.

IOANNESPAULUSPP.II
LABOREMEXERCENS
ToHisVenerableBrothers
intheEpiscopate
tothePrieststotheReligiousFamilies
tothesonsanddaughtersoftheChurch
andtoallMenandWomenofgoodwill
onHumanWork
ontheninetiethanniversaryofRerumNovarum

Blessing
VenerableBrothersandDearSonsandDaughters,
GreetingsandapostolicBlessing
THROUGHWORKmanmustearnhisdailybread1andcontributetothe
continualadvanceofscienceandtechnologyand,aboveall,toelevating
unceasinglytheculturalandmorallevelofthesocietywithinwhichhelivesin
communitywiththosewhobelongtothesamefamily.Andworkmeansany
activitybyman,whethermanualorintellectual,whateveritsnatureor
circumstancesitmeansanyhumanactivitythatcanandmustberecognizedas
work,inthemidstofallthemanyactivitiesofwhichmaniscapableandto
whichheispredisposedbyhisverynature,byvirtueofhumanityitself.Manis
madetobeinthevisibleuniverseanimageandlikenessofGodhimself2,and
heisplacedinitinordertosubduetheearth3.Fromthebeginningthereforehe
iscalledtowork.Workisoneofthecharacteristicsthatdistinguishmanfrom
therestofcreatures,whoseactivityforsustainingtheirlivescannotbecalled
work.Onlymaniscapableofwork,andonlymanworks,atthesametimeby
workoccupyinghisexistenceonearth.Thusworkbearsaparticularmarkof
manandofhumanity,themarkofapersonoperatingwithinacommunityof
persons.Andthismarkdecidesitsinteriorcharacteristicsinasenseit
constitutesitsverynature.
I.INTRODUCTION

1.HumanWorkontheNinetiethAnniversaryofRerumNovarum
Since15Mayofthepresentyearwastheninetiethanniversaryofthe
publicationbythegreatPopeofthe"socialquestion",LeoXIII,ofthedecisively
importantEncyclicalwhichbeginswiththewordsRerumNovarum,Iwishto
devotethisdocumenttohumanworkand,evenmore,tomaninthevast
contextoftherealityofwork.AsIsaidintheEncyclicalRedemptorHominis,
publishedatthebeginningofmyserviceintheSeeofSaintPeterinRome,man
"istheprimaryandfundamentalwayfortheChurch"4,preciselybecauseofthe
inscrutablemysteryofRedemptioninChristandsoitisnecessarytoreturn
constantlytothiswayandtofollowiteveranewinthevariousaspectsinwhich
itshowsusallthewealthandatthesametimeallthetoilofhumanexistence
onearth.
Workisoneoftheseaspects,aperennialandfundamentalone,onethatis
alwaysrelevantandconstantlydemandsrenewedattentionanddecisive
witness.Becausefreshquestionsandproblemsarealwaysarising,thereare
alwaysfreshhopes,butalsofreshfearsandthreats,connectedwiththisbasic
dimensionofhumanexistence:man'slifeisbuiltupeverydayfromwork,from
workitderivesitsspecificdignity,butatthesametimeworkcontainsthe
unceasingmeasureofhumantoilandsuffering,andalsooftheharmand
injusticewhichpenetratedeeplyintosociallifewithinindividualnationsandon
theinternationallevel.Whileitistruethatmaneatsthebreadproducedbythe
workofhishands 5andthismeansnotonlythedailybreadbywhichhisbody
keepsalivebutalsothebreadofscienceandprogress,civilizationandculture
itisalsoaperennialtruththatheeatsthisbreadby"thesweatofhisface"6,
thatistosay,notonlybypersonaleffortandtoilbutalsointhemidstofmany
tensions,conflictsandcrises,which,inrelationshipwiththerealityofwork,
disturbthelifeofindividualsocietiesandalsoofallhumanity.
WearecelebratingtheninetiethanniversaryoftheEncyclicalRerumNovarum
ontheeveofnewdevelopmentsintechnological,economicandpolitical
conditionswhich,accordingtomanyexperts,willinfluencetheworldofwork
andproductionnolessthantheindustrialrevolutionofthelastcentury.There
aremanyfactorsofageneralnature:thewidespreadintroductionof
automationintomanyspheresofproduction,theincreaseinthecostofenergy
andrawmaterials,thegrowingrealizationthattheheritageofnatureislimited
andthatitisbeingintolerablypolluted,andtheemergenceonthepolitical
sceneofpeopleswho,aftercenturiesofsubjection,aredemandingtheirrightful
placeamongthenationsandininternationaldecisionmaking.Thesenew
conditionsanddemandswillrequireareorderingandadjustmentofthe
structuresofthemoderneconomyandofthedistributionofwork.
Unfortunately,formillionsofskilledworkersthesechangesmayperhapsmean
unemployment,atleastforatime,ortheneedforretraining.Theywillvery

probablyinvolveareductionoralessrapidincreaseinmaterialwellbeingfor
themoredevelopedcountries.Buttheycanalsobringreliefandhopetothe
millionswhotodayliveinconditionsofshamefulandunworthypoverty.
ItisnotfortheChurchtoanalyzescientificallytheconsequencesthatthese
changesmayhaveonhumansociety.ButtheChurchconsidersithertask
alwaystocallattentiontothedignityandrightsofthosewhowork,tocondemn
situationsinwhichthatdignityandthoserightsareviolated,andtohelpto
guidetheabovementionedchangessoastoensureauthenticprogressbyman
andsociety.
2.IntheOrganicDevelopmentoftheChurch'sSocialAction
Itiscertainlytruethatwork,asahumanissue,isattheverycentreofthe
"socialquestion"towhich,foralmostahundredyears,sincethepublicationof
theabovementionedEncyclical,theChurch'steachingandthemany
undertakingsconnectedwithherapostolicmissionhavebeenespecially
directed.Thepresentreflectionsonworkarenotintendedtofollowadifferent
line,butrathertobeinorganicconnectionwiththewholetraditionofthis
teachingandactivity.Atthesametime,however,Iammakingthem,according
totheindicationintheGospel,inordertobringoutfromtheheritageofthe
Gospel"whatisnewandwhatisold"7.Certainly,workispartof"whatisold"
asoldasmanandhislifeonearth.Nevertheless,thegeneralsituationofman
inthemodernworld,studiedandanalyzedinitsvariousaspectsofgeography,
cultureandcivilization,callsforthediscoveryofthenewmeaningsofhuman
work.Itlikewisecallsfortheformulationofthenewtasksthatinthissector
faceeachindividual,thefamily,eachcountry,thewholehumanrace,and,
finally,theChurchherself.
DuringtheyearsthatseparateusfromthepublicationoftheEncyclicalRerum
Novarum,thesocialquestionhasnotceasedtoengagetheChurch'sattention.
EvidenceofthisarethemanydocumentsoftheMagisteriumissuedbythe
PopesandbytheSecondVaticanCouncil,pronouncementsbyindividual
Episcopates,andtheactivityofthevariouscentresofthoughtandofpractical
apostolicinitiatives,bothontheinternationallevelandatthelevelofthelocal
Churches.Itisdifficulttolisthereindetailallthemanifestationsofthe
commitmentoftheChurchandofChristiansinthesocialquestion,fortheyare
toonumerous.AsaresultoftheCouncil,themaincoordinatingcentreinthis
fieldisthePontificalCommissionJusticeandPeace,whichhascorresponding
bodieswithintheindividualBishops'Conferences.Thenameofthisinstitutionis
verysignificant.Itindicatesthatthesocialquestionmustbedealtwithinits
wholecomplexdimension.Commitmenttojusticemustbecloselylinkedwith
commitmenttopeaceinthemodernworld.Thistwofoldcommitmentiscertainly
supportedbythepainfulexperienceofthetwogreatworldwarswhichinthe
courseofthelastninetyyearshaveconvulsedmanyEuropeancountriesand,at

leastpartially,countriesinothercontinents.Itissupported,especiallysincethe
SecondWorldWar,bythepermanentthreatofanuclearwarandtheprospect
oftheterribleselfdestructionthatemergesfromit.
Ifwefollowthemainlineofdevelopmentofthedocumentsofthesupreme
MagisteriumoftheChurch,wefindinthemanexplicitconfirmationofprecisely
suchastatementofthequestion.Thekeyposition,asregardsthequestionof
worldpeace,isthatofJohnXXIII'sEncyclicalPaceminTerris.However,ifone
studiesthedevelopmentofthequestionofsocialjustice,onecannotfailto
notethat,whereasduringtheperiodbetweenRerumNovarumandPiusXI's
QuadragesimoAnnotheChurch'steachingconcentratesmainlyonthejust
solutionofthe"labourquestion"withinindividualnations,inthenextperiodthe
Church'steachingwidensitshorizontotakeinthewholeworld.The
disproportionatedistributionofwealthandpovertyandtheexistenceofsome
countriesandcontinentsthataredevelopedandofothersthatarenotcallfora
levellingoutandforasearchforwaystoensurejustdevelopmentforall.This
isthedirectionoftheteachinginJohnXXIII'sEncyclicalMateretMagistra,in
thePastoralConstitutionGaudiumetSpesoftheSecondVaticanCouncil,andin
PaulVI'sEncyclicalPopulorumProgressio.
ThistrendofdevelopmentoftheChurch'steachingandcommitmentinthe
socialquestionexactlycorrespondstotheobjectiverecognitionofthestateof
affairs.Whileinthepastthe"class"questionwasespeciallyhighlightedasthe
centreofthisissue,inmorerecenttimesitisthe"world"questionthatis
emphasized.Thus,notonlythesphereofclassistakenintoconsiderationbut
alsotheworldsphereofinequalityandinjustice,andasaconsequence,not
onlytheclassdimensionbutalsotheworlddimensionofthetasksinvolvedin
thepathtowardstheachievementofjusticeinthemodernworld.Acomplete
analysisofthesituationoftheworldtodayshowsinanevendeeperandfuller
waythemeaningofthepreviousanalysisofsocialinjusticesanditisthe
meaningthatmustbegiventodaytoeffortstobuildjusticeonearth,not
concealingtherebyunjuststructuresbutdemandingthattheybeexaminedand
transformedonamoreuniversalscale.
3.TheQuestionofWork,theKeytotheSocialQuestion
Inthemidstofalltheseprocessesthoseofthediagnosisofobjectivesocial
realityandalsothoseoftheChurch'steachinginthesphereofthecomplexand
manysidedsocialquestionthequestionofhumanworknaturallyappearsmany
times.Thisissueis,inaway,aconstantfactorbothofsociallifeandofthe
Church'steaching.Furthermore,inthisteachingattentiontothequestiongoes
backmuchfurtherthanthelastninetyyears.InfacttheChurch'ssocial
teachingfindsitssourceinSacredScripture,beginningwiththeBookofGenesis
andespeciallyintheGospelandthewritingsoftheApostles.Fromthe
beginningitwaspartoftheChurch'steaching,herconceptofmanandlifein

society,and,especially,thesocialmoralitywhichsheworkedoutaccordingto
theneedsofthedifferentages.Thistraditionalpatrimonywastheninherited
anddevelopedbytheteachingofthePopesonthemodern"socialquestion",
beginningwiththeEncyclicalRerumNovarum.Inthiscontext,studyofthe
questionofwork,aswehaveseen,hascontinuallybeenbroughtuptodate
whilemaintainingthatChristianbasisoftruthwhichcanbecalledageless.
Whileinthepresentdocumentwereturntothisquestiononcemorewithout
howeveranyintentionoftouchingonallthetopicsthatconcernitthisisnot
merelyinordertogathertogetherandrepeatwhatisalreadycontainedinthe
Church'steaching.Itisratherinordertohighlightperhapsmorethanhasbeen
donebeforethefactthathumanworkisakey,probablytheessentialkey,to
thewholesocialquestion,ifwetrytoseethatquestionreallyfromthepointof
viewofman'sgood.Andifthesolutionorratherthegradualsolutionofthe
socialquestion,whichkeepscomingupandbecomesevermorecomplex,must
besoughtinthedirectionof"makinglifemorehuman"8,thenthekey,namely
humanwork,acquiresfundamentalanddecisiveimportance.
II.WORKANDMAN

4.IntheBookofGenesis
TheChurchisconvincedthatworkisafundamentaldimensionofman's
existenceonearth.Sheisconfirmedinthisconvictionbyconsideringthewhole
heritageofthemanysciencesdevotedtoman:anthropology,palaeontology,
history,sociology,psychologyandsoontheyallseemtobearwitnesstothis
realityinanirrefutableway.ButthesourceoftheChurch'sconvictionisabove
alltherevealedwordofGod,andthereforewhatisaconvictionoftheintellect
isalsoaconvictionoffaith.ThereasonisthattheChurchanditisworthwhile
statingitatthispointbelievesinman:shethinksofmanandaddressesherself
tohimnotonlyinthelightofhistoricalexperience,notonlywiththeaidofthe
manymethodsofscientificknowledge,butinthefirstplaceinthelightofthe
revealedwordofthelivingGod.Relatingherselftoman,sheseekstoexpress
theeternaldesignsandtranscendentdestinywhichthelivingGod,theCreator
andRedeemer,haslinkedwithhim.
TheChurchfindsintheveryfirstpagesoftheBookofGenesisthesourceof
herconvictionthatworkisafundamentaldimensionofhumanexistenceon
earth.Ananalysisofthesetextsmakesusawarethattheyexpresssometimes
inanarchaicwayofmanifestingthoughtthefundamentaltruthsaboutman,in
thecontextofthemysteryofcreationitelf.Thesetruthsaredecisiveforman
fromtheverybeginning,andatthesametimetheytraceoutthemainlinesof
hisearthlyexistence,bothinthestateoforiginaljusticeandalsoafterthe
breaking,causedbysin,oftheCreator'soriginalcovenantwithcreationinman.

Whenman,whohadbeencreated"intheimageofGod....maleandfemale"9,
hearsthewords:"Befruitfulandmultiply,andfilltheearthandsubdueit"10,
eventhoughthesewordsdonotreferdirectlyandexplicitlytowork,beyondany
doubttheyindirectlyindicateitasanactivityformantocarryoutintheworld.
Indeed,theyshowitsverydeepestessence.ManistheimageofGodpartly
throughthemandatereceivedfromhisCreatortosubdue,todominate,the
earth.Incarryingoutthismandate,man,everyhumanbeing,reflectsthevery
actionoftheCreatoroftheuniverse.
Workunderstoodasa"transitive"activity,thatistosayanactivitybeginningin
thehumansubjectanddirectedtowardsanexternalobject,presupposesa
specificdominionbymanover"theearth",andinitsturnitconfirmsand
developsthisdominion.Itisclearthattheterm"theearth"ofwhichthebiblical
textspeaksistobeunderstoodintheflrstplaceasthatfragmentofthevisible
universethatmaninhabits.Byextension,however,itcanbeunderstoodasthe
wholeofthevisibleworldinsofarasitcomeswithintherangeofman's
influenceandofhisstrivingtosatisfyhisneeds.Theexpression"subduethe
earth"hasanimmenserange.Itmeansalltheresourcesthattheearth(and
indirectlythevisibleworld)containsandwhich,throughtheconsciousactivityof
man,canbediscoveredandusedforhisends.Andsothesewords,placedat
thebeginningoftheBible,neverceasetoberelevant.Theyembraceequally
thepastagesofcivilizationandeconomy,asalsothewholeofmodernreality
andfuturephasesofdevelopment,whichareperhapsalreadytosomeextent
beginningtotakeshape,thoughforthemostparttheyarestillalmostunknown
tomanandhiddenfromhim.
Whilepeoplesometimesspeakofperiodsof"acceleration"intheeconomiclife
andcivilizationofhumanityorofindividualnations,linkingtheseperiodstothe
progressofscienceandtechnologyandespeciallytodiscoverieswhichare
decisiveforsocialandeconomiclife,atthesametimeitcanbesaidthatnone
ofthesephenomenaof"acceleration"exceedstheessentialcontentofwhat
wassaidinthatmostancientofbiblicaltexts.Asman,throughhiswork,
becomesmoreandmorethemasteroftheearth,andasheconfirmshis
dominionoverthevisibleworld,againthroughhiswork,henevertheless
remainsineverycaseandateveryphaseofthisprocesswithintheCreator's
originalordering.Andthisorderingremainsnecessarilyandindissolublylinked
withthefactthatmanwascreated,asmaleandfemale,"intheimageofGod".
Thisprocessis,atthesametime,universal:itembracesallhumanbeings,every
generation,everyphaseofeconomicandculturaldevelopment,andatthe
sametimeitisaprocessthattakesplacewithineachhumanbeing,ineach
conscioushumansubject.Eachandeveryindividualisatthesametime
embracedbyit.Eachandeveryindividual,totheproperextentandinan
incalculablenumberofways,takespartinthegiantprocesswherebyman
"subduestheearth"throughhiswork.

5.WorkintheObjectiveSense:Technology
Thisuniversalityand,atthesametime,thismultiplicityoftheprocessof
"subduingtheearth"throwlightuponhumanwork,becauseman'sdominion
overtheearthisachievedinandbymeansofwork.Therethusemergesthe
meaningofworkinanobjectivesense,whichfindsexpressioninthevarious
epochsofcultureandcivilization.Mandominatestheearthbytheveryfactof
domesticatinganimals,rearingthemandobtainingfromthemthefoodand
clothingheneeds,andbythefactofbeingabletoextractvariousnatural
resourcesfromtheearthandtheseas.Butman"subduestheearth"much
morewhenhebeginstocultivateitandthentotransformitsproducts,adapting
themtohisownuse.Thusagricultureconstitutesthroughhumanworka
primaryfieldofeconomicactivityandanindispensablefactorofproduction.
Industryinitsturnwillalwaysconsistinlinkingtheearth'sricheswhether
nature'slivingresources,ortheproductsofagriculture,orthemineralor
chemicalresourceswithman'swork,whetherphysicalorintellectual.Thisis
alsoinasensetrueinthesphereofwhatarecalledserviceindustries,andalso
inthesphereofresearch,pureorapplied.
Inindustryandagricultureman'sworkhastodayinmanycasesceasedtobe
mainlymanual,forthetoilofhumanhandsandmusclesisaidedbymoreand
morehighlyperfectedmachinery.Notonlyinindustrybutalsoinagriculturewe
arewitnessingthetransformationsmadepossiblebythegradualdevelopment
ofscienceandtechnology.Historicallyspeaking,this,takenasawhole,has
causedgreatchangesincivilization,fromthebeginningofthe"industrialera"to
thesuccessivephasesofdevelopmentthroughnewtechnologies,suchasthe
electronicsandthemicroprocessortechnologyinrecentyears.
Whileitmayseemthatintheindustrialprocessitisthemachinethat"works"
andmanmerelysupervisesit,makingitfunctionandkeepingitgoinginvarious
ways,itisalsotruethatforthisveryreasonindustrialdevelopmentprovides
groundsforreproposinginnewwaysthequestionofhumanwork.Boththe
originalindustrializationthatgaverisetowhatiscalledtheworkerquestionand
thesubsequentindustrialandpostindustrialchangesshowinaneloquent
mannerthat,evenintheageofevermoremechanized"work",theproper
subjectofworkcontinuestobeman.
Thedevelopmentofindustryandofthevarioussectorsconnectedwithit,even
themostmodernelectronicstechnology,especiallyinthefieldsof
miniaturization,communicationsandtelecommunicationsandsoforth,shows
howvastistheroleoftechnology,thatallyofworkthathumanthoughthas
produced,intheinteractionbetweenthesubjectandobjectofwork(inthe
widestsenseoftheword).Understoodinthiscasenotasacapacityor
aptitudeforwork,butratherasawholesetofinstrumentswhichmanusesin
hiswork,technologyisundoubtedlyman'sally.Itfacilitateshiswork,perfects,

acceleratesandaugmentsit.Itleadstoanincreaseinthequantityofthings
producedbywork,andinmanycasesimprovestheirquality.However,itisalso
afactthat,insomeinstances,technologycanceasetobeman'sallyand
becomealmosthisenemy,aswhenthemechanizationofwork"supplants"him,
takingawayallpersonalsatisfactionandtheincentivetocreativityand
responsibility,whenitdeprivesmanyworkersoftheirpreviousemployment,or
when,throughexaltingthemachine,itreducesmantothestatusofitsslave.
Ifthebiblicalwords"subduetheearth"addressedtomanfromthevery
beginningareunderstoodinthecontextofthewholemodernage,industrial
andpostindustrial,thentheyundoubtedlyincludealsoarelationshipwith
technology,withtheworldofmachinerywhichisthefruitoftheworkofthe
humanintellectandahistoricalconfirmationofman'sdominionovernature.
Therecentstageofhumanhistory,especiallythatofcertainsocieties,bringsa
correctaffirmationoftechnologyasabasiccoefficientofeconomicprogress
but,atthesametime,thisaffirmationhasbeenaccompaniedbyandcontinues
tobeaccompaniedbytheraisingofessentialquestionsconcerninghumanwork
inrelationshiptoitssubject,whichisman.Thesequestionsareparticularly
chargedwithcontentandtensionofanethicalandanethicalandsocial
character.Theythereforeconstituteacontinualchallengeforinstitutionsof
manykinds,forStatesandgovernments,forsystemsandinternational
organizationstheyalsoconstituteachallengefortheChurch.
6.WorkintheSubjectiveSense:ManastheSubjectofWork
Inordertocontinueouranalysisofwork,ananalysislinkedwiththewordof
theBibletellingmanthatheistosubduetheearth,wemustconcentrateour
attentiononworkinthesubjectivesense,muchmorethanwedidonthe
objectivesignificance,barelytouchinguponthevastrangeofproblemsknown
intimatelyandindetailtoscholarsinvariousfieldsandalso,accordingtotheir
specializations,tothosewhowork.IfthewordsoftheBookofGenesisto
whichwereferinthisanalysisofoursspeakofworkintheobjectivesensein
anindirectway,theyalsospeakonlyindirectlyofthesubjectofworkbutwhat
theysayisveryeloquentandisfullofgreatsignificance.
Manhastosubduetheearthanddominateit,becauseasthe"imageofGod"
heisaperson,thatistosay,asubjectivebeingcapableofactinginaplanned
andrationalway,capableofdecidingabouthimself,andwithatendencyto
selfrealization.Asaperson,manisthereforethesubjectotwork.Asaperson
heworks,heperformsvariousactionsbelongingtotheworkprocess
independentlyoftheirobjectivecontent,theseactionsmustallservetorealize
hishumanity,tofulfilthecallingtobeapersonthatishisbyreasonofhisvery
humanity.Theprincipaltruthsconcerningthisthemewererecentlyrecalledby
theSecondVaticanCouncilintheConstitutionGaudiumetSpes,especiallyin
ChapterOne,whichisdevotedtoman'scalling.

Andsothis"dominion"spokenofinthebiblicaltextbeingmeditateduponhere
refersnotonlytotheobjectivedimensionofworkbutatthesametime
introducesustoanunderstandingofitssubjectivedimension.Understoodasa
processwherebymanandthehumanracesubduetheearth,workcorresponds
tothisbasicbiblicalconceptonlywhenthroughouttheprocessmanmanifests
himselfandconfirmshimselfastheonewho"dominates".Thisdominion,ina
certainsense,referstothesubjectivedimensionevenmorethantothe
objectiveone:thisdimensionconditionstheveryethicalnatureofwork.Infact
thereisnodoubtthathumanworkhasanethicalvalueofitsown,whichclearly
anddirectlyremainlinkedtothefactthattheonewhocarriesitoutisaperson,
aconsciousandfreesubject,thatistosayasubjectthatdecidesabout
himself.
Thistruth,whichinasenseconstitutesthefundamentalandperennialheartof
Christianteachingonhumanwork,hashadandcontinuestohaveprimary
significancefortheformulationoftheimportantsocialproblemscharacterizing
wholeages.
Theancientworldintroduceditsowntypicaldifferentiationofpeopleinto
dassesaccordingtothetypeofworkdone.Workwhichdemandedfromthe
workertheexerciseofphysicalstrength,theworkofmusclesandhands,was
consideredunworthyoffreemen,andwasthereforegiventoslaves.By
broadeningcertainaspectsthatalreadybelongedtotheOldTestament,
Christianitybroughtaboutafundamentalchangeofideasinthisfield,takingthe
wholecontentoftheGospelmessageasitspointofdeparture,especiallythe
factthattheonewho,whilebeingGod,becamelikeusinallthings 11devoted
mostoftheyearsofhislifeonearthtomanualworkatthecarpenter'sbench.
Thiscircumstanceconstitutesinitselfthemosteloquent"Gospelofwork",
showingthatthebasisfordeterminingthevalueofhumanworkisnotprimarily
thekindofworkbeingdonebutthefactthattheonewhoisdoingitisa
person.Thesourcesofthedignityofworkaretobesoughtprimarilyinthe
subjectivedimension,notintheobjectiveone.
Suchaconceptpracticallydoesawaywiththeverybasisoftheancient
differentiationofpeopleintoclassesaccordingtothekindofworkdone.This
doesnotmeanthat,fromtheobjectivepointofview,humanworkcannotand
mustnotberatedandqualifiedinanyway.Itonlymeansthattheprimary
basisoftbevalueofworkismanhimself,whoisitssubject.Thisleads
immediatelytoaveryimportantconclusionofanethicalnature:howevertrueit
maybethatmanisdestinedforworkandcalledtoit,inthefirstplaceworkis
"forman"andnotman"forwork".Throughthisconclusiononerightlycomesto
recognizethepreeminenceofthesubjectivemeaningofworkoverthe
objectiveone.Giventhiswayofunderstandingthings,andpresupposingthat
differentsortsofworkthatpeopledocanhavegreaterorlesserobjective
value,letustryneverthelesstoshowthateachsortisjudgedaboveallbythe

measureofthedignityofthesubjectofwork,thatistosaytheperson,the
individualwhocarriesitout.Ontheotherhand:independentlyoftheworkthat
everymandoes,andpresupposingthatthisworkconstitutesapurposeat
timesaverydemandingoneofhisactivity,thispurposedoesnotpossessa
definitivemeaninginitself.Infact,inthefinalanalysisitisalwaysmanwhois
thepurposeofthework,whateverworkitisthatisdonebymanevenifthe
commonscaleofvaluesratesitasthemerest"service",asthemost
monotonouseventhemostalienatingwork.
7.AThreattotheRightOrderofValues
Itispreciselythesefundamentalaffirmationsaboutworkthatalwaysemerged
fromthewealthofChristiantruth,especiallyfromtheverymessageofthe
"Gospelofwork",thuscreatingthebasisforanewwayofthinking,judgingand
acting.Inthemodernperiod,fromthebeginningoftheindustrialage,the
Christiantruthaboutworkhadtoopposethevarioustrendsofmaterialisticand
economisticthought.
Forcertainsupportersofsuchideas,workwasunderstoodandtreatedasa
sortof"merchandise"thattheworkerespeciallytheindustrialworkersellsto
theemployer,whoatthesametimeisthepossessorofthecapital,thatisto
say,ofalltheworkingtoolsandmeansthatmakeproductionpossible.Thisway
oflookingatworkwaswidespreadespeciallyinthefirsthalfofthenineteenth
century.Sincethen,explicitexpressionsofthissorthavealmostdisappeared,
andhavegivenwaytomorehumanwaysofthinkingaboutworkandevaluating
it.Theinteractionbetweentheworkerandthetoolsandmeansofproduction
hasgivenrisetothedevelopmentofvariousformsofcapitalismparallelwith
variousformsofcollectivismintowhichothersocioeconomicelementshave
enteredasaconsequenceofnewconcretecircumstances,oftheactivityof
workers'associationsandpublicautorities,andoftheemergenceoflarge
transnationalenterprises.Nevertheless,thedangeroftreatingworkasaspecial
kindof"merchandise",orasanimpersonal"force"neededforproduction(the
expression"workforce"isinfactincommonuse)alwaysexists,especiallywhen
thewholewayoflookingatthequestionofeconomicsismarkedbythe
premisesofmaterialisticeconomism.
Asystematicopportunityforthinkingandevaluatinginthisway,andinacertain
senseastimulusfordoingso,isprovidedbythequickeningprocessofthe
developmentofaonesidedlymaterialisticcivilization,whichgivesprime
importancetotheobjectivedimensionofwork,whilethesubjectivedimension
everythingindirectorindirectrelationshipwiththesubjectofworkremainson
asecondarylevel.Inallcasesofthissort,ineverysocialsituationofthistype,
thereisaconfusionorevenareversaloftheorderlaiddownfromthe
beginningbythewordsoftheBookofGenesis:manistreatedasan
instrumentofproduction12,whereashehealone,independentlyoftheworkhe

doesoughttobetreatedastheeffectivesubjectofworkanditstruemaker
andcreator.Preciselythisreversaloforder,whatevertheprogrammeorname
underwhichitoccurs,shouldrightlybecalled"capitalism"inthesensemore
fullyexplainedbelow.Everybodyknowsthatcapitalismhasadefinitehistorical
meaningasasystem,aneconomicandsocialsystem,opposedto"socialism"or
"communism".Butinthelightoftheanalysisofthefundamentalrealityofthe
wholeeconomicprocessfirstandforemostoftheproductionstructurethat
workisitshouldberecognizedthattheerrorofearlycapitalismcanbe
repeatedwherevermanisinawaytreatedonthesamelevelasthewhole
complexofthematerialmeansofproduction,asaninstrumentandnotin
accordancewiththetruedignityofhisworkthatistosay,whereheisnot
treatedassubjectandmaker,andforthisveryreasonasthetruepurposeof
thewholeprocessofproduction.
Thisexplainswhytheanalysisofhumanworkinthelightofthewords
concerningman's"dominion"overtheearthgoestotheveryheartofthe
ethicalandsocialquestion.Thisconceptshouldalsofindacentralplaceinthe
wholesphereofsocialandeconomicpolicy,bothwithinindividualcountriesand
inthewiderfieldofinternationalandintercontinentalrelationships,particularly
withreferencetothetensionsmakingthemselvesfeltintheworldnotonly
betweenEastandWestbutalsobetweenNorthandSouth.BothJohnXXIIIin
theEncyclicalMateretMagistraandPaulVIintheEncyclicalPopulorum
Progressiogavespecialattentiontothesedimensionsofthemodernethicaland
socialquestion.
8.WorkerSolidarity
Whendealingwithhumanworkinthefundamentaldimensionofitssubject,
thatistosay,thehumanpersondoingthework,onemustmakeatleasta
summaryevaluationofdevelopmentsduringtheninetyyearssinceRerum
Novaruminrelationtothesubjectivedimensionofwork.Althoughthesubject
ofworkisalwaysthesame,thatistosayman,neverthelesswideranging
changestakeplaceintheobjectiveaspect.Whileonecansaythat,byreason
ofitssubject,workisonesinglething(oneandunrepeatableeverytime),yet
whenonetakesintoconsiderationitsobjectivedirectionsoneisforcedtoadmit
thatthereexistmanyworks,manydifferentsortsofwork.Thedevelopmentof
humancivilizationbringscontinualenrichmentinthisfield.Butatthesametime,
onecannotfailtonotethatintheprocessofthisdevelopmentnotonlydonew
formsofworkappearbutalsoothersdisappear.Evenifoneacceptsthaton
thewholethisisanormalphenomenon,itmuststillbeseenwhethercertain
ethicallyandsociallydangerousirregularitiescreepin,andtowhatextent.
Itwaspreciselyonesuchwideranginganomalythatgaveriseinthelast
centurytowhathasbeencalled"theworkerquestion",sometimesdescribedas
"theproletariatquestion".Thisquestionandtheproblemsconnectedwithit

gaverisetoajustsocialreactionandcausedtheimpetuousemergenceofa
greatburstofsolidaritybetweenworkers,firstandforemostindustrialworkers.
Thecalltosolidarityandcommonactionaddressedtotheworkersespeciallyto
thoseengagedinnarrowlyspecialized,monotonousanddepersonalizedworkin
industrialplants,whenthemachinetendstodominatemanwasimportantand
eloquentfromthepointofviewofsocialethics.Itwasthereactionagainstthe
degradationofmanasthesubjectofwork,andagainsttheunheardof
accompanyingexploitationinthefieldofwages,workingconditionsandsocial
securityfortheworker.Thisreactionunitedtheworkingworldinacommunity
markedbygreatsolidarity.
FollowingtllelineslaiddawnbytheEncyclicalRerumNovarumandmanylater
documentsoftheChurch'sMagisterium,itmustbefranklyrecognizedthatthe
reactionagainstthesystemofinjusticeandharmthatcriedtoheavenfor
vengeance13andthatweighedheavilyuponworkersinthatperiodofrapid
industrializationwasjustifiedfromthepointofviewofsocialmorality.Thisstate
ofaffairswasfavouredbytheliberalsociopoliticalsystem,which,in
accordancewithits"economistic"premises,strengthenedandsafeguarded
economicinitiativebythepossessorsofcapitalalone,butdidnotpaysufficient
attentiontotherightsoftheworkers,onthegroundsthathumanworkissolely
aninstrumentofproduction,andthatcapitalisthebasis,efficientfactorand
purposeofproduction.
Fromthattime,workersolidarity,togetherwithaclearerandmorecommitted
realizationbyothersofworkers'rights,hasinmanycasesbroughtabout
profoundchanges.Variousformsofneocapitalismorcollectivismhave
developed.Variousnewsystemshavebeenthoughtout.Workerscanoften
shareinrunningbusinessesandincontrollingtheirproductivity,andinfactdo
so.Throughappropriateassociations,theyexerciseinfluenceoverconditionsof
workandpay,andalsooversociallegislation.Butatthesametimevarious
ideologicalorpowersystems,andnewrelationshipswhichhavearisenat
variouslevelsofsociety,haveallowedflagrantinjusticestopersistorhave
creatednewones.Ontheworldlevel,thedevelopmentofcivilizationandof
communicationshasmadepossibleamorecompletediagnosisofthelivingand
workingconditionsofmanglobally,butithasalsorevealedotherformsof
injustice,muchmoreextensivethanthosewhichinthelastcenturystimulated
unitybetweenworkersforparticularsolidarityintheworkingworld.Thisistrue
incountrieswhichhavecompletedacertainprocessofindustrialrevolution.Itis
alsotrueincountrieswherethemainworkingmilieucontinuestobeagriculture
orothersimilaroccupations.
Movementsofsolidarityinthesphereofworkasolidaritythatmustnevermean
beingclosedtodialogueandcollaborationwithotherscanbenecessaryalso
withreferencetotheconditionofsocialgroupsthatwerenotpreviously
includedinsuchmovementsbutwhich,inchangingsocialsystemsand

conditionsofliving,areundergoingwhatisineffect"proletarianization"orwhich
actuallyalreadyfindthemselvesina"proletariat"situation,onewhich,evenif
notyetgiventhatname,infactdeservesit.Thiscanbetrueofcertain
categoriesorgroupsoftheworking"intelligentsia",especiallywheneverwider
accesstoeducationandaneverincreasingnumberofpeoplewithdegreesor
diplomasinthefieldsoftheirculturalpreparationareaccompaniedbyadropin
demandfortheirlabour.Thisunemploymentofintellectualsoccursorincreases
whentheeducationavailableisnotorientedtowardsthetypesofemployment
orservicerequiredbythetrueneedsofsociety,orwhenthereislessdemand
forworkwhichrequireseducation,atleastprofessionaleducation,thanfor
manuallabour,orwhenitislesswellpaid.Ofcourse,educationinitselfis
alwaysvaluableandanimportantenrichmentofthehumanpersonbutinspite
ofthat,"proletarianization"processesremainpossible.
Forthisreason,theremustbecontinuedstudyofthesubjectofworkandof
thesubject'slivingconditions.Inordertoachievesocialjusticeinthevarious
partsoftheworld,inthevariouscountries,andintherelationshipsbetween
them,thereisaneedforevernewmovementsofsolidarityoftheworkersand
withtheworkers.Thissolidaritymustbepresentwheneveritiscalledforbythe
socialdegradingofthesubjectofwork,byexploitationoftheworkers,andby
thegrowingareasofpovertyandevenhunger.TheChurchisfirmlycommitted
tothiscause,forsheconsidersithermission,herservice,aproofofherfidelity
toChrist,sothatshecantrulybethe"Churchofthepoor".Andthe"poor"
appearundervariousformstheyappearinvariousplacesandatvarioustimes
inmanycasestheyappearasaresultoftheviolationofthedignityofhuman
work:eitherbecausetheopportunitiesforhumanworkarelimitedasaresultof
thescourgeofunemployment,orbecausealowvalueisputonworkandthe
rightsthatflowfromit,especiallytherighttoajustwageandtothepersonal
securityoftheworkerandhisorherfamily.
9.WorkandPersonalDignity
Remainingwithinthecontextofmanasthesubjectofwork,itisnow
appropriatetotouchupon,atleastinasummaryway,certainproblemsthat
morecloselydefinethedignityofhumanwork,inthattheymakeitpossibleto
characterizemorefullyitsspecificmoralvalue.Indoingthiswemustalways
keepinmindthebiblicalcallingto"subduetheearth"14,inwhichisexpressed
thewilloftheCreatorthatworkshouldenablemantoachievethat"dominion"
inthevisibleworldthatispropertohim.
God'sfundamentalandoriginalintentionwithregardtoman,whomhecreated
inhisimageandafterhislikeness 15,wasnotwithdrawnorcancelledouteven
whenman,havingbrokentheoriginalcovenantwithGod,heardthewords:"In
thesweatofyourfaceyoushalleatbread"16.Thesewordsrefertothe
sometimesheavytoilthatfromthenonwardshasaccompaniedhumanwork

buttheydonotalterthefactthatworkisthemeanswherebymanachieves
that"dominion"whichispropertohimoverthevisibleworld,by"subjecting"
theearth.Toilissomethingthatisuniversallyknown,foritisuniversally
experienced.Itisfamiliartothosedoingphysicalworkundersometimes
exceptionallylaboriousconditions.Itisfamiliarnotonlytoagriculturalworkers,
whospendlongdaysworkingtheland,whichsometimes"bearsthornsand
thistles"17,butalsotothosewhoworkinminesandquarries,tosteelworkers
attheirblastfurnaces,tothosewhoworkinbuilders'yardsandinconstruction
work,oftenindangerofinjuryordeath.Itislikewisefamiliartothoseatan
intellectualworkbenchtoscientiststothosewhobeartheburdenofgrave
responsibilityfordecisionsthatwillhaveavastimpactonsociety.Itisfamiliar
todoctorsandnurses,whospenddaysandnightsattheirpatients'bedside.It
isfamiliartowomen,who,sometimeswithoutproperrecognitiononthepartof
societyandevenoftheirownfamilies,bearthedailyburdenandresponsibility
fortheirhomesandtheupbringingoftheirchildren.Itisfamiliartoallworkers
and,sinceworkisauniversalcalling,itisfamiliartoeveryone.
Andyet,inspiteofallthistoilperhaps,inasense,becauseofitworkisagood
thingforman.Eventhoughitbearsthemarkofabonumarduum,inthe
terminologyofSaintThomas 18,thisdoesnottakeawaythefactthat,assuch,
itisagoodthingforman.Itisnotonlygoodinthesensethatitisusefulor
somethingtoenjoyitisalsogoodasbeingsomethingworthy,thatistosay,
somethingthatcorrespondstoman'sdignity,thatexpressesthisdignityand
increasesit.Ifonewishestodefinemoreclearlytheethicalmeaningofwork,it
isthistruththatonemustparticularlykeepinmind.Workisagoodthingfor
managoodthingforhishumanitybecausethroughworkmannotonly
transformsnature,adaptingittohisownneeds,buthealsoachievesfulfilment
asahumanbeingandindeed,inasense,becomes"moreahumanbeing".
Withoutthisconsiderationitisimpossibletounderstandthemeaningofthe
virtueofindustriousness,andmoreparticularlyitisimpossibletounderstand
whyindustriousnessshouldbeavirtue:forvirtue,asamoralhabit,is
somethingwherebymanbecomesgoodasman19.Thisfactinnowayalters
ourjustifiableanxietythatinwork,wherebymattergainsinnobility,man
himselfshouldnotexperiencealoweringofhisowndignity20.Again,itiswell
knownthatitispossibletouseworkinvariouswaysagainstman,thatitis
possibletopunishmanwiththesystemofforcedlabourinconcentration
camps,thatworkcanbemadeintoameansforoppressingman,andthatin
variouswaysitispossibletoexploithumanlabour,thatistosaytheworker.All
thispleadsinfavourofthemoralobligationtolinkindustriousnessasavirtue
withthesocialorderofwork,whichwillenablemantobecome,inwork,"more
ahumanbeing"andnotbedegradedbyitnotonlybecauseofthewearingout
ofhisphysicalstrength(which,atleastuptoacertainpoint,isinevitable),but
especiallythroughdamagetothedignityandsubjectivitythatarepropertohim.

10.WorkandSociety:FamilyandNation
Havingthusconflrmedthepersonaldimensionofhumanwork,wemustgoon
tothesecondsphereofvalueswhichisnecessarilylinkedtowork.Work
constitutesafoundationfortheformationoffamilylife,whichisanaturalright
andsomethingthatmaniscalledto.Thesetwospheresofvaluesonelinkedto
workandtheotherconsequentonthefamilynatureofhumanlifemustbe
properlyunitedandmustproperlypermeateeachother.Inaway,workisa
conditionformakingitpossibletofoundafamily,sincethefamilyrequiresthe
meansofsubsistencewhichmannormallygainsthroughwork.Workand
industriousnessalsoinfluencethewholeprocessofeducationinthefamily,for
theveryreasonthateveryone"becomesahumanbeing"through,amongother
things,work,andbecomingahumanbeingispreciselythemainpurposeofthe
wholeprocessofeducation.Obviously,twoaspectsofworkinasensecome
intoplayhere:theonemakingfamilylifeanditsupkeeppossible,andtheother
makingpossibletheachievementofthepurposesofthefamily,especially
education.Nevertheless,thesetwoaspectsofworkarelinkedtooneanother
andaremutuallycomplementaryinvariouspoints.
Itmustberememberedandaffirmedthatthefamilyconstitutesoneofthe
mostimportanttermsofreferenceforshapingthesocialandethicalorderof
humanwork.TheteachingoftheChurchhasalwaysdevotedspecialattention
tothisquestion,andinthepresentdocumentweshallhavetoreturntoit.In
fact,thefamilyissimultaneouslyacommunitymadepossiblebyworkandthe
firstschoolofwork,withinthehome,foreveryperson.
Thethirdsphereofvaluesthatemergesfromthispointofviewthatofthe
subjectofworkconcernsthegreatsocietytowhichmanbelongsonthebasis
ofparticularculturalandhistoricallinks.Thissocietyevenwhenithasnotyet
takenonthematureformofanationisnotonlythegreat"educator"ofevery
man,eventhoughanindirectone(becauseeachindividualabsorbswithinthe
familythecontentsandvaluesthatgotomakeupthecultureofagiven
nation)itisalsoagreathistoricalandsocialincarnationoftheworkofall
generations.Allofthisbringsitaboutthatmancombineshisdeepesthuman
identitywithmembershipofanation,andintendshisworkalsotoincreasethe
commongooddevelopedtogetherwithhiscompatriots,thusrealizingthatin
thiswayworkservestoaddtotheheritageofthewholehumanfamily,ofall
thepeoplelivingintheworld.
Thesethreespheresarealwaysimportantforhumanworkinitssubjective
dimension.Andthisdimension,thatistosay,theconcreterealityoftheworker,
takesprecedenceovertheobjectivedimension.Inthesubjectivedimension
thereisrealized,firstofall,that"dominion"overtheworldofnaturetowhich
maniscalledfromthebeginningaccordingtothewordsoftheBookof
Genesis.Theveryprocessof"subduingtheearth",thatistosaywork,is

markedinthecourseofhistory,andespeciallyinrecentcenturies,byan
immensedevelopmentoftechnologicalmeans.Thisisanadvantageousand
positivephenomenon,onconditionthattheobjectivedimensionofworkdoes
notgaintheupperhandoverthesubjectivedimension,deprivingmanofhis
dignityandinalienablerightsorreducingthem.
III.CONFLICTBETWEENLABOURANDCAPITALINTHEPRESENT
PHASEOFHISTORY

11.DimensionsoftheConflict
Thesketchofthebasicproblemsofworkoutlinedabovedrawsinspirationfrom
thetextsatthebeginningoftheBibleandinasenseformstheveryframework
oftheChurch'steaching,whichhasremainedunchangedthroughoutthe
centurieswithinthecontextofdifferenthistoricalexperiences.However,the
experiencesprecedingandfollowingthepublicationoftheEncyclicalRerum
Novarumformabackgroundthatendowsthatteachingwithparticular
expressivenessandtheeloquenceoflivingrelevance.Inthisanalysis,workis
seenasagreatrealitywithafundamentalinfluenceontheshapinginahuman
wayoftheworldthattheCreatorhasentrustedtomanitisarealityclosely
linkedwithmanasthesubjectofworkandwithman'srationalactivity.Inthe
normalcourseofeventsthisrealityfillshumanlifeandstronglyaffectsitsvalue
andmeaning.Evenwhenitisaccompaniedbytoilandeffort,workisstill
somethinggood,andsomandevelopsthroughloveforwork.Thisentirely
positiveandcreative,educationalandmeritoriouscharacterofman'sworkmust
bethebasisforthejudgmentsanddecisionsbeingmadetodayinitsregardin
spheresthatincludehumanrights,asisevidencedbytheinternational
declarationsonworkandthemanylabourcodespreparedeitherbythe
competentlegislativeinstitutionsinthevariouscountriesorbyorganizations
devotingtheirsocial,orscientificandsocial,activitytotheproblemsofwork.
Oneorganizationfosteringsuchinitiativesontheinternationallevelisthe
InternationalLabourOrganization,theoldestspecializedagencyoftheUnited
NationsOrganization.
InthefollowingpartoftheseconsiderationsIintendtoreturningreaterdetail
totheseimportantquestions,recallingatleastthebasicelementsofthe
Church'steachingonthematter.Imusthoweverfirsttouchonaveryimportant
fieldofquestionsinwhichherteachinghastakenshapeinthislatestperiod,
theonemarkedandinasensesymbolizedbythepublicationoftheEncyclical
RerumNovarum.
Throughoutthisperiod,whichisbynomeansyetover,theissueofworkhasof
coursebeenposedonthebasisofthegreatconflictthatintheageof,and
togetherwith,industrialdevelopmentemergedbetween"capital"and"labour",

thatistosaybetweenthesmallbuthighlyinfluentialgroupofentrepreneurs,
ownersorholdersofthemeansofproduction,andthebroadermultitudeof
peoplewholackedthesemeansandwhosharedintheprocessofproduction
solelybytheirlabour.Theconflictoriginatedinthefactthattheworkersput
theirpowersatthedisposaloftheentrepreneurs,andthese,followingthe
principleofmaximumprofit,triedtoestablishthelowestpossiblewagesforthe
workdonebytheemployees.Inadditiontherewereotherelementsof
exploitation,connectedwiththelackofsafetyatworkandofsafeguards
regardingthehealthandlivingconditionsoftheworkersandtheirfamilies.
Thisconflict,interpretedbysomeasasocioeconomicclassconflict,found
expressionintheideologicalconflictbetweenliberalism,understoodasthe
ideologyofcapitalism,andMarxism,understoodastheideologyofscientiflc
socialismandcommunism,whichprofessestoactasthespokesmanforthe
workingclassandtheworldwideproletariat.Thustherealconflictbetween
labourandcapitalwastransformedintoasystematicclassstruggle,conducted
notonlybyideologicalmeansbutalsoandchieflybypoliticalmeans.Weare
familiarwiththehistoryofthisconflictandwiththedemandsofbothsides.The
Marxistprogramme,basedonthephilosophyofMarxandEngels,seesinclass
struggletheonlywaytoeliminateclassinjusticesinsocietyandtoeliminatethe
classesthemselves.Puttingthisprogrammeintopracticepresupposesthe
collectivizationofthemeansofproductionsothat,throughthetransferofthese
meansfromprivatehandstothecollectivity,humanlabourwillbepreserved
fromexploitation.
Thisisthegoalofthestrugglecarriedonbypoliticalaswellasideological
means.Inaccordancewiththeprincipleof"thedictatorshipoftheproletariat",
thegroupsthataspoliticalpartiesfollowtheguidanceofMarxistideologyaim
bytheuseofvariouskindsofinfluence,includingrevolutionarypressure,towin
amonopolyofpowerineachsociety,inordertointroducethecollectivist
systemintoitbyeliminatingprivateownershipofthemeansofproduction.
Accordingtotheprincipalideologistsandleadersofthisbroadinternational
movement,thepurposeofthisprogrammeofactionistoachievethesocial
revolutionandtointroducesocialismand,finally,thecommunistsystem
throughouttheworld.
Aswetouchonthisextremelyimportantfieldofissues,whichconstitutenot
onlyatheorybutawholefabricofsocioeconomic,political,andinternationallife
inourage,wecannotgointothedetails,noristhisnecessary,fortheyare
knownbothfromthevastliteratureonthesubjectandbyexperience.Instead,
wemustleavethecontextoftheseissuesandgobacktothefundamental
issueofhumanwork,whichisthemainsubjectoftheconsiderationsinthis
document.Itisclear,indeed,thatthisissue,whichisofsuchimportancefor
manitconstitutesoneofthefundamentaldimensionsofhisearthlyexistence

andofhisvocationcanalsobeexplainedonlybytakingintoaccountthefull
contextofthecontemporarysituation.
12.ThePriorityofLabour
Thestructureofthepresentdaysituationisdeeplymarkedbymanyconflicts
causedbyman,andthetechnologicalmeansproducedbyhumanworkplaya
primaryroleinit.Weshouldalsoconsiderheretheprospectofworldwide
catastropheinthecaseofanuclearwar,whichwouldhavealmost
unimaginablepossibilitiesofdestruction.Inviewofthissituationwemustfirst
ofallrecallaprinciplethathasalwaysbeentaughtbytheChurch:theprinciple
otthepriorityoflabourovercapital.Thisprincipledirectlyconcernstheprocess
ofproduction:inthisprocesslabourisalwaysaprimaryefficientcause,while
capital,thewholecollectionofmeansofproduction,remainsamereinstrument
orinstrumentalcause.Thisprincipleisanevidenttruththatemergesfromthe
wholeofman'shistoricalexperience.
WhenwereadinthefirstchapteroftheBiblethatmanistosubduetheearth,
weknowthatthesewordsrefertoalltheresourcescontainedinthevisible
worldandplacedatman'sdisposal.However,theseresourcescanserveman
onlythroughwork.Fromthebeginningthereisalsolinkedwithworkthe
questionofownership,fortheonlymeansthatmanhasforcausingthe
resourceshiddeninnaturetoservehimselfandothersishiswork.Andtobe
ablethroughhisworktomaketheseresourcesbearfruit,mantakesover
ownershipofsmallpartsofthevariousrichesofnature:thosebeneaththe
ground,thoseinthesea,onland,orinspace.Hetakesallthesethingsoverby
makingthemhisworkbench.Hetakesthemoverthroughworkandforwork.
Thesameprincipleappliesinthesuccessivephasesofthisprocess,inwhich
thefirstphasealwaysremainstherelationshipofmanwiththeresourcesand
richesofnature.Thewholeoftheefforttoacquireknowledgewiththeaimof
discoveringtheserichesandspecifyingthevariouswaysinwhichtheycanbe
usedbymanandformanteachesusthateverythingthatcomesfromman
throughoutthewholeprocessofeconomicproduction,whetherlabourorthe
wholecollectionofmeansofproductionandthetechnologyconnectedwith
thesemeans(meaningthecapabilitytousetheminwork),presupposesthese
richesandresourcesofthevisibleworld,richesandresourcesthatmanfinds
anddoesnotcreate.Inasensemanfindsthemalreadyprepared,readyfor
himtodiscoverthemandtousethemcorrectlyintheproductiveprocess.In
everyphaseofthedevelopmentofhisworkmancomesupagainsttheleading
roleofthegiftmadeby"nature",thatistosay,inthefinalanalysis,bythe
CreatorAtthebeginningofman'sworkisthemysteryofcreation.This
affirmation,alreadyindicatedasmystartingpoint,istheguidingthreadofthis
document,andwillbefurtherdevelopedinthelastpartofthesereflections.

Furtherconsiderationofthisquestionshouldconfirmourconvictionofthe
priorityofhumanlabouroverwhatinthecourseoftimewehavegrown
accustomedtocallingcapital.Sincetheconceptofcapitalincludesnotonlythe
naturalresourcesplacedatman'sdisposalbutalsothewholecollectionof
meansbywhichmanappropriatesnaturalresourcesandtransformsthemin
accordancewithhisneeds(andthusinasensehumanizesthem),itmust
immediatelybenotedthatallthesemeansaretheresultofthehistorical
heritageofhumanlabour.Allthemeansofproduction,fromthemostprimitive
totheultramodernonesitismanthathasgraduallydevelopedthem:man's
experienceandintellect.Inthiswaytherehaveappearednotonlythesimplest
instrumentsforcultivatingtheearthbutalso,throughadequateprogressin
scienceandtechnology,themoremodernandcomplexones:machines,
factories,laboratories,andcomputers.Thuseverythingthatisattheserviceof
work,everythingthatinthepresentstateoftechnologyconstitutesitsever
morehighlyperfected"instrument",istheresultofwork.
Thisgiganticandpowerfulinstrumentthewholecollectionofmeansof
productionthatinasenseareconsideredsynonymouswith"capital"isthe
resultofworkandbearsthesignsofhumanlabour.Atthepresentstageof
technologicaladvance,whenman,whoisthesubjectofwork,wishestomake
useofthiscollectionofmoderninstruments,themeansofproduction,hemust
firstassimilatecognitivelytheresultoftheworkofthepeoplewhoinvented
thoseinstruments,whoplannedthem,builtthemandperfectedthem,andwho
continuetodoso.Capacityforworkthatistosay,forsharingefficientlyinthe
modernproductionprocessdemandsgreaterandgreaterpreparationand,
beforeallelse,propertraining.Obviously,itremainsclearthateveryhuman
beingsharingintheproductionprocess,evenifheorsheisonlydoingthekind
ofworkforwhichnospecialtrainingorqualificationsarerequired,isthereal
efficientsubjectinthisproductionprocess,whilethewholecollectionof
instruments,nomatterhowperfecttheymaybeinthemselves,areonlyamere
instrumentsubordinatetohumanlabour.
Thistruth,whichispartoftheabidingheritageoftheChurch'steaching,must
alwaysbeemphasizedwithreferencetothequestionofthelaboursystemand
withregardtothewholesocioeconomicsystem.Wemustemphasizeandgive
prominencetotheprimacyofmanintheproductionprocess,theprimacyof
manoverthings.Everythingcontainedintheconceptofcapitalinthestrict
senseisonlyacollectionofthings.Man,asthesubjectofwork,and
independentlyoftheworkthathedoesmanaloneisaperson.Thistruthhas
importantanddecisiveconsequences.
13.EconomismandMaterialism
Inthelightoftheabovetruthweseeclearly,firstofall,thatcapitalcannotbe
separatedfromlabourinnowaycanlabourbeopposedtocapitalorcapitalto

labour,andstilllesscantheactualpeoplebehindtheseconceptsbeopposedto
eachother,aswillbeexplainedlater.Alaboursystemcanberight,inthesense
ofbeinginconformitywiththeveryessenceoftheissue,andinthesenseof
beingintrinsicallytrueandalsomorallylegitimate,ifinitsverybasisit
overcomestheoppositionbetweenlabourandcapitalthroughaneffortatbeing
shapedinaccordancewiththeprincipleputforwardabove:theprincipleofthe
substantialandrealpriorityoflabour,ofthesubjectivityofhumanlabourandits
effectiveparticipationinthewholeproductionprocess,independentlyofthe
natureoftheservicesprovidedbytheworker.
Oppositionbetweenlabourandcapitaldoesnotspringfromthestructureofthe
productionprocessorfromthestructureoftheeconomicprocess.Ingeneral
thelatterprocessdemonstratesthatlabourandwhatweareaccustomedto
callcapitalareintermingleditshowsthattheyareinseparablylinked.Working
atanyworkbench,whetherarelativelyprimitiveoranultramodernone,aman
caneasilyseethatthroughhisworkheentersintotwoinheritances:the
inheritanceofwhatisgiventothewholeofhumanityintheresourcesof
nature,andtheinheritanceofwhatothershavealreadydevelopedonthebasis
ofthoseresources,primarilybydevelopingtechnology,thatistosay,by
producingawholecollectionofincreasinglyperfectinstrumentsforwork.In
working,manalso"entersintothelabourofothers"21.Guidedbothbyour
intelligenceandbythefaiththatdrawslightfromthewordofGod,wehaveno
difficultyinacceptingthisimageofthesphereandprocessofman'slabour.Itis
aconsistentimage,onethatishumanisticaswellastheological.Initmanis
themasterofthecreaturesplacedathisdisposalinthevisibleworld.Ifsome
dependenceisdiscoveredintheworkprocess,itisdependenceontheGiverof
alltheresourcesofcreation,andalsoonotherhumanbeings,thosetowhose
workandinitiativeweowetheperfectedandincreasedpossibilitiesofourown
work.Allthatwecansayofeverythingintheproductionprocesswhich
constitutesawholecollectionof"things",theinstruments,thecapital,isthatit
conditionsman'sworkwecannotassertthatitconstitutesasitwerean
impersonal"subject"puttingmanandman'sworkintoapositionof
dependence.
Thisconsistentimage,inwhichtheprincipleoftheprimacyofpersonover
thingsisstrictlypreserved,wasbrokenupinhumanthought,sometimesaftera
longperiodofincubationinpracticalliving.Thebreakoccurredinsuchaway
thatlabourwasseparatedfromcapitalandsetinoppositiontoit,andcapital
wassetinoppositiontolabour,asthoughtheyweretwoimpersonalforces,
twoproductionfactorsjuxtaposedinthesame"economistic"perspective.This
wayofstatingtheissuecontainedafundamentalerror,whatwecancallthe
errorofeconomism,thatofconsideringhumanlaboursolelyaccordingtoits
economicpurpose.Thisfundamentalerrorofthoughtcanandmustbecalled
anerrorofmaterialism,inthateconomismdirectlyorindirectlyincludesa
convictionoftheprimacyandsuperiorityofthematerial,anddirectlyor

indirectlyplacesthespiritualandthepersonal(man'sactivity,moralvaluesand
suchmatters)inapositionofsubordinationtomaterialreality.Thisisstillnot
theoreticalmaterialisminthefullsenseoftheterm,butitiscertainlypractical
materialism,amaterialismjudgedcapableofsatisfyingman'sneeds,notso
muchonthegroundsofpremisesderivedfrommaterialisttheory,asonthe
groundsofaparticularwayofevaluatingthings,andsoonthegroundsofa
certainhierarchyofgoodsbasedonthegreaterimmediateattractivenessof
whatismaterial.
Theerrorofthinkinginthecategoriesofeconomismwenthandinhandwith
theformationofamaterialistphilosophy,asthisphilosophydevelopedfromthe
mostelementaryandcommonphase(alsocalledcommonmaterialism,because
itprofessestoreducespiritualrealitytoasuperfluousphenomenon)tothe
phaseofwhatiscalleddialecticalmaterialism.However,withintheframework
ofthepresentconsideration,itseemsthateconomismhadadecisive
importanceforthefundamentalissueofhumanwork,inparticularforthe
separationoflabourandcapitalandforsettingthemupinoppositionastwo
productionfactorsviewedintheabovementionedeconomisticperspectiveand
itseemsthateconomisminfluencedthisnonhumanisticwayofstatingthe
issuebeforethematerialistphilosophicalsystemdid.Neverthelessitisobvious
thatmaterialism,includingitsdialecticalform,isincapableofprovidingsufficient
anddefinitivebasesforthinkingabouthumanwork,inorderthattheprimacyof
manoverthecapitalinstrument,theprimacyofthepersonoverthings,may
findinitadequateandirrefutableconfirmationandsupport.Indialectical
materialismtoomanisnotfirstandforemostthesubjectofworkandthe
efficientcauseoftheproductionprocess,butcontinuestobeunderstoodand
treated,independenceonwhatismaterial,asakindof"resultant"ofthe
economicorproductionrelationsprevailingatagivenperiod.
Obviously,theantinomybetweenlabourandcapitalunderconsiderationhere
theantinomyinwhichlabourwasseparatedfromcapitalandsetupin
oppositiontoit,inacertainsenseontheonticlevel,asifitwerejustan
elementlikeanyotherintheeconomicprocessdidnotoriginatemerelyinthe
philosophyandeconomictheoriesoftheeighteenthcenturyratheritoriginated
inthewholeoftheeconomicandsocialpracticeofthattime,thetimeofthe
birthandrapiddevelopmentofindustrialization,inwhichwhatwasmainlyseen
wasthepossibilityofvastlyincreasingmaterialwealth,means,whiletheend,
thatistosay,man,whoshouldbeservedbythemeans,wasignored.Itwas
thispracticalerrorthatstruckablowfirstandforemostagainsthumanlabour,
againsttheworkingman,andcausedtheethicallyjustsocialreactionalready
spokenofabove.Thesameerror,whichisnowpartofhistory,andwhichwas
connectedwiththeperiodofprimitivecapitalismandliberalism,can
neverthelessberepeatedinothercircumstancesoftimeandplace,ifpeople's
thinkingstartsfromthesametheoreticalorpracticalpremises.Theonlychance
thereseemstobeforradicallyovercomingthiserroristhroughadequate

changesbothintheoryandinpractice,changesinlinewiththedefinite
convictionoftheprimacyofthepersonoverthings,andofhumanlabourover
capitalasawholecollectionofmeansofproduction.
14.WorkandOwnership
Thehistoricalprocessbrieflypresentedherehascertainlygonebeyonditsinitial
phase,butitisstilltakingplaceandindeedisspreadingintherelationships
betweennationsandcontinents.Itneedstobespecifiedfurtherfromanother
pointofview.Itisobviousthat,whenwespeakofoppositionbetweenlabour
andcapital,wearenotdealingonlywithabstractconceptsor"impersonal
forces"operatingineconomicproduction.Behindbothconceptsthereare
people,living,actualpeople:ontheonesidearethosewhodothework
withoutbeingtheownersofthemeansofproduction,andontheotherside
thosewhoactasentrepreneursandwhoownthesemeansorrepresentthe
owners.Thustheissueofownershiporpropertyentersfromthebeginninginto
thewholeofthisdifficulthistoricalprocess.TheEncyclicalRerumNovarum,
whichhasthesocialquestionasitstheme,stressesthisissuealso,recalling
andconfirmingtheChurch'steachingonownership,ontherighttoprivate
propertyevenwhenitisaquestionofthemeansofproduction.TheEncyclical
MateretMagistradidthesame.
Theaboveprinciple,asitwasthenstatedandasitisstilltaughtbytheChurch,
divergesradicallyfromtheprogrammeofcollectivismasproclaimedbyMarxism
andputintopraticeinvariouscountriesinthedecadesfollowingthetimeof
LeoXIII'sEncyclical.Atthesametimeitdiffersfromtheprogrammeof
capitalismpractisedbyliberalismandbythepoliticalsystemsinspiredbyit.In
thelattercase,thedifferenceconsistsinthewaytherighttoownershipor
propertyisunderstood.Christiantraditionhasneverupheldthisrightas
absoluteanduntouchable.Onthecontrary,ithasalwaysunderstoodthisright
withinthebroadercontextoftherightcommontoalltousethegoodsofthe
wholeofcreation:therighttoprivatepropertyissubordinatedtotherightto
commonuse,tothefactthatgoodsaremeantforeveryone.
Furthermore,intheChurch'steaching,ownershiphasneverbeenunderstoodin
awaythatcouldconstitutegroundsforsocialconflictinlabour.Asmentioned
above,propertyisacquiredfirstofallthroughworkinorderthatitmayserve
work.Thisconcernsinaspecialwayownershipofthemeansofproduction.
Isolatingthesemeansasaseparatepropertyinordertosetitupintheformof
"capital"inoppositionto"labour"andeventopractiseexploitationoflabouris
contrarytotheverynatureofthesemeansandtheirpossession.Theycannot
bepossessedagainstlabour,theycannotevenbepossessedforpossession's
sake,becausetheonlylegitimatetitletotheirpossessionwhetherintheform
ofprivateownerhiporintheformofpublicorcollectiveownershipisthatthey
shouldservelabour,andthus,byservinglabour,thattheyshouldmakepossible

theachievementofthefirstprincipleofthisorder,namely,theuniversal
destinationofgoodsandtherighttocommonuseofthem.Fromthispointof
view,therefore,inconsiderationofhumanlabourandofcommonaccesstothe
goodsmeantforman,onecannotexcludethesocialization,insuitable
conditions,ofcertainmeansofproduction.Inthecourseofthedecadessince
thepublicationoftheEncyclicalRerumNovarum,theChurch'steachinghas
alwaysrecalledalltheseprinciples,goingbacktotheargumentsformulatedina
mucholdertradition,forexample,thewellknownargumentsoftheSumma
TheologiaeofSaintThomasAquinas 22.
Inthepresentdocument,whichhashumanworkasitsmaintheme,itisright
toconfirmalltheeffortwithwhichtheChurch'steachinghasstrivenand
continuestostrivealwaystoensurethepriorityofworkand,thereby,man's
characterasasubjectinsociallifeand,especially,inthedynamicstructureof
thewholeeconomicprocess.Fromthispointofviewthepositionof"rigid"
capitalismcontinuestoremainunacceptable,namelythepositionthatdefends
theexclusiverighttoprivateownershipofthemeansofproductionasan
untouchable"dogma"ofeconomiclife.Theprincipleofrespectforwork
demandsthatthisrightshouldundergoaconstructiverevision,bothintheory
andinpractice.Ifitistruethatcapital,asthewholeofthemeansof
production,isatthesametimetheproductoftheworkofgenerations,itis
equallytruethatcapitalisbeingunceasinglycreatedthroughtheworkdone
withthehelpofallthesemeansofproduction,andthesemeanscanbeseen
asagreatworkbenchatwhichthepresentgenerationofworkersisworking
dayafterday.Obviouslywearedealingherewithdifferentkindsofwork,not
onlysocalledmanuallabourbutalsothemanyformsofintellectualwork,
includingwhitecollarworkandmanagement.
Inthelightoftheabove,themanyproposalsputforwardbyexpertsinCatholic
socialteachingandbythehighestMagisteriumoftheChurchtakeonspecial
significance23:proposalsforjointownershipofthemeansofwork,sharingby
theworkersinthemanagementand/orprofitsofbusinesses,socalled
shareholdingbylabour,etc.Whetherthesevariousproposalscanorcannotbe
appliedconcretely,itisclearthatrecognitionoftheproperpositionoflabour
andtheworkerintheproductionprocessdemandsvariousadaptationsinthe
sphereoftherighttoownershipofthemeansofproduction.Thisissonotonly
inviewofoldersituationsbutalso,firstandforemost,inviewofthewholeof
thesituationandtheproblemsinthesecondhalfofthepresentcenturywith
regardtothesocalledThirdWorldandthevariousnewindependentcountries
thathavearisen,especiallyinAfricabutelsewhereaswell,inplaceofthe
colonialterritoriesofthepast.
Therefore,whilethepositionof"rigid"capitalismmustundergocontinual
revision,inordertobereformedfromthepointofviewofhumanrights,both
humanrightsinthewidestsenseandthoselinkedwithman'swork,itmustbe

statedthat,fromthesamepointofview,thesemanydeeplydesiredreforms
cannotbeachievedbyanapriorieliminationofprivateownershipofthemeans
ofproduction.Foritmustbenotedthatmerelytakingthesemeansof
production(capital)outofthehandsoftheirprivateownersisnotenoughto
ensuretheirsatisfactorysocialization.Theyceasetobethepropertyofa
certainsocialgroup,namelytheprivateowners,andbecomethepropertyof
organizedsociety,comingundertheadministrationanddirectcontrolofanother
groupofpeople,namelythosewho,thoughnotowningthem,fromthefactof
exercisingpowerinsocietymanagethemonthelevelofthewholenationalor
thelocaleconomy.
Thisgroupinauthoritymaycarryoutitstasksatisfactorilyfromthepointof
viewofthepriorityoflabourbutitmayalsocarryitoutbadlybyclaimingfor
itselfamonopolyoftheadministrationanddisposalofthemeansofproduction
andnotrefrainingevenfromoffendingbasichumanrights.Thus,merely
convertingthemeansofproductionintoStatepropertyinthecollectivistsystem
isbynomeansequivalentto"socializing"thatproperty.Wecanspeakof
socializingonlywhenthesubjectcharacterofsocietyisensured,thatistosay,
whenonthebasisofhisworkeachpersonisfullyentitledtoconsiderhimselfa
partownerofthegreatworkbenchatwhichheisworkingwitheveryoneelse.
Awaytowardsthatgoalcouldbefoundbyassociatinglabourwiththe
ownershipofcapital,asfaraspossible,andbyproducingawiderangeof
intermediatebodieswitheconomic,socialandculturalpurposestheywouldbe
bodiesenjoyingrealautonomywithregardtothepublicpowers,pursuingtheir
specificaimsinhonestcollaborationwitheachotherandinsubordinationtothe
demandsofthecommongood,andtheywouldbelivingcommunitiesbothin
formandinsubstance,inthesensethatthemembersofeachbodywouldbe
lookeduponandtreatedaspersonsandencouragedtotakeanactivepartin
thelifeofthebody24.
15.The"Personalist"Argument
Thus,theprincipleofthepriorityoflabourovercapitalisapostulateofthe
orderofsocialmorality.Ithaskeyimportancebothinthesystembuiltonthe
principleofprivateownershipofthemeansofproductionandalsointhe
systeminwhichprivateownershipofthesemeanshasbeenlimitedevenina
radicalway.Labourisinasenseinseparablefromcapitalinnowaydoesit
accepttheantinomy,thatistosay,theseparationandoppositionwithregard
tothemeansofproductionthathasweigheduponhumanlifeinrecent
centuriesasaresultofmerelyeconomicpremises.Whenmanworks,usingall
themeansofproduction,healsowishesthefruitofthisworktobeusedby
himselfandothers,andhewishestobeabletotakepartintheverywork
processasasharerinresponsibilityandcreativityattheworkbenchtowhichhe
applieshimself.

Fromthisspringcertainspecificrightsofworkers,correspondingtothe
obligationofwork.Theywillbediscussedlater.Buthereitmustbe
emphasized,ingeneralterms,thatthepersonwhoworksdesiresnotonlydue
remunerationforhisworkhealsowishesthat,withintheproductionprocess,
provisionbemadeforhimtobeabletoknowthatinhiswork,evenon
somethingthatisownedincommon,heisworking"forhimself".This
awarenessisextinguishedwithinhiminasystemofexcessivebureaucratic
centralization,whichmakestheworkerfeelthatheisjustacoginahuge
machinemovedfromabove,thatheisformorereasonsthanoneamere
productioninstrumentratherthanatruesubjectofworkwithaninitiativeofhis
own.TheChurch'steachinghasalwaysexpressedthestronganddeep
convinctionthatman'sworkconcernsnotonlytheeconomybutalso,and
especially,personalvalues.Theeconomicsystemitselfandtheproduction
processbenefitpreciselywhenthesepersonalvaluesarefullyrespected.Inthe
mindofSaintThomasAquinas 25,thisistheprincipalreasoninfavourofprivate
ownershipofthemeansofproduction.Whileweacceptthatforcertainwell
foundedreasonsexceptionscanbemadetotheprincipleofprivateownership
inourowntimeweevenseethatthesystemof"socializedownership"has
beenintroducedneverthelessthepersonalistargumentstillholdsgoodbothon
thelevelofprinciplesandonthepracticallevel.Ifitistoberationalandfruitful,
anysocializationofthemeansofproductionmusttakethisargumentinto
consideration.Everyeffortmustbemadetoensurethatinthiskindofsystem
alsothehumanpersoncanpreservehisawarenessofworking"forhimself".If
thisisnotdone,incalculabledamageisinevitablydonethroughouttheeconomic
process,notonlyeconomicdamagebutfirstandforemostdamagetoman.
IV.RIGHTSOFWORKERS

16.WithintheBroadContextofHumanRights
Whilework,inallitsmanysenses,isanobligation,thatistosayaduty,itis
alsoasourceofrightsonthepartoftheworker.Theserightsmustbe
examinedinthebroadcontextofhumanrightsasawhole,whichare
connaturalwithman,andmanyofwhichareproclaimedbyvariousinternational
organizationsandincreasinglyguaranteedbytheindividualStatesfortheir
citizensRespectforthisbroadrangeofhumanrightsconstitutesthe
fundamentalconditionforpeaceinthemodernworld:peacebothwithin
individualcountriesandsocietiesandininternationalrelations,astheChurch's
Magisteriumhasseveraltimesnoted,especiallysincetheEncyclicalPacemin
Terris.Thehumanrightsthatflowfromworkarepartofthebroadercontextof
thosefundamentalrightsoftheperson.

However,withinthiscontexttheyhaveaspecificcharactercorrespondingtothe
specificnatureofhumanworkasoutlinedabove.Itisinkeepingwiththis
characterthatwemustviewthem.Workis,ashasbeensaid,anobligation,
thatistosay,aduty,onthepartofman.Thisistrueinallthemanymeanings
oftheword.Manmustwork,bothbecausetheCreatorhascommandeditand
becauseofhisownhumanity,whichrequiresworkinordertobemaintained
anddeveloped.Manmustworkoutofregardforothers,especiallyhisown
family,butalsoforthesocietyhebelongsto,thecountryofwhichheisachild,
andthewholehumanfamilyofwhichheisamember,sinceheistheheirto
theworkofgenerationsandatthesametimeasharerinbuildingthefutureof
thosewhowillcomeafterhiminthesuccessionofhistory.Allthisconstitutes
themoralobligationofwork,understoodinitswidesense.Whenwehaveto
considerthemoralrights,correspondingtothisobligation,ofeverypersonwith
regardtowork,wemustalwayskeepbeforeoureyesthewholevastrangeof
pointsofreferenceinwhichthelabourofeveryworkingsubjectismanifested.
Forwhenwespeakoftheobligationofworkandoftherightsoftheworker
thatcorrespondtothisobligation,wethinkinthefirstplaceoftherelationship
betweentheemployer,directorindirect,andtheworker.
Thedistinctionbetweenthedirectandtheindirectemployerisseentobevery
importantwhenoneconsidersboththewayinwhichlabourisactually
organizedandthepossibilityoftheformationofjustorunjustrelationshipsin
thefieldoflabour.
Sincethedirectemployeristhepersonorinstitutionwithwhomtheworker
entersdirectlyintoaworkcontractinaccordancewithdefiniteconditions,we
mustunderstandastheindirectemployermanydifferentfactors,otherthanthe
directemployer,thatexerciseadetermininginfluenceontheshapingbothof
theworkcontractand,consequently,ofjustorunjustrelationshipsinthefield
ofhumanlabour.
17.DirectandIndirectEmployer
Theconceptofindirectemployerincludesbothpersonsandinstitutionsof
variouskinds,andalsocollectivelabourcontractsandtheprinciplesofconduct
whicharelaiddownbythesepersonsandinstitutionsandwhichdeterminethe
wholesocioeconomicsystemorareitsresult.Theconceptof"indirect
employer"thusreferstomanydifferentelements.Theresponsibilityofthe
indirectemployerdiffersfromthatofthedirectemployerthetermitself
indicatesthattheresponsibilityislessdirectbutitremainsatrueresponsibility:
theindirectemployersubstantiallydeterminesoneorotherfacetofthelabour
relationship,thusconditioningtheconductofthedirectemployerwhenthe
latterdeterminesinconcretetermstheactualworkcontractandlabour
relations.Thisisnottoabsolvethedirectemployerfromhisownresponsibility,
butonlytodrawattentiontothewholenetworkofinfluencesthatconditionhis

conduct.Whenitisaquestionofestablishinganethicallycorrectlabourpolicy,
alltheseinfluencesmustbekeptinmind.Apolicyiscorrectwhentheobjective
rightsoftheworkerarefullyrespected.
Theconceptofindirectemployerisapplicabletoeverysociety,andinthefirst
placetotheState.ForitistheStatethatmustconductajustlabourpolicy.
However,itiscommonknowledgethatinthepresentsystemofeconomic
relationsintheworldtherearenumerouslinksbetweenindividualStates,links
thatfindexpression,forinstance,intheimportandexportprocess,thatisto
say,inthemutualexchangeofeconomicgoods,whetherrawmaterials,
semimanufacturedgoods,orfinishedindustrialproducts.Theselinksalsocreate
mutualdependence,andasaresultitwouldbedifficulttospeak,inthecaseof
anyState,eventheeconomicallymostpowerful,ofcompleteselfsufficiencyor
autarky.
Suchasystemofmutualdependenceisinitselfnormal.However,itcaneasily
becomeanoccasionforvariousformsofexploitationorinjusticeandasaresult
influencethelabourpolicyofindividualStatesandfinallyitcaninfluencethe
individualworker,whoisthepropersubjectoflabour.Forinstancethehighly
industrializedcountries,andevenmorethebusinessesthatdirectonalarge
scalethemeansofindustrialproduction(thecompaniesreferredtoas
multinationalortransnational),fixthehighestpossiblepricesfortheirproducts,
whiletryingatthesametimetofixthelowestpossiblepricesforrawmaterials
orsemimanufacturedgoods.Thisisoneofthecausesofaneverincreasing
disproportionbetweennationalincomes.Thegapbetweenmostoftherichest
countriesandthepoorestonesisnotdiminishingorbeingstabilizedbutis
increasingmoreandmore,tothedetriment,obviously,ofthepoorcountries.
Evidentlythismusthaveaneffectonlocallabourpolicyandontheworker's
situationintheeconomicallydisadvantagedsocieties.Findinghimselfina
systemthusconditioned,thedirectemployerfixesworkingconditionsbelowthe
objectiverequirementsoftheworkers,especiallyifhehimselfwishestoobtain
thehighestpossibleprofitsfromthebusinesswhichheruns(orfromthe
businesseswhichheruns,inthecaseofasituationof"socialized"ownershipof
themeansofproduction).
Itiseasytoseethatthisframeworkofformsofdependencelinkedwiththe
conceptoftheindirectemployerisenormouslyextensiveandcomplicated.Itis
determined,inasense,byalltheelementsthataredecisiveforeconomiclife
withinagivensocietyandstate,butalsobymuchwiderlinksandformsof
dependence.Theattainmentoftheworker'srightscannothoweverbedoomed
tobemerelyaresultofeconomicsystemswhichonalargerorsmallerscale
areguidedchieflybythecriterionofmaximumprofit.Onthecontrary,itis
respectfortheobjectiverightsoftheworkereverykindofworker:manualor
intellectual,industrialoragricultural,etc.thatmustconstitutetheadequateand
fundamentalcriterionforshapingthewholeeconomy,bothonthelevelofthe

individualsocietyandStateandwithinthewholeoftheworldeconomicpolicy
andofthesystemsofinternationalrelationshipsthatderivefromit.
InfluenceinthisdirectionshouldbeexercisedbyalltheInternational
Organizationswhoseconcernitis,beginningwiththeUnitedNations
Organization.ItappearsthattheInternationalLabourOrganizationandthe
FoodandAgricultureOrganizationoftheUnitedNationsandotherbodiestoo
havefreshcontributionstoofferonthispointinparticular.Withintheindividual
Statesthereareministriesorpublicdepartmentsandalsovarioussocial
institutionssetupforthispurpose.Allofthiseffectivelyindicatesthe
importanceoftheindirectemployerashasbeensaidaboveinachievingfull
respectfortheworker'srights,sincetherightsofthehumanpersonarethe
keyelementinthewholeofthesocialmoralorder.
18.TheEmploymentIssue
Whenweconsidertherightsofworkersinrelationtothe"indirectemployer",
thatistosay,alltheagentsatthenationalandinternationallevelthatare
responsibleforthewholeorientationoflabourpolicy,wemustfirstdirectour
attentiontoafundamentalissue:thequestionoffindingwork,or,inother
words,theissueofsuitableemploymentforallwhoarecapableofit.The
oppositeofajustandrightsituationinthisfieldisunemployment,thatistosay
thelackofworkforthosewhoarecapableofit.Itcanbeaquestionofgeneral
unemploymentorofunemploymentincertainsectorsofwork.Theroleofthe
agentsincludedunderthetitleofindirectemployeristoactagainst
unemployment,whichinallcasesisanevil,andwhich,whenitreachesa
certainlevel,canbecomearealsocialdisaster.Itisparticularlypainfulwhenit
especiallyaffectsyoungpeople,whoafterappropriatecultural,technicaland
professionalpreparationfailtofindwork,andseetheirsincerewishtowork
andtheirreadinesstotakeontheirownresponsibilityfortheeconomicand
socialdevelopmentofthecommunitysadlyfrustrated.Theobligationtoprovide
unemploymentbenefits,thatistosay,thedutytomakesuitablegrants
indispensableforthesubsistenceofunemployedworkersandtheirfamilies,isa
dutyspringingfromthefundamentalprincipleofthemoralorderinthissphere,
namelytheprincipleofthecommonuseofgoodsor,toputitinanotherand
stillsimplerway,therighttolifeandsubsistence.
Inordertomeetthedangerofunemploymentandtoensureemploymentfor
all,theagentsdefinedhereas"indirectemployer"mustmakeprovisionfor
overallplanningwithregardtothedifferentkindsofworkbywhichnotonlythe
economiclifebutalsotheculturallifeofagivensocietyisshapedtheymust
alsogiveattentiontoorganizingthatworkinacorrectandrationalway.Inthe
finalanalysisthisoverallconcernweighsontheshouldersoftheState,butit
cannotmeanonesidedcentralizationbythepublicauthorities.Instead,whatis
inquestionisajustandrationalcoordination,withintheframeworkofwhich

theinitiativeofindividuals,freegroupsandlocalworkcentresandcomplexes
mustbesafeguarded,keepinginmindwhathasbeensaidabovewithregardto
thesubjectcharacterofhumanlabour.
ThefactofthemutualdependenceofsocietiesandStatesandtheneedto
collaborateinvariousareasmeanthat,whilepreservingthesovereignrightsof
eachsocietyandStateinthefieldofplanningandorganizinglabourinitsown
society,actioninthisimportantareamustalsobetakeninthedimensionof
internationalcollaborationbymeansofthenecessarytreatiesandagreements.
Heretoothecriterionforthesepactsandagreementsmustmoreandmorebe
thecriterionofhumanworkconsideredasafundamentalrightofallhuman
beings,workwhichgivessimilarrightstoallthosewhowork,insuchawaythat
thelivingstandardoftheworkersinthedifferentsocietieswilllessandless
showthosedisturbingdifferenceswhichareunjustandareapttoprovokeeven
violentreactions.TheInternationalOrganizationshaveanenormousparttoplay
inthisarea.Theymustletthemselvesbeguidedbyanexactdiagnosisofthe
complexsituationsandoftheinfluenceexercisedbynatural,historical,civiland
othersuchcircumstances.Theymustalsobemorehighlyoperativewithregard
toplansforactionjointlydecidedon,thatistosay,theymustbemore
effectiveincarryingthemout.
Inthisdirectionitispossibletoactuateaplanforuniversalandproportionate
progressbyall,inaccordancewiththeguidelinesofPaulVI'sEncyclical
PopulorumProgressio.Itmustbestressedthattheconstitutiveelementinthis
progressandalsothemostadequatewaytoverifyitinaspiritofjusticeand
peace,whichtheChurchproclaimsandforwhichshedoesnotceasetoprayto
theFatherofallindividualsandofallpeoples,isthecontinualreappraisalof
man'swork,bothintheaspectofitsobjectivefinalityandintheaspectofthe
dignityofthesubjectofallwork,thatistosay,man.Theprogressinquestion
mustbemadethroughmanandformananditmustproduceitsfruitinman.A
testofthisprogresswillbetheincreasinglymaturerecognitionofthepurpose
ofworkandincreasinglyuniversalrespectfortherightsinherentinworkin
conformitywiththedignityofman,thesubjectofwork.
Rationalplanningandtheproperorganizationofhumanlabourinkeepingwith
individualsocietiesandStatesshouldalsofacilitatethediscoveryoftheright
proportionsbetweenthedifferentkindsofemployment:workontheland,in
industry,inthevariousservices,whitecollarworkandscientificorartisticwork,
inaccordancewiththecapacitiesofindividualsandforthecommongoodof
eachsocietyandofthewholeofmankind.Theorganizationofhumanlifein
accordancewiththemanypossibilitiesoflabourshouldbematchedbya
suitablesystemofinstructionandeducation,aimedfirstofallatdeveloping
maturehumanbeings,butalsoaimedatpreparingpeoplespecificallyfor
assumingtogoodadvantageanappropriateplaceinthevastandsocially
differentiatedworldofwork.

Asweviewthewholehumanfamilythroughouttheworld,wecannotfailtobe
struckbyadisconcertingfactofimmenseproportions:thefactthat,while
conspicuousnaturalresourcesremainunused,therearehugenumbersof
peoplewhoareunemployedorunderemployedandcountlessmultitudesof
peoplesufferingfromhunger.Thisisafactthatwithoutanydoubt
demonstratesthatbothwithintheindividualpoliticalcommunitiesandintheir
relationshipsonthecontinentalandworldlevelthereissomethingwrongwith
theorganizationofworkandemployment,preciselyatthemostcriticaland
sociallymostimportantpoints.
19.WagesandOtherSocialBenefits
Afteroutliningtheimportantrolethatconcernforprovidingemploymentforall
workersplaysinsafeguardingrespectfortheinalienablerightsofmaninview
ofhiswork,itisworthwhiletakingacloserlookattheserights,whichinthe
finalanalysisareformedwithintherelationshipbetweenworkeranddirect
employer.Allthathasbeensaidaboveonthesubjectoftheindirectemployer
isaimedatdefiningtheserelationshipsmoreexactly,byshowingthemany
formsofconditioningwithinwhichtheserelationshipsareindirectlyformed.This
considerationdoesnothoweverhaveapurelydescriptivepurposeitisnota
brieftreatiseoneconomicsorpolitics.Itisamatterofhighlightingthe
deontologicalandmoralaspect.Thekeyproblemofsocialethicsinthiscaseis
thatofjustremunerationforworkdone.Inthecontextofthepresentthereis
nomoreimportantwayforsecuringajustrelationshipbetweentheworkerand
theemployerthanthatconstitutedbyremunerationforwork.Whetherthework
isdoneinasystemofprivateownershipofthemeansofproductionorina
systemwhereownershiphasundergoneacertain"socialization",the
relationshipbetweentheemployer(firstandforemostthedirectemployer)and
theworkerisresolvedonthebasisofthewage,thatisthroughjust
remunerationforworkdone.
Itshouldalsobenotedthatthejusticeofasocioeconomicsystemand,ineach
case,itsjustfunctioning,deserveinthefinalanalysistobeevaluatedbythe
wayinwhichman'sworkisproperlyremuneratedinthesystem.Herewereturn
oncemoretothefirstprincipleofthewholeethicalandsocialorder,namely,
theprincipleofthecommonuseofgoods.Ineverysystem,regardlessofthe
fundamentalrelationshipswithinitbetweencapitalandlabour,wages,thatisto
sayremunerationforwork,arestillapracticalmeanswherebythevastmajority
ofpeoplecanhaveaccesstothosegoodswhichareintendedforcommonuse:
boththegoodsofnatureandmanufacturedgoods.Bothkindsofgoods
becomeaccessibletotheworkerthroughthewagewhichhereceivesas
remunerationforhiswork.Hence,ineverycase,ajustwageistheconcrete
meansofverifyingthejusticeofthewholesocioeconomicsystemand,inany
case,ofcheckingthatitisfunctioningjustly.Itisnottheonlymeansof
checking,butitisaparticularlyimportantoneand,inasense,thekeymeans.

Thismeansofcheckingconcernsaboveallthefamily.Justremunerationforthe
workofanadultwhoisresponsibleforafamilymeansremunerationwhichwill
sufficeforestablishingandproperlymaintainingafamilyandforproviding
securityforitsfuture.Suchremunerationcanbegiveneitherthroughwhatis
calledafamilywagethatis,asinglesalarygiventotheheadofthefamilyfot
hiswork,sufficientfortheneedsofthefamilywithouttheotherspousehaving
totakeupgainfulemploymentoutsidethehomeorthroughothersocial
measuressuchasfamilyallowancesorgrantstomothersdevotingthemselves
exclusivelytotheirfamilies.Thesegrantsshouldcorrespondtotheactual
needs,thatis,tothenumberofdependentsforaslongastheyarenotina
positiontoassumeproperresponsibilityfortheirownlives.
Experienceconfirmsthattheremustbeasocialreevaluationofthemother's
role,ofthetoilconnectedwithit,andoftheneedthatchildrenhaveforcare,
loveandaffectioninorderthattheymaydevelopintoresponsible,morallyand
religiouslymatureandpsychologicallystablepersons.Itwillredoundtothe
creditofsocietytomakeitpossibleforamotherwithoutinhibitingherfreedom,
withoutpsychologicalorpracticaldiscrimination,andwithoutpenalizingheras
comparedwithotherwomentodevoteherselftotakingcareofherchildrenand
educatingtheminaccordancewiththeirneeds,whichvarywithage.Havingto
abandonthesetasksinordertotakeuppaidworkoutsidethehomeiswrong
fromthepointofviewofthegoodofsocietyandofthefamilywhenit
contradictsorhinderstheseprimarygoalsofthemissionofamother26.
Inthiscontextitshouldbeemphasizedthat,onamoregenerallevel,thewhole
labourprocessmustbeorganizedandadaptedinsuchawayastorespectthe
requirementsofthepersonandhisorherformsoflife,abovealllifeinthe
home,takingintoaccounttheindividual'sageandsex.Itisafactthatinmany
societieswomenworkinnearlyeverysectoroflife.Butitisfittingthatthey
shouldbeabletofulfiltheirtasksinaccordancewiththeirownnature,without
beingdiscriminatedagainstandwithoutbeingexcludedfromjobsforwhichthey
arecapable,butalsowithoutlackofrespectfortheirfamilyaspirationsandfor
theirspecificroleincontributing,togetherwithmen,tothegoodofsociety.The
trueadvancementofwomenrequiresthatlabourshouldbestructuredinsucha
waythatwomendonothavetopayfortheiradvancementbyabandoningwhat
isspecifictothemandattheexpenseofthefamily,inwhichwomenas
mothershaveanirreplaceablerole.
Besideswages,varioussocialbenefitsintendedtoensurethelifeandhealthof
workersandtheirfamiliesplayaparthere.Theexpensesinvolvedinhealth
care,especiallyinthecaseofaccidentsatwork,demandthatmedical
assistanceshouldbeeasilyavailableforworkers,andthatasfaraspossibleit
shouldbecheaporevenfreeofcharge.Anothersectorregardingbenefitsis
thesectorassociatedwiththerighttorest.Inthefirstplacethisinvolvesa
regularweeklyrestcomprisingatleastSunday,andalsoalongerperiodofrest,

namelytheholidayorvacationtakenonceayearorpossiblyinseveralshorter
periodsduringtheyear.Athirdsectorconcernstherighttoapensionandto
insuranceforoldageandincaseofaccidentsatwork.Withinthesphereof
theseprincipalrights,theredevelopsawholesystemofparticularrightswhich,
togetherwithremunerationforwork,determinethecorrectrelationship
betweenworkerandemployer.Amongtheserightsthereshouldneverbe
overlookedtherighttoaworkingenvironmentandtomanufacturingprocesses
whicharenotharmfultotheworkers'physicalhealthortotheirmoralintegrity.
20.ImportanceofUnions
Alltheserights,togetherwiththeneedfortheworkersthemselvestosecure
them,giverisetoyetanotherright:therightofassociation,thatistoform
associationsforthepurposeofdefendingthevitalinterestsofthoseemployed
inthevariousprofessions.Theseassociationsarecalledlabourortradeunions.
Thevitalinterestsoftheworkersaretoacertainextentcommonforallof
thematthesametimehowevereachtypeofwork,eachprofession,hasits
ownspecificcharacterwhichshouldfindaparticularreflectioninthese
organizations.
Inasense,unionsgobacktothemediaevalguildsofartisans,insofarasthose
organizationsbroughttogetherpeoplebelongingtothesamecraftandthuson
thebasisoftheirwork.However,unionsdifferfromtheguildsonthisessential
point:themodernunionsgrewupfromthestruggleoftheworkersworkersin
generalbutespeciallytheindustrialworkerstoprotecttheirjustrightsvisavis
theentrepreneursandtheownersofthemeansofproduction.Theirtaskisto
defendtheexistentialinterestsofworkersinallsectorsinwhichtheirrightsare
concerned.Theexperienceofhistoryteachesthatorganizationsofthistypeare
anindispensableelementofsociallife,especiallyinmodernindustrialized
societies.Obviously,thisdoesnotmeanthatonlyindustrialworkerscansetup
associationsofthistype.Representativesofeveryprofessioncanusethemto
ensuretheirownrights.Thusthereareunionsofagriculturalworkersandof
whitecollarworkerstherearealsoemployers'associations.All,ashasbeen
saidabove,arefurtherdividedintogroupsorsubgroupsaccordingtoparticular
professionalspecializations.
Catholicsocialteachingdoesnotholdthatunionsarenomorethanareflection
ofthe"class"structureofsocietyandthattheyareamouthpieceforaclass
strugglewhichinevitablygovernssociallife.Theyareindeedamouthpiecefor
thestruggleforsocialjustice,forthejustrightsofworkingpeoplein
accordancewiththeirindividualprofessions.However,thisstruggleshouldbe
seenasanormalendeavour"for"thejustgood:inthepresentcase,forthe
goodwhichcorrespondstotheneedsandmeritsofworkingpeopleassociated
byprofessionbutitisnotastruggle"against"others.Evenifincontroversial
questionsthestruggletakesonacharacterofoppositiontowardsothers,thisis

becauseitaimsatthegoodofsocialjustice,notforthesakeof"struggle"orin
ordertoeliminatetheopponent.Itischaracteristicofworkthatitfirstand
foremostunitespeople.Inthisconsistsitssocialpower:thepowertobuilda
community.Inthefinalanalysis,boththosewhoworkandthosewhomanage
themeansofproductionorwhoownthemmustinsomewaybeunitedinthis
community.Inthelightofthisfundamentalstructureofallworkinthelightof
thefactthat,inthefinalanalysis,labourandcapitalareindispensable
componentsoftheprocessofproductioninanysocialsystemitisclearthat,
evenifitisbecauseoftheirworkneedsthatpeopleunitetosecuretheirrights,
theirunionremainsaconstructivefactorofsocialorderandsolidarity,anditis
impossibletoignoreit.
Justeffortstosecuretherightsofworkerswhoareunitedbythesame
professionshouldalwaystakeintoaccountthelimitationsimposedbythe
generaleconomicsituationofthecountry.Uniondemandscannotbeturned
intoakindofgrouporclass"egoism",althoughtheycanandshouldalsoaimat
correctingwithaviewtothecommongoodofthewholeofsocietyeverything
defectiveinthesystemofownershipofthemeansofproductionorintheway
thesearemanaged.Socialandsocioeconomiclifeiscertainlylikeasystemof
"connectedvessels",andeverysocialactivitydirectedtowardssafeguardingthe
rightsofparticulargroupsshouldadaptitselftothissystem.
Inthissense,unionactivityundoubtedlyentersthefieldofpolitics,understood
asprudentconcernforthecommongood.However,theroleofunionsisnotto
"playpolitics"inthesensethattheexpressioniscommonlyunderstoodtoday.
Unionsdonothavethecharacterofpoliticalpartiesstrugglingforpowerthey
shouldnotbesubjectedtothedecisionofpoliticalpartiesorhavetooclose
linkswiththem.Infact,insuchasituationtheyeasilylosecontactwiththeir
specificrole,whichistosecurethejustrightsofworkerswithintheramework
ofthecommongoodofthewholeofsocietyinsteadtheybecomean
instrumentusedforotherpurposes.
Speakingoftheprotectionofthejustrightsofworkersaccordingtotheir
individualprofessions,wemustofcoursealwayskeepinmindthatwhich
determinesthesubjectivecharacterofworkineachprofession,butatthesame
time,indeedbeforeallelse,wemustkeepinmindthatwhichconditionsthe
specificdignityofthesubjectofthework.Theactivityofunionorganizations
opensupmanypossibilitiesinthisrespect,includingtheireffortstoinstructand
educatetheworkersandtofostertheirselfeducation.Praiseisduetothework
oftheschools,whatareknownasworkers'orpeople'suniversitiesandthe
trainingprogrammesandcourseswhichhavedevelopedandarestilldeveloping
thisfieldofactivity.Itisalwaystobehopedthat,thankstotheworkoftheir
unions,workerswillnotonlyhavemore,butaboveallbemore:inotherwords,
thattheywillrealizetheirhumanitymorefullyineveryrespect.

Onemethodusedbyunionsinpursuingthejustrightsoftheirmembersisthe
strikeorworkstoppage,asakindofultimatumtothecompetentbodies,
especiallytheemployers.ThismethodisrecognizedbyCatholicsocialteaching
aslegitimateintheproperconditionsandwithinjustlimits.Inthisconnection
workersshouldbeassuredtherighttostrike,withoutbeingsubjectedto
personalpenalsanctionsfortakingpartinastrike.Whileadmittingthatitisa
legitimatemeans,wemustatthesametimeemphasizethatastrikeremains,
inasense,anextrememeans.Itmustnotbeabuseditmustnotbeabused
especiallyfor"political"purposes.Furthermoreitmustneverbeforgottenthat,
whenessentialcommunityservicesareinquestion,theymustineverycasebe
ensured,ifnecessarybymeansofappropriatelegislation.Abuseofthestrike
weaponcanleadtotheparalysisofthewholeofsocioeconomiclife,andthisis
contrarytotherequirementsofthecommongoodofsociety,whichalso
correspondstotheproperlyunderstoodnatureofworkitself.
21.DignityofAgriculturalWork
Allthathasbeensaidthusfaronthedignityofwork,ontheobjectiveand
subjectivedimensionofhumanwork,canbedirectlyappliedtothequestionof
agriculturalworkandtothesituationofthepersonwhocultivatestheearthby
toilinginthefields.Thisisavastsectorofworkonourplanet,asectornot
restrictedtooneorothercontinent,norlimitedtothesocietieswhichhave
alreadyattainedacertainlevelofdevelopmentandprogress.Theworldof
agriculture,whichprovidessocietywiththegoodsitneedsforitsdaily
sustenance,isoffundamentalimportance.Theconditionsoftherural
populationandofagriculturalworkvaryfromplacetoplace,andthesocial
positionofagriculturalworkersdiffersfromcountrytocountry.Thisdepends
notonlyonthelevelofdevelopmentofagriculturaltechnologybutalso,and
perhapsmore,ontherecognitionofthejustrightsofagriculturalworkersand,
finally,onthelevelofawarenessregardingthesocialethicsofwork.
Agriculturalworkinvolvesconsiderabledifficulties,includingunremittingand
sometimesexhaustingphysicaleffortandalackofappreciationonthepartof
society,tothepointofmakingagriculturalpeoplefeelthattheyaresocial
outcastsandofspeedingupthephenomenonoftheirmassexodusfromthe
countrysidetothecitiesandunfortunatelytostillmoredehumanizingliving
conditions.Addedtothisarethelackofadequateprofessionaltrainingandof
properequipment,thespreadofacertainindividualism,andalsoobjectively
unjustsituations.Incertaindevelopingcountries,millionsofpeopleareforced
tocultivatethelandbelongingtoothersandareexploitedbythebig
landowners,withoutanyhopeofeverbeingabletogainpossessionofevena
smallpieceoflandoftheirown.Thereisalackofformsoflegalprotectionfor
theagriculturalworkersthemselvesandfortheirfamiliesincaseofoldage,
sicknessorunemployment.Longdaysofhardphysicalworkarepaidmiserably.
Landwhichcouldbecultivatedisleftabandonedbytheowners.Legaltitlesto

possessionofasmallportionoflandthatsomeonehaspersonallycultivatedfor
yearsaredisregardedorleftdefencelessagainstthe"landhunger"ofmore
powerfulindividualsorgroups.Butevenintheeconomicallydeveloped
countries,wherescientificresearch,technologicalachievementsandStatepolicy
havebroughtagriculturetoaveryadvancedlevel,therighttoworkcanbe
infringedwhenthefarmworkersaredeniedthepossibilityofsharingin
decisionsconcerningtheirservices,orwhentheyaredeniedtherighttofree
associationwithaviewtotheirjustadvancementsocially,culturallyand
economically.
Inmanysituationsradicalandurgentchangesarethereforeneededinorderto
restoretoagricultureandtoruralpeopletheirjustvalueasthebasisfora
healthyeconomy,withinthesocialcommunity'sdevelopmentasawhole.Thus
itisnecessarytoproclaimandpromotethedignityofwork,ofallworkbut
especiallyofagriculturalwork,inwhichmansoeloquently"subdues"theearth
hehasreceivedasagiftfromGodandaffirmshis"dominion"inthevisible
world.
22.TheDisabledPersonandWork
Recently,nationalcommunitiesandinternationalorganizationshaveturnedtheir
attentiontoanotherquestionconnectedwithwork,onefullofimplications:the
questionofdisabledpeople.Theytooarefullyhumansubjectswith
correspondinginnate,sacredandinviolablerights,and,inspiteofthelimitations
andsufferingsaffectingtheirbodiesandfaculties,theypointupmoreclearly
thedignityandgreatnessofman.Sincedisabledpeoplearesubjectswithall
theirrights,theyshouldbehelpedtoparticipateinthelifeofsocietyinallits
aspectsandatallthelevelsaccessibletotheircapacities.Thedisabledperson
isoneofusandparticipatesfullyinthesamehumanitythatwepossess.It
wouldberadicallyunworthyofman,andadenialofourcommonhumanity,to
admittothelifeofthecommunity,andthusadmittowork,onlythosewhoare
fullyfunctional.Todosowouldbetopractiseaseriousformofdiscrimination,
thatofthestrongandhealthyagainsttheweakandsick.Workintheobjective
senseshouldbesubordinated,inthiscircumstancetoo,tothedignityofman,
tothesubjectofworkandnottoeconomicadvantage.
Thevariousbodiesinvolvedintheworldoflabour,boththedirectandthe
indirectemployer,shouldthereforebymeansofeffectiveandappropriate
measuresfostertherightofdisabledpeopletoprofessionaltrainingandwork,
sothattheycanbegivenaproductiveactivitysuitedtothem.Manypractical
problemsariseatthispoint,aswellaslegalandeconomiconesbutthe
community,thatistosay,thepublicauthorities,associationsandintermediate
groups,businessenterprisesandthedisabledthemselvesshouldpooltheir
ideasandresourcessoastoattainthisgoalthatmustnotbeshirked:that
disabledpeoplemaybeofferedworkaccordingtotheircapabilities,forthisis

demandedbytheirdignityaspersonsandassubjectsofwork.Eachcommunity
willbeabletosetupsuitablestructuresforfindingorcreatingjobsforsuch
peoplebothintheusualpublicorprivateenterprises,byofferingthemordinary
orsuitablyadaptedjobs,andinwhatarecalled"protected"enterprisesand
surroundings.
Carefulattentionmustbedevotedtothephysicalandpsychologicalworking
conditionsofdisabledpeopleasforallworkerstotheirjustremuneration,to
thepossibilityoftheirpromotion,andtotheeliminationofvariousobstacles.
Withouthidingthefactthatthisisacomplexanddifficulttask,itistobehoped
thatacorrectconceptoflabourinthesubjectivesensewillproduceasituation
whichwillmakeitpossiblefordisabledpeopletofeelthattheyarenotcutoff
fromtheworkingworldordependentuponsociety,butthattheyarefullscale
subjectsofwork,useful,respectedfortheirhumandignityandcalledto
contributetotheprogressandwelfareoftheirfamiliesandofthecommunity
accordingtotheirparticularcapacities.
23.WorkandtheEmigrationQuestion
Finally,wemustsayatleastafewwordsonthesubjectofemigrationinsearch
ofwork.Thisisanageoldphenomenonwhichneverthelesscontinuestobe
repeatedandisstilltodayverywidespreadasaresultofthecomplexitiesof
modernlife.Manhastherighttoleavehisnativelandforvariousmotivesand
alsotherighttoreturninordertoseekbetterconditionsoflifeinanother
country.Thisfactiscertainlynotwithoutdifficultiesofvariouskinds.Aboveallit
generallyconstitutesalossforthecountrywhichisleftbehind.Itisthe
departureofapersonwhoisalsoamemberofagreatcommunityunitedby
history,traditionandcultureandthatpersonmustbeginlifeinthemidstof
anothersocietyunitedbyadifferentcultureandveryoftenbyadifferent
language.Inthiscase,itisthelossofasubjectofwork,whoseeffortsofmind
andbodycouldcontributetothecommongoodofhisowncountry,butthese
efforts,thiscontribution,areinsteadofferedtoanothersocietywhichina
sensehaslessrighttothemthantheperson'scountryoforigin.
Nevertheless,evenifemigrationisinsomeaspectsanevil,incertain
circumstancesitis,asthephrasegoes,anecessaryevil.Everythingshouldbe
doneandcertainlymuchisbeingdonetothisendtopreventthismaterialevil
fromcausinggreatermoralharmindeedeverypossibleeffortshouldbemade
toensurethatitmaybringbenefittotheemigrant'spersonal,familyandsocial
life,bothforthecountrytowhichhegoesandthecountrywhichheleaves.In
thisareamuchdependsonjustlegislation,inparticularwithregardtotherights
ofworkers.Itisobviousthatthequestionofjustlegislationentersintothe
contextofthepresentconsiderations,especiallyfromthepointofviewofthese
rights.

Themostimportantthingisthatthepersonworkingawayfromhisnativeland,
whetherasapermanentemigrantorasaseasonalworker,shouldnotbe
placedatadisadvantageincomparisonwiththeotherworkersinthatsocietyin
thematterofworkingrights.Emigrationinsearchofworkmustinnoway
becomeanopportunityforfinancialorsocialexploitation.Asregardsthework
relationship,thesamecriteriashouldbeappliedtoimmigrantworkersastoall
otherworkersinthesocietyconcerned.Thevalueofworkshouldbemeasured
bythesamestandardandnotaccordingtothedifferenceinnationality,religion
orrace.Forevengreaterreasonthesituationofconstraintinwhichthe
emigrantmayfindhimselfshouldnotbeexploited.Allthesecircumstances
shouldcategoricallygiveway,afterspecialqualificationshaveofcoursebeen
takenintoconsideration,tothefundamentalvalueofwork,whichisboundup
withthedignityofthehumanperson.Oncemorethefundamentalprinciple
mustberepeated:thehierarchyofvaluesandtheprofoundmeaningofwork
itselfrequirethatcapitalshouldbeattheserviceoflabourandnotlabourat
theserviceofcapital.
V.ELEMENTSFORASPIRITUALITYOFWORK

24.AParticularTaskfortheChurch
Itisrighttodevotethelastpartofthesereflectionsabouthumanwork,onthe
occasionoftheninetiethanniversaryoftheEncyclicalRerumNovarum,tothe
spiritualityofworkintheChristiansense.Sinceworkinitssubjectiveaspectis
alwaysapersonalaction,anactuspersonae,itfollowsthatthewholeperson,
bodyandspirit,participatesinit,whetheritismanualorintellectualwork.Itis
alsotothewholepersonthatthewordofthelivingGodisdirected,the
evangelicalmessageofsalvation,inwhichwefindmanypointswhichconcern
humanworkandwhichthrowparticularlightonit.Thesepointsneedtobe
properlyassimilated:aninnereffortonthepartofthehumanspirit,guidedby
faith,hopeandcharity,isneededinorderthatthroughthesepointstheworkof
theindividualhumanbeingmaybegiventhemeaningwhichithasintheeyes
ofGodandbymeansofwhichworkentersintothesalvationprocessonapar
withtheotherordinaryyetparticularlyimportantcomponentsofitstexture.
TheChurchconsidersitherdutytospeakoutonworkfromtheviewpointofits
humanvalueandofthemoralordertowhichitbelongs,andsheseesthisas
oneofherimportanttaskswithintheservicethatsherenderstotheevangelical
messageasawhole.Atthesametimesheseesitasherparticulardutyto
formaspiritualityofworkwhichwillhelpallpeopletocomecloser,through
work,toGod,theCreatorandRedeemer,toparticipateinhissalvificplanfor
manandtheworldandtodeepentheirfriendshipwithChristintheirlivesby
accepting,throughfaith,alivingparticipationinhisthreefoldmissionasPriest,
ProphetandKing,astheSecondVaticanCouncilsoeloquentlyteaches.

25.WorkasaSharingintheActivityoftheCreator
AstheSecondVaticanCouncilsays,"throughoutthecourseofthecenturies,
menhavelabouredtobetterthecircumstancesoftheirlivesthrougha
monumentalamountofindividualandcollectiveeffort.Tobelievers,thispointis
settled:consideredinitself,suchhumanactivityaccordswithGod'swill.For
man,createdtoGod'simage,receivedamandatetosubjecttohimselfthe
earthandallthatitcontains,andtogoverntheworldwithjusticeandholiness
amandatetorelatehimselfandthetotalityofthingstohimwhowastobe
acknowledgedastheLordandCreatorofall.Thus,bythesubjectionofall
thingstoman,thenameofGodwouldbewonderfulinalltheearth"27.
ThewordofGod'srevelationisprofoundlymarkedbythefundamentaltruth
thatman,createdintheimageofGod,sharesbyhisworkintheactivityofthe
Creatorandthat,withinthelimitsofhisownhumancapabilities,maninasense
continuestodevelopthatactivity,andperfectsitasheadvancesfurtherand
furtherinthediscoveryoftheresourcesandvaluescontainedinthewholeof
creation.WefindthistruthattheverybeginningofSacredScripture,inthe
BookofGenesis,wherethecreationactivityitselfispresentedintheformof
"work"donebyGodduring"sixdays"28,"resting"ontheseventhday29.
Besides,thelastbookofSacredScriptureechoesthesamerespectforwhat
Godhasdonethroughhiscreative"work"whenitproclaims:"Greatand
wonderfulareyourdeeds,OLordGodtheAlmighty"30thisissimilartothe
BookofGenesis,whichconcludesthedescriptionofeachdayofcreationwith
thestatement:"AndGodsawthatitwasgood"31.
Thisdescriptionofcreation,whichwefindintheveryfirstchapteroftheBook
ofGenesis,isalsoinasensethefirst"gospelofwork".Foritshowswhatthe
dignityofworkconsistsof:itteachesthatmanoughttoimitateGod,his
Creator,inworking,becausemanalonehastheuniquecharacteristicoflikeness
toGod.ManoughttoimitateGodbothinworkingandalsoinresting,sinceGod
himselfwishedtopresenthisowncreativeactivityundertheformofworkand
rest.ThisactivitybyGodintheworldalwayscontinues,asthewordsofChrist
attest:"MyFatherisworkingstill..."32:heworkswithcreativepowerby
sustaininginexistencetheworldthathecalledintobeingfromnothing,andhe
workswithsalvificpowerintheheartsofthosewhomfromthebeginninghe
hasdestinedfor"rest"33inunionwithhimselfinhis"Father'shouse"34.
Thereforeman'sworktoonotonlyrequiresarestevery"seventhday"35),but
alsocannotconsistinthemereexerciseofhumanstrengthinexternalactionit
mustleaveroomformantopreparehimself,bybecomingmoreandmorewhat
inthewillofGodheoughttobe,forthe"rest"thattheLordreservesforhis
servantsandfriends 36.

Awarenessthatman'sworkisaparticipationinGod'sactivityoughtto
permeate,astheCouncilteaches,even"themostordinaryeverydayactivities.
For,whileprovidingthesubstanceoflifeforthemselvesandtheirfamilies,men
andwomenareperformingtheiractivitiesinawaywhichappropriatelybenefits
society.Theycanjustlyconsiderthatbytheirlabourtheyareunfoldingthe
Creator'swork,consultingtheadvantagesoftheirbrothersandsisters,and
contributingbytheirpersonalindustrytotherealizationinhistoryofthedivine
plan"37.
ThisChristianspiritualityofworkshouldbeaheritagesharedbyall.Especiallyin
themodernage,thespiritualityofworkshouldshowthematuritycalledforby
thetensionsandrestlessnessofmindandheart."Farfromthinkingthatworks
producedbyman'sowntalentandenergyareinoppositiontoGod'spower,and
thattherationalcreatureexistsasakindofrivaltotheCreator,Christiansare
convincedthatthetriumphsofthehumanraceareasignofGod'sgreatness
andthefloweringofhisownmysteriousdesign.Forthegreaterman'spower
becomes,thefartherhisindividualandcommunityresponsibilityextends....
PeoplearenotdeterredbytheChristianmessagefrombuildinguptheworld,or
impelledtoneglectthewelfareoftheirfellows.Theyare,rather,more
stringentlyboundtodotheseverythings"38.
Theknowledgethatbymeansofworkmansharesintheworkofcreation
constitutesthemostprofoundmotiveforundertakingitinvarioussectors."The
faithful,therefore",wereadintheConstitutionLumenGentium,"mustlearnthe
deepestmeaningandthevalueofallcreation,anditsorientationtothepraise
ofGod.Evenbytheirsecularactivitytheymustassistoneanothertoliveholier
lives.InthiswaytheworldwillbepermeatedbythespiritofChristandmore
effectivelyachieveitspurposeinjustice,charityandpeace...Therefore,bytheir
competenceinsecularfieldsandbytheirpersonalactivity,elevatedfromwithin
bythegraceofChrist,letthemworkvigorouslysothatbyhumanlabour,
technicalskill,andcivilculturecreatedgoodsmaybeperfectedaccordingtothe
designoftheCreatorandthelightofhisWord"39.
26.Christ,theManofWork
ThetruththatbymeansofworkmanparticipatesintheactivityofGodhimself,
hisCreator,wasgivenparticularprominencebyJesusChristtheJesusatwhom
manyofhisfirstlistenersinNazareth"wereastonished,saying,'Wheredidthis
mangetallthis?Whatisthewisdomgiventohim?..Isnotthisthe
carpenter?'"40.ForJesusnotonlyproclaimedbutfirstandforemostfulfilledby
hisdeedsthe"gospel",thewordofeternalWisdom,thathadbeenentrustedto
him.Thereforethiswasalso"thegospelofwork",becausehewhoproclaimed
itwashimselfamanofwork,acraftsmanlikeJosephofNazareth41.Andifwe
donotfindinhiswordsaspecialcommandtoworkbutratherononeoccasion

aprohibitionagainsttoomuchanxietyaboutworkandlife42atthesametime
theeloquenceofthelifeofChristisunequivocal:hebelongstothe"working
world",hehasappreciationandrespectforhumanwork.Itcanindeedbesaid
thathelookswithloveuponhumanworkandthedifferentformsthatittakes,
seeingineachoneoftheseformsaparticularfacetofman'slikenesswithGod,
theCreatorandFather.Isitnothewhosays:"MyFatheristhevinedresser"43,
andinvariouswaysputsintohisteachingthefundamentaltruthaboutwork
whichisalreadyexpressedinthewholetraditionoftheOldTestament,
beginningwiththeBookofGenesis?
ThebooksoftheOldTestamentcontainmanyreferencestohumanworkand
totheindividualprofessionsexercisedbyman:forexample,thedoctor44,the
pharmacist45,thecraftsmanorartist46,theblacksmith47wecouldapplythese
wordstotoday'sfoundryworkersthepotter48,thefarmer49,thescholar50,the
sailor51,thebuilder52,themusician53,theshepherd54,andthefisherman55.
Thewordsofpraisefortheworkofwomenarewellknown56.Inhisparables
ontheKingdomofGodJesusChristconstantlyreferstohumanwork:thatof
theshepherd57,thefarmer58,thedoctor59,thesower60,thehouseholder61,
theservant62,thesteward63,thefisherman64,themerchant65,thelabourer66.
Healsospeaksofthevariousformofwomen'swork67.Hecomparesthe
apostolatetothemanualworkofharvesters 68orfishermen69.Hereferstothe
workofscholarstoo70.
ThisteachingofChristonwork,basedontheexampleofhislifeduringhis
yearsinNazareth,findsaparticularlylivelyechointheteachingoftheApostle
Paul.Paulboastsofworkingathistrade(hewasprobablyatentmaker)71,and
thankstothatworkhewasableevenasanApostletoearnhisownbread72.
"Withtoilandlabourweworkednightandday,thatwemightnotburdenanyof
you"73.Hencehisinstructions,intheformofexhortationandcommand,onthe
subjectofwork:"NowsuchpersonswecommandandexhortintheLordJesus
Christtodotheirworkinquietnessandtoearntheirownliving",hewritesto
theThessalonians 74.Infact,notingthatsome"arelivinginidleness...not
doinganywork"75,theApostledoesnothesitatetosayinthesamecontext:
"Ifanyonewillnotwork,lethimnoteat"76.Inanotherpassageheencourages
hisreaders:"Whateveryourtask,workheartly,asservingtheLordandnot
men,knowingthatfromtheLordyouwillreceivetheinheritanceasyour
reward"77.
TheteachingsoftheApostleoftheGentilesobviouslyhavekeyimportancefor
themoralityandspiritualityofhumanwork.Theyareanimportantcomplement

tothegreatthoughdiscreetgospelofworkthatwefindinthelifeandparables
ofChrist,inwhatJesus"didandtaught"78.
OnthebasisoftheseilluminationsemanatingfromtheSourcehimself,the
Churchhasalwaysproclaimedwhatwefindexpressedinmoderntermsinthe
teachingoftheSecondVaticanCouncil:"Justashumanactivityproceedsfrom
man,soitisorderedtowardsman.Forwhenamanworkshenotonlyalters
thingsandsociety,hedevelopshimselfaswell.Helearnsmuch,hecultivates
hisresources,hegoesoutsideofhimselfandbeyondhimself.Rightly
understood,thiskindofgrowthisofgreatervaluethananyexternalriches
whichcanbegarnered...Hence,thenormofhumanactivityisthis:thatin
accordwiththedivineplanandwill,itshouldharmonizewiththegenuinegood
ofthehumanrace,andallowpeopleasindividualsandasmembersofsociety
topursuetheirtotalvocationandfulfilit"79.
Suchavisionofthevaluesofhumanwork,orinotherwordssuchaspirituality
ofwork,fullyexplainswhatwereadinthesamesectionoftheCouncil's
PastoralConstitutionwithregardtotherightmeaningofprogress:"Apersonis
morepreciousforwhatheisthanforwhathehas.Similarly,allthatpeopledo
toobtaingreaterjustice,widerbrotherhood,andamorehumaneorderingof
socialrelationshipshasgreaterworththantechnicaladvances.Forthese
advancescansupplythematerialforhumanprogress,butofthemselvesalone
theycanneveractuallybringitabout"80.
Thisteachingonthequestionofprogressanddevelopmentasubjectthat
dominatespresentdaythoughtcanbeunderstoodonlyasthefruitofatested
spiritualityofhumanworkanditisonlyonthebasisofsuchaspiritualitythatit
canberealizedandputintopractice.Thisistheteaching,andalsothe
programme,thathasitsrootsin"thegospelofwork".
27.HumanWorkintheLightoftheCrossandtheResurrectionofChrist
Thereisyetanotheraspectofhumanwork,anessentialdimensionofit,thatis
profoundlyimbuedwiththespiritualitybasedontheGospel.Allwork,whether
manualorintellectual,isinevitablylinkedwithtoil.TheBookofGenesis
expressesitinatrulypenetratingmanner:theoriginalblessingofwork
containedintheverymysteryofcreationandconnectedwithman'selevation
astheimageofGodiscontrastedwiththecursethatsinbroughtwithit:
"Cursedisthegroundbecauseofyouintoilyoushalleatofitallthedaysof
yourlife"81.Thistoilconnectedwithworkmarksthewayofhumanlifeonearth
andconstitutesanannouncementofdeath:"Inthesweatofyourfaceyou
shalleatbreadtillyoureturntotheground,foroutofityouweretaken"82.
Almostasanechoofthesewords,theauthorofoneoftheWisdombooks
says:"ThenIconsideredallthatmyhandshaddoneandthetoilIhadspentin

doingit"83.Thereisnooneonearthwhocouldnotapplythesewordsto
himself.
Inasense,thefinalwordoftheGospelonthismatterasonothersisfoundin
thePaschalMysteryofJesusChrist.Itisherethatwemustseekananswerto
theseproblemssoimportantforthespiritualityofhumanwork.ThePaschal
MysterycontainstheCrossofChristandhisobedienceuntodeath,whichthe
Apostlecontrastswiththedisobediencewhichfromthebeginninghasburdened
man'shistoryonearth84.ItalsocontainstheelevationofChrist,whobymeans
ofdeathonaCrossreturnstohisdisciplesintheResurrectionwiththepower
oftheHolySpirit.
Sweatandtoil,whichworknecessarilyinvolvesthepresentconditionofthe
humanrace,presenttheChristianandeveryonewhoiscalledtofollowChrist
withthepossibilityofsharinglovinglyintheworkthatChristcametodo85.This
workofsalvationcameaboutthroughsufferinganddeathonaCross.By
enduringthetoilofworkinunionwithChristcrucifiedforus,maninaway
collaborateswiththeSonofGodfortheredemptionofhumanity.Heshows
himselfatruediscipleofChristbycarryingthecrossinhisturneveryday86in
theactivitythatheiscalledupontoperform.
Christ,"undergoingdeathitselfforallofussinners,taughtusbyexamplethat
wetoomustshoulderthatcrosswhichtheworldandthefleshinflictupon
thosewhopursuepeaceandjustice"butalso,atthesametime,"appointed
LordbyhisResurrectionandgivenallauthorityinheavenandonearth,Christis
nwatworkinpeople'sheartsthroughthepowerofhisSpirit...Heanimates,
purifies,andstrengthensthosenoblelongingstoo,bywhichthehumanfamily
strivestomakeitslifemorehumanandtorenderthewholeearthsubmissiveto
thisgoal"87.
TheChristianfindsinhumanworkasmallpartoftheCrossofChristand
acceptsitinthesamespiritofredemptioninwhichChristacceptedhisCross
forus.Inwork,thankstothelightthatpenetratesusfromtheResurrectionof
Christ,wealwaysfindaglimmerofnewlife,ofthenewgood,asifitwerean
announcementof"thenewheavensandthenewearth"88inwhichmanand
theworldparticipatepreciselythroughthetoilthatgoeswithwork.Through
toilandneverwithoutit.Ontheonehandthisconfirmstheindispensabilityof
theCrossinthespiritualityofhumanworkontheotherhandtheCrosswhich
thistoilconstitutesrevealsanewgoodspringingfromworkitself,fromwork
understoodindepthandinallitsaspectsandneverapartfromwork.
Isthisnewgoodthefruitofhumanworkalreadyasmallpartofthat"new
earth"wherejusticedwells 89?Ifitistruethatthemanyformsoftoilthatgo

withman'sworkareasmallpartoftheCrossofChrist,whatistherelationship
ofthisnewgoodtotheResurrectionofChrist?
TheCouncilseekstoreplytothisquestionalso,drawinglightfromthevery
sourcesoftherevealedword:"Therefore,whilewearewarnedthatitprofitsa
mannothingifhegainsthewholeworldandloseshimself(cf.Lk9:25),the
expectationofanewearthmustnotweakenbutratherstimulateourconcern
forcultivatingthisone.Forheregrowsthebodyofanewhumanfamily,abody
whichevennowisabletogivesomekindofforeshadowingofthenewage.
EarthlyprogressmustbecarefullydistinguishedfromthegrowthofChrist's
kingdom.Nevertheless,totheextentthattheformercancontributetothe
betterorderingofhumansociety,itisofvitalconcerntotheKingdomof
God"90.
Inthesepresentreflectionsdevotedtohumanworkwehavetriedtoemphasize
everythingthatseemedessentialtoit,sinceitisthroughman'slabourthatnot
only"thefruitsofouractivity"butalso"humandignity,brotherhoodand
freedom"mustincreaseonearth91.LettheChristianwholistenstothewordof
thelivingGod,unitingworkwithprayer,knowtheplacethathisworkhasnot
onlyinearthlyprogressbutalsointhedevelopmentottheKingdomofGod,to
whichweareallcalledthroughthepoweroftheHolySpiritandthroughthe
wordoftheGospel.
Inconcludingthesereflections,IgladlyimparttheApostolicBlessingtoallof
you,venerableBrothersandbelovedsonsanddaughters.
Ipreparedthisdocumentforpublicationon15Maylast,ontheninetieth
anniversaryoftheEncyclicalRerumNovarum,butitisonlyaftermystayin
hospitalthatIhavebeenabletoreviseitdefinitively.
GivenatCastelGandolfo,onthefourteenthdayofSeptember,theFeastofthe
TriumphoftheCross,intheyear1981,thethirdofthePontificate.

JOHNPAULII

1Cf.Ps127(128):2cf.alsoGen3:1719Prov.10:22Ex1:814Jer22:13.
2Cf.Gen1:26.
3Cf.Gen1:28.
4EncyclicalRedemptorHominis,14:AAS71(1979),p.284.