Rerum Novarum

Rerum Novarum is one of Pope Leo XIII. wrote encyclical, which was published on 15 May 1891. Among the 86 encyclicals his tenure ( 1878-1903 ), which Leo XIII. could be remembered as the " Pope workers " in the history of the Popes, this is regarded as epochal and the "mother of all social encyclicals ."

Instigation

In the late 19th century led radical changes in the political, economic and social fields, particularly in science and technology to a division of society into two classes. After the dissolution of the professional guilds had the great mass of the workers have no power to oppose to the undignified existence as distressed working class, in which the human dignity and fundamental rights were lost. There was a high degree of social injustice. The conflict between liberalism and socialism threatened to culminate in a revolution to find.

Content

Leo XIII. recognized in the "new things" ( literal translation ), are meant new circumstances and developments, or as it is called in the German translation: " spirit of innovation ", a danger to society and the State. His encyclical is divided into two main parts.

In the first part, he argues against the socialist theory of that time as a solution to social ills. The abolition of private property and the transfer of individual ownership in the hands of the general public are not only unlawful and contrary to the natural law, but would also harm the working class itself (No. 4, 5). Since the existence of humanity is the motive of work, dedication and diligence of the acquisition of the property to cover the necessary living expenses.

The man had to have work done freely by the right to pay and also the right about this. Investments of the working part of his wages in kind goods, these goods are the product of his labor in a new form. The conversion of private good in the Commons deprive the workers of their work and, therefore, the income disregard to claim ownership, the " man of nature belongs " (No. 5). Just this should happen neither in individuals nor in families. The family as a community is older than the state and therefore should not be dependent on him. You " has (...) the same rights as bourgeois society " (No. 10) and must remain autonomous.

The power required by the Socialists displacement of parental care violates the fulfillment of parental duty and restricts the " paternal authority " (No. 11). The people would be deprived of the right to marriage and family. Pope Leo XIII. formulated clearly and unambiguously: "The doctrine of socialism (...) contrary to the natural law and Christian doctrine of property, brings confusion within the remit of the state and disturbs the peace of the community " (No. 12).

To solve the labor question he takes the second main part position by determining the proportion of the church, the state and the workers' organizations. It begins with the indispensability of religion and the Church. She is responsible for him, " shape the ordering of human society " ( Welty 1961, pp. 15). Therefore, their teachings must be the basis for the solution: equality among the people would and could never give differences are natural, however, the two classes would have to labor and capital in solidarity, peace and unity to get along there. Here, the proletarians have the obligation to abide by its contracts concluded and to serve the employer with his work.

Violence and rebellion condemned by Pope Leo XIII. sharp (No. 16). The capitalist in return must pay the workers with dignity and should not use it only for the increase of wealth still pure measure of his physical performance. Protection and consideration to well-being, age and gender are required.

Similarly, the workers must be fairly compensated. Pope Leo XIII. refers to the violation of these for him " most important duty of the employer " (No. 17) as "a great crime which cries for vengeance to Heaven" (No. 17). Most recently, he points out the insignificance of earthly goods for the afterlife, and appeals to the use of wealth in the sense of charity. A return to Christian order and the helping role of the church in caring for the poor (eg Caritas ) he sees as a solution.

For the tasks of the state, the Pope is in favor of a government social policy. The "free play of market forces " sees Pope Leo XIII. as a failure and concludes that the state through individual obligations as the common good corresponding legislation, protection of private property, prevention of strike, protection of human dignity and Sunday rest, monitoring of working conditions - especially for women and children - pay equity (→ Social Justice ), protection the spirit of the workers and the promotion of peace and order, its function, namely " to guard the common good and to promote " (No. 28), is justified, without, however, to disregard the source in God and the freedom of the individual. The employers' associations he admits is a natural and necessary role, which must be recognized by the state, but must not exceed that of the state.

Assessment

Pope Leo XIII. Warnings and receivables are trying to have a vendor independent of liberalism and socialism path (→ Third Way ). Especially in the socialist ownership doctrine was discarded. The participation of the state to solve the social problems is considered necessary. This " Magna Carta " for the social problems founded the Catholic social teaching.

Both 1931 ( anno Quadragesimo of Pius XI. ) And 1961 ( Mater et Magistra of John XXIII. ) And 1971 ( Octogesima adveniens of Paul VI. ) Were published social encyclicals Rerum Novarum on the anniversary of. Even Pope John Paul II in this tradition; he took the ninetieth as well as the centennial as an opportunity to also publish social encyclicals - Laborem exercens (1981) and Centesimus Annus (1991).