Rerum Novarum
Overview:
The Rerum Novarum (Of New Things), also known as “Rights and Duties of Capital and Labor,” was an encyclical issued by Pope Leo XIII in 1891 with the cooperation of Bishop Wilhelm von Ketteler of Germany and Cardinal Henry Edward Manning of England. This would be the first of many encyclicals on social teachings of the Church and would be supplemented by similar encylicals of his successors.
In essence, the theme centered on capital and labor in light of the growing industrialization of the west. The Church was mainly concerned with the plight of the workers and realized the need for the alleviation for the “unjust burdens” imposed upon them by their employers[1]. It supported the rights of workers to form unions to defend their rights, strongly opposed the nascent communist ideology espoused by Karl Marx and Friedrich Engels but at the same time opposed free enterprise done with reckless abandon; and recognized the right of individuals to private property. As stated before, subsequent Popes would use this encyclical as the basis for writing and issuing their own encyclicals that would contain a similar meaning but made appropriate to the existing conditions of their times.
Background:
Rerum Novarum was issued at the time when the west was thriving and prospering as a result of industrialization set off by the Industrial Revolution in the late 18th century and went full swing by the late 19th century. This was characterized by the growth of cities and as the economic centers were no longer in the farms. Disenfranchised farmers and artisans trooped to the cities because factories were located there to become workers and they would work to earn wages. Mercantilism gave way to capitalism and owners of industries were reaping the fruits of their investment and it made them demand more in order to keep the profits coming seeing that the more profits they make, the richer they become and such wealth gave them considerable power.
In their desire to accumulate more wealth, some employers went so far as to put their workers at risk, exposing them to appalling work conditions such as working under hazardous conditions such as mining for coal without the necessary safety equipment; others would make their workers work indefinite hours without allowing them time to rest; sometimes, children would be made to work under the same conditions as the adults. Greed was the adverse effect of capitalism and to a certain extent, employers would either underpay their employees or not pay them at all; workers then lacked benefits such as health care and insurance and employers did not seem to care if they were sick or dying; they would either force them to work or nonchalantly fire them and hire new workers to take their places as though they were disposable items that could be easily discarded on a whim.
In response to this apparent exploitation and oppression of the working class, a new ideology would emerge from the minds of Karl Marx and Friedrich Engels, it was a different brand of socialism called communism where they presented an alternative solution to the ongoing socio-economic problems then (and now) which was to radically change society from a capitalistic one to a socialistic, eventually leading to a classless socety where everybody would truly be equal and everything would be shared as society would now be communal. As for religion, Marxist socialism regarded it as provider of false hopes with all their talk of spiritual rewards while people had to endure harsh realities and Marxism tried to make people turn away from their faith by capitalizing on their misery.
Response:
These were the conditions that prompted the Church, through Pope Leo XIII to issue Rerum Novarum. The encyclical served as the Catholic Church’s response to the apparent social instability and labor conflict brought about by the unequal distribution of wealth which was seen as the adverse effect of industrialization and what spawned Marxist socialism. The Pope wanted to emphasize the role of the State is to uphold social justice through the protection of rights, giving more in law to those who have less in life:
“The State, on the other hand, has been instituted to protect and not to destroy natural right, and if it should forbid its citizens to enter into associations, it would clearly do something contradictory to itself because both the State itself and private associations are begotten of one and the same principle, namely, that men are by nature inclined to associate…Nevertheless, it must use the greatest precaution lest it appear to infringe on the rights of its citizens, and lest, under the pretext of public benefit it enact any measure that sound reason would not support. For laws are to be obeyed only insofar as they conform with right reason and thus with the eternal law of God[2].”
The state should be the final court of last resort for the poor if nobody else will help them in their plight. The role of the Church would be to speak out on current issues affectng society to educate people of the proper principles grounded in Scriptures and ensure order and harmony among the social classes. Its role is underscored by this paragraph in the encyclical:
“Yet without hesitation We affirm that if the Church is disregarded, human striving will be in vain. Manifestly, it is the Church which draws from the Gospel the teachings through which the struggle can be composed entirely, or, after its bitterness is removed, can certainly become more tempered. It is the Church, again, that strives not only to instruct the mind but to regulate by her precepts the life and morals of individuals, that ameliorates the condition of the workers through her numerous and beneficent institutions, and that wishes and aims to have the thought and energy of all classes of society united to this end, that the interests of the workers be protected as fully as possible. And to accomplish this purpose she holds that the laws and the authority of the State, within reasonable limits, ought to be employed.[3].”
Despite its diminished role in modern society after centuries of social and political upheavals like the Reformation and the Enlightenment, the Catholic Church has still managed to assert itself, despite opposition from secular society, as the moral arbiter of society. By issuing this encyclical, it wanted to prove they are not an anachronism nor are they limited to just the spiritual well-being of their followers. For their condition in the temporal world has an effect on their spirituality. They do not buy into the “separation of church and state.” the Church believes that someone needs to look out for the state and be the last line of defense for the poor if the state could not fulfill its role in seeing to the welfare of its citizens, regardless of their socio-economic status since they too are not infalliable as well and they believe they are that institution up to that task and they wanted to prove they still have relevance and their teachings are not anachronistic, but timeless.
In addition, the Church would take industries to task for ill-treating its workers. The Church admonished them, stating that people should not be treated like beasts of burden just because they were poorer and could not enjoy the same benefits as they did. Everyone is equal before the eyes of God and one is reminded of the passage in Matthew, “as often as you did it for one of my least brothers, you did it for me[4].” The bottom line is that nobody has the right to mistreat others nor deprive them of their right to pursue a better life in the pursuit of happiness.
Furthermore, the Church countered the arguments of the Marxists of their role in society as well as criticized their antagonistic approach in trying to bring about changes:
“To cure this evil, the Socialists, exciting the envy of the poor toward the rich, contend that it is necessary to do away with private possession of goods and in its place to make the goods of individuals common to all, and that the men who preside over a municipality or who direct the entire State should act as administrators of these goods. They hold that, by such a transfer of private goods from private individuals to the community, they can cure the present evil through dividing wealth and benefits equally among the citizens. But their program is so unsuited for terminating the conflict that it actually injures the workers themselves. Moreover, it is highly unjust, because it violates the rights of lawful owners, perverts the function of the State, and throws governments into utter confusion[5].”
The Church saw the apparent defects of socialism. One was it wanted to create a communal society at the expense of dissolving individual families, the basic unit of any society; the equality they were pushing was “equality in poverty.” The Church believes no one has the right to make others inferior just because others are that way. God endowed every individual with the capabilities to better his or her life. Furthermore, they also criticize socialism for being an agitator, the one likely to bring destabilization in society by inflaming passions in order to bring about the change they desire. It is their teachings that further widen the gap between rich and poor, to further heighten theor animosity towards one another in order to achieve their goal. This goes against the teachings of the Church in peaceful coexistence and harmonious relationships.
Conclusion:
In conclusion, Rerum Novarum, as well as subsequent encyclicals that follow a similar theme, serves to remind people of the current socio-economic conditions. The Church felt justified in their role as they saw people becoming more materialistic and less spiritual and this has led to the existing problems that came with prosperity which moral in nature but has bearing on the social, economic and political aspects. This encyclical is intended to bring the faithful back on the right path and lead a proper life. One should not think it is trying to discourage one to be prosperous. On the contrary, it does, only it reminds one not to be selfish as God has provided plenty of resources for everyone and as such, one should not deprive others of the right to partake in the bounty furnished by God. Rerum Novarum, and others like it, is intended to help reorient one to a God-centered mindset and one should not think it is a step backwards but on the contrary, it is a step forward if one is willing to put his or her faith in God and allow Him to lead the way.
Bibliography
Leo XIII. “Rerum Novarum.” Catholic Social Teaching. May 15, 1891. http://www.osjspm.org/ majordoc_rerum_novarum_official.aspx (accessed May 24, 2010).
[1] Leo XIII, “Rerum Novarum,” Catholic Social Teaching, May 15, 1891, http://www.osjspm.org/majordoc_rerum_novarum_official.aspx (accessed May 24, 2010).
[2] Ibid.
[3] Ibid.
[4] Matt. 25:40 NAB.
[5] Leo XIII.
