulates the essential role of the Church, the
laborers and the employers, and the State in working together in order to build a better and a just
society.
The work of the Fribourg Union, a Catholic Social movement in Germany and also by request
from the hierarchy in England, Ireland and in the United States of America was the inspiration of
this encyclical. In the face of such challenges to mans welfare and moral behaviour, the Church
could not and did not remain distant. Through the Churchs concerns about these issues, the
Church did not silence herself; rather, she laid several social teachings to address these issues in
order to show mercy and compassion to Gods creation.
The dignity of the human person is the basis of all Catholic social doctrine. It is written in the
Bible, God created mankind in his image; in the image of God he created them (The New
American Bible Revised Edition, Gen. 1:27). Therefore man derives both his dignity and his
social nature from the very fact that he is created in the image and likeness of God (Imago Dei).
As a human being, it is in his nature to desire living in a loving community with his fellow
human beings and with his own Creator. In this case, Catholic social doctrines pursue to support
all that facilitates this endeavour, and pursues to remove all that hinder this endeavour.

Pope Leo XIII believed that human society could only be saved and healed by a Christian life
and Christian institutions, because they are ordered to mans true end and true good, as Barbara
Lanari wrote in her article, Rerum Novarum and Seven Principles of Catholic Social Doctrine
(Lanari).
Today, contemporary man need not to look far for signs of social changes and development of
tremendous import. Looking at his world now, man lives in a world obviously different from the
world of his ancestors. For example, factories today have more output larger than at the time of
the American Revolution. Also, the work of one farmer who is equipped with machines, have the
luxury of harvesting what took labor of ten men several decades ago. It is through the emergence
of science and technology that brought man into becoming aware of his potentials and gifts. By
means of using these potential abundance of natural and human resources around him the work
of man becomes easier and lighter.
If we are to look at the world around us we can see huge, enormous and gigantic buildings,
establishments and structures. These edifices was built through the potentials and capabilities of
the laborers and the ones who hired them. But are we sure that the rights and the duties of the
laborers and also to those who hired them are being met and provided? Is there any discrepancy
and injustice? And how does the Church address these problems?
Let us not also forget that God Himself was the very first laborer, who was not just sitting
pretty but who busied himself creating heaven, things in the world and human beings, whom He
made in his image and likeness, said Cardinal Luis Antonio Tagle during his Mass on the
International Labor Day last May 1, 2013. He also added, The Son of God became part of the
family of a worker, and his work is to establish the reign of God." This mission gives dignity to
labor and makes it noble and holy.
Looking at the Philippine context, the problems that were laid down by Rerum Novarum in the
year 1891 were also the problems that this country is experiencing and facing today. The
problems such as: the rights and duties of laborers; the problems in just wages and hours; the
conditions of work; and other labor problems most especially the problem on poor workers that
this country is facing must be addressed and do something about these. Cardinal Tagle said, God

is the very first laborer and Jesus Christ is a son of a carpenter, St. Joseph who is the patron saint
of workers, therefore, we must look at labor as noble and respected.
This year, the Philippine Church is celebrating the Year of the Poor and looking at it, the
encyclical letter of Pope Leo XIII Rerum Novarum is posing a big challenge for the Philippine
Church. I think this challenge poses this question: How does the Philippine Church give her
assistance to the rights and duties of laborers most especially to the poor workers today in the
light of Pope Leo XIIIs encyclical Rerum Novarum? Through this question, this paper will look
deeper on this problem Philippine country, particularly on the poor workers rights and duties in
building up a better and a just society. This is done with the help and assistance of the Philippine
Church and the Philippine government as well.
II. Essential Principles of Labor and the Church in Rerum Novarum
Pope John XXIII said: It is not enough merely to formulate a social doctrine. It must be
translated into reality. And this is particularly true of the Churchs social doctrine, the light of
which is truth, justice its objective, and love its driving force (Mater et Magistra, 226).
A. The Dignity of the Human Person
It is fundamental to the social teaching of the Catholic Church in her position regarding the
dignity of man and his function in the society. Being created in the image and likeness of God
(imago Dei) and given the privilege of free will, he is subject to both rights and duties. God has
given man dominion over all his creation therefore with this, God raises him to a higher and
nobler position than any creatures on this earth. As a result of this, all things that exist on the
earth bound to serve him, as he exist to serve his creator, God. Thus, No man may with
impunity outrage that human dignity which God Himself treats with great reverence, nor stand in
the way of that higher life which is the preparation of the eternal life of heaven (Rerum
Novarum, 57).
As man possesses free will, it becomes a blessing and a curse as far as he is living with his
fellow men in the society. Through the power of free will, a person can either choose to serve
God and his fellow man with his giftedness and talents, or in the other way around, he can use
his giftedness and talents to get others serve him and make himself like God. In order for man to

reach his intended end of eternal happiness the need to have right virtues is a must rather than
becoming corrupted by vices that will hinder him in reaching his intended end. So, looking at the
contrasting tension between virtue and vice, good and evil, one can see clearly the relatively
complicated connections between capital and labor, or the employers and employees.
Like for example: One should look at generosity as a guiding principle rather than greed which is
present in taking of greater compensation for ones work than it is worth. Self-sacrifice should
always be present rather than selfishness and makes one exploit his workers.
Capital and labor need each other and they play a crucial role in upholding the dignity of a
human person. Through capital, it offers man with food, shelter and clothing, on the other hand,
labor offers manpower to make the capital form the resources that God has provided.
For that reason, each person, each individual should be treated with respect and value because of
his or her quality of having an eternal soul with the hope of living for eternity as sons and
daughters of our heavenly Father. This is the primary characteristic of man being created in the
image and likeness of God (man has an immortal soul and the capacity to enter into an eternal
union with God).
These are some practical applications on how one can respect and value the dignity of a human
person in the part of the employer and employee:
1. A person should be given a time to rest from work in order to worship his Creator, as
a consequence of this it upholds mans dignity and keeps him connected with God.
2. A person should know that to misuse men, looking at them as means to an end is
truly shameful and inhuman.
3. One should not be required to work in a place that is unsafe and in danger of bodily
harm.
4. It is to be considered that one should not be forced to work in an immoral conditions
that may endanger ones soul.
5. An employer must consider and keep in mind to pay a fair and just wage and in the
part of the employee, one should do the work agreed upon.
6. The states should not overtax earnings.
7. Laborers must be given time to fulfil his or her family obligations.
B. The Common Good

According to Rerum Novarum, common good is truly more about making a man virtuous than
granting him material comforts. In other words, common good should be understood not by what
is good for the most number of people; rather, it means that the moral and the spiritual good that
is shared by all members of the society, which they hold in communion. Pope Leo XIII believed
that he highest good that a society could have was virtue.
From contemplation of this divine Model, it is more easy to understand that the true
worth and nobility of man lie in his moral qualities, that is, in virtue; that virtue is,
moreover, the common inheritance of men, equally within the reach of high and low, rich
and poor; and that virtue, and virtue alone, wherever found, will be followed by the
rewards of everlasting happiness. (Rerum Novarum, 24)
The Mystical Body of Christ can be seen as one good analogy to help us understand the concept
of common good. In the Bible, the Mystical Body of Christ as seen in the letter of St. Paul to the
Corinthians (1 Cor. 12:1-11) and to the Ephesians (Eph. 1:18-23) is that each member of the
body has an essential role to contribute to the whole body. When each member of the body is
healthy and contributes to the whole body, the body will be functioning well and will accomplish
that for which it was created for. Though the members of the body retains their diversity,
nevertheless all the members form a single and unified body.
Looking at it in the context of a civil society, those people who labor at a trade offer an
invaluable and priceless service to the society. In a sense, they move the body of a society.
Nonetheless, labor alone cannot keep the society healthy and functional. Therefore there is a
need for those who hold and distribute capital for the workers labor. According to Rerum
Novarum, it is detrimental to separate these two.
When the needs of the common laborers are met, they become more productive. It is important to
keep in mind that when one is blessed with material wealth, one should know how to use it in
order for others to benefit as well. Rerum Novarum points out that no one should force to share
his goods because it would be stealing. Rather, everyone should be encouraged to practice the
virtue of generosity. This virtue of generosity or Christian charity of almsgiving keeps the whole
society healthy and hinders those who are in need from becoming desperate leading to the use of
violence to provide for their own needs. In the Catechism of the Catholic Church it points out

three essential aspects of the common good, namely: 1) respect for the human person and his
rights; 2) social well-being and development; and 3) peace, which is the stability and security of
a just order (1907).
C. Subsidiarity
Pope Benedict XVI explained in Caritas in Veritate that, The principle of subsidiarity must
remain closely linked to the principle of solidarity and vice versa, since the former without the
latter gives way to social privatism, while the latter without the former gives way to paternalist
social assistance that is demeaning to those in need.
Rerum Novarum did not use the term subsidiarity specifically but it refers to the basic principle
that governments should not intervene in matters that can be taken care of or can be resolved by
the families and communities. The states or the governments should keep in mind that they
should not replace the rights and the responsibilities of the families. Rather, they should look at
themselves in a fatherly role of guiding and protecting the families and the communities. The
only time that they should intervene is when a family or a community is unable or unwilling to
fulfil their rights and duties in regard to its members. The government should be at the service of
the family and community not the other way around.
Pope Leo XIII strongly emphasizes that socialism is fundamentally flawed because it seeks to
replace the rights and duties of parents, families and communities under the administration of the
state or the government. Therefore, it destroys the unit of the family, which is the basic and the
essential building block of a society, where virtues and good morals are being taught and
practiced which can build a fruitful and an interconnected society.
D. Participation
Participation is the principle that every person in a society should participate in building up a
better and a just society while keeping in mind the plan God for us human beings, individually
and communally. Looking at the principle of participation, we can say that every person has been
given gifts and talents by God to nurture it and grow in virtue themselves so that they can give
aid to others in growing in virtue. When one uses his or her gifts and talents, one can achieve his
or her highest good and goal and be able to help others to do the same for themselves.

The Lord God wants His creatures to participate in the world in which he lives together with the
other created beings. As a human being, we inherit this social nature: that as human beings, we
are created to be in communion with our Creator and to our fellow created beings not to be
isolated from them. Therefore, we can say that participation is a duty to be fulfilled by all, in
which everyone contributes to the cultural, economic, political and social life of the civil
community to which he or she belongs by using the gifts and talents that God has given.
E. Solidarity
Saint Pope John Paul II wrote in Sollicitudo Rei Socialis: Solidarity "is not a feeling of vague
compassion or shallow distress at the misfortunes of so many people, both near and far. On the
contrary, it is a firm and persevering determination to commit oneself to the common good; that
is to say to the good of all and of each individual, because we are all really responsible for all."
Rerum Novarum looks at this principle that all members of a society has his or her own
responsibility to help his or her fellow members of their family, community or country with the
needs and problems that they cannot remedy themselves. This kind of idea will lead us to see the
principle of solidarity as to includes protecting and caring for those members of the society who
are weak, injured or unable to provide themselves for one reason or another.
One duty of the states is to prevent abuses of basic human rights and punish abuses when
families and communities are unable or unwilling to take care of abuses on their own. It is
important to look at the Christian values such as charity and generosity which can be a great help
to see others needs and give them the desire to act in order to fulfil those needs. The main
problem to this principle is when laziness and selfishness comes into the picture and keeps one
from voluntarily practicing the virtue of solidarity.
If the principle of solidarity is to be truly practiced by the family, the neighborhood, and by the
church communities to those people who are suffering from physical and spiritual need, there
would not be a need to have an extensive state welfare programs. Rerum Novarum believes that
the Christian charity is the most effective way of helping the poor rather than the governments
welfare programs.
III. Rerum Novarum and the Formation of Associations/Unions

Man has his natural instinct that moves him to come together with his fellow man, and in so
doing to form a civil society whose goal is the common good. Through this civil society, private
associations are formed whose goal is the good of the participants.
In the time of Pope Leo XIII, workers associations were formed in order to fight against the
unjust employers. Most of the time, these were unknown bosses that did not look for the welfare
of others especially their laborers, rather, they are only looking for their own benefit because of
selfishness and greed. Also, they are the ones who compelled others to unite with them,
organizing them and made them to suffer.
Therefore, associations of workers and employers or workers are to be encouraged. They are to
increase prosperity of both families and individual and the just regulation of the mutual
obligations of workers and employers. Also, they should encourage the duty and observance of
the Gospel teachings. With these kind of associations in whatever form they take, are to reassure
the workers rights to just wages, working conditions, care of widows, orphans, hours of work
relative to difficulties of weather, strength of workers, women or children, which are based on
principles of Christian living as found in the Gospels.
In Pope Leo XIIIs encyclical letter Rerum Novarum, he had emphasized the importance of
unions and labor movements states:
In the last place, employers and workmen may of themselves effect much,
in the matter We are treating, by means of such associations and
organizations as afford opportune aid to those who are in distress, and
which draw the two classes more closely together. 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, in case of sudden calamity, in sickness, and in the
event of death; and institutions for the welfare of boys and girls, young
people, and those more advanced in years.
The most important of all are workingmen's unions, for these virtually
include all the rest. History attests what excellent results were brought
about by the artificers' guilds of olden times. 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. Such unions should be suited to the requirements
of this our age - an age of wider education, of different habits, and of far
more numerous requirements in daily life. It is gratifying to know that
there are actually in existence not a few associations of this nature,

consisting either of workmen alone, or of workmen and employers

together, but it were greatly to be desired that they should become more
numerous and more efficient. We have spoken of them more than once, yet
it will be well to explain here how notably they are needed, to show that
they exist of their own right, and what should be their organization and
their mode of action (Rerum Novarum, 48-49).
Every worker has the right to form unions with the condition that these associations should
ensure its functions in favor of the laborer. Leo XIII adds that, man is permitted by a right of
nature to form private societies; the State, on the other hand, has been instituted to protect and
not to destroy natural right, and if it should forbid its citizens to enter into associations, it would
clearly do something contradictory to itself because both the State itself and private associations
are begotten of one and the same principle, namely, that men are by nature inclined to associate
(Rerum Novarum, 72). Trade unions have the right also to uphold the legitimate rights of the
workers.
Role of the Associations/Unions
In Rerum Novarum, Pope Leo XIII states: The consciousness of his own weakness urges man to
call in aid from without. We read in the pages of Holy Bible: "It is better that two should be
together than one; for they have the advantage of their society. If one fall he shall be supported
by the other. Woe to him that is alone, for when he falleth he hath none to lift him
up"(Ecclesiastes 4:9-10). And further: "A brother that is helped by his brother is like a strong
city" (Proverbs 18:19). It is this natural impulse which binds men together in civil society; and it
is likewise this which leads them to join together in associations which are, it is true, lesser and
not independent societies, but, nevertheless, real societies. (50)
Mankind knows that his weaknesses require the community of others to help him. This is how
civil societies are formed and as a result associations like these as well. These associations are
different from that of the government because of they differ in their ends. The government is
focus or concerned with the general well-being or the common good. On the other hand, the
association is concerned with the private good of the members of the association. Since the
government and the associations ends meet the natural need of men in order to associate with his
fellow men for aid, they cannot be prohibited by the government, since they, again, preceded the
government.

If the association move for a purpose which is evidently bad, unlawful, or dangerous and can
harm the common good and or attack the government, the government can take measures to
protect itself and the society. But the government should always consider not to violate the rights
of every individuals and not to impose unreasonable rules and regulations under the pretense of
public benefit. As St. Thomas Aquinas wrote in his Summa Theologiae, "Human law is law only
by virtue of its accordance with right reason; and thus it is manifest that it flows from the eternal
law. And in so far as it deviates from right reason it is called an unjust law; in such case it is no
law at all, but rather a species of violence." 1
Looking at the history of the Church, there has been a long history of confraternities, societies,
and religious orders over the centuries which have been established by the Churchs authority
and the piety of Christian men. The government shall not have control over these associations.
When constitutions claim that associations are free to all, Catholic associations are attacked and
hampered by them, it must be pointed out that government have not held up their end recently,
and the Catholic associations must complain the double standard that has been used against the
Church. Nevertheless, there are also some secret associations that exist to harm mens soul and
speak out against the Church. Apparently, it should be avoided by Christian working men and
look for other associations or start their own which has the Churchs teachings and values. Under
these circumstances Christian working men must do one of two things: either join associations in
which their religion will be exposed to peril, or form associations among themselves and unite
their forces so as to shake off courageously the yoke of so unrighteous

and

intolerable

an

oppression (Rerum Novarum, 54).

Indeed, great praise is ought to be given to those Catholics who worked hard to make better the
condition of workers. They have taken up the cause of the working man, and have spared no
efforts to better the condition both of families and individuals; to infuse a spirit of equity into the
mutual relations of employers and employed; to keep before the eyes of both classes the precepts
of duty and the laws of the Gospel - that Gospel which, by inculcating self-restraint, keeps men
within the bounds of moderation, and tends to establish harmony among the divergent interests
and the various classes which compose the body politic. (Rerum Novarum, 55) The bishops
1 Summa Theologiae. Ia-Ilae, q. xciii, art. 3, ad 2m.

should support such work. The bishops, on their part, bestow their ready good will and support;
and with their approval and guidance many members of the clergy, both secular and regular,
labor assiduously in behalf of the spiritual interest of the members of such associations (Rerum
Novarum, 55). And then, the government should watch over these associations in accordance
with their rights and privileges.
Therefore, in order for associations to be in unity of purpose and harmony in action, it should be
wisely administered. As Rerum Novarum states, All such societies, being free to exist, have the
further right to adopt such rules and organization as may best conduce to the attainment of their
respective objects. We do not judge it possible to enter into minute particulars touching the
subject of organization; this must depend on national character, on practice and experience, on
the nature and aim of the work to be done, on the scope of the various trades and employments,
and on other circumstances of fact and of time - all of which should be carefully considered
(56).
Consequently, the role of associations in the society is in helping each individual member to
better his condition to the utmost in body, soul, and property. Meaning to say, associations ought
to exist in societies because they are to provide assistance in the growth of humanity of the
worker in the areas of body, soul and property. Among these three, the soul is the most important
aspect that these association should look into because it does not profit a man to have a property
but lose his soul. As it is written in the Bible, "What doth it profit a man, if he gain the whole
world and suffer the loss of his soul?" (Matthew 16:26). As the Lord teaches, this 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" (Matthew 6:32-33). It is important that these associations should look first and
foremost to God. As Rerum Novarum states, Let the working man be urged and led to the
worship of God, to the earnest practice of religion, and, among other things, to the keeping holy
of Sundays and holy days. Let him learn to reverence and love holy Church, the common Mother
of us all; and hence to obey the precepts of the Church, and to frequent the sacraments, since
they are the means ordained by God for obtaining forgiveness of sin and fox leading a holy life
(57).

VI. The Condition of Labor Associations/Unions in the Philippines

A. Brief Philippine Historical Note
From the year 1565 until 1898 the Philippines was under the Spanish colony. Right after the
SpanishAmerican War in the year 1898 the Philippines became an American colony, which
established democratic institutions with limited powers under an American governor with US
military forces establishing a major base. When the US administration withdrew in the year 1934
the Philippines became a free Commonwealth, i.e., self-governing over internal matters, but still
in the subject of American protection and military presence. Then the Japanese came into the
Philippines and invaded the country for two years, from 194142, so the Philippines became
under the protection of the republic of the Japanese. The Americans return in 194445 and they
defeated the Japanese, with that the USA decided to give the full independence to the Philippines
on July 4, 1946 which plays a very significant part in the country.
B. History of Philippine Labor Movement
The Philippine labor movement is a social movement of workers and farmers headed by middle
class illustrados2 and socialist intellectuals. Labor organizations like trade unions, farmers
associations, cooperatives, and other sectoral and peoples organizations which are often called
non-government organizations (NGOs) composed the labor movement. The most organized and
active component of the labor movement is the trade union movement even though it only
comprises about 10% of the labor force. The middle class which is formed by the leaders of the
trade union movement and in cooperation with the intellectuals while the revolutionary
intellectuals, i.e., communists, socialists, nationalists, etc., are composed of the traditional
leaders of the labor movement.
Almost all Philippine trade unions are enterprise-based located in Metro Manila and in other
urban areas and covers not more than 10% of the labor force. Because of the limited growth of
2 This Filipino word is a derivative of the Spanish for illustrious, meaning distinguished or known. It
refers to upper class Filipinos who were discriminated against by the Spaniards during the Spanish
colonial period. The term referred to three types: firstly, the insulares whose parents were Spanish but
who were born in the Philippines, in contrast to the Spanish-born peninsulares (Spain being a
peninsula); secondly, the mesitzsos born of mixed parentage, Spanish and Filipino, Chinese and
Filipino, etc.; and thirdly, educated native Filipinos.

the Philippine industrial sector within a more dominant feudal economy it brought to the limited
coverage and scope of the trade union movement. Here are three major features that the history
of Philippines trade and union movement exposes: the communist infiltration and influence; the
government intervention; and management domination.
In the year 1902 under the first labor federation called as Union Obrera Democratica (OUD),
Don Isabelo de los Reyes, who is the father of the Philippine labor movement united the
movement despite the continuous repression of the American colonialism. In 1908, the creation
of the Bureau of Labor that recognizes labor organizations was directed by the UOD leaders
through the persons of de los Reyes, Dominador Gomez, Lope K. Santos and Hermenegildo
Cruz. Then, the labor movement became a part of the independence movement.
According to Ramon Aquino, by 1930s, the socialist labor movement was firmly established
with the Partido Komunista ng Pilipinas (PKP) or Communist Party of the Philippines of
Crisanto Evangelista, of UOD and the Socialist Party of the Philippines (SPP) of Pedro Abad
Santos, a Katipunero illustrado leader captured by the Americans. (A Chance to Die, 1967).
During the war against the Japanese, the PKP and SPP joined together headed by Vicente Lava
and Pedro Abad Santos which resurfaced later as the Congress of Labor Organizations (CLO)
after the war, headed by Amado V. Hernandez, Guillermo Capadocia and Mariano Balgos.
In the year 1953, the post-war era highlighted the communist repression and the period of
collective bargaining. The emergence of non-communist labor organizations were organized by
the Industrial Peace Act after the dismissal of Congress of Labor Organizations and their leaders
were captured. These were some of the new federations: the Philippine Association of Free Labor
Unions (PAFLU) established by Cipriano Cid, Federation of Free Workers of Juan Tan, National
Confederation of Trade Unions (NCFTU) and the Philippine Trade Union Councils (PTUC).
In the year 1970, there was a rebirth of a communist underground movement by Jose Ma. Sison
under the establishment of a new Communist Party of the Philippines (CPP). The result of this
underground movement was the declaration of Martial Law in 1972 and later, the enactment of
the Labor Code of the Philippines in 1974. It was the Trade Union Congress of the Philippines
(TUCP) who became the labor center to represent labor in the tripartite system of labor relations

in the country under the period of labor repression. Outside of TUCP however, Kilusang Mayo
Uno (May 1 Movement, KMU) was organized in 1980 by Felixberto Olalia, Cipriano Malonzo
and Crispin Beltran (Scipes, 1996).
During the post-martial law period in 1986, the Aquino administration initiated new labor center
and joined by more progressive groups within TUCP, they called it the Labor Advisory
Consultative Council (LACC) which included the KMU. Then in 1998, Kilusang Mayo Uno
established itself as a labor center. Other groups like the FFW, Lakas Manggagawa Labor Center
(LMLC), and the National Confederation of Labor in the Philippines (NCLP) which included the
Bukluran ng Manggagawang Pilipino (BMP) was later established. On record, there are 164
federations and six labor centers at present (Bitonio, 1999).
C. The Condition of Labor Associations Today
Looking at a brief history of the Philippines and the Philippine Labor Movement, what now is
the condition of Labor Associations in the Philippines today?
Trade or Labor unions in the Philippines are organizations authorized by Labor Code of the
Philippines as an acknowledgment of Filipino workers freedom to self-organize. The main goal
of Trade unions is to promote enlightenment among Filipino workers regarding their wages, hour
of work, and their other legal rights and privileges. Also, they aim to raise their awareness on
their obligations as union members and employees. Moreover they serve as legitimate entities
that negotiate with employers in policy-making with regard to terms and conditions of
employment. These negotiations formally take place in the process of Collective Bargaining
Agreement.
When there is a labor dispute, Trade unions have the right to go on a strike, i.e. a temporary
stoppage of work by the employees. Labor disputes are defined as situation when there are
controversies surrounding negotiations and arranging of the terms and condition of employment.
The union, however, must file a notice of strike or the employer must file a notice of lockout
with the Ministry. But when a strike or lockout is deemed to compromise national interests or
interests of the Filipino public (for instance, the case of health workers), the Secretary of Labor

and Employment has the authority to prohibit it and deliberately enforce resumption of regular
operations.
In the Philippines, TUCP (Trade Union Congress of the Philippines) is the largest union and
confederation of 30 labor federations in the country which come from a wide range of
sectors. As of 2009, there are a total of 34,320 unions with consist of members summing up to
2.6 million.
Today, the Labor Code of the Philippines is the law governing employment practices and labor
relations in the Philippines. It also identifies the rules and standards regarding employment such
as pre-employment policies, labor conditions, wage rate, work hours, employee benefits,
termination of employees, and so on. It was promulgated in May 1. 1974 under the regime of
Ferdinand Marcos and took its effect on November 1, 1974, after six months of its promulgation.
Also, the Department of Labor and Employment (DOLE) is the national government agency
mandated to formulate and implement policies and programs, and serve as the policy-advisory
arm of the Executive Branch in the field of labor and employment. Today, the DOLE is the
national government agency mandated to formulate policies, implement programs and serve as
the policy-coordinating arm of the Executive Branch in the field of labor and employment.
It serves more than 40 million workers comprising the country's labor force, covering those in
the formal and informal economies, private and public. On top of this, the DOLE clients also
include workers' organizations, employers and/or employers' groups, non-government
organizations (NGOs), and other government agencies, the academe, other stakeholders,
international organizations (e.g., ILO, IOM, UNDP, UNICEF), and the international community
including the host countries of our OFWs.
In the Labor Code of the Philippines Book V which was entitled as Labor Relations contains the
rules and policy regarding labor associations. As Article 211 declaration of the policy states:
1. It is the policy of the State:
1. To promote and emphasize the primacy of free collective
bargaining and negotiations, including voluntary arbitration,

mediation and conciliation, as modes of settling labor or industrial

disputes;
2. To promote free trade unionism as an instrument for the
enhancement of democracy and the promotion of social justice and
development;
3. To foster the free and voluntary organization of a strong and
united labor movement;
4. To promote the enlightenment of workers concerning their rights
and obligations as union members and as employees;
5. To provide an adequate administrative machinery for the
expeditious settlement of labor or industrial disputes;
6. To ensure a stable but dynamic and just industrial peace; and
7. To ensure the participation of workers in decision and policymaking processes affecting their rights, duties and welfare.
2. To encourage a truly democratic method of regulating the relations
between the employers and employees by means of agreements freely
entered into through collective bargaining, no court or administrative
agency or official shall have the power to set or fix wages, rates of pay,
hours of work or other terms and conditions of employment, except as
otherwise provided under this Code (As amended by Section 3, Republic
Act No. 6715, March 21, 1989).
Throughout the years, the policies on labor associations acquires its juridical element. Policies
are to be kept in mind before organizing and be recognize by the government. But still, there are
underground movements who are crawling and still hoping to end the crisis in our countries most
especially the problems on injustices on labor.
V. The Philippine Catholic Church and Her Role in Assisting the Laborers esp. the Poor
through Associations
The Church has a big part in assisting the laborers regarding their problems and struggles on
injustices. Caritas in Veritate of Pope Benedict XVI states, that through the combination of
social and economic change, trade union organizations experience greater difficulty in carrying
out their task of representing the interests of workers, partly because Governments, for reasons of
economic utility, often limit the freedom or the negotiating capacity of labour unions. . . . The
repeated calls issued within the Church's social doctrine, beginning with Rerum Novarum, for
the promotion of workers' associations that can defend their rights must therefore be honoured
today even more than in the past, as a prompt and far-sighted response to the urgent need for new
forms of cooperation at the international level, as well as the local level (25).

The global context in which work takes place also demands that national labour unions, which
tend to limit themselves to defending the interests of their registered members, should turn their
attention to those outside their membership, and in particular to workers in developing countries
where social rights are often violated. The protection of these workers, partly achieved through
appropriate initiatives aimed at their countries of origin, will enable trade unions to demonstrate
the authentic ethical and cultural motivations that made it possible for them, in a different social
and labour context, to play a decisive role in development (Caritas in Veritate, 64).
Moreover, last May 1, 2013 Cardinal Luis Antonio Tagle kept the spotlight on "God's work of
creation" and St. Joseph's role in mission during a Mass on Monday, International Labor Day,
ahead of the annual marches and street protests of labor unions.
Tagle said in his homily that the church's concerns and involvement in labor issues "is not mere
interference rather it is part of the mission to establish and to do the work of Christ, the reign of
God." The he added, "Reign of God is not just food, drink, but also reason, justice, peace, and
human development," Tagle said. "That is the work of Jesus."
Then he established the reign of God as the fundamental work of all laborers, and each field of
work should "reflect on, discern and become an experience of the movement of God in the
world," he added. Then, he encouraged people to be involved in labor matters based on the
churchs social teaching. He also mentioned that everyone should not forget that it is not profit
that is the first norm or criterion but it should be the primacy of the human person over capital
and profit.
Lastly, Cardinal Tagle expressed hope that in this time of globalization, hopefully the concerns
and problems of labor will become the concern of international agencies and international
groups. That all who have a role in labor, i.e., the workers, the various associations and
organizations of workers advocating for rights and dignity of the worker, non-governmental
organizations, faith groups, government agencies and the business sector, would get together
with church leaders.

"Together, let us search for the common good and the dignity of the person and the good of our
nation, and in one open and dignified effort, we can find the right path toward the very difficult
labor question," as Cardinal Tagle said.
The Philippine Church has its way on helping the laborers in fighting for their rights most
especially those workers who are the least among the least. We cannot deny that when a person is
poor, he or she has a very low percentage to get a decent and permanent job. Nowadays,
employers choose those people who had high educational backgrounds rather than those people
who didnt finish any degree. Therefore, the poor does not have any chance to have a decent and
permanent job because of the quality that the employers are looking for.
Now, what can the Church do with our poor brothers and sisters who cannot afford to have a
decent and permanent job?
This year 2015, the Church designated it as the Year of the Poor. Why so? Firstly, the poor are a
major concern of the Church because poverty is a big problem here in the Philippines. Almost
70% of the people here in the Philippines are poor. Secondly, since the Second Plenary Council
of 1991, as a Church we have taken the option to be the Church of the Poor. Part of this option is
that we strive as a Church to live with poverty that is demanded by the Gospel, that is, to
detached ourselves from riches and trappings of power because of our profound trust in Gods
providence and our commitment to reach out to the people who are in need. Then thirdly, as a
Church, we see in the poor the great potential and resource for transforming the Church and the
society. The poor are not just simply objects of pity and charity rather we can see in them the
creative agents of change. Through them, we are privilege to see in them the Good News and can
lead us to a new and humane understanding of well-being.
VI. Conclusion
As for Rerum Novarum, Christian Associations can provide not just the practical answers to the
problems, but also balm to the heart, by helping them out of the difficulties, inviting them to
companionship and receiving the returning wanderers to a haven where they can securely find
repose.

The Church will always be found available to help the society. For this reason the bishops need
to promote true charity, that the law of Gospel, the surest antidote against worldly pride and
immoderate love of self (Rerum Novarum, 63).
As the Philippine Church moves towards its 500th year of Christianity in the land this coming
2021, the hope of half a millennium of experiencing the light of Christ would make not only the
Catholic Church more mature but will make the Philippine society more humane. It is the same
challenge that Rerum Novarum has posed after 124 years, to promote charity to our fellow
human beings especially to those who are in need.
This year, as the Philippine Church celebrates the Year of the Poor, may this be a guiding light to
the Church to see the potentials and capabilities of our poor brothers and sisters. These
potentialities and capabilities are ways for them to see the light of Christ again because of the
poverty that they are experiencing. Yes, it is true that as time goes by, many people become
poorer. There are about 70% of Filipino people who are poor and that remaining 30% is not to be
considered rich, but only 10% of that are considered to be rich and living in the prosperity.
Why are there too many poor Filipinos? This is not just due to some unfortunate events in their
lives, such as sickness or natural disaster. Also, it is not just a product of laziness and hardheadedness. Rather, it is largely due to injustice to unjust systems that produces mass poverty
here in our country.
Therefore, the Year of the Poor should makes us aware and conscious on political, economic and
consumeristic systems that produce mass poverty and avoid people from getting away of their
miserable dilemma. The gap between the poor and the rich widens. The unjust systems should be
identified, unmasked, denounced and be change. As a Church, we cannot accept this kind of
reality on what is happening to our fellow Filipinos grave sufferings due to poverty. This is not
the will of our heavenly Father for our brothers and sisters. That is why, in 1991, the Philippine
Church made this option: As we approach the year 2000, Christ bids this community
ourselves [bishops], the laity, religious and clergy of the Catholic Church of the Philippines to
be a Church of the Poor (Message to the People of God in the Philippines, given on February
17, 1991, at the closing of the Second Plenary Council of the Philippines).

In order to be a Church of the Poor, we are not only to help the poor but to defend them and fight
for their rights (PCP 131), taking up all the cause of the poor because of our preferential love for
them. When we are speaking of the poor, we are not only referring to those who are materially
poor, but we include the people who are marginalized and whose rights are being trampled upon,
like those of the indigenous peoples, small fishers folks, farmers, abandoned elderly, persons
living with HIV-AIDS, street people, persons with disabilities, etc. We should be in solidarity
with them.
Being in solidarity with the poor does not only mean that we are with them and we care for them.
It should be seen in a deeper meaning, that we as a Catholic Church recognize and see the unique
potentials and capabilities that they can contribute for the transformation of the Church and to
our society as well. As Pope Benedict XVI wrote in his Apostolic Exhortation Verbum Domini:
The Church cannot let the poor down. Pastors are called to listen to them, learn from them, to
guide them in their faith and to encourage them to take responsibility for their lives (107).
The Philippine Church must look into the conditions of poor workers especially in assisting them
in ways that we, as a Church, are capable. Through the aid of Rerum Novarum, we can say that
the Church has the right to assist the poor workers in building up associations that will lead them
to inculcate good Christian values. Through these Christian associations, the poor are being
guided and cared by the Church. The Year of the Poor has opened a path for the Church to
continue what the early Christians had done in terms of promoting social justice through
Christian associations. By the assistance of the Philippine Church, the poor can see hope in us
and can consider us as beacons of light. It is through our preferential love for them that we must
draw inspiration and try our very best to help them.
Now, looking at Rerum Novarum and this Year of the Poor, it can be seen that the challenge for
the Philippine Church has never change. It is the same challenge that Pope Leo XIII emphasized
in his encyclical letter to promote CHARITY. This 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; that charity whose office is
described and whose Godlike features are outlined by St. Paul in his first letter to the Corinthians

with these words: "Charity is patient, is kind, . . . seeketh not her own, . . . suffereth all
things, . . . endureth all things" (I Cor. 13:4-7).
Therefore, the Year of the Poor allows the whole Church in the Philippines to focus on the least,
the loss and the last to be appalled at their poverty and at the abuse and abandonment they are
experiencing, so that we may come to their aid and fight for their rights, and to show and affirm
our identity as Church of the Poor through sharing in their poverty and see in them that we may
become a more simple Church and be allow them to be evangelized by them. In simpler terms,
the Church should show charity in the poor.
Consequently, as Church of the Poor, it is our duty to guide, protect, and be with the poor. Let
this Bible verse coming from the book of Psalm be the challenge for us Philippine Church: For I
know the Lord will secure justice for the needy, their rights for the poor (Psalm 140:13).
Let us not forget that as a Philippine Catholic Church, we are called to serve and not to be
served, as what Jesus Christ did. The letter of St. Paul to the Philippians is an essential reminder
for us that as a Philippine Catholic Church it is our duty to unite our people as what Pope Leo
XIII is pointing out in his Encyclical letter Rerum Novarum the unity of the employees and the
employers through the mediation of the Church. St. Paul says:
If there is any encouragement in Christ, any solace in love, any
participation in the Spirit, any compassion and mercy, complete my joy by
being of the same mind, with the same love, united in heart, thinking one
thing. Do nothing out of selfishness or out of vainglory; rather, humbly
regard others as more important than yourselves, 4each looking out not for
his own interests, but [also] everyone for those of others.
Have among yourselves the same attitude that is also yours in Christ Jesus,
Who, though he was in the form of God, did not regard equality with God
something to be grasped. Rather, he emptied himself, taking the form of a
slave, coming in human likeness; and found human in appearance, he
humbled himself, becoming obedient to death, even death on a cross.
Because of this, God greatly exalted him and bestowed on him the name
that is above every name, that at the name of Jesus every knee should
bend, of those in heaven and on earth and under the earth, and every
tongue confess that Jesus Christ is Lord, to the glory of God the Father.
(Philippians 2:6-11)

May we always be reminded as a Philippine Catholic Church the attitude that Jesus Christ who
humbled himself and took a form of a slave. Jesus Christ is inviting us to be like him, to be a
servant to others especially to those people who are in need of our assistance, care, love, and
hope. Rerum Novarum is an eye opener for the Church in order for us to see the injustices that is
happening to our workers most especially to our poor workers here in the Philippines.
Yes, the encyclical letter Rerum Novarum was written 124 years ago, but looking at the struggles
and challenges that our ancestors had encounter in that year, they are still the same struggles and
challenges that we are facing as a Church today (even bigger).
Therefore, let us be go out to the peripheries, as Pope Francis said, and assist our brothers and
sisters who are in most need. Let our Christian values be the Gospel in our lives and share it to
our fellow human being most especially to the least, the lost and the last. Jesus said in the Gospel
of Matthew, Amen, I say to you, what you did not do for one of these least ones, you did not do
for me. And these will go off to eternal punishment, but the righteous to eternal life (Matthew
25:45).

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