The date for the actual release of the official Latin text of John XXIII's first encyclical, Mater et Magistra, was July 15, 1961--two months after the anniversary of Leo's Rerum Novarum and Pius XI's Quadragesimo Anno.(15) Entitled Christianity and Social Progress in English, the encyclical had an introduction and, as indicated in John XXIII's May 14th address to the workers assembled in Rome, four major parts.
The first part reviewed the teachings of Leo and the Piuses. Discussed were the two social encyclicals of Leo XIII and Pius XI, as well as Pius XII's "Radio Address of Pentecost, 1941." Just as Pius XII highlighted significant changes from his predecessors' times, so did John XXIII. Among many trends noticed in the social field by John XXIII were: systems for social insurance; social security systems; greater awareness among workers, as union members, of key issues in social and economic life; decline in divisions among classes, increased social mobility. Yet, also to be noticed were increasingly pronounced imbalances: between agriculture on the one hand and industry and services on the other; between more and less developed regions within countries; between countries with differing economic resources and development. Concluding the first part, John XXIII stated the purpose of his encyclical was, not simply to commemorate but "to confirm and explain more fully what our predecessors taught and to set forth the Church's teaching regarding the new and serious problems of our day."
Consequently, part two was entitled, "Development" of the teachings of Rerum Novarum. There were five topics discussed. In the first, private initiative and state intervention in economic life, the principle of subsidiarity invited "intervention of public authorities that encourages, stimulates, regulates, supplements, and complements." Strikingly, John XXIII urged public authorities to intervene in a wide variety of economic affairs and, that "in a more extensive and organized way than heretofore, they adapt institutions, tasks, means, and procedures to this end." Nevertheless, John XXIII did not neglect to insist on a balance.
Experience . . . shows that where private initiative of individuals is lacking, political tyranny prevails . . .
Where . . . appropriate activity of the State is lacking or defective, commonwealths are apt to experience incurable disorders, and there occur exploitations of the weak by the unscrupulous strong, who flourish . . . like cockle among the wheat, in all times and places.
The second topic discussed was the complexity of social structure. Such resulted from "one of the principal characteristic of our time," a multiplication of social relationships. Benefits from such a phenomenon included the satisfaction of many personal rights--especially those related to more suitable skill training, labor, leisure, and recreation--and a more perfect organization of communication media. Yet, there were disadvantages as well. Opportunities for personal free action were restricted within narrower limits. John XXIII called for maximizatiing the advantages and minimizing or eliminating disadvantages.
The third topic, remuneration for work, prompted John XXIII to express "profound sadness" in knowing of "great masses of workers," in many nations and on many continents, receiving such a small return on their labor that they and their family had to live completely out of accord with human dignity. Sometimes such low income was due to a disproportionate share of national revenue going to armaments and enhancement of national prestige. Sometimes lesser income is given to those whose work is decent and profitable, contributes to a community, increases the revenue of an undertaking, or adds to the national income. On the other hand, great remuneration is given for tasks of lesser importance or doubtful utility.
John XXIII insisted remuneration for work "cannot be left entirely to unregulated competition . . . [nor] be decided arbitrarily at the will of the more powerful." The norms of justice and equity require a wage sufficient to lead a dignified human life and to fulfill properly family responsibilities. For John XXIII a determination of "an appropriate wage" would involve four factors,
. . . the contribution of individuals to the economic effort; the economic state of enterprises within which they work; the requirements of each community, especially as regard over-all employment; finally, what concerns the common good of all peoples, namely, of the various States associated among themselves, but differing in character and extent.
Insistence in several ways was placed on the common good. Hand-in-hand with economic growth there had to be "a corresponding social development." Steps must be taken to lessen class difference as a result of any disparity of wealth. Pius XII was paraphrased,
. . . the economic prosperity of any people is to be assessed not so much from the sum total of goods and wealth possessed as from the distribution of goods according to norms of justice, so that everyone in the community can develop and perfect himself.
At the company level, there was a call for some share by workers in the enterprise, "especially where they are paid no more than the minimum wage." Equitable share, by appropriate methods, in the fruits of production for all engaged in the process in any way was stressed in John XXIII's word and quotes of Pius XI.
As for a "national" common good, John XXIII had several specific suggestions,
. . . to provide employment for as any workers as possible; to take care lest privileged groups arise even among the workers themselves; to maintain a balance between wages and prices; to make accessible the goods and services for a better life to as many persons as possible, either to eliminate or to keep within bounds the inequalities that exist between the different sectors of the economy;
. . . to balance properly any increases in output with advances in services provided to citizens, especially by public authority; to adjust . . . the means of production to the progress of science and technology; finally, to ensure that the advantages of a more humane way of existence not merely subserve the present generation but have regard for future generations as well.
For the common good of "human society as a whole" John XXIII laid down conditions: competitive striving to increase output should be free of bad faith; harmony in economic affairs and a friendly and beneficial cooperation must be fostered; effective aid must be given in developing economically underdeveloped nations. Essential or both the national and international common good is an equitable "sharing of earnings assigned to those responsible for directing the productive enterprise, or as interest and dividends to those who have invested capital."
The fourth topic pertained to productive institutions. If productive units were highly productive and their products distributed according to the norms of justice and equity, John XXIII would still be critical. For, there is,
. . . an innate need of human nature requiring that men engaged in productive activity have opportunity to assume responsibility and to perfect themselves by their efforts.
Consequently, if the organization and structure of economic life be such that the human dignity of workers is compromised, sense of responsibility is weakened, or freedom of action is removed, then we judge such an economic order unjust.
John XXIII admitted there was no simple formula for accomplishing such goals in economic affairs. However, he quoted or paraphrased guidelines of his predecessors applicable to three levels of productive units.
The first level was "small and medium-sized holdings in agriculture, the arts and crafts, commerce and industry . . . also cooperatives that aim to complement and perfect such enterprises." All should be safeguarded, fostered, and adapted to new conditions, arising from advances in science and technology, as well as the changes in consumer needs and preferences. Adequate training, technical, intellectual, spiritual, should be present. Yet, such people should be "joined together professionally." Indeed, since they "are producers of genuine wealth and contribute to the advance of civilization," governments ought to make special provisions for them, in regard to "instruction, taxes, credit facilities, social security and insurance." The pope paternally exhorted both groups, so that,
. . . they realize fully the dignity of their role in society, since by their work the sense of responsibility and spirit of mutual aid daily can be intensified more among the citizenry and the desire to work with dedication and originality be kept alive.
A second level, "medium-size/large enterprises," was introduced with the emphatic comments of John XXIII.
[We] do not doubt that employees should have an active part in the affairs of the enterprise in which they work, whether private or public. But it is of the utmost importance that productive enterprises assume the character of a true human fellowship whose spirit suffuses the dealings, activities, and standing of all its members.
Again, the pope was unable "to decide with certain and explicit norms the manner and degree of such partnership," given the variety of productive enterprises and sudden changes they can experience. Again, however, he did have some guidelines for directors, employers, and employees--mutual respect, esteem, good will; sincere harmonious collaboration; motivation beyond mere income but including dedication to assigned roles and performance of service for the benefit of others.
Thus, workers would have a voice in decisions and contribute to the efficient operation and continued development of an enterprise. John XXIII made comments about "efficiency."
Beyond doubt, an enterprise in true accord with human dignity should safeguard the necessary and efficient unity of administration. But it by no means follows that those who work daily in such an enterprise are to be considered as mere servants, whose sole function is to execute orders silently and who are not allowed to interject their desires and interests, but must conduct themselves as idle standbys when it comes to assignment and direction of their tasks.
This desire of workers for greater responsibility is in accord with human dignity and "in conformity with historical developments in the economic, social and political fields." Also, as productive systems expand faster and become more efficient, workers must have greater abilities and professional qualifications. Thus,
Accordingly, workers should be provided with additional aid and time to achieve a suitable and more-rounded formation and carry out more fittingly their duties as regards studies, morals, and religion. Thus it happens that in our day youth can be allotted additional years to acquire a basic education and necessary skills.
The third level--"local-national-international"--began with several observations. First, workers associations have become so widespread that most have legal status within and across national boundaries. Second, their recruitment is motivated, not by conflict, but by pursuit of common aims, which are achieved usually by collective bargaining with managerial officials. Third, industrial units, whatever their size and efficiency or importance within a nation, are very closely connected with the over-all economic and social situation in each nation, upon which their prosperity ultimately depends.
There were also some cautions. First, it is appropriate and necessary to give workers an opportunity to be influential outside the enterprise, indeed at all levels of a nation. Second, it is appropriate and necessary that not only managerial officials but workers be represented before government authorities and institutions for safeguarding rights, needs, and aspirations of workers.
There were encouragements too. First, worker associations and professional groups, acting transcontinentally according to "principles of Christian teaching" to vindicate the rights and to improve the situation of workers recognized and honored.
We are aware of the many and great difficulties experienced . . . as they effectively worked in the past and continue to strive . . . Their accomplishments are not always immediately evident, yet permeate practically the entire field of labor, spreading correct norms of action and thought.
Second, those who give special attention to other labor associations and the International Labor Organization were praised and congratulated because they,
. . . follow the laws of nature and respect the religious and moral liberty of individuals . . . [and have] done effective and valuable work in adapting the economic and social order everywhere to the norms of justice and humanity . . . [so that] the legitimate rights of workers are recognized and preserved.
The fifth topic was private property. John XXIII reiterated the church's defense of "a principle of economic and social life . . . whereby it is established that men have from nature a right of privately owning goods, including those of a productive kind." This statement was preceded by comments on changed conditions that may have prompted some to conclude the principle of private property was null and void in modern times. First, the pope remarked that the widespread separation of ownership of capital, in very large productive enterprises, from management has created great difficulties for the government agencies charged with making directors of private enterprises accountable to the common good. Second, the spread of insurance and social security programs provides a tranquility about the future which was formerly rooted in the ownership of property albeit modest. Third, some seek professional skill, value rights coming from labor, and esteem income derived from labor rather than material goods, capital investments, or associated rights.
The pope agreed such developments reinforce that inherent characteristics of labor flow from the human person, wealth from external goods are only instruments and civilization is advancing. Yet, he would countenance no doubt about the permanent validity of the right of private property. Indeed,
. . . it is rooted in the very nature of things, whereby we learn that individual men are prior to civil society and hence that civil society is to be directed toward man as its end. Indeed, the right of private individuals to act freely in economic affairs is recognized in vain, unless they are at the same time given an opportunity of freely selecting and using things necessary for the exercise of this right. Moreover, experience and history testify that where political regimes do not allow private individuals the possession also of productive goods, exercise of human liberty is violated or destroyed completely in matters of primary importance.
With Pius XII, John XXIII characterized private property as "required by the plan of divine wisdom and law of nature," refused "to uphold the present state of affairs as if it were an expression of the divine will" and did accept "patronage of the affluent and wealthy, while neglecting rights of the poor and needy." John XXIII underlined some responsibilities.
Private ownership should safeguard the rights of the human person and at the same time make its necessary contribution to the establishment of right order in society.
. . . justice and equity require that remuneration for work should also be increased within limits allowed by the common good. This enables workers to save more readily and hence to achieve some property status of their own. . . . For it is a right which continually draws force and vigor from the fruitfulness of labor . . . [and] strengthens the stability and tranquility of family life and contributes to the peace and prosperity of the commonwealth.
Nevertheless, whatever the benefits and responsibilities to society, the natural right to private property is insufficient "unless, at the same time, a continuing effort is made to spread the use of this right through all ranks of the citizenry." Coupled with reference to "socio-political groups and associations" which formerly did not uphold the right to private property adapting to the course of social events, the pope chided other leaders of the body politic,
. . . to modify economic and social life so that it is easier for widespread private possession of things like durable goods, homes, gardens, tools requisite for artisan enterprises and family-type farms, investments, in enterprises of medium or large size.
John XXIII also commented on public property. Defending public ownership of goods pertaining to production of wealth by state and public agencies, "if these carry with them power too great to be left in private hands, without injury to the community at large," the pope at the same time, stressed that "the principle of subsidiarity . . . is to be strictly observed." Likewise, he insisted that such undertakings be entrusted to citizens outstanding in skill and integrity, imbued with a sense of devotion, and subjected to careful and continuing supervision.
Part three was entitled, "New Aspects of the Social Question" and developed several topics. The first topic was the just requirements in the matter of interrelated productive sectors. It contained many observations and suggestions of pertinence to labor-management relations. With economic expansion, the percentage of rural dwellers diminishes, as the number of industrial and service workers increases. Rural workers leave the fields because they see widespread depression in labor productivity and rural standards of living. John XXIII raised questions about preventing the imbalances among the three sectors of the economy and minimizing different standards of living.
He answered his own questions. One, everyone, especially public authorities, should work to improve in rural areas services needed by all. Examples included: highway construction; transport services; marketing facilities; drinking water; housing; medical services; elementary, trade, and professional schools; religious and recreational facilities and programs; furnishings and equipment for the modern farm home.
Two, care must be exercised in introducing technological innovation into the agricultural sector--whether related to productive methods, field cultivation, or farm equipment--in accordance with technical advances in the industrial and service sectors. Such innovations can have many outcomes beneficial to agriculture: absorption of a greater share of output, demand for higher quality of services, provision of the kind and quantity of products that better meet consumer needs.
Three, appropriate economic policy must be devised by public authorities for the agricultural sector. Such policy should cover the following: taxes and duties, credit, insurance, prices, fostering of requisite skills, and improved equipment.
Four, there must be some form of agricultural arrangements, particularly of a family type, modeled upon a community of mutual relationships conforming to norms of justice and Christian teaching. In order that family farms be firm and stable they must yield income sufficient for decent and humane family living. Such will happen when farmers are instructed, informed of new developments, and assisted by trained technicians. Such also will entail farmers forming mutual-aid societies, establishing professional associations, and functioning effectively in administrative and legislative affairs.
A second topic was rural workers as participants in the improvement of conditions. In rural affairs, the pope valued farmers as "the principle agents and protagonists of economic improvement, of cultural betterment or of social advance." Such should be evident for several reasons. One, farming is a most noble work, because it is undertaken "in the majestic temple of creation" and concerns the life of plants and animals, "a life inexhaustible in its expression, inflexible in its law . . . rich in allusions to God." Two, farmers produce foodstuffs for human nourishment and raw materials for industry. Three, farm work bears a manifold relationship to mechanical arts, chemistry, and biology. Four, farming requires farmers to understand well the course of the seasons and, in order to adapt to them, to be alert for new developments.
Again, John XXIII encouraged farmers to establish mutual aid societies and professional associations, as well as "fellowships, especially when the family itself works the farm." Such solidarity and cooperation would keep them abreast of scientific and technical progress, protect the prices of their goods, and put them on more equal footing with other workers for importance and influence in public affairs. "For today it is unquestionably true that the solitary voice speaks, as they say, to the winds."
On the other hand, the pope reminded rural dwellers and their supporters that they should strive "to bring their rights and interests into line with rights and needs of other classes and to refer the same to the common good." Yet, he wished to honor appropriately all founders and promoters of mutual-aid and other types of associations striving in civil affairs that farmers enjoy "not merely economic prosperity but also a status in keeping with justice." Finally, farmers were urged to view their work as a vocation and mission, not only from God with a sublime purpose, but also as a task of educating oneself and others for the advancement of civilization.
The third topic was aid to less developed areas. Efforts to supply principal public services to less developed nations require very competent organization and administration tending to: labor supply, internal migration, wages, taxes, interest rates, and investments in industries which foster other skills and necessities--"all of which will further not merely the useful employment of workers and stimulation of initiatives, but also the exploitation of resources locally available." Civil authorities were encouraged to satisfy the entire community's needs, in such a manner that a balance can be struck among agricultural, industrial and service interests. Private enterprise should be advocated and assisted in accordance with the principles of subsidiarity.
The fourth topic was requirements of justice between nations differing in economic development. John noted with pleasure that countries with advanced productive systems were lending aid to less privileged nations. Nevertheless, there was a call for all possible means to instruct people fully in developing necessary skills and to motivate people effectively in fulfilling appropriate responsibilities. There was a call too for enabling people to acquire capital, which would promote economic growth in modern times.
In pursuit of such goals, John XXIII called upon councils within and among nations, private enterprises and organizations for generously transmitting requisite productive skills to poorer nations. Arrangements were to be furthered for as many youth in poorer nations as possible to study in the leading universities of developed nations. Loans should come from international banks, single nations, and private citizens for programs calculated to increase production in poorer lands.
Yet, the pope warned about repetition of previous errors in developing and assisting poorer nations. Not only must there be more goods produced but also there must be more efficient production. So too, there must be more equitable distribution of the wealth produced among all the citizens of the poorer nations. Likewise, such advances must occur simultaneously in the agricultural, industrial, and service sectors.
The fifth topic was population increase and economic development. Among many observations the pope offered were,
God in His goodness and wisdom has, on the one hand, provided nature with almost inexhaustible productive capacity; and, on the other hand, endowed man with such ingenuity that, by using suitable means, he can apply nature's resources to the needs and requirements of existence.
Part four was entitled, "Reconstruction of Social in Truth, Justice and Love." It began with references to incomplete and erroneous philosophies of life, which were concluded resoundingly,
. . . whatever the progress in technology and economic life, there can be neither justice nor peace in the world, so long as men fail to realize how great is their dignity; for they have been created by God and are His children.
Such was a fitting prelude to a lengthy discussion of the church's teaching on human social life.
That teaching was declared "beyond question for all time valid." The cardinal point was affirmed, "individual men are necessarily the foundation, cause, and end of all social institutions." During the twentieth century, the church arrived at "clear social teachings whereby the mutual relationships of men are ordered." Its principles are in accord with the nature and changed conditions of people, as well as "with the special genius of our day." Above all, the pope wanted it clearly understood, the social teaching proclaimed by the church "cannot be separated from her traditional teaching regarding man's life."
Consequently, John XXIII called for increased and intensive study of the social teaching. Such should be accomplished on all levels of Catholic schools, seminaries, parishes and lay associations. All forms of media should be employed: periodicals, journals, books, radio, and television. John XXIII also called for its application as the best way to demonstrate the social teaching of the church as true and effective. The education of Christians should lay out the duties of all classes. Christians so inspired must "conform their behavior in economic and social affairs to the teachings of the Church."
John XXIII was realistic about the achievement of such a noble goal. Hence, he indicated some obstacles: deeply rooted, instinctive and immoderate love of one's own interests, the socially widely diffused materialistic philosophy of life, and the frequent difficulty in discerning demands of justice in concrete situations. Going beyond instruction to personal formation and beyond teaching to experiential involvement alone would overcome such obstacles.
Just as, proverbially, no one really enjoys unless he uses it, so no one really knows how to act according to Catholic social teaching in the economic and social fields, unless he acts according to this teaching in the same area.
The pope promoted the role and method of Catholic lay apostolate groups: observe, judge, act. Realistic enough to know that sincere differences in tactics and strategies would arise even among Catholics, John XXIII cautioned consistency and principle, courtesy and objectivity, cooperation and flexibility amid such difference not only with Catholics but also "with men and women who do not share their view of life." Yet, when such differences persist, John XXIII was quite firm,
If, indeed, . . . sacred authorities prescribed or decreed anything, it is evident this judgment is to be obeyed promptly. For it is the Church's right and duty not only to safeguard principles relating to integrity of religion and morals, but also to pronounce authoritatively when it is a matter of putting these principles into effect.
John XXIII repeated warnings of Pius XI and Pius XII that science and technology, with their ensuing prosperity and contributions to civilization, "are always to be considered instruments for man's use, the better to achieve his highest end." There were cautions too on observing the Sabbath and Holy Days, to relax one's body from daily hard work, to refresh one's self with decent recreation, and to foster family unity. For "this requires that all its members preserve community of life and peaceful harmony." Disregard of such days, while not malicious, is surely detrimental to workers, "both as to the salvation of their souls and the health of their bodies."
John XXIII concluded his encyclical by referring to the Mystical Body of Christ, "that most fundamental and true element of Catholic teaching." Thus, Christians work so that their labor continues Christ's labor.
Human labor of this kind is so exalted and ennobled that it leads men engaged in it to spiritual perfection, . . . can likewise contribute to the diffusion and propagation of the fruits of the Redemption of others . . . [and] have access to enormous fields of apostolic endeavor.
On May 13, 1962 John XXIII spoke, on the fortieth anniversary of Men's Association of Italian Catholic Action, to 15,000 members in St. Peter's in Rome.(16) He initiated his talk with praise of the group and its earlier supporters, Pius XI and Pius XII. After emphasizing the priority of the spiritual and internal over the material and external, John XXIII highlighted the importance of the family and youth training.
In urging greater Christian influence on social life, he reminded them of some of the goals of the anniversary: thorough examination of the social doctrine by discussion of Mater et Magistra in study centers and places of application. He quoted the document.
In performing this task . . . they must not only be well qualified in their trade or profession . . . they must also bring their professional activity into conformity with the Church's social teaching. . . . [If] in the transaction of their temporal affairs they take no account of the social principles which the Church teaches, they fail in their obligations and may easily violate the rights of others. They may even go so far as to bring discredit on the Church's teaching, lending substance to the opinion that, in spite of its intrinsic value, it is in fact powerless to direct men's lives.
On April 11, 1963 John XXIII issued a second encyclical, Peace on Earth.(17) It consisted of five parts and some contained views on labor-management issues. The discussion of the individual parts was prefaced by a recurrent theme of Catholic social thought,
. . . many think that relationships between men and states can be governed by the same laws as the forces and irrational elements of the universe, whereas laws governing them are of quite a different kind and to be sought elsewhere, namely, where the Father of all things wrote them, that is, in the nature of man.
Part One of Peace on Earth, "Order Among Men," contained three sections. The first section discussed "rights." Some rights pertain to moral and cultural values: respect for a person, good reputation, freedom in searching for truth, communication of opinions, pursuit of art, truthful information about public events, sharing the benefits of culture, basic education, technical training, professional development, and higher studies. Some rights pertain to following one's conscience about honoring God and professing religion privately and publicly. Some rights pertain to free choice of preferred state of life--marriage and family, priesthood and religious life.
The family . . . monogamous and indissoluble must be considered the first and essential cell of human society. To it must be given, therefore, every consideration of an economic, social, cultural and moral nature which will strengthen its stability and facilitate fulfillment of its special mission. Parents, however, have aprior right in the support of their children.
Some rights related more immediately to labor and management issues. Economic rights: free initiative in economic matters, work, conditions enhancing morals and health especially of youth and women, just family wages, private property (with its inherent social duty) and productive goods. Assembly and association rights: to establish freely a variety of intermediate groups and to act within with a sense of initiative and responsibility, "in order to guarantee the dignity of the human person and safeguard a sufficient sphere of freedom and responsibility." Emigration and immigration rights: political rights: to participate in public affairs actively; to contribute to the common good; to enjoy just and efficacious juridical protection of all rights.
A second section discussed "duties," inseparably connected with duties and equally enjoined in the natural law. Also, it should be clear that
. . . in human society to one man's natural right there corresponds a duty in other persons: the duty . . . of acknowledging and respecting the right in question. . . . Hence, a well-ordered human society requires men to recognize and observe their mutual rights and duties . . . [and] to contribute personally and generously to the establishment of civic order, in which rights and duties are progressively more sincerely and effectively acknowledged and fulfilled.
Because the dignity of the human person requires all persons enjoy the right to act freely and responsibly, "any human society that is established on the sole basis of force must be regarded as simply inhuman." A truly "human" political society must be based on truth, justice, love, freedom, and beauty. Indeed,
Human society . . . ought to be regarded above all as a spiritual reality. . . . It should encourage all constantly to pass on to others all that is best in themselves, while they strive to make their own the spiritual achievements of others. These are the values which continually give life and basic orientation to cultural expressions, economic and social institutions, political movements and forms, laws, and all other structures by which society is outwardly established and constantly developed.
A third section discussed "Signs of the Times." A heading and category used throughout Peace on Earth "signs of the times" conveyed distinctive characteristics of "our age." Part One contained three with special relevance for labor-management issues. The first was "the working classes have gradually gained ground in economic and public affairs." John XXIII claimed the world's workers "bluntly refuse ever to be treated as irrational objects without freedom, to be used at the arbitrary disposition of others." Instead, in learning and culture, in politics and economics, people insist they be regarded as having "a share in every sector of human society." A second "sign of the times" was "women are now taking part in public life." A third "sign of the times" was "the modern world . . . has taken on an entirely new appearance in the field of social and politics." Even though people have achieved or are achieving independence, an inferiority complex lasting for hundreds and thousands of years is disappearing and a corresponding superiority complex, rooted "in socioeconomic privileges, sex or political thinking, gradually attenuating and fading.
Part Two of Peace on Earth, "Relations Between Individuals and Public Authorities Within a Single State," had three sections. The first section was an overview of the necessity and divine origin of authority, largely philosophical and theological.
The second section discussed the common good. Eight principles were elaborated. One, the common good, is intimately bound up with the nature of the human person. Two, the common good requires that all members of a political community be entitled to share in it, in accord with one's tasks, merits and circumstances. Three, civil authorities must work to promote the common good, usually without preference for any citizen or group. Four, at times considerations of justice and equity can demand at times that civil authorities give more attention to less fortunate members of the community. Five, civil leaders, while respecting the hierarchy of values, should promote simultaneously both the material and spiritual welfare of the citizens. Six, the common good is guaranteed chiefly when personal rights and duties are maintained. Seven, the common good demands civil authorities create an environment so that citizens can easily exercise their rights and fulfill their desires. Indeed, civil authorities should give enthusiastic and detailed attention, so that there are available,
. . . social and economic progress of citizens; . . . development of a productive system and essential services as road-building, transportation, communications, water supply, housing, public health, education, facilitation of religious practice, recreational facilities; . . . insurance systems; . . . just and equitable wages; . . . proper responsibility . . . [for workers] in industrial organization; . . . [facilitation in] the establishment of intermediate groups; . . . [an appropriate share] in their country's cultural advantages.
Eight, the common good requires civil authorities maintain careful balance between co-ordinating and protecting the rights of citizens, on one hand, and promoting them, on the other. This last principle was explained by quoting from his first encyclical, Mother and Teacher.
be exercised so as to curtail an individual's freedom of personal initiative. Preferably, it should work to expand that freedom as much as possible by an effective protection of essential personal rights of each and every individual.
There was no direct comment on aspects of labor-management issues in the remaining sections of Part Two and the same may be said of Part Three, "Relations Between States," save in a section on active solidarity.
As everyone knows, there are countries with an abundance of arable land and a scarcity of manpower, while in other countries there is no proportion between natural resources and available capital. This demands that peoples should set up relationships of mutual collaboration, facilitating the circulation from one to the other of capital, goods and manpower.
. . . wherever possible, the work to be done should be taken to the workers, not vice versa. In this way a possibility of a better future is offered to many without being forced to leave their own environment in order to seek residence elsewhere which normally entails a heartache of separation and difficult periods of adjustment and social integration.
Finally, Part Four, "Relationship of Men and Political Communities With the World Community," and Part Five, "Pastoral Exhortations," had no observations with direct bearing on labor-management issues.