Laborem exercens: Difference between revisions

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{{Short description|Encyclical by Pope John Paul II, on Catholic social teaching}}

{{italic title}}

{{Infobox Encyclical

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| date = 14 September 1981

| pope = John Paul II

| papal_coat_of_arms = JohnCoat paulof 2arms coaof Ioannes Paulus II.svg

| pages =

| number = 3 of 14

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==Context==

It had become customary for [[pope]]s to publish new writings on social issues at ten-year intervals since ''Rerum novarum'', in order to keepdevelop the teachings relevantin toconcert with the evolving social context as a result of the industrial and political revolutions of the current20th timesCentury. ''Laborem exercens'' was written in honor of the 90th anniversary, and makes reference to ''Rerum novarum'' and to several of the subsequent writings.

The pope was not able to issue the document on the May 15 anniversary because of the [[Pope John Paul II assassination attempt|assassination attempt]] two days earlier.<ref>[http://news.bbc.co.uk/onthisday/hi/dates/stories/may/13/newsid_2512000/2512533.stm "1981: Thousands see Pope shot in Rome."] ''BBC News: On This Day''. Retrieved 26 Dec 2011.</ref> He published ''Laborem exercens'' a few months later, in September 1981.

Some of the trends mentioned by John -Paul II within the encyclical are:

* Increased use of technology, especially information technology, which John Paul predicted would bring changes comparable to the [[industrialIndustrial revolutionRevolution]] of the previous century.

* Environmental issues. The pope noted that some resources, particularly oil, were becoming scarce. Also, the need to protect the [[Natural environment|environment]] was becoming apparent.

* People in the developing world wanted to be more involved in the global economy. John Paul welcomed this trend, but feared it would bring unemployment for many skilled workers as work was distributed more widely.

Not mentioned in the encyclical, but surely in John Paul’s mind as he addressed the question of work, was the foundation of [[Solidarity (Polish trade union)|Solidarity]], an independent trade union with strong Catholic roots, in his native Poland in 1980. John Paul knew [[Lech WalesaWałęsa]], Solidarity’s founder, and had met with him more than once during a homecoming visit in 1979.<ref>[http://news.bbc.co.uk/2/hi/europe/4142268.stm "Analysis: Solidarity's Legacy."] ''BBC News''. Retrieved 24 Dec 2011.</ref>

==Dignity of work==

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John Paul makes a distinction between work and toil. Work is an integral part of human nature; while toil, according to Genesis, was a consequence of sin. The two cannot be separated now, but we can still find the uplifting and fulfilling aspect of work, which John Paul names ''industriousness''.

{{quote|God's fundamental and original intention with regard to man, whom he created in his image and after his likeness (cf. Gen 1:26-27), was not withdrawn or cancelled out even when man, having broken the original covenant with God, heard the words: "In the sweat of your face you shall eat bread" (Gen 3:19). These words refer to the sometimes heavy toil that from then onwards has accompanied human work. ...And yet, in spite of all this toil—perhaps, in a sense, because of it—work is a good thing for man. ...Through work man not only transforms nature, adapting it to his own needs, but he also achieves fulfilment as a human being and indeed, in a sense, becomes "more a human being.".<ref name="LaboremExercens">''Laborem exercens'' §9</ref>|author=|title=|source=}}

In the modern world there are many situations that tend to degrade the [[dignity of work]]. John Paul called these "threats to the right order of values." For example, when work is treated as a product to be sold, or when workers are considered as an impersonal "work force,", then humans are being treated as instruments, and not as the subject of work.<ref>''Laborem exercens'' §7</ref> Other violations of dignity include [[unemployment]]; under-employment of highly skilled workers; inadequate wages to support life; inadequate job security;<ref>''Laborem exercens'' §8</ref> and forced labor.<ref name="LaboremExercens" />

John Paul recognized technology as a great benefit, provided it is regarded as a tool and not as a master. However, technology also presents some risks.

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For contrast, he named two ideas he considered to be errors: [[Economic materialism|materialism]] and [[economism]]. Materialism subordinates people to property; while economism regards the value of human labour only according to its economic purpose. John Paul recommends instead a philosophy of [[personalism]].

{{quote|The person who works desires not only due remuneration for his work; he also wishes that, within the production process, provision be made for him to be able to know that in his work, even on something that is owned in common, he is working "for himself". This awareness is extinguished within him in a system of excessive bureaucratic centralization, which makes the worker feel that he is just a cog in a huge machine moved from above...<ref>''Laborem exercens'' §15</ref>|author=|title=|source=}}

In a modern work-space it becomes very complex to establish ownership rights. Natural resources must be acknowledged as gifts of God, belonging to all. Any tools or technology used builds on prior work by countless generations, and continue to be influenced by those who use them in the present day.

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John Paul examined the rights of workers in the context of a broader picture including both direct and indirect employers. A worker’s direct employer is "the person or institution with whom the worker enters directly into a work contract". Indirect employers are other persons, groups and structures that affect or constrain the direct employer.

{{quote|The concept of indirect employer includes both persons and institutions of various kinds, and also collective labour contracts and the principles of conduct which are laid down by these persons and institutions and which determine the whole socioeconomic system or are its result. ... The indirect employer substantially determines one or other facet of the labour relationship.<ref>''Laborem exercens'', §17</ref>|author=|title=|source=}}

As one example, John Paul mentions manufacturing companies in developed countries that purchase raw materials from less developed countries. If the purchasers insist on the lowest possible prices, the workers in another part of the world are indirectly affected. To create labor policies that ensure justice for every worker, it is necessary not only to work with the direct employers, but also to identify and coordinate the indirect employers.

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===Unions===

John Paul re-asserted the importance of workers forming [[trade union|unions]]. This right is not limited to industrial workers, but belongs to every class and profession. He urges unions to view their struggle as a positive struggle for social justice, rather than a struggle against an opponent. He affirmed the right of unions to [[strike action|strike]]—"This method is recognized by Catholic social teaching as legitimate in the proper conditions and within just limits" — but—but "the strike weapon" is an extreme means that should rarely be used.<ref>''Laborem exercens,'' §20</ref>

===Dignity of agricultural work===

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[[Category:1981 documents]]

[[Category:1981 in Christianity]]

[[Category:September 1981 events]]