Tuesday, May 04, 2004
Rerum Novarum VI, The Question of the Workman's Associations
"48. In the last place, employers and workmen may of themselves effect much, in the matter We are treating, by means of such associations and organizations as afford opportune aid to those who are in distress, and which draw the two classes more closely together. Among these may be enumerated societies for mutual help; various benevolent foundations established by private persons to provide for the workman, and for his widow or his orphans, in case of sudden calamity, in sickness, and in the event of death; and institutions for the welfare of boys and girls, young people, and those more advanced in years. "
Kevin Tierney: After outlining the problems of capital and labor, Leo begins to take steps to suggest a solution, or at least a path towards that solution. He believes it is present in those associations we commonly know as Labor Unions. For the final installment of the commentary on Rerum Novarum, we shall explore the principles Leo outlines for such organizations.
"50. The consciousness of his own weakness urges man to call in aid from without. We read in the pages of holy Writ: "It is better that two should be together than one; for they have the advantage of their society. If one fall he shall be supported by the other. Woe to him that is alone, for when he falleth he hath none to lift him up." And further: "A brother that is helped by his brother is like a strong city." It is this natural impulse which binds men together in civil society; and it is likewise this which leads them to join together in associations which are, it is true, lesser and not independent societies, but, nevertheless, real societies. "
Kevin Tierney: As always, we see a recurring theme in all of Leo's writings on social matters to man's weakness, and the fall itself, which is strongly implied in these words. In today's Protestantized Culture, it is all about individualism, just me and Jesus. This fundamental problem of individualism strikes at the very heart of society, and why historians such as Hilaire Belloc believed the Protestant Reformation was the beginning of the destruction of the moral fabric of Western Civilization, a view that while many may at first believe is absurd, is worth considering. There is no longer an obligation to be a part of a Covenant, but simply to "have faith in Jesus." Therefore, if we are just focusing on the individual, nobody really cares about joining a society. Yet it is precisely because of these weaknesses in man that man is called to join a society. To ignore these issues is to place one in serious peril. Likewise, with problems in the working field, it is only natural that workers unite to make sure their common interests are watched over and protected.
"51. These lesser societies and the larger society differ in many respects, because their immediate purpose and aim are different. Civil society exists for the common good, and hence is concerned with the interests of all in general, albeit with individual interests also in their due place and degree. It is therefore called a public society, because by its agency, as St. Thomas of Aquinas says, "Men establish relations in common with one another in the setting up of a commonwealth." But societies which are formed in the bosom of the commonwealth are styled private, and rightly so, since their immediate purpose is the private advantage of the associates. "Now, a private society," says St. Thomas again, "is one which is formed for the purpose of carrying out private objects; as when two or three enter into partnership with the view of trading in common." Private societies, then, although they exist within the body politic, and are severally part of the commonwealth, cannot nevertheless be absolutely, and as such, prohibited by public authority. For, to enter into a "society" of this kind is the natural right of man; and the State has for its office to protect natural rights, not to destroy them; and, if it forbid its citizens to form associations, it contradicts the very principle of its own existence, for both they and it exist in virtue of the like principle, namely, the natural tendency of man to dwell in society. "
Kevin Tierney: Since we have established the tendencies inherent in man to forming society, we must now make a distinction between those societies which are public, and those which are private. This distinction, all too often, is not made today. In socialistic countries, these distinctions are completely obliterated. There are no doubt societies set up for the workingman, but they are property of the State. Since the old addage "You cannot please everyone" is no doubt true, it is not then job of public society to attempt to, but primarily to preserve man's rights and the common good. However, such private societies are no doubt good, as they all focus on different aspects of that public society. One can see this even in organizations in the Church, as we have certain organizations that exist primarily for one purpose. The Church as a whole can only support these iniatives, and make sure they follow Church precepts, but in general, they exist privately. Since the Church is the perfect society as St. Robert Bellarmine tells us, we should see organizations such as these. Likewise, workman's associations should exist in public society, that exist solely for futhering the ends of those workers in the group.
"52. There are occasions, doubtless, when it is fitting that the law should intervene to prevent certain associations, as when men join together for purposes which are evidently bad, unlawful, or dangerous to the State. In such cases, public authority may justly forbid the formation of such associations, and may dissolve them if they already exist. But every precaution should be taken not to violate the rights of individuals and not to impose unreasonable regulations under pretense of public benefit. For laws only bind when they are in accordance with right reason, and, hence, with the eternal law of God."
Kevin Tierney: While such private societies cannot be forbidden by the State, they do not have a right to commit injustice against other members of the State. Just like in the Church, if an organization is harming the faithful or poisioning them with heresey, their rights as a "private society", roughly speaking, do not save them from Church intervention. Likewise, during Leo's time, it was well known there were many in the labor movement that were openly communist, or in the case of St. Pius X, Sillionist. Christians were either excluded from these organizations, or they had to keep their faith to themselves.
Furthermore, many of these organizations followed the pramatic principle of the ends justifying the means, and staged violent rallies to achieve their goals. There was constant tension between labor and business because of these acts. Rather than seeking a just goal, many in the labor movement were simply looking to intimidate their opponents. When these organizations adopt such practices, they seek to vioalte the common good, then the State has the authority to step in and stop such. Leo mentions this earlier when speaking about strikes which become unbearably violent, that if the common good is violated, the State has a right to step in.
"54. Associations of every kind, and especially those of working men, are now far more common than heretofore. As regards many of these there is no need at present to inquire whence they spring, what are their objects, or what the means they imply. Now, there is a good deal of evidence in favor of the opinion that many of these societies are in the hands of secret leaders, and are managed on principles ill-according with Christianity and the public well-being; and that they do their utmost to get within their grasp the whole field of labor, and force working men either to join them or to starve. Under these circumstances Christian working men must do one of two things: either join associations in which their religion will be exposed to peril, or form associations among themselves and unite their forces so as to shake off courageously the yoke of so unrighteous and intolerable an oppression. No one who does not wish to expose man's chief good to extreme risk will for a moment hesitate to say that the second alternative should by all means be adopted."
Kevin Tierney: Here one of the greatest problems of the labor movement is addressed. Given the advent of the labor union, many unions saught to become "Workman's corporations" where they have as much authority as the big businesses they are setting themselves against. This comes to mind of the old guild mentality. While the principle is good, and even repeatedly praised by Leo XIII in his encyclical, at certain times these guilds became abused, to the point where one could not work in a certain field unless he was a part of that guild. Likewise, in today's working enviroment, employees are forced to join such unions as the United Auto Workers. (UAW) Indeed, many Catholics who take the "Social Justice" movement believe such organizations as the labor union are neccessary, and every man must be a part of them. Yet to advocate this principle is to violate the right of the workingman to freely associate in private societies. Furthermore, such unions will not have to aggressively promote the rights of workers, since the oppressed can go nowhere else. Many times it happens today where union leaders and business leaders together simply look to make each other rich, and could care less about the workingman. The idea of compulsory union membership, far from promoting a better enviroment for the workingman, actually traps him.
In response to scenario's like this, and the opression of the Christian's right to worship the True God, Leo advocates something of a general Catholic counterculture being set up. While Leo no doubt engaged the modern world without rest, there were times when he realized that the best way to stop the errors of the modern world was to have Catholics organized in their own societies to protect themselves. For these organizations, Leo calls Catholics to unite together in similar private societies, governed by strictly Catholic principles, to keep them safe from any injustices big business could commmitt, yet also to save them from the oppression of workman's associations in which their freedoms as Catholics are fiercly attacked.
It is with this call that it is suitable to end our commentary on Rerum Novarum. The Catholic Church, in her great wisdom, allows for man's creativity in bringing about a solution to the problem, yet as always, as a good parent, gives certain principles that must be followed. One can only wonder at what the benefits would be if such principles were put into place. Let us work to bring this about.
"48. In the last place, employers and workmen may of themselves effect much, in the matter We are treating, by means of such associations and organizations as afford opportune aid to those who are in distress, and which draw the two classes more closely together. Among these may be enumerated societies for mutual help; various benevolent foundations established by private persons to provide for the workman, and for his widow or his orphans, in case of sudden calamity, in sickness, and in the event of death; and institutions for the welfare of boys and girls, young people, and those more advanced in years. "
Kevin Tierney: After outlining the problems of capital and labor, Leo begins to take steps to suggest a solution, or at least a path towards that solution. He believes it is present in those associations we commonly know as Labor Unions. For the final installment of the commentary on Rerum Novarum, we shall explore the principles Leo outlines for such organizations.
"50. The consciousness of his own weakness urges man to call in aid from without. We read in the pages of holy Writ: "It is better that two should be together than one; for they have the advantage of their society. If one fall he shall be supported by the other. Woe to him that is alone, for when he falleth he hath none to lift him up." And further: "A brother that is helped by his brother is like a strong city." It is this natural impulse which binds men together in civil society; and it is likewise this which leads them to join together in associations which are, it is true, lesser and not independent societies, but, nevertheless, real societies. "
Kevin Tierney: As always, we see a recurring theme in all of Leo's writings on social matters to man's weakness, and the fall itself, which is strongly implied in these words. In today's Protestantized Culture, it is all about individualism, just me and Jesus. This fundamental problem of individualism strikes at the very heart of society, and why historians such as Hilaire Belloc believed the Protestant Reformation was the beginning of the destruction of the moral fabric of Western Civilization, a view that while many may at first believe is absurd, is worth considering. There is no longer an obligation to be a part of a Covenant, but simply to "have faith in Jesus." Therefore, if we are just focusing on the individual, nobody really cares about joining a society. Yet it is precisely because of these weaknesses in man that man is called to join a society. To ignore these issues is to place one in serious peril. Likewise, with problems in the working field, it is only natural that workers unite to make sure their common interests are watched over and protected.
"51. These lesser societies and the larger society differ in many respects, because their immediate purpose and aim are different. Civil society exists for the common good, and hence is concerned with the interests of all in general, albeit with individual interests also in their due place and degree. It is therefore called a public society, because by its agency, as St. Thomas of Aquinas says, "Men establish relations in common with one another in the setting up of a commonwealth." But societies which are formed in the bosom of the commonwealth are styled private, and rightly so, since their immediate purpose is the private advantage of the associates. "Now, a private society," says St. Thomas again, "is one which is formed for the purpose of carrying out private objects; as when two or three enter into partnership with the view of trading in common." Private societies, then, although they exist within the body politic, and are severally part of the commonwealth, cannot nevertheless be absolutely, and as such, prohibited by public authority. For, to enter into a "society" of this kind is the natural right of man; and the State has for its office to protect natural rights, not to destroy them; and, if it forbid its citizens to form associations, it contradicts the very principle of its own existence, for both they and it exist in virtue of the like principle, namely, the natural tendency of man to dwell in society. "
Kevin Tierney: Since we have established the tendencies inherent in man to forming society, we must now make a distinction between those societies which are public, and those which are private. This distinction, all too often, is not made today. In socialistic countries, these distinctions are completely obliterated. There are no doubt societies set up for the workingman, but they are property of the State. Since the old addage "You cannot please everyone" is no doubt true, it is not then job of public society to attempt to, but primarily to preserve man's rights and the common good. However, such private societies are no doubt good, as they all focus on different aspects of that public society. One can see this even in organizations in the Church, as we have certain organizations that exist primarily for one purpose. The Church as a whole can only support these iniatives, and make sure they follow Church precepts, but in general, they exist privately. Since the Church is the perfect society as St. Robert Bellarmine tells us, we should see organizations such as these. Likewise, workman's associations should exist in public society, that exist solely for futhering the ends of those workers in the group.
"52. There are occasions, doubtless, when it is fitting that the law should intervene to prevent certain associations, as when men join together for purposes which are evidently bad, unlawful, or dangerous to the State. In such cases, public authority may justly forbid the formation of such associations, and may dissolve them if they already exist. But every precaution should be taken not to violate the rights of individuals and not to impose unreasonable regulations under pretense of public benefit. For laws only bind when they are in accordance with right reason, and, hence, with the eternal law of God."
Kevin Tierney: While such private societies cannot be forbidden by the State, they do not have a right to commit injustice against other members of the State. Just like in the Church, if an organization is harming the faithful or poisioning them with heresey, their rights as a "private society", roughly speaking, do not save them from Church intervention. Likewise, during Leo's time, it was well known there were many in the labor movement that were openly communist, or in the case of St. Pius X, Sillionist. Christians were either excluded from these organizations, or they had to keep their faith to themselves.
Furthermore, many of these organizations followed the pramatic principle of the ends justifying the means, and staged violent rallies to achieve their goals. There was constant tension between labor and business because of these acts. Rather than seeking a just goal, many in the labor movement were simply looking to intimidate their opponents. When these organizations adopt such practices, they seek to vioalte the common good, then the State has the authority to step in and stop such. Leo mentions this earlier when speaking about strikes which become unbearably violent, that if the common good is violated, the State has a right to step in.
"54. Associations of every kind, and especially those of working men, are now far more common than heretofore. As regards many of these there is no need at present to inquire whence they spring, what are their objects, or what the means they imply. Now, there is a good deal of evidence in favor of the opinion that many of these societies are in the hands of secret leaders, and are managed on principles ill-according with Christianity and the public well-being; and that they do their utmost to get within their grasp the whole field of labor, and force working men either to join them or to starve. Under these circumstances Christian working men must do one of two things: either join associations in which their religion will be exposed to peril, or form associations among themselves and unite their forces so as to shake off courageously the yoke of so unrighteous and intolerable an oppression. No one who does not wish to expose man's chief good to extreme risk will for a moment hesitate to say that the second alternative should by all means be adopted."
Kevin Tierney: Here one of the greatest problems of the labor movement is addressed. Given the advent of the labor union, many unions saught to become "Workman's corporations" where they have as much authority as the big businesses they are setting themselves against. This comes to mind of the old guild mentality. While the principle is good, and even repeatedly praised by Leo XIII in his encyclical, at certain times these guilds became abused, to the point where one could not work in a certain field unless he was a part of that guild. Likewise, in today's working enviroment, employees are forced to join such unions as the United Auto Workers. (UAW) Indeed, many Catholics who take the "Social Justice" movement believe such organizations as the labor union are neccessary, and every man must be a part of them. Yet to advocate this principle is to violate the right of the workingman to freely associate in private societies. Furthermore, such unions will not have to aggressively promote the rights of workers, since the oppressed can go nowhere else. Many times it happens today where union leaders and business leaders together simply look to make each other rich, and could care less about the workingman. The idea of compulsory union membership, far from promoting a better enviroment for the workingman, actually traps him.
In response to scenario's like this, and the opression of the Christian's right to worship the True God, Leo advocates something of a general Catholic counterculture being set up. While Leo no doubt engaged the modern world without rest, there were times when he realized that the best way to stop the errors of the modern world was to have Catholics organized in their own societies to protect themselves. For these organizations, Leo calls Catholics to unite together in similar private societies, governed by strictly Catholic principles, to keep them safe from any injustices big business could commmitt, yet also to save them from the oppression of workman's associations in which their freedoms as Catholics are fiercly attacked.
It is with this call that it is suitable to end our commentary on Rerum Novarum. The Catholic Church, in her great wisdom, allows for man's creativity in bringing about a solution to the problem, yet as always, as a good parent, gives certain principles that must be followed. One can only wonder at what the benefits would be if such principles were put into place. Let us work to bring this about.
