On November 30, 1971, with the approbation of Paul VI, the Second Assembly of the Synod of Bishops gathered in Rome and issued their document, entitled "Justice in the World."(18) In the document there were five divisions: Introduction, Justice and World Society, Gospel Message and Mission of the Church, Practice of Justice and a Word of Hope.
In its Introduction, the Synod made it clear that it was not their intent "to elaborate a very profound analysis of the situation of the world." Rather, they wished "to detect the meaning of emerging history" and "to perceive the serious injustices which are building up around the world." The Synod focused on "sharing the aspirations and questioning of all those who want to build a more human world," noted "the inmost stirring moving the world in its depth," and heard "the cry of those who suffer violence and are oppressed by unjust systems and structures."
In the second division, Justice and World Society, the Synod addressed three issues: crisis of universal solidarity, right to development, and voiceless injustice. The factors contributing to the breakdown of solidarity; creation of "marginal" persons; frustration of hopes of feeding, housing, educating, empowering, and dignifying people in underdeveloped countries were manifold. In addition to the demand for resources and energy by richer nations--whether capitalist or socialist, the Synod listed these factors,
. . . because of the rapid growth of population and of the labor force, because of rural stagnation and the lack of agrarian reform, and because of the massive migratory flow to the cities, where the industries, even though endowed with huge sums of money, nevertheless provide so few jobs that not infrequently one worker in four is left unemployed.
In discussing the right to development, the Synod began by defining that right as "a dynamic interpenetration of all those fundamental human rights upon which the aspirations of individuals and nations are based." In socialist and non-socialist nations, the Synod detected such aspirations even amid a struggle "caused by the evolution of the economic system itself." There were too many myths and false convictions in that evolution with a "deterministic and automatic notion of progress." Consequently, obstacles to "conversion of hearts," "the ideal of charity" and ending "the general condition of being marginal" were systematic barriers and vicious circles. Such structures,
. . . oppose the collective advance towards enjoyment of adequate remuneration of the factors of production and strengthen the situation of discrimination with regard to access to opportunities and collective services from which a great portion of people are now excluded.
Indeed, so insistent was the Synod on development, as the means of liberation, that the bishops feared a new form of colonialism, "in which the developing nations will be the victims of the interplay of international economic forces." The bishops saw the possibility of developing nations attaining an authentic manifestation of "their own personalization," through a determined, if not completely successful, "will for progress." There was also mention of "a certain responsible nationalism" giving the developing nations the impetus to acquire "an identity of their own." Nevertheless, the Synod was very clear that none of these would be possible without recognizing,
. . . the necessity--within the political system chosen--of a development composed both of economic growth and participation and the necessity too of an increase in wealth implying as will social progress by the entire community as it overcomes regional imbalance and islands of prosperity. Participation constitutes a right which is to be applied both in the economic and in the social and political field.
Aware of the destructive aspects of modernization within development, the Synod called for more than "appeals to sacred historical customs and venerable ways of life." There was a call for a modernization aiming at serving the common good. Indeed, such would create a culture which, in the words of the Synod,
. . . will constitute a true heritage of their own in the manner of a true social memory, one which is active and formative of authentically creative personality in the assembly of nations.
In discussing voiceless injustices, the Synod mentioned several reference groups: refugees; objects of ethnic, racial, religious, and tribal persecution; persons deprived of individual rights through political repression, violence, torture, and denial of due process; victims of abortion and other contraceptive measures; recipients of manipulative communication and inadequate education; people abandoned by the family or community--elderly, orphans, sick, and youth. Also singled out were
. . . migrants . . . often forced to leave their own country to find work, but frequently find the doors closed in their faces because of discriminatory attitudes, or, if they can enter . . . are often obliged to lead an insecure life or are treated in an inhuman manner. The same is true of groups that are less well off on the social ladder such as workers and especially farm workers who play a very great part in the process of development.
In the third part of the document, Gospel Message and Mission of the Church, the Synod concentrated on two issues: the saving justice of God through Christ and the mission of the church, hierarchy and Christians. After reviewing the sources of the Christian message, the Synod insisted on the inseparability of love of neighbor and justice. Through Christ the Christian finds in everyone God himself and God's absolute demand for justice and love. Indeed, the Gospel preaching dictates the dedication of "ourselves to the liberation" of people.
Thus the mission of the church--hierarchy and others--implies the right and duty to proclaim justice and denounce injustice on local, national and international levels.
The Church, indeed, is not alone responsible f or justice in the world; however, she has a proper and specific responsibility which is identified with her mission of giving witness before the world of the need for love and justice . . . a witness to be carried out in Church institutions themselves and in the lives of Christians.
Of itself it does not belong to the Church, insofar as she is a religious and hierarchical community, to offer concrete solutions in the social, economic and political spheres for justice in the world. Her mission involves defending and promoting the dignity and fundamental rights of the human person.
Hence, the Synod moved to the fourth division, The Practice of Justice. Five issues were addressed: the Church's witness, justice education, cooperation among local churches, interfaith collaboration, and international action. The admonition about the Church's witness was honest and humble.
While the Church is bound to give witness to justice, she recognizes that anyone who ventures to speak to people about justice must first be just in their eyes. Hence we must undertake an examination of modes of acting and possessions and life style found within the Church herself.
Among the many rights highlighted by the bishops' synod were the rights of those who serve the Church--laity, priests and religious--to receive "a sufficient livelihood and enjoy that social security which is customary in their region." Also, the laity should "be given fair wages and a system for promotion."
With regard to justice education, the family and church institutions must teach people to live their life "in its entire reality and in accord with the evangelical principles of personal and social morality . . . expressed in the vital Christian witness of one's life." Despite obstacles such as individualism, media influence, and political manipulation, such education must be continuing and practical. That is, for all ages and including action, participation, and vital contact with the reality of injustice. Such education must find its way into instructions about the liturgy, especially baptism, penance, and the eucharist. A caveat was added,
Our mission demands that we should denounce injustice with courage, charity, prudence, and firmness, as well as in sincere dialogue with all parties concerned. We know that our denunciations can secure assent to the extent that they are an expression of our lives and are manifested in continuous action.
The content on the other issues and the final division, Words of Hope, had nothing even closely related to labor-management relations, albeit several important points for justice in the world.
On April 7,1972 Paul VI addressed a letter to the Third U.N. Conference on Trade and Development (UNCTAD), as it opened in Santiago, Chile.(19) After reassuring the participants he wished the gathering a successful outcome, Paul described the background of international crisis in currency, exchange rates, and developmental cooperation--as was true at the time of the 1968 UNCTAD conference in New Delhi. Yet, Paul thought that national interests had intensified resistance to change.
Many dominant economic structures have not been corrected, in spite of the achievement by nations of political independence: inequalities of income and social conditions are tending to increase, not only between nations but also within certain countries . . . Does not justice demand that all peoples, whatever their degree of economic power, be able to participate effectively in all negotiations of worldwide importance?
Paul complimented UNCTAD as a forum for seeking solidarity among nations, realistic solutions, equity in sharing the goods of the earth. Alluding to the UNCTAD programs aimed at the abolition of systems that give privileges to the rich, exclusive trading of the rich among themselves, and international aid that helps the most poverty-stricken, Paul concluded with a special plea for,
. . . those million of men, women and children living on the margin of the modern economy, habitually suffering from sickness, malnutrition, bad housing and working conditions, unemployment, illiteracy, and all the other ills that prevent them from sharing fully in the conditions of human equality.
Paul ended by echoing the similar concerns of the 1971 Synod of Bishops and assuring UNCTAD of Catholic interest, "in the conviction that today, to a certain extent, the peace of the world is in your hands."
On April 19, 1972, Paul VI addressed the twenty-third national congress of the Italian Confederation of Small Farmers in Rome.(20) He reminded them of the church's constant message to workers of the necessity of religious motivation in work.
A life burned out in hard work for purely economic ends, not directed toward the high and valid ideals of faith, would easily be subject to temptation of selfishness, and in the long run could not remain immune to a sense of emptiness, loneliness and desolation.
Paul pointed further to the very valuable physical and spiritual resources of the agricultural industry--"thriftiness and rich heritage of wholesome moral and religious family traditions." He also pointed to difficulties experienced in the agricultural industry--disproportionate income, exodus from rural areas, and the inadequacy of infrastructures, services, and legislative aid. He pointed to the plus and minus of technical and economic progress.
Consequently, Paul reminded the farmers that the church's social teaching, far from limiting the confederation's interest or effectiveness, can intensify its "strength of cohesion, enthusiasm and generous devotion". He called them to "a spirit of solidarity and Christian cooperation with other workers' groups. In conclusion, Paul urged them to be confident in their professional organization's success. In addition to continued education and training, the confederation offered projects on a continental level that would constitute economic, technical and commercial improvements for the agricultural industry.
On May 25, 1972 Paul VI addressed the first World Conference on Agricultural Cooperatives.(21) He stressed, in terms of human dignity and rights, the importance of promoting agricultural cooperatives. That is, they enable farmers,
. . . to take an active part in making decisions that affect their work and lives . . . to form associations . . . to increase productivity for the service of man . . . to take advantage of scientific and technical progress . . . to promote balanced economic growth and hence social justice.
The pope called for every assistance and encouragement for those "who provide nourishment for the family of man," in the promotion of cooperatives and in the search for related problems.
On June 7, 1972 Paul VI wrote to the first United Nations Conference on the Human Environment, in Stockholm.(22) Echoing the motto of the conference "Only One Earth," Paul urged such a global view in responding to "imperatives that are deeply felt among men of our times." Factors of interdependence that "may provide a hope of deliverance or the risk of disaster" would include progress of communication, economic development, growth of science and technology, and human relations that surmount race and nationality. Indeed, while the environment conditions human life and development, people perfect and ennoble the environment--there is respect for laws governing nature's vital impulse and capacity for regeneration. In other words, there is "the necessity for replacing the often blind and turbulent thrust of self-propelling material progress with deference for the biosphere." Science and technology, like all human work, bear a heavy burden of "ambivalence for good or evil."
Paul then proceeded to specify some of the evils,
. . . atomic, chemical, bacterial . . . and many other weapons of war . . . the squandering of irreplaceable natural resources . . . pollution of the earth, water, air and space, with resulting attacks on vegetable and animal life.
He called for acceptance of the challenge to prepare energetically for "a hospitable earth for future generations." Facile solutions by recourse only to technological measures will succeed in answering the environmental problem no better than recourse only to life-limiting measures have answered the demographic problem. He conceded that such measures were indispensable and appropriate for study. By way of example, Paul said,
. . . since industry is one of the main causes of pollution, it is absolutely necessary for its directors to perfect methods and find ways to reduce the causes of pollution, if not eliminate them completely, with as little harm as possible to production.
However, Paul judged all technological measures ineffective unless "accompanied by an awareness of the necessity for radical change in thinking." After references to St. Paul, St. Francis of Assisi, and contemplative orders, Paul synthesized the radical thinking,
To rule creation means for the human race, not to destroy it but to perfect it; not to transform the world into an uninhabitable chaos, but into a beautiful abode where all things find respect. . . . It is not a res nullius--something belonging to no one--but the res omnium--the patrimony of mankind; consequently, those possessing it--privately or publicly--must use it in a way that redounds to everyone's real advantage. Man is certainly the first and truest treasure of the earth.
Consequently, Paul highlighted development--complete human growth and the keystone of the conference deliberations, which sought, not simply an ecological equilibrium, but a just equilibrium of prosperity between "the centers of the industrialized world and their immense peripheries." Recalling that poverty is called "the worst of pollutions" and that the developing nations had paid a heavy and undeserved degradation and impoverishment of the common biological patrimony, Paul urged the conference to assist them in becoming "the pioneers in building a new world." He concluded,
Thus, instead of seeing the struggle for a better environment as a reaction of fear on the part of the rich, they would see it, to the benefit of everyone, as an affirmation of faith and hope in the destiny of the human family gathered in a common cause.
On October 12, 1972 Paul VI addressed members of the workers' apostolate from eleven European countries.(23) He commended the representatives for their attention to workers' worries and aspirations, history and culture, as well as to the discernment and development of evangelical values, already hidden or evident among many workers. Among the worries and aspirations, Paul referred to material misery and poverty, as well as possibilities for more human conditions, international solidarity, wide diversity, and increased participation. Yet, Paul also cautioned the representatives about the risk of practical materialism among workers already so alienated from the church. Hence, the "capital importance" of the workers' apostolate for Paul VI, Pius XII and the founder of the movement--Canon Cardijin.
Such an apostolate, therefore, demanded specialized pastoral formation, a thorough knowledge of social doctrine, and wide acquaintance with all varieties of social, economic, and philosophical systems impinging on the working world. Such, along with direct experience of the workers' life, would reveal a sense of solidarity and a search for realistic conditions, "which would guarantee human dignity, justice, responsibility, and . . . the concern for the joint advancement which seems to characterize the working world."
Paul, however, also warned against any unconditional commitment to any lifestyle inside and outside the working environment. He spoke of an originality and witness to the Beatitudes and evangelization. Faith, root of the dynamism of the workers' movement, for Paul, was not just one ideology among others.
It was not so in the early Church, either in the world of slaves tempted to revolt or in the world of masters inclined to harshness and profit. . . . It was impossible to expel Christ from mankind and impossible to reduce Him to it.
[You] . . . are increasingly confronted with broad hopes for "liberation," which often appeals to "revolution," sometimes to "violence," at least to "strong methods" which seem the only effective ones for obtaining liberation. Here Christians--above all, priest and activist, . . .must remain free men who are not slaves to any myth, even a highly emotional one . . . We do not deny the need for liberation, but it must be liberation from all suffering and all evil, including sin, hatred, and selfishness. . . . There are changes, sometimes radical ones, to be made in structure; but there are means Christians cannot adopt.
On October 17, 1973 Paul VI addressed the European Congress on Pastoral Care of Migrants, in Rome.(24) The immensity and definition of "migrant workers" initiated the address. Twelve million was cited as the number of migrant workers in Europe. Paul included in the category of "uprooted populations" migrant manual workers, students, technicians, international organization personnel, and refugees for political and religious reasons. The audience was commended for disseminating and discussing previous Vatican documents pertaining to migrant workers and the church. Such would include Pastoralis Magratorum Cura, Apostolicae Caritatis, Populorum Progressio, and Octogesima Adveniens. Also commended were the generous efforts expended on behalf of "uprooted populations" by several national and regional, diocesan and other teams.
Despite the suggestions of some that it might be easier to export factories than to import workers, Paul was insistent that only serious reform would resolve very important human problems. Furthermore, despite the inherent responsibility of governments for, what Paul called, "modern nomadism," there was the reminder to local church "without giving up their own personality...to live their universal vocation increasingly." Following the reminder, were some specific action steps.
There was a suggestion for "fuller study of the meaning of migration and more broadly, of mobility." Also suggested was a creation or rejuvenation of pastoral services for migrants. Doing so would require revision of a home diocese's use of apostolic and material resources, so that strategically they might be redirected. "Present-day mobility must find a corresponding pastoral mobility in the Church." Thus, recruitment, training, and sending of "evangelical workers" promptly must be increased. For "initial reception and early post-arrival period are so important for temporary or definitive integration of ethnic groups."
A fundamental attitude to be developed among inhabitants of so-called advanced-countries was "to consider themselves poor with the poor, learn to look at, listen to, and receive from them." Such an attitude within host nations, rather than "purely directive or demagogic methods," would allow migrant persons and communities "to be themselves, express themselves, understand their adjustment problems, and acquire confidence in their ability to solve these problems gradually."
A plea was made to the spiritual leaders and local clergy of the various ethnic groups for collaboration. Such was deemed "absolutely indispensable for unity within and among migrant communities." A soundly formed solidarity would hasten "the coming of a real statute for migrant workers." Such, in turn,
. . . would guarantee the rights of migrants to respect for their personality, job security, vocational training, family life, suitable schooling for children, social insurance, and freedom of speech and association.
A challenge was issued to undo the aphorism about industrialized nations sending for cheap labor but receiving people with a head and a heart. Such a challenge would be met by recalling Christ's identification with the foreigner, "I was a stranger and you welcomed me." Hence, more than material benefits must be procured. For, "nearly all the immigrants are bearers of religious values." Easy impatience, quick criticism and systematic ignoring of traditional religious practice(but a still immature faith) must be replaced by an intensely frank and trusting dialogue, as well as by a fuller sharing of material resources.
Paul called for a serenity and hope that would effect among people the fellowship among the persons of the Trinity, sharing all by all.
Can it not be said through the migratory phenomenon . . . God is inviting us to pull down the barriers of racism and to remedy economic and political selfishness? Should not Christian communities, who fear losing homogeneity, view migration as an urgent appeal to build more ecumenical and mature communities, in which recognition of others and sharing with others will become the rule of life.
On November 9, 1974 Paul VI addressed the World Food Conference in Rome.(25) The pope began by describing the crisis in agriculture as a "crisis of civilization and human solidarity." The "crisis of civilization" is expressed by the almost exclusive attention to the social model that created the present industrialization. It is a purely technological approach to all problems, an excessive emphasis on economic success dependent upon huge profits, and losing sight of basic human values. Thus, "the agricultural sector has been neglected almost totally and with it high human and spiritual values which that sector represents."
The "crisis of human solidarity" is expressed by imbalances maintained and intensified between persons and groups, due to an unwillingness to arrange more equal distribution. Most affected by such imbalances are less favored nations and entire areas of the world which essentially are dependent upon a very primitive way of farming. While extolling technological advances in agriculture and related industries, Paul challenged those who control such tools for exploiting the world's riches,
[The] wealthy, relatively few in number, allow the vast majority to live in wretchedness. . . . [Are] not scarcity and high prices connected with fluctuations in a production that is regulated with a view to profit rather than to meeting the needs of mankind. The decrease in food stocks is due in part to commercial decisions that lead to our having no reserves for victims of sudden and unforeseen shortages. . . . [In] some areas of the world especially capable of producing surpluses and reserves . . . an astonishing amount of land has been taken out of cultivation.
Paul viewed with great alarm serious defects in "our technological civilization." Namely, agriculture too readily is subordinated to the immediate interests of other economic sectors, even in nations attempting to achieve economic growth and independence. Regardless of the amount and quality of international aid, agrarian research, technological implementation, and food production planning, Paul was adamant. "The worldwide food crisis cannot be overcome without the help of the farmers."
Yet, like John XXIII in Mater et Magister, Paul VI realized that farming had "become a depressed occupation." In his own time, Paul VI recognized signs of such deterioration. That is, a decrease in the number of farmers, a decrease in the extent of land being cultivated in industrialized countries, and agriculture as the most underdeveloped sector in the economy of developing nations. Thus, Paul VI issued a challenge,
We must continually assert and exalt the importance of the farmer and the importance of all who through various kinds of research and its implementation work for the development of agriculture.
Hence, Paul VI urged balanced worldwide efforts, sustained by "the political will of governments," to discontinue pressure of the stronger sectors of the economy to strip the rural areas of the human energies that could make farming a highly productive activity and guarantee youth "basic rights as persons to choose a worthwhile calling." Such efforts also should enable all farmers to become "artisans responsible for production and progress." That is, trained to improve techniques of tilling the soil, prevent disease in animals, produce better crops, and obtain needed credit.
On November 23, 1974 Paul VI commemorated the anniversary of the United Nations Declaration of Human Rights (1948) and Pacem in Terris (1963) by a statement to the Synod of Bishops in session in Rome.(26) Asserting that no nation "is above reproach" where human rights are concerned. Paul insisted neither he nor the Synod of Bishops should identify specific violations, which "can better be done at the local level." However, Paul wanted to focus on "certain rights most threatened today." Along with violations of basic and inalienable rights to life and to eat, Paul VI focused on practices in need of reform, if reconciliation were to be a reality.
. . . concentration of economic power in hands of few nations and multinational groups, structural imbalances in trade relations and in the evolution of commodity prices, failure to couple economic growth with adequate distribution both nationally and internationally, widespread unemployment and discriminatory employment practices, as well as levels of consumption of resources.
Highlighted for more recognition by Paul VI was the right to an effective role for all, especially migrant workers, in shaping their destinies. All should be guaranteed juridical protection of "their person, social, cultural and political rights."
On March 31,1976, Paul VI spoke to the Board of the Christian Center Owners and Managers of French Businesses.(27) He described a gloominess in the world due to a twofold materialism. The first, the economic aspect of life has "a tendency to push its way into everything . . . [with] its logic, and quickening rhythm." Thus, true and superior aims of familial, cultural, political and international life are distorted. The second, a materialistic outlook itself arises since "the appreciation of an economic logic, which is often false, causes the defects of that logic to be transmitted to all other areas of life."
The economy's true function is to meet all human physical needs in such a way as not to detract from human dignity. For, every human is a creator of wealth and the true purpose of goods meant for all, so as to develop "multiform bonds of solidarity among all." Hence, the human instinct to acquire and possess, like all human instincts, must be "disciplined, humanized and made compatible with the higher goals of personal and social development."
Yet, experience reveals that the dynamism of the economic instinct is often left to its own unregulated selfish impulses. Artificially stimulated in many ways, domineeringly moving economic forces, proudly claiming to be the integrating center of reference for persons and societies, and blindly operating, the economy not only materializes everyone but also breaks society down into hostile classes. Paul VI answers the question he posits about liberating the energies so full of promise and setting the course for a dedication to justice.
Certainly not by radicalizing the twofold practical materialism already described through a materialistic theory of history, even if the theory be susceptible of dialectical evolution. Materialism can only turn even the most generous intentions away from true progress and justice and ultimately make them barren.
In subordinating economic growth to and in harmony with authentic human progress and social solidarity, Paul was convinced of need for "bold and creative innovations . . . [and] a profound change in minds . . . hearts . . . collective mentalities and structures.
Referring to the center's 50th anniversary theme, "Christian Reflection on Business and Society," Paul VI cautioned the Board not to be surprised or fearful when society is impatient and concerned with "the excessive impact of economic life on family life . . . the environment . . . cultural and political life . . . [or with] . . . the broader goals of national life and solidarity with the poorer countries." Paul VI found it quite proper and normal for educated people with a taste for and experience of participation in the life of society to be looking for new ways of making progress, even in the factory and its work. He cited the need for,
. . . frank dialogue with all who have a stake in business and with the organizations which represent them. The aim of such a dialogue will be to win agreement on the sharing of the fruits of shared toil, creating working conditions which make possible the exercise of initiative and responsibility and developing new juridical provisions in accordance with the fruitful traditions of your movement and of the Church's social thought. . . .
Your activity as heads of business will not suffer in any essential way if you act in a spirit of religious trust in Providence and of service to free men whom you are in a position to help develop their capabilities within the very framework of their labor itself. You will . . . find yourselves obliged . . . to administer the means of work (that is, capital) according to a more fundamental logic which alone gives authority and power their moral basis. We are referring to the principle that men are to contribute as free and responsible individuals to a common work which will foster authentic forms of solidarity.