1. AN INVITATION TO CATHOLIC SOCIAL ETHICS WHY MAKE AN EFFORT FOR SOCIAL JUSTICE?

THE RELIGIOUS MOTIVATION There are many secular-minded humanitarians in our midst who are motivated by genuine concern for other people. These people may explain their compassionate response to suffering and injustice in terms of a desire to assist the project of human development, the cause of human rights, or the wellbeing of a specific nation, region, city, or ethnic group. They may be satisfied with the simple explanation that their work for justice is merely a response to a personal inner calling they feel to "give something back" and "do one's duty to others." any people, however, are eager to identify their charitable works with their religious beliefs. They are !uite articulate about why they perform philanthropic activities" to do the will of #od in the world, to promote the sacred dignity of the lives of their neighbors in need, to spread the gospel in a concrete way, to reflect the love of #od to others, to be a witness to $esus %hrist and the &ingdom of #od while here on earth. 'eligiously motivated people sometimes direct their energies toward church-based activities and work with agencies and programs that are obviously religious. (hen religious people who are engaged in the work of social justice talk about what motivates their activities, they usually connect these acts of "love of neighbor" with the "love of #od," which is at the root of the life of faith. "(e cannot love #od unless we love each other." These words echo several sayings of $esus, who closely unites our response to the needs of our neighbor to our relationship with #od, a relationship that supports and justifies all we do on earth. 'ecogni)ing within ourselves a desire to respond to #od's call for us to build a more just world is only the beginning of a long journey of discernment. *ver the past century, the %atholic %hurch has developed a body of social teachings that has grown increasingly insightful, challenging, and sophisticated in helping us shape our personal and collective responses to social concerns such as poverty and injustice. +cumenical and interreligious agreement and collaboration in the area of justice has become so strong and obvious that a revealing slogan has been coined" "(here doctrine divides, the practice of pursuing social justice unites." differences remain among the approaches of members of different religions, including the various branches of %hristianity. ,s these people try to cling to what is helpful in the present socioeconomic system, even while working for gradual improvement, they make use of whatever sources of inspiration and explanation they can find in traditions of thought about social order. They find inspiration in the

words and actions of those who have gone before them seeking to discover the way of justice and social responsibility. -t is especially for these that this book about %atholic social teaching is written. SOCIAL MISSION AND CHURCH MORALE -t is no secret that many adult %atholics feel somewhat alienated from the %hurch. The causes of this malaise are complex and no doubt vary from person to person and place to place. .ome people may be impatient or distressed by a seeming preoccupation of church authorities with the orthodoxy of certain liberal theologians. The mere act of turning to the topic of %atholic social teaching, of course, does not automatically solve the problem of declining church morale. -t certainly does not settle all the debates over church practices and policies, each of which demands serious attention in every locality. /ut there is an immense benefit in refocusing our energies as a church to the world beyond our front doors-to the struggle for social justice that affects people around the world, not just a limited circle or a few elites. /ecoming more aware of the great issues of our day-from hunger to the plight of refugees to environmental crises to the cessation of war-has a way of putting into perspective the s!uabbles that take place within the walls of the %hurch. any %atholics who found their energies for church life flagging have received great encouragement from learning more about the %hurch's principled and often courageous stances on peace, justice, and human rights. %atholic social teaching can serve as a unifying force, a banner under which believers may rally even if they remain somewhat divided on certain matters about the internal life of the %hurch. SHARING OUR BEST KEPT SECRET -t is unlikely, however, that many would make such a !uick association between %atholicism and the notion of social justice. 0or this reason, %atholic social teaching has often been called "our best kept secret." -n fact, some people are astonished when they first hear of the %hurch's commitment to justice throughout the world. 1art of the mission of %atholics today is to expose this "secret" and share the riches of this tradition with the wider community of concerned people. %hurch has been called the "godmother of the nonprofit sector." The %hurch continues to have significant impact on the shape of all these activities and professions as well as various social movements for justice, civil rights, and a more humane world. -n fact, there is a recurring historical pattern by which assorted efforts begin with religious motivations and )eal, and then come to be regulari)ed and routini)ed in the form of secular institutions. This is a beneficial, constructive aspect of the %hurch's service to the world and in no way diminishes the %hurch, as long as we remain conscious of the way these developments are a credit to the %hurch and its efforts at advancing social justice in our world. FROM CHARITY ALONE TO A JUSTICE ORIENTATION

the work of the %hurch in the earlier era emphasi)ed the role of charitable efforts as being the key to its social mission. -n those years, the %hurch attempted primarily to inspire good works among its members, especially those with the means to assist their less fortunate neighbors. ,ccording to that approach, charity was an unsystematic, episodic, and largely personal issue. The %hurch of today continues to do many of these same good works, but it supplements its charitable efforts with efforts that contribute to the promotion of justice. the goal is to persuade influential government officials to enact programs that will advance the causes of peace, public morality, and social justice. %hurch lobbying to advocate fairer laws may seem like a controversial and indirect way to advance social justice %hurch provides the financial and logistical resources to empower people to improve their lives through building up the local community and breaking the cycle of poverty and dependence. There are certainly many continuities with the past, such as the %hurch's constant concern for the wellbeing of the least advantaged, its call for personal conversion toward care for others, and the willingness to perform direct service to the poor in moments of crisis or dire need. /ut there are also striking elements of change. To our existing belief in the benefits of charity, we have added a commitment to justice. (here charity tends to involve individuals or small groups of people acting to meet the immediate needs of others, work for justice involves a more communal and even global awareness of problems and their potential long-term solutions. (here the notion of charity calls to mind voluntary giving out of one's surplus, the notion of justice suggests that there is an absolute obligation to share the benefits of #od's creation more broadly than we see in the present order. /ecause justice makes demands upon us to practice social responsibility, we cannot ignore its call to work through large institutions, including government, to change the structures that perpetuate poverty and keep the least powerful members of society from achieving their human potential. That the %hurch has begun to reflect on the underlying structures that breed injustice, to speak of the demands of justice, and to advocate changes on the local, national, and international level is indeed a great advancement. The %hurch's commitment to structural change is a relatively new face of her awareness of her social mission. -n a world that has grown increasingly complex, we have found that love travels best through well-worn routes we call structures and institutions. The %hurch is finding itself increasingly aware of how the wellbeing of the most vulnerable depends upon the fairness of these structures and institutions, and has bravely committed itself in recent decades to the transformation of the world for the welfare of all #od's children. ,s it often does, the %hurch is offering a "both2and" solution to what is often portrayed as an "either2or" option. -n other words, we need not choose between justice and charity. 'ather, we can seek the best way to combine heroic acts of love with a clearheaded view of the importance of justice that must be regulari)ed and routini)ed in fair institutions that respond to the needs and dignity of all.

3o matter how well the %hurch fulfills her mission to justice, the imperfect conditions of this sinful world will always leave us falling short of the righteous order that we call #od's kingdom. 3o amount of effort on the part of humans will ever transform social conditions into a utopia or paradise. The ultimate basis for our hopes is always bound up with #od and can never rest solely on human efforts. 2. GOING PUBLIC WITH YOUR FAITH a mature and socially responsible faith will insist that we not only talk about both topics, but must not shy away from the controversial task of addressing religion and politics together. /4-56-3# , /'-6#+ /+T(++3 T(* (*'56. this division between religious and political office makes good sense7 it allows both fields to benefit from the speciali)ed knowledge of those who concentrate on one human endeavor. .etting up clear lines of demarcation allows both religious and political leaders to fulfill appropriate roles and carve out proper spheres of legitimate authority. we find that concerns of secular and religious leaders converge and overlap, as the borders between the two blur TERTULLIANS QUESTION Tertullian's !uestion opens a debate about the relationship between faith and culture, between church and world, between the demands of our religion and our participation in political life. -t asks us to take an inventory of our deepest loyalties as citi)ens and as %hristians. (hen people consider Tertullian's !uestion and survey their own reactions, two patterns of response tend to emerge. *n the one hand, there are those who emphasi)e the possibilities for harmonious fusion between faith and culture, between the gospel and the world as we know it. %all this the "both2and" option. , person of sincere %hristian faith, it seems to these people, can function !uite well in the public world marked as it is by pluralism and a great variety of value systems. 'eligious people can blend right in with others without undue tension or discomfort. -n public life, there is no reason why we cannot readily make common cause with non%hristians, for our values are not all that different. 6ialogue and mutual understanding between gospel and culture, between the %hurch and the secular state, are possible and indeed promising endeavors. The other set of potential answers to Tertullian's !uestion belongs to those people who judge modern culture in an entirely different light. They hold the "either2or" type of opinion and are much more pessimistic about the prospects for successfully balancing %hristian identity with membership in secular society. They emphasi)e the inevitability of deep, even radical conflict between the two. This stance is sometimes referred to as the "sectarian option" and includes a hostility on the part of some people of faith to nonreligious sources of wisdom-a distrust of science, academic philosophy, and the school of social thought called secular humanism.

The dominant approach within the %atholic %hurch features an ethic of social engagement-a willingness to get deeply involved in society despite an awareness of the flaws and injustices of the present social order. ,ccording to this ethic of social engagement, the two most extreme answers to Tertullian's !uestion 8"nothing" and "everything"9 are both misguided and potentially dangerous PERILS OF CRUSADING SPIRIT *n this "micro" level of individual lives and faceto- face relations, we easily reach the conclusion that immense good has been done in the name of faith. :istory books, on the other hand, give us a more balanced account of the positive and negative influence of religious motivations on the larger, "macro" level of society, especially on political affairs the word crusade refers to "an effort that unfolds under the shadow and protection of the cross" 8the 5atin word for cross is crux, the root word of crusade9. The word has come to gather the connotation of any militant struggle undertaken for reasons of religion or deeply held ideological beliefs. the -n!uisition, a centuries-long effort to uphold orthodox belief by subjecting suspected heretics to investigation, imprisonment, and even torture if necessary to defend the purity of the faith. (ithout a doubt, the -n!uisition represents one of the darkest chapters in the history of the %atholic %hurch. Two instructive episodes in the history of the 4nited .tates also reflect this dynamic of the misapplication of religious )eal to politics, but on a more limited scale than the medieval %rusades. The first is the growth of the concept of anifest 6estiny, the notion that our nation somehow received a divine mission to spread its territorial control and distinctive way of life from ,tlantic to 1acific, to become a continental power under the approving eyes of #od. *n the surface, this patriotic idea seems acceptable enough until we think back to the geographical realities of the early decades of our new nation, when this ideology was beginning to blossom. The extreme version of anifest 6estiny ignored one key "inconvenient" fact" the land over which we seemed destined to expand was by no means vacant territory. , second example from ,merican history involves much less violence, but it does round out our picture of the problems inherent in bringing a crusading religious spirit into largescale politics (hat went wrong with 1rohibition; *n one level, we find the simple technical answer" criminali)ing alcohol produces no deterrent effect on actual levels of drinking, but merely fosters greater control on the part of organi)ed crime over this and other vices. The law also suffered from selective enforcement, as legal authorities charged with implementing the ban often looked the other way out of disinterest or because they were bribed to do so. 4ltimately, what made 1rohibition unworkable was its faulty underlying assumption that it is possible to legislate morality regarding behavior that much of the population considers acceptable. ost people considered drinking to excess a sin but not necessarily a crime. -n the absence of a firm

consensus that any drinking at all 8not merely imbibing to the point of intoxication9 should be criminali)ed, civil law turned out to be too blunt an instrument to enlist in this battle against immorality. 1aradoxically, the temperance crusade was perhaps the most intemperate social movement in 4... history. -ts insistence that we should all be teetotalers turned out to be an unrealistic expectation when it confronted the actual realities of law enforcement and public opinion. The lessons we should learn from the brief experiment with 1rohibition are clear. /eware of the religiously inspired crusading spirit, for it tempts us to forget some important commonsense considerations. 3o matter how persuasive and desirable a given cause for social improvement might appear, it is still necessary to consider all the relevant political realities including the likely conse!uences of making sweeping changes in public policy. +ven if religious or humanitarian arguments convince us that the world would be a better place if a given vice or pattern of human behavior were eliminated, it is still wise to retain a healthy skepticism about "social engineering" of any stripe, no matter how sincerely motivated. RELIGIOUS IDEALISM: ITS CONTRIBUTION TO POLITICS The world of politics is an arena dominated by the necessity of compromise and mutual adjustment to opposing voices. +ven when we can muster a majority, it is important to consider the opinions of the minority and consult broadly before acting through the political process. , crusading spirit often precludes the prudence necessary for wise governance. 'eligion offers one thing the political process re!uires but can find in no other place" ideals. <atican -- was a worldwide gathering of church leaders who met in 'ome during the early =>?@s. *ne of the final documents it approved is entitled "1astoral %onstitution on the %hurch in the odern (orld," often known by its first three words in 5atin, #audium et .pes. -n paragraph A? of this document, the %ouncil 0athers affirm that there is a "rightful independence of earthly affairs" which the %hurch must respect. -n recogni)ing the limits to direct church control of these areas, <atican -- echoes the exhortation of $esus to render unto %aesar the things that belong to %aesar. 'eligious values in general, and the moral teachings of the %hurch in particular, are to serve as important guides to the political activities of lay %hristians and others, but ultimately the political world operates in ways that are independent of religious authority. A DELICATE BALANCE The contemporary %hurch has consistently called upon %atholics to practice social responsibility by involving themselves in the messy world of politics and modern culture, to engage in serious efforts to improve today's world (hile the struggle for social justice will remain an indispensable part of the %hurch's work for as long as we inhabit a world marked by sin, the mission of the %hurch can never be reduced to this one aspect. The essential task entrusted to the %hurch is to evangeli)e-to preach the (ord of #od and to proclaim #od's kingdom to a world in need of hope. There will always be a

delicate balance between the two places where this hope is found" the hope that lies in human history, and the hope that lies in the &ingdom of #od. (e must never forget these two locations of hope, for there is no substitute for either one. -f all our hope is found in the kingdom, then our focus becomes too other-worldly and we are tempted to cease caring about social issues. (e are at risk of spirituali)ing away the real-life issues of grinding material poverty and injustice that threaten the lives of millions in need of liberation and opportunity. /ut if all our hope becomes thisworldly and focuses on human history, we are in danger of losing our perspective on the ultimate meaning of earthly existence and forgetting the eternal life of grace that is our supernatural destiny. 'emembering that we are citi)ens of heaven before we are citi)ens of any earthly society is an indispensable task of our %hristian identity. This awareness has the beneficial effect of relativi)ing our secular loyalties and placing into perspective all our human endeavors, including our work for social improvement. any answers to these mysteries have been proposed, but the best responses are those in which the dual nature of the human person is always prominent. +ach human person is simultaneously a body and a soul7 our material and spiritual aspects are inseparable and are united in a mysterious and holy way. ,s humans beings, we can never be reduced merely to our bodies, nor can we be understood as disembodied souls. 'esponsible evangeli)ation will always display these two faces, balancing them carefully so that neither human dimension is denigrated. %hurch activity must always include social action to make life on earth more humane, but it must never become so politici)ed that it loses sight of our transcendent purpose. TOGETHER ON PILGRIMAGE 1erhaps the most helpful approach to this bundle of mysteries is summari)ed in a simple metaphor that has at once consoled and challenged millions of %hristians over the years" the metaphor of pilgrimage. /y recogni)ing themselves as a "pilgrim people," members of the %hristian community have developed a useful language for speaking about the significance of the present world as well as the &ingdom of #odour ultimate destination. The importance of each world is neither exaggerated nor neglected, for pilgrims are concerned about both the end point of their journey as well as the conditions along the way. pilgrims experience a dual identity. They feel deeply connected to the road they walk even as they feel in their hearts that they belong to the holy place they approach. 3. HOW WE INHERITED THE TRADITION OF CATHOLIC SOCIAL TEACHING much of the "homework" and "legwork" have already been done on our behalf. *ver the past century or so, the %hurch has developed a body of social teachings that contains immense wisdom. -n a do)en major documents, popes, bishops, and other church leaders share valuable reflections on the intersection between faith and politics. *n the national, regional, and worldwide levels, the %atholic %hurch is seriously committed to providing leadership and assistance to all %hristians who seek to develop an authentic faithbased response to changing political, social, and economic conditions.

THE DOCUMENTARY HERITAGE ,n additional component of the broader heritage of church social teaching comes not from the <atican at all but from the =@B regular local gatherings of bishops in every nation or region around the world. (hen bishops of a given area meet on a regular basis, they are referred to as an "episcopal conference." -n most nations with a significant number of %atholics, the bishops within the nation will meet, at least annually, to coordinate church life. This task includes both internal church matters, such as initiatives on liturgical texts, religious education, and the training of clergy, and external social issues on which the %hurch is called to show forth its public face and speak out on important political matters, such as peace, justice, and human rights. The importance of the contributions of these national or regional meetings was reaffirmed during the =>?@s, as a greater appreciation of how bishops could share their teaching mission developed. The word collegiality describes this growing desire for cooperation among bishops on a level above that of individual dioceses, and the necessity for collaboration among groups of bishops is mentioned often in the 3ew %ode of %anon 5aw published in =>BA. ost noteworthy among the major pastoral letters of the 3%%/ are the =>BA letter "The %hallenge of 1eace" #od's 1romise and *ur 'esponse" and the =>B? statement "+conomic $ustice for ,ll" 1astoral 5etter on %atholic .ocial Teaching and the 4... +conomy." These, then, are the sources of official %atholic social teaching" papal encyclicals, statements of <atican offices and commissions, church councils, and episcopal conferences of bishops. .ince so few %atholics ever get around to reading lengthy and complex social teaching documents, it naturally happens that the task of spreading the %hurch's social message falls to people on the local level. They are practitionerspeople whose activities complement the efforts of theorists of %atholic social teaching. A LOOK BACK TO THE NINETEENTH CENTURY The <atican -- document #audium et .pes summari)es these typical concerns of recent social teaching when it boldly declares" ... with respect to the fundamental rights of the person, every type of discrimination, whether social or cultural, whether based on race, sex, color, social condition, language, or religion, is to be overcome or eradicated as contrary to #od's intent 8no. C>9. -n the early decades of the nineteenth century, the %atholic %hurch was very much a +uropeandominated church, one where 5atin was spoken in liturgy and church affairs, and where nostalgia for premodern customs was prevalent. The %hurch in the middle of the nineteenth century saw the wealthy elites of +urope, especially the royal and aristocratic families, as its only allies in a politically dangerous world. -t became an outspoken opponent of social change, including movements promising greater freedoms and benefits to workers. 6uring those early and middle decades of the nineteenth century, church leaders took every opportunity to denounce notions such as human rights, the organi)ation of modern labor unions,

expanded freedom of speech, human e!uality, religious toleration, and interreligious dialogue as dangerous ideas and practices. PIONEERS OF SOCIAL CATHOLICISM 4nder the guidance of a few pioneers of social concern, the %hurch's position on economic and political maters gradually evolved from an embattled reactionary defensiveness to a more progressive, openminded stance that looked upon the struggles of the least advantaged workers and families with genuine concern and an eye for the structural dimensions of advancing the cause of social justice. ,rchbishop (ilhelm +mmanuel von &etteler 8=B==-=BDD9 of ain), #ermany. -n the middle decades of the =B@@s, ,rchbishop von &etteler was a leader among the ".ocial %atholics" in +urope. This was a group of thinkers, consisting of bishops, clergy, and laity, who recogni)ed great potential for both harm and progress in the new industrial order. Technological advances and greater efficiency might be harnessed to improve the conditions of life for all, especially the millions who were part of a massive influx of population into the great cities of +urope and 3orth ,merica. /ut urbani)ation and industriali)ation were not benefiting all social classes in an e!uitable way. The majority of ordinary laborers in factories, mines, and service work were trapped in overcrowded, unsanitary slums and had little or no access to schooling or other means of upward mobility.

through direct involvement in the lives of struggling workers as well as in sermons, speeches, and the books he wrote, &etteler inspired others to look at poverty with new eyes. 1overty should not be viewed primarily as a punishment for the supposed la)iness, sin, or vice of an individual, he insisted, but rather as a result of systemic injustice that kept wages unconscionably low and cut off the vast majority of people from opportunities to improve their lives. ,s long as subsistence wages were the rule, even the most hardworking and blameless of families would remain trapped in a cycle of desperate poverty. ,rchbishop &etteler was not afraid to identify the %hurch as a key agent of social change. :e encouraged %atholics to organi)e in labor unions and other church-based lay associations to protect their rights and promote the common good 0rederick *)anam 8=B=A-=BEA9, the founder of the .t. <incent de 1aul .ociety, a %atholic charitable organi)ation that is still active in some A@@,@@@ %atholic parishes around the world. , learned and affluent layman known for his fre!uent visits to the s!ualid homes of the poor of 1aris and 5yons, *)anam was extraordinarily dedicated to performing direct works of charity, even when he found himself seriously ill or preoccupied with the numerous demands of his career. 'emarkably, his commitment to acts of charity did not prevent *)anam from speaking forthrightly about the need also for justice-the necessity for serious changes in social structures to benefit the desperately poor.

%harles de ontalembert 8=B=@-=BD@9 and ,lbert de un 8=BF=-=>=F9. +ach of these laymen was a talented writer, orator, and politician who moved in the inner circles of 0rench power. ,lthough they both grew up in aristocratic families, they came to advocate the wellbeing of the poor as a crucial concern of any authentic agenda of the %atholic %hurch. %ardinal :enry +dward anning 8=B@B-=B>C9. 0irst in his private reflections as a young man, and later in his capacity as the %atholic ,rchbishop of 5ondon, anning considered it a serious and ominous omission that so few %atholics were concerned about the problems of exploited factory workers. :e was worried that atheistic socialism would begin to appeal to the dockworkers and factory employees he came to know personally. THE WRITING OF SOCIAL ENCYCLICALS writing of Guadragesimo ,nno 8",fter 0orty Hears" or "The 'econstruction of the .ocial *rder"9 in =>A= was prompted by a worldwide economic crisis that crushed the confidence of millions. The sudden stock market crash of =>C> and the shock of startling levels of unemployment in the early years of the #reat 6epression demanded a substantial response from 1ope 1ius I- as he agoni)ed over the financial chaos, ruined dreams, and destitution of millions of families in +urope, ,merica, and most other regions of the world. (hile it is true that each encyclical is a response to the special political and economic challenges of its era, we must not lose track of one of the marvelous features of %atholic social teaching" the way each successive encyclical builds upon the insights of its predecessors. 4. THE SOURCES AND METHODS OF CATHOLIC SOCIAL TEACHING %atholic social teaching is just one example of a tradition of ethics. +thics almost always involves making generali)ations, including laws, moral principles, and other behavioral guidelines. FOUR SOURCES OF CHRISTIAN ETHICS There is an indivisible unity in our web of relationships that leads us to pursue love and justice toward all. %atholic social teaching is one such attempt to provide ethical counsel regarding just relationships in political and economic life-levels of our everyday activity that are barely mentioned in the Ten %ommandments. The development of %atholic social teaching is a creative process, but it is governed by certain standard approaches and development patterns. the social teachings of the %hurch draw upon four major sources of insight that contribute to their authority and shape their conclusions" =9 revelation7 C9 reason7 A9 tradition7 and F9 experience. 1. REVELATION: THE ROLE OF SCRIPTURE

The word revelation refers to the ways #od shows #od's self to people. the standard way of speaking about revelation as a source of theology is to emphasi)e the guidance offered to all of us in the more public and accessible form of the .criptures. The /ible has always been the starting point for %hristian ethics. %hristian thinkers agree that the biblical record of #od's revelation must play an important role in what we as %hristians say about the morality of human behavior. .cripture is a record of #od's gracious ways of dealing with fallen humanity, offering successive covenants that contain the promise of redemption and salvation. $ustice is a virtue of people who are committed to fidelity to the demands of a relationship, whether with #od, other individuals, or even large groups and categories of other people. the two sides of justice" the harmony that accompanies the fulfillment of justice and the turmoil associated with its violation. The kingdom is the power of #od active in the present world, and the mercy and miraculous deeds of $esus reveal #od's love and justice. passages of .cripture are cited directly in the texts of encyclicals, to borrow an insight or to justify a judgment. /iblical materials are used more indirectly to evoke a sense of urgency or obligation. The original words of $esus were about individual acts of charity and hospitality, this encyclical extends their significance to apply the principle of mercy to the complex world of global politics. /ehind such applications of .cripture lies a confident assumption within %atholic social teaching that the word of #od revealed many centuries ago still finds relevance today 2. REASON: THE NATURAL LAW the revealed (ord of #od in .cripture is a special and privileged place to encounter #od and to learn #od's intentions for the world. /ut %atholic theologians are eager to combine what they learn in the /ible with insights gained by other means of human knowledge, specifically through human reason. *ne specific way of using reason in theological writings is to employ a form of argumentation called natural law reasoning. The fundamental belief of a natural law approach to ethics is that #od created the universe with certain purposes in mind. #od also created humans with enough intelligence that they can use their reason to observe the natural world and make reliable judgments about #od's purposes and how our behavior may cooperate with #od's plans. -ndeed, we have a moral obligation to make good use of our minds to figure out #od's intentions and to muster the courage to act on these convictions in daily life. To ignore the law of nature, which is mysteriously inscribed in our hearts and minds, is to sin by disobeying #od's will.

, key claim of natural law theory is that nature is another path by which we learn #od's will in a less direct way than through revelation. /y closely observing the structures of nature, including our own bodies and the healthy instincts and inclinations built into our minds, we gain knowledge of the natural order #od intends. natural law assists our moral reflections by limiting the field of allowable activities and reminding us not to frustrate the intentions #od encoded in nature. 3atural law helps to direct our freedom in moral matters, but it does not completely determine the course of action we will choose. one of the major objections to the use of natural law is that theologians too often attempt to use this pattern of thought to make overly specific judgments concerning worldly matters about which they know little. This serious error treats ethics as if it is more a science than an art, as if moral truths can be deduced in the same way that mathematical formulas are derived from timeless principles of logic. -t also treats natural law in the wrong way, as if it were "law" in the sense of a codified body of precepts rather than what it really is-a more modest achievement of reason that discloses a limited set of standards for moral behavior. natural law is a tradition of reason that sheds much light on how we may use our divinely given gift of intelligence to discern proper courses of action. -t is a wonderful resource in the fight against ethical relativism, a school of thought that disputes all claims that there is objective right and wrong in the universe. -t is one thing, of course, to agree that there are some absolute truths, and !uite another thing to reach agreement on precisely what those truths are. /ecause natural law is merely a tool for interpreting the universe, people will continue to use natural law in their own preferred ways-and will continue to reach conflicting conclusions. The final interpretation that emerges, of course, will depend on who is using that tool. 5eo I--- and 1ius I- both noticed a huge gap between #od's intentions for the world 8that we should all share resources so that #od's gifts support human flourishing9 and the actual state of affairs in the modern industrial world 8millions starving while only a few enjoyed luxuries9. /oth reached the conclusion that this violation of human dignity runs contrary to natural law. %hange was necessary because #od's "higher law," which stands above humanly created civil laws, demanded the preservation of life and greater respect for the aspirations of working families to live in dignity. . TRADITION: THEOLOGICAL REFLECTION IN CHURCH LIFE The word tradition as it is used here refers to all the previous reflection on social issues that has gone on within %hristian theology. This serves as a reminder that what we call "modern %atholic social teaching" is only the latest in a long line of thinking within the %hurch about the meaning of peace and justice. ost of the encyclicals contain numerous references to earlier theologians and other church figures who wrote and preached about justice and related social issues. .everal of the most influential figures in this regard lived during the earliest centuries of the %hurch. %ollectively, they are referred to as the "0athers of the %hurch." 0rom the 5atin root word for "father" we derive the name "1atristic," which describes the era in which they lived. ,mong the major

1atristic figures are %lement of ,lexandria, Tertullian, /asil the #reat, $ohn %hrysostom, ,mbrose of ilan, ,ugustine of :ippo and $erome. 0athers brilliantly advance our understanding of the social implications of the faith that come to us from .cripture, but do not succeed as well in offering us practical steps to improve society. That is why their social messages are cited by popes in recent social encyclicals primarily as reminders of basic religious virtues such as generosity and selflessness, but not as offering complete and sufficient blueprints for life in society The task of better bringing together the ideals of our faith with the practical demands of the everyday world fell to a later group of %hristian theologians who wrote extensively on social issues-the .cholastics 8"school men"9 of medieval +urope. The towering figure among all the .cholastics was .t. Thomas ,!uinas, a thirteenth-century 6ominican priest and scholar who is !uoted fre!uently in the modern social encyclicals. ,!uinas had an extraordinary eye for finding ways to merge and reconcile many traditions of thought into a unified whole, or synthesis. :is works, such as the masterful .umma Theologica, build upon the traditions of ancient #reek and 'oman scholars as well as .cripture and the writings of the 1atristic era and the intervening centuries. ,c!uinas had !uite a knack for summari)ing the major arguments on controversial issues and applying carefully drawn principles to reach clear and moderate conclusions grounded in reason. ,!uinas affirms the wisdom of the very insights we saw above from /asil and %hrysostom, but he uses a natural law argument to moderate the force of these 1atristic insights. :e first recogni)es that #od does intend humans to share e!uitably in the common gifts of creation7 concern for the common good, therefore, demands a broad distribution of resources so that no one is cut off from access to social participation and the means to a good livelihood. /ut ,!uinas also recogni)es the fallen nature of humanity, which makes total sharing of resources unlikely to work out for practical reasons. ,s a keen observer of human nature 8and as a member of a religious order in which he had to share small rooms, scarce books, and tools9, ,!uinas knew that problems such as la)iness, the human tendency to shirk unpleasant work, and the likelihood of disputes over shared property justify some division of goods /y the fifth century, a few 1atristic voices distanced themselves from this uncompromising position on nonresistance to evil. ost notable was .r. ,ugustine of :ippo, a great scholar who supported a policy of using military force when absolutely necessary to preserve order. *n a number of occasions, ,ugustine cited arguments to justify armed interventions for good causes /y making carefully reasoned arguments for the limited use of force, ,ugustine became a founder of the tradition of justwar theory. $ustwar theory is mentioned in several of the papal social encyclicals and is treated at length in the4... bishops' pastoral letter "The %hallenge of 1eace." /ecause .cripture has always served as the starting point for %hristian theological reflection, there is an especially intimate connection between .cripture and tradition, our first and third sources of %hristian ethics. The <atican -- document 6ei <erbum 8"6ogmatic %onstitution on

6ivine 'evelation"9 speaks movingly of the close relationship between these two fonts of %atholic theology. ... both of them 8.cripture and tradition9, flowing from the same divine wellspring, in a certain way merge into a unity and toward the same end. *ur respect for .cripture and tradition cannot be separated. ,s key sources of %hristian ethics, they work together to help believers know and interpret the word of #od as it addresses our world today. !. E"PERIENCE: ENGAGING IN SOCIAL ANALYSIS -t would be impossible to talk about revelation, reason, or tradition without presuming an important role for human experience. +very idea a human talks about, writes down, and hands on to the next generation first passes through his or her five senses and should be considered part of human experience. -n the world of social ethics, however, the word experience has come to mean something !uite specific. task of %atholic social teaching is to help people of faith read and interpret "the signs of the times." 0irst they take a careful look at the situation7 next they make an accurate judgment about what is going on and how best to respond to it7 and finally they act vigorously upon what they have learned. This three-step process, abbreviated as "see-judge-act," has long been useful in church circles, not only in largescale social matters but also in the spiritual discernment of individuals and small groups, as people seek to harvest the fruits of both contemplation and action in their lives. , slightly more elaborate version of this process is outlined in a four-step schema that is usually called the "pastoral circle." /ecause theologians have a fondness for fancy labels, the terms "circle of praxis" and the "hermeneutical circle" have also been used to describe this method of understanding and acting on worldly realities. (hatever name we use, this process emphasi)es the relationship between action and reflection and includes these four steps" =9 experience7 C9 social analysis7 A9 theological reflection7 and F9 pastoral planning. ,lthough the phrase "social analysis" often gets the most attention, each of these steps is a necessary part of engaging in church-based efforts for social justice. =. +xperience" - initial gaining of experience itself. - re!uires insertion into a local situation and gathering data about social problems and their effects. C. .ocial analysis" - least obvious but perhaps the most crucial part of the circle, for only when we engage in serious social analysis can we understand all the factors behind a given social situation - means asking hard !uestions about the causes of injustices and the connections between issues, as we seek to discover who is really responsible "behind the scenes" for social problems and what systems or patterns of activity perpetuate them -re!uire the assistance of outside experts who can apply their speciali)ed knowledge in fields such as sociology, anthropology, economics, political science, and even psychology

-retain a healthy sense of skepticism about much of what we are told, since preferred ways of seeing the world often greatly vary - insist on hearing all sides of the story before drawing any firm conclusions - make our own independent and critical judgments, because the whole process could be defeated by giving in to a misleading interpretation at this stage. A. Theological reflection" - accompanies social analysis and, along with it, gives us the tools to make proper judgments about social realities - the experiences we gain and the data we collect must also be viewed in the light of the living faith, as the (ord of #od and the theological tradition is brought to bear on contemporary situations -invites us to combine our own creative thinking with a solid commitment to consult established sources of %hristian social wisdom, such as the riches of .cripture, reason, and tradition F. 1astoral planning" - asks us to respond to our new knowledge by charting a course of action to guide us in preparing for the future - it allows us to reach informed decisions and choose effective strategies - goal is to design programs of action that, by taking advantage of previous experience and reflection upon the lessons of the past, will be more helpful in meeting upcoming challenges This "experience" dimension of social ethics makes an even greater contribution when we envision this process not merely as a one-time episode but as an ongoing process of learning more and more about our world and seeking to act ever more effectively based on our increasing knowledge. UNIVERSAL PRINCIPLES AND LOCAL APPLICATIONS The three-fold task of seeing, judging, and acting. - The "seeing" and "acting" will never be able to move forward on a worldwide level. - it is difficult for any <atican voice to address the diverse social problems of all corners of the world simultaneously by proposing detailed solutions that pretend to have universal validity. - "judging" is where %atholic social teaching makes its great contribution. o "judging" includes two components" =9 #$%&'( ')'(*#&#, which relies on secular fields of study such as sociology and economics7 and C9 +,-$($.&%'( /-0(-%+&$), which relies on tools provided by the %hristian tradition, such as %atholic social teaching. 5. NINE KEY THEMES OF CATHOLIC SOCIAL TEACHING 1. THE DIGNITY OF EVERY PERSON AND HUMAN RIGHTS *ne key foundation of this picture of human life is that all humans are made in the image and likeness of #od. This idea is found in the story of creation that comes to us from the opening chapters of the /ook of #enesis. /ecause we all somehow reflect the image of #od in our rational minds and in our physical bodies, we are all entitled to be treated with respect and dignity. /ecause we are intelligent and free beings, #od intends us to be immune from all slavery, manipulation, or exploitation. ,t all stages of our lives-from the moment of conception

through the vulnerable years of childhood and old age to the very moment of natural deathwe deserve the care and attention that belong to beings of inestimable worth. *ne important aspect of human dignity is the notion of e!uality. The %atholic tradition interprets the key moments of the drama of human life in a way that treats all people e!ually. 0rom #od's original bestowal of life 8in the act of creation9 to the sending of #od's .on into the world to save us from sin 8in the -ncarnation9 to the expectation of a final invitation into #od's kingdom 8in the 'esurrection of the 6ead9, we recogni)e a fundamental e!uality in #od's gracious activity. *f course, human social life has always been filled with many types of ine!ualities. (hen %atholic social teaching calls for a more e!ual sharing of political power, social status, and economic resources, it is merely extending the %hristian doctrine of e!ual human dignity to the concrete realm of social existence. There are certain things that all children of #od deserve, and when vast ine!ualities prevent people from attaining what they need to preserve their lives and develop their potential, people of faith must speak out against these injustices. the %atholic view of human rights is distinctive because it is grounded on a complete theological framework, in which #od is the ultimate source of our rights. The %atholic tradition of reflection on human rights is also special in that it always locates rights within human communities 2. SOLIDARITY1 COMMON GOOD1 AND PARTICIPATION 'ights should always be placed in the context of solidarity and concern for the wellbeing of the wider community. -f we considered only the dignity and infinite worth of the individual in isolation, we might forget that rights come paired with duties. ,ll the things that persons have rightful claims to are necessarily matched with the things these same persons are expected to give back to others who depend upon them. The %atholic social encyclicals teach that to be human is to experience not only rights but also obligations to others. .olidarity is a single word that captures a complex of meanings. -t calls attention to the simple and easily observable fact that people are interdependent7 they rely upon each other for almost all their biological and social needs. #od not only allows us to depend upon each other but absolutely wills us to share our selves in the context of intimate as well as larger groupings of our neighbors. To be human is to be a social being, one whose very life is and should be bound up with those around us. .olidarity begins as an inner attitude and, when it has fully taken root within us, expresses itself through numerous external activities that demonstrate our commitment to the wellbeing of others. %atholic social teaching portrays each person as naturally fitting into the larger society. The full features of our human nature and dignity come to maturity only in the context of community life, where many relationships develop and ripen. Two especially important aspects of social life are summari)ed by a pair of terms fre!uently linked together in %atholic social teaching" %$22$) .$$3 and 4'/+&%&4'+&$). To speak of the common good is to recogni)e that there are numerous rightful goals in life beyond our own private benefits.

%ommon good is "the sum total of those conditions of social living whereby men are enabled more fully and more readily to achieve their own perfection" 8 ater et agistra9 ,s the tradition of %atholic social teaching has unfolded in its full appreciation of the e!uality of all members of society, the theme of e!ual participation has come to play a more and more important role in its documents. +ach of us has at once a right and a duty to participate in the full range of activities and institutions of social life. To be excluded from playing a significant role in the life of society is a serious injustice, for it frustrates our legitimate aspirations to express our human freedom. ,nything that blocks full political participation or economic participation counts as a serious offense against human rights. . FAMILY LIFE 0amily" the most basic unit of society to which we all belong in some way occupies a special place in %atholic social teaching it is the most intimate sphere in which people cooperate and the first place where children learn about themselves, their individual identities, and their vocations within the wider society %hurch documents sometimes refer to the family as the "domestic church" because it is also where young people first encounter #od, form their consciences, and learn moral virtues. +lsewhere it is referred to as the "first cell of society," for no institution can substitute for the important social roles played by families. The responses of justice and charity that are called for in the social encyclicals depend upon decisions made along with our loved ones in the context of family life and on the level of the individual household.

0amily life is where we learn and practice the virtues of love and compassion that allow us to imagine alternatives to the ruthless competition and selfish individualism that we witness all too often in the business world and in our marketbased society. !. SUBSIDIARITY AND THE PROPER ROLE OF THE GOVERNMENT .ubsidiarity - comes from the 5atin word for "assistance," - refers to the way the various levels of society should relate to each and assist one another in bringing about the best outcomes for all people - coined by 1ope 1ius I- who, in the =>A= encyclical Guadragesimo ,nno, draws a distinction between "higher collectivities" on the one hand and "lesser and subordinate bodies" on the other hand. *ne of the benefits of the principle of subsidiarity is that it respects the natural groupings that people form with their neighbors. ,t the heart of the principle of subsidiarity, then, is the distinction between state and society. %atholic social teaching is always mindful that the strength and vitality of a people goes far beyond its government structures and officials. :owever useful and necessary government action is, we must never forget that the state is just one small part of the larger society that it is meant to serve, never to control.

5. PROPERTY OWNERSHIP IN MODERN SOCIETY: RIGHTS AND RESPONSIBILITIES 1rivate property - two competing values" the %$22$) .$$3, and the &)3&6&37'( $8)-/#,&4 $0 4/$4-/+*. - a true respect for the common good suggests that the material things necessary for a good life should be widely available for use by the whole human community. - /ut the %atholic tradition also makes us aware of the benefits of individual ownership, which not only encourage the most efficient and the most orderly of property arrangements but also gives us an incentive to be productive and to care for the goods #od has created. .ociali)ation" - process of guaranteeing greater accountability and social responsibility - identifies government as its primary agent. ,s long as we remain #od's handiwork, our holding of property is strictly conditioned on fulfilling our social obligations to the rest of #od's creatures. To see our property as coming under a "social mortgage" means that we cannot disregard the needs of the less fortunate, use our property in ways that harm them, or exclude them from full participation in society. 9. THE DIGNITY OF WORK1 RIGHTS OF WORKERS1 AND SUPPORT FOR LABOR UNIONS The two encyclicals with the most extensive treatment of labor issues are 'erum 3ovarum in =B>= and 5aborem +xercens in =>B=. ,lthough separated by ninety years, they share at least one remarkable feature in common" both show a tendency to move back and forth rather !uickly between the worlds of abstract theological reflection and practical principles of worker justice. the most controversial of the positions regarding work staked out within %atholic social teaching concerns the %hurch's support for labor unions. (orkers' rights to organi)e and enter into collective bargaining are considered an important outgrowth of other human rights, such as the right to free association and the right to participate fully in the economic and political life of society. %atholic social teaching contends that a world without labor unions would witness a much less favorable environment for achieving justice and an e!uitable sharing of the earth's resources. (ithout the ability to combine their voices through organi)ed labor, workers would be at the mercy of their far more powerful employers who might take advantage of their inferior position. 5abor unions are crucial elements in the overall balance of power in the economy, and %atholic social teaching consistently portrays them as playing a constructive role in the pursuit of economic justice. +ngaging in labor opens up new avenues of communication and planning with our colleagues, with whom we toil for common purposes and build up mutual respect. (ork represents an opportunity to collaborate with others and to contribute our special talents to the wider society. human labor also includes theological significance, as it contains our response to the #od who invites us to become co-creators of the material world. This is why human work should never be treated as a mere commodity, something to be bought and sold in a cavalier way, in impersonal markets.

These concerns are especially prominent in 5aborem +xercens, where $ohn 1aul -- repeatedly insists on the "priority of labor over capital." Through labor, we pursue not only a job or a career, but a vocation a calling in which we are summoned by #od to develop our capabilities and to follow the %arpenter from 3a)areth on our path of discipleship. :. COLONIALISM AND ECONOMIC DEVELOPMENT The %hurch repeatedly reminds us that we all have a moral obligation to care deeply about world poverty and to do all we can to address this scourge against our common humanity. 6espite the artificial divisions of people into races, religions, and nations, we are all part of one human family. :unger and disease in any part of the world should be a concern for all of us and should demand our urgent attention. The strenuous efforts of people in the richest nations to combat poverty in the poorest lands, even thousands of miles away, are essential expressions of human solidarity. %atholic social teaching addresses poverty and underdevelopment is to invite believers to ponder the causes of these problems and to offer suggestions for improvement. This message is harder to summari)e because the advice offered by church leaders has shifted over time. ,t first the proposals in the encyclicals remained cautious and halfhearted, as they focused mainly on the level of urging individual moral enlightenment and recommending the practice of virtues such as charity and prudence. /ecause none of us in isolation has sufficient power to change the large economic and political structures that determine present conditions, our model of change will have to be one of gradual and modest action, each of us pitching in as we are able. /ut even if our progress is measured in baby steps rather than giant leaps, we cannot ignore the call to all %hristians to contribute in some ways to alleviate the suffering of our poorest neighbors here and abroad. /esides being individually generous with the goods we personally control, we are urged by %atholic social teaching to look for new expressions of solidarity with the poor. (e might join campaigns for worker justice, boycott products from sweatshops, or pressure %ongress and the (orld /ank to forgive more of the staggering world debt. These and similar action steps of our own design can be creative ways of responding personally to the general call to global responsibility that comes from the %hurch. -t is understandable, of course, that most of the time our energies and imaginations are focused on the smaller circle of our families, workplaces, and neighborhoods. /ut we should also take to heart the insightful 8if somewhat cliched9 bumper-sticker message, to "think globally, act locally." ;. PEACE AND DISARMAMENT the goal of justice is closely linked to the ideal of peace The proper ordering of #od's creation includes not only prosperity and a fair distribution of resources but also the security and stability that is so well summari)ed in the :ebrew word for peace" shalom. eaning more than just a temporary absence of open hostilities, the ideal of shalom calls us to a thorough respect for all our neighbors in relationships that are characteri)ed by an ever deeper trust and a commitment to providing mutual assistance.

1erhaps the two most significant indications of a more favorable view of pacifist stances within %atholicism came not from recent popes but from gatherings of bishops. 0irst, <atican --'s document #audium et .pes specifically advocates the rights of conscientious objectors or, as it describes them, "those who for reasons of conscience refuse to bear arms" 8no. D>9. This novel addition to %atholic social teaching opens the way to seeing this pacifist response to the military draft, at least on the individual level, as a justifiable position worthy of respect. .econd, the 4nited .tates bishops' =>BA pastoral letter "The %hallenge of 1eace" went to great lengths to explain the pacifist position and treated it more sympathetically than any other major document of the %hurch. -t lifted up the contribution of this minority position in taking seriously the universal call to commit ourselves to peacemaking and to begin this task within our own hearts and through the lifestyle choices we make. /y returning to the 3ew Testament and paying close attention to the signs of the times in a dangerous world, %atholic social teaching may be on the brink of passing a further negative judgment on almost all forms of warfare. -f we follow the 4... bishops' call to take seriously the task of peacemaking, we will soon discover that we are not alone in walking this path of shalom. The %hristian tradition contains many rich resources beyond official church teach ings that feed our hunger for knowing and pursuing the way of peace. .piritual writers such as .t. 0rancis of ,ssisi and social commentators such as 5eo Tolstoy offer inspiring words that challenge us to imagine a world of true and lasting harmony. *rgani)ed groups such as 1ax %hristi and 1lowshares extend to us opportunities to pursue activism dedicated to building a more peaceful world. <. OPTION FOR THE POOR AND VULNERABLE -n identifying itself with the concerns of the poor, the %hurch is here interpreting its entire mission as one of service to those in need. /ringing the gospel to people in the fullest sense means caring simultaneously for their many needs, spiritual and material. The %hurch is most clearly itself when it is acting on the imperative to meet the urgent needs of the most vulnerablethe ones $esus %hrist so loves. -f the message of justice and peace within %atholic social teaching takes root in the hearts of many believers, these people would work energetically for a better world, a world characteri)ed by not only acts of individual charity but also structures of justice and e!uity for all people. 6iscrimination and unfair barriers to progress would be eliminated. True human development would be fostered by wider access to property and socially responsible policies of businesses and governments throughout the world. (e would measure all our institutions, from schools to corporations to social clubs, by how they treat all members of society, especially the poorest. 1riorities would be altered so that more of the benefits of our richly blessed world would find their way toward those who currently possess the least. -n a prosperous age like ours, no one should be excluded from a fair set of opportunities or experience the disturbing fear of permanent powerlessness. %atholic social teaching includes a call for involvement in collaborative efforts to invite all people into the social mainstream7 it is not an ethic for la)y or complacent people. To adopt the principles of %atholic social thought is to agree that we all need to work hard so that full participation is extended to all, without favoritism or discrimination. (e all have something to contribute to the common good, and all may benefit from the gifts that we bring to the common table of human community and solidarity.

LABOREM EXERCENS <,T-%,3 %-TH, 6+% F, =>>D 8<-.9 - $ohn 1aul -- wrote the +ncyclical "5aborem +xercens" in =>B=, on the occasion of the >@th anniversary of 5eo I---'s +ncyclical "'erum 3ovarum" on the !uestion of labor. -t was signed on .eptember =F, feast of the :oly %ross. -n it he develops the concept of man's dignity in work, structuring it in four points" the subordination of work to man7 the primacy of the worker over the whole of instruments and conditioning that historically constitute the world of labor7 the rights of the human person as the determining factor of all socio-economic, technological and productive processes, that must be recogni)ed7 and some elements that can help all men identify with %hrist through their own work. The +ncyclical has an introduction and four chapters" "(ork and an," "%onflict /etween 5abor and %apital in the 1resent 1hase of :istory," "'ights of (orkers," and "+lements for a .pirituality of (ork." -. -3T'*64%T-*3. "- wish to devote this document," writes the 1ope, "to human work and, even more, to man in the vast context of the reality of work. ... (ork is one of these aspects, a perennial and fundamental one, one that is always relevant and constantly demands renewed attention and decisive witness." -t is not for the %hurch to analy)e the repercussions that changes in the world of labor may have on human coexistence. "/ut the %hurch considers it her task always to call attention to the dignity and rights of those who work, to condemn situations in which that dignity and those rights are violated, and to help to guide the above-mentioned changes so as to ensure authentic progress by man and society." ":uman work is a key, probably the essential key, to the whole social !uestion, if we try to see that !uestion really from the point of view of man's good. ,nd if the solution - or rather the gradual solution - of the social !uestion, which keeps coming up and becomes ever more complex, must be sought in the direction of 'making life more human', then the key, namely human work, ac!uires fundamental and decisive importance." --. (*'& ,36 ,3.

$ohn 1aul -- underlines the %hurch's conviction that "work is a fundamental dimension of man's existence on earth." This conviction is found in the first pages of #enesis" "/e fruitful and multiply, and fill the earth and subdue it." " an's dominion over the earth is achieved in and by means of work. ... The proper subject of work continues to be man," and the finality of work "is always man himself." -t is a !uestion of the objective and subjective meaning of work" although both are important, the second takes precedence7 "there is no doubt that human work has an ethical value of its own, which clearly

and directly remains linked to the fact that the one who carries it out is a person, a conscious and free subject, that is to say a subject that decides about himself." ,lthough technology fosters an increase in the things produced by work, sometimes it "can cease to be man's ally and become almost his enemy, as when the mechani)ation of work 'supplants' him, taking away all personal satisfaction and the incentive to creativity and responsibility, when it deprives many workers of their previous employment, or when, through exalting the machine, it reduces man to the status of its slave." The :oly 0ather recalls that "in order to achieve social justice in the various parts of the world, in the various countries, and in the relationships between them, there is a need for ever new movements of solidarity of the workers and with the workers." "(ork is a good thing for man - a good thing for his humanity - because through work man not only transforms nature, adapting it to his own needs, but he also achieves fulfillment as a human being and indeed, in a sense, becomes 'more a human being'." ---. %*305-%T /+T(++3 5,/*' ,36 %,1-T,5 -3 T:+ 1'+.+3T 1:,.+ *0 :-.T*'H. The 1ope observes that during the period which has passed since the publication of "'erum 3ovarum" 8=B>=9, "which is by no means yet over, the issue of work has of course been posed on the basis of the great conflict that in the age of, and together with, industrial development emerged between 'capital' and 'labor'." This antagonism "found expression in the ideological conflict between liberalism, understood as the ideology of capitalism, and arxism, understood as the ideology of scientific socialism and communism, which professes to act as the spokesman for the working class and the world-wide proletariat." 5ater, he recalls the principle of "the priority of labor over capital." The first "is always a primary efficient cause, while capital, the whole collection of means of production, remains a mere instrument or instrumental cause." Thus appears the error of economism, "that of considering human labor solely according to its economic purpose." $ohn 1aul -- then refers to the right to private property, emphasi)ing that the %hurch's teaching regarding this principle "diverges radically from the program of collectivism as proclaimed by arxism," and "the program of capitalism practiced by liberalism and by the political systems inspired by it." "The position of 'rigid' capitalism continues to remain unacceptable, namely the position that defends the exclusive right to private ownership of the means of production as an untouchable 'dogma' of economic life. The principle of respect for work demands that this right should undergo a constructive revision, both in theory and in practice." 0or this reason, regardless of the type of system of production, it is necessary for each worker to be aware that "he is working 'for himself'." -<. '-#:T. *0 (*'&+'.. The :oly 0ather highlights that the human rights that are derived from work are a part of the fundamental rights of the person.

:e discusses the need to take action against unemployment, which is a true social calamity and a problem of a moral as well as an economic nature. .tarting with the concept of the "indirect employer," in other words, "all the agents at the national and international level that are responsible for the whole orientation of labor policy," he notes that in order to solve the problem of unemployment, these agents "must make provision for overall planning." This "cannot mean one-sided centrali)ation by the public authorities. -nstead, what is in !uestion is a just and rational coordination, within the framework of which the initiative of individuals ... must be safeguarded." .peaking of the rights of workers, he recalls the dignity of agricultural work and the need to offer jobs to disabled people. ,s for the matter of salaries, he writes that "the key problem of social ethics in this case is that of just remuneration for work done." -n addition, "there must be a social re-evaluation of the mother's role." .pecifically, "the whole labor process must be organi)ed and adapted in such a way as to respect the re!uirements of the person and his or her forms of life, above all life in the home, taking into account the individual's age and sex." -t is fitting that women "should be able to fulfill their tasks in accordance with their own nature, without being discriminated against and without being excluded from jobs for which they are capable, but also without lack of respect for their family aspirations and for their specific role in contributing, together with men, to the good of society." /esides wages, there are other social benefits whose objective is "to ensure the life and health of workers and their families." -n this regard, he notes the right to leisure time, which should include weekly rest and yearly vacations. The 1ope then considers the importance of unions, which he calls "an indispensable element of social life." "*ne method used by unions in pursuing the just rights of their members is the strike or work stoppage. This method is recogni)ed by %atholic social teaching as legitimate in the proper conditions and within just limits," but must not be abused. ,s for the !uestion of emigration for work reasons, he affirms that man has the right to leave his country to seek better living conditions in another. "The most important thing is that the person working away from his native land, whether as a permanent emigrant or as a seasonal worker, should not be placed at a disadvantage in comparison with the other workers in that society in the matter of working rights." <. +5+ +3T. 0*' , .1-'-T4,5-TH *0 (*'&. -n this last chapter, he underlines the elements that help give labor the meaning that it has in #od's eyes. Thus, "the knowledge that by means of work man shares in the work of creation constitutes the most profound motive for undertaking it in various sectors." 5abor is participation in the work of the %reator and the 'edeemer. $esus %hrist looks upon work with love because he himself was a laborer. This is a doctrine, and at the same time a program, that is rooted in the "#ospel of work" proclaimed by $esus of 3a)areth.

"/y enduring the toil of work in union with %hrist crucified for us, man in a way collaborates with the .on of #od for the redemption of humanity. :e shows himself a true disciple of %hrist by carrying the cross in his turn every day in the activity that he is called upon to perform." ,t the very end, the :oly 0ather notes that he prepared this document for publication on ay =E, the date of the >@th anniversary of "'erum 3ovarum," but that due to his hospital stay after the attempt on his life on ay =A, he was not able to complete the definitive revision on time. brief summary of the key themes developed in the encyclical. T !"! 1# T ! M!$%&%' $%( D&'%&)* +, W+-. (ork is an active process by which creative and productive persons gain dominion over the earth and achieve fullness as human beings. The human person takes the many resources of the world and fashions them into useful and beautiful objects in the meeting of human needs. This process, both creative and productive, brings order out of chaos. The newly won unity fills the human spirit with a sense of meaning, peace, and joy. (ork plays a significant and necessary role in our universal call to become human persons. (ork is meaningful only when the human personJs dignity is fully appreciated and when the activity of work is complemented by a certain receptivity towards life 8contemplation9. T !"! 2# T ! S/01!2)&3! $%( O01!2)&3! D&"!%4&+%4 +, W+-. The subjective dimension of work 8the dignity of the human person9 always has priority over the objective dimension 8productivity9. (ork always involves a person, a process, and a product. The language of the encyclical refers to the person as the subject of work 8the subjective dimension9, while the product is the object of work 8the objective dimension9. The distinction is important. , product does not have interiority. The human person, on the other hand, is spiritual and called to fullness of life in #od. (ork becomes dehumani)ing and is robbed of the %hristian meaning of work if the focus of work is too singularly on productivity. The subjective and objective dimensions of work each have their own uni!ue value and as such they must be properly integrated and balanced. T !"! 3# T ! V$5/! S2$5! +, W+-. (ork involves three spheres of values" 8=9 a personal value bringing dignity to the individual7 8C9 a family value forming the foundation of communal life7 and 8A9 a societal value enriching the common good. -n fulfilling the commandment of #od that we work, we contribute to #odJs plan. *ur contribution to this has eternal significance7 no one else can do the work assigned to us. T !"! 4# W+-. $%( ) ! M*4)!-* +, C-!$)&+% (ork is inextricably bound up with the mystery of #odJs creative activity. +ach person shares in the wonder of creation through work. #od longs for us to work with him in the fulfillment of the plan of salvation. *ur very activity is an essential ingredient in the building of the earth and of the kingdom. This is our scriptural and theological understanding of work. T !"! 5# A S6&-&)/$5&)* +, W+-. (ork is a means by which persons grow in union with #od and participate in the paschal mystery 8the salvific plan for man and the world9. The people of #od are scattered throughout every profession and work situation and it is precisely in that context that they exercise their spirituality. ,ll of life, permeated by #odJs presence and love, becomes a grace opportunity and can further the process of salvation. #race, the free gift of #odJs self-giving which transforms our minds and hearts, is the heartbeat of a spirituality of work. To live in #odJs presence at work with sensitivity, awareness, and love is to live a spiritual life. T !"! 7# W+-. $%( 8/!4)&+% +, 9/4)&2! (ork plays a significant function in the justice !uestion" there can be no justice unless work is available to people in such a way that basic rights and duties are protected and promoted. The work relationship between employer and employee presents a mutuality of duties and rights.

The encyclical addresses itself primarily to threatened rights of the employee, giving little attention to the duties of the employee toward the employer. +mployeesJ rights are numerous" the right to a just wage, the right to social benefits that ensure life and health, the right to rest, the right to pension and insurance, the right to suitable working environments, the right to strike under certain circumstances, the right to form voluntary associations, the right of the disabled to productive activity suited to them, and the right to emigrate in search of work. The linkage between justice and peace is clearly articulated" K...'espect for this broad range of human rights constitutes the fundamental condition for peace in the modern world L 8=?9. (henever rights are denied or duties neglected a profound disturbance shakes the life of individuals and society at large. The order of #odJs plan is broken and until reconciliation comes about, until justice is done, fragmentation continues and peace is not found. T !"! :# W+-. $%( V$-&+/4 I(!+5+'&!4 The encyclical deals with our instinct in thought and behavior to make one idea or value the only idea or value. The label we attach to this tendency is K-isms.L 5aborem +xercens exposes this proclivity to Kabsoluti)eL and firmly rejects specific K-ismsL that surround work 8 arxism, liberalism, economism, materialism9. %hristian theology consistently seeks a balanced position that protects moral, personal, and spiritual values. 0or example, private property is a basic right, though the common good will limit this right or even exclude it under very restricted circumstances. +conomic profit is necessary and justifiable but never at the expense of human dignity. atter is a part of #odJs creation but is subordinated to the value of the human person. The %hurch uses the insights of .cripture and Tradition in bringing light on the complex realities of the work world. /asic principles are articulated through theological reflection to provide a theory to inform our actions in the work world. T !"! ;# W+-. $%( I)4 A0/4! (ork, which is meant to humani)e and develop persons, can become destructive when means become ends. :istorically the document states that certain means have usurped the prerogatives of the end7 technology 8means9 has become the master and the human person 8end9 the slave. The whole order is overturned, human freedom is lost. This process can happen insidiously. T !"! <# W+-. $%( ) ! C+""+% G++( (ork, through the use of natural and personal resources, is an essential force to achieve the common good. The pope states explicitly that the first principle of the whole ethical and social order is the principle of the common use of goods. , mentality of privati)ed ownership, if taken too far, can threaten the reali)ation of the common good. T !"! 1=# W+-. $%( C+""/%&)* (ork builds community by uniting people into a powerful solidarity. %ommunities are formed when there is a common sense of identity, when there is a commitment to a specific value system, when lives are shared by mutual experience. The theme of work and community is closely allied with the theme of work and the common good. Key Points of Document W+-. > "$.&%' 5&,! "+-! /"$% 5aborem +xercens identifies work as the key to the whole social !uestion 85+ MA9. ,s an organic development of the %hurchJs social action and teaching it states that every human person at work reflects the action of the creator. (ork bears a particular mark of humanity, a person operating within a community of persons. The !uestion of work, seen as a fundamental dimension of human existence, is linked to injustice within and between nations. 3ew developments and changes in technological, economic and political conditions which impact the world of work influence the disproportionate distribution of wealth and poverty and hence challenge us to enable just development for all. +ven in the age of ever mechani)ed work the

proper subject of work continues to be the human person. .o when people are treated as instruments in the production process this is identified as a threat to the right order of values, for workers are the ends not just the means of work. W+-. &% ) ! 4/01!2)&3! 4!%4!# T ! /"$% 6!-4+% $4 ) ! S/01!2) +, W+-. The source of the dignity of work stems from its subjective dimension, Kthe value of human work is not primarily the kind of work being done, but the fact that the one doing it is a personL 85+ M?9.This is the Kgospel of workL. The encyclical recalls %hurch teaching regarding the priority of labour over capital. ,ll the technological advances that currently act as instruments of work are the results of work previously undertaken. +verything contained in the concept of capital is only a collection of things, humans alone are persons. (orker solidarity, the right of workers to combine and bargain with employers, is affirmed even to the extent of strikes. ,s capital is the product of labour, labour and capital cannot be in opposition to each other. %apital is meant to serve labour. +conomism is identified as the error of considering human labour according to its economic purpose only, and materialism is the error that views human values to be at the service of material things. The %atholic understanding of the right to private property as subordinated to the right to common use, Kto the fact that goods are meant for everyoneL 85+ M=F9, is reiterated. W+-.!-4 R&' )4# W$'!4 $%( +) !- 4+2&$5 0!%!,&)4 The rights of workers are to be seen within the broad context of human rights. 3ot only remuneration for work but a sense of personal involvement is needed.The worker is more than a cog in a huge impersonal system. , just wage and other social benefits are the concrete means that verify the justice of the whole socioeconomic system. $ust remuneration for the work of an adult who is responsible for a family is identified as remuneration that ade!uately provides for that family and its future. The right of association 85+ M C@9 is affirmed. 4nions have a role in the struggle for social justice and are not simply a reflection of the class structure of society. The dignity of agricultural work is addressed as are the rights of people with disability. 6isabled people should be ? offered work according to their capabilities, K0or this is demanded by their dignity as persons and as subjects of workL 85+ MCC9. 1eople have the right to seek better conditions of life in another country 85+MCA9. The most important thing is that the person working away from his native land should not be placed at a disadvantage in comparison with other workers in that society in the matter of workers rights. S6&-&)/$5&)* +, W+-. The meaning of work, a sharing in the activity of the %reator, is linked to a personJs self development and self realisation 8see #audium et .pes ,MAF9. %hrist, the man of work, Khas appreciation and respect for human workL 85+ MC?9. %hristians share in the redeeming cross of %hrist by the toil of work. The risen %hrist animates and strengthens the efforts to make life more human. This is a vital concern for the kingdom of #od.

RERUM NOVARUM *ne reason compelling 5eo I--- to write 'erum 3ovarum was his conviction that the present age has handed over the working poor to inhumane employers and greedy competitors 8a. ?9. :e saw the working poor as needy and helpless 8a.??9 and insufficiently protected against injustices and violence 8a. AC9. :is sympathy went out to these poor, who have a "downcast heart" 8a. AD9. There has been a strong tendency under capitalism to judge the poor harshly. 5eo was not party to such judgment. :e felt that most of the working poor live undeservedly in miserable and wretched conditions 8a. E9. The poor work so that they can procure and retain property and in order to get the means necessary for livelihood 8a. >9, and most of the working poor prefer to secure better conditions by honest toil, without doing wrong to anyone 8a. EE9. The pope did, however, acknowledge that the working poor are envious of the rich 8a. D9, and he thought that the minds of the working poor are inflamed and always ready for disorder 8a. ??9. 5eo was careful to point out that the poor are e!ual in citi)enship to the rich 8a. F>9 and that their work is the source of the nation's wealth 8a. E=9. -n making these points, he challenged the position of those who belittle and look down on the poor, considering the poor, even the working poor, a burden on society. +ven more significantly, he challenged the position of those who use religion to support their oppression of the poor. -n a clear anticipation of what would later be known as the preferential option for the poor, 5eo I--- let it be known that the favor of #od seems to incline more toward the poor as a class 8a. AD9. Those, therefore, who favor the poor in attitude and action are #od-like. The working poor, 5eo asserts, should be liberated from the savagery of greedy people 8a. E>9. Those who seek to assist the working poor can do so through three types of institutions" associations for giving material aid, privately-funded agencies to help workers, and foundations to care for dependents 8a. ?B9. -n speaking to the working poor, 5eo I--- had much to say out of his concern for order in society. :e wanted the poor to understand that the lowest in society cannot be made e!ual with the highest 8a. C?9 and that poverty is no disgrace 8a. AD9. To suffer and endure is human 8a. CD9, even if the suffering presents itself in the form of poverty, and anyway, what counts from the perspective of eternity is not how much we have but how we use what we have 8a. AA9. The working poor are told not to injure the property or person of their employers 8a. A@9 and not to sei)e forcibly the property of others 8a. EE9 because private ownership must be preserved inviolate 8a. CA9. The message to the working poor up to this point seems to be aimed at calming and consoling the poor, encouraging them to accept their position in society without rancor and without doing harm to others. 5eo I--- was particularly concerned about harmony in society, and he sought to enlist the aid of the working poor in preserving good order. /ut there was something else that concerned him very much" the material well-being of the working poor. :e told them in no uncertain terms that they should receive what will enable them to be housed, clothed, secure, and to live without hardship 8a. E=9. :e made it clear that they were not to accept unjust treatment as though it were inevitable, and that they were to stand up for their rights at the same time that they helped to preserve good order in society. 1rotect your own interests, but refrain from violence and never riot 8a. A@97 your demands should be reasonable 8a. AD97 press your claims with reason 8a. BC97 form unions 8a. ?>9 but do not strike 8a. E?9. The message about

preserving good order is clear and unmistakable, but so is the message about standing up for rights. 5eo I--- wanted the working poor to protect their interests, to make demands, to press their claims, and the principal means for doing this was the formation of unions. -n their efforts to claim their rights, the working poor should find in the government an ally, and 5eo made it clear that the working poor should be given special consideration by the government 8a. EF9. The social activist component of 5eo's program for dealing with the working poor was matched with a moral component. %hristian morals must be re-established 8a. BC9, 5eo felt, for true dignity resides in moral living 8a. AD9. 0or the worker, morality consists in doing one's work entirely and conscientiously 8a. A@9, in contributing to the sum total of common goods 8a. E@9, in working harmoniously with one's wealthy employer 8a. CB9, and in not associating with vicious people 8a. A@9. 5eo unites these worker obligations with the universal %hristian obligations of religious practice and a simple lifestyle, and he proclaims that "if human society is to be healed, only a return to %hristian life and institutions will heal it" 8a. F=9. 'erum 3ovarum also contained a message to those who deal with the working poor. +arly on in his encyclical, 5eo I--- declared that the working poor must be cared for 8a. E9. This immediately put him at odds with those proponents of laisse) faire who held that industry should not be burdened with moral concerns about the welfare of workers. 0or 5eo, employers have clear moral obligations" workers are not to be treated as slaves 8a. A=97 the dignity of your workers' human personality must be respected 8a. A=97 do not use people as things for gain 8a. A=97 do not oppress the needy and wretched for your own profit 8a. AC9. The approach to employers is on a high moral plane, but it is also very practical" you need your poor worker, so work with him harmoniously 8a. CB9. -t is immoral to treat workers unjustly, and it is also not in the best interest of ownership and management. +mployers are not to give impossible or inappropriate work 8a. A=9. They are to give every worker what is justly due him 8a. AC9, and they are not to harm the savings of workers or regard their property as anything but sacred 8a. AC9. 5eo combines these employer obligations with the duty to consider the religious interests and spiritual well-being of workers 8a. A=9 and to refrain from exposing workers to corrupting influences 8a. A=9. The result of this combination is a message of concern for the worker as a full human being, a person with physical, spiritual, psychological, moral, and familial needs. .ince employers have wealth, 5eo has something to say to them about their wealth and their position in society as wealthy people. :e warns them against the pitfalls of being wealthy, pointing out that wealth does not end sorrow and that it is a hindrance to eternal happiness 8a. AF9. -n view of eternity, what counts is not how much we have but how we use what we have 8a. AA9, and we will have to account to #od for our use of wealth 8a. AF9. The wealthy are told that their goods are for their perfection and the benefit of others 8a. A?9, and they are encouraged to share their goods when they see others in need" when the need is extreme, the demand is of justice7 otherwise, the demand is of charity 8a. A?9. 5eo tells the wealthy the same thing he told the working poor" %hristian morals must be reestablished 8a. BC9, for true dignity resides in moral living 8a. AD9. orality for the wealthy employers consists in coming to terms with their "proud spirit" 8a. AD9 and being "moved toward kindness" 8a. AD9. They are to be mindful of their duties 8a. BC9, which means that they are not to oppress workers with unjust burdens or inhuman conditions 8a. EA9. 5eo I--- deals in 'erum 3ovarum with a number of specific issues relating to the condition of workers.

(orkers have a natural right to form unions, and this right is beyond the authority of government 8a. DC9. The associations that 5eo envisioned could be of workers alone or of workers and employers 8a. ?>9, for he dreamt of a harmonious society in which the different levels of society cooperated rather than competed. The encyclical comes down strongly in favor of unions, stating that their increase is to be desired 8a. ?>9.The immediate object of unions is the private advantage of those associated 8a. D=9, so that workers are to use their unions to secure increase in goods of body, soul and prosperity 8a. D?9. -n keeping with the spiritual tone of 5eo's worldview, the encyclical states that the principal goal of unions is moral and religious perfection 8a. DD9.(ise direction and organi)ation are essential to the success of unions 8a. D?9. embers are free to adopt any organi)ation and rules, but they should keep in mind that the organi)ation should suit the purpose 8a. D?9. The proper operation of unions involves offices, funds, and arbitration 8a. DB9, and the union should seek to insure that every worker has sufficient work and that workers in need are helped 8a. D>9. 5eo I--- wanted very much for workers to claim their rights, but he also wanted harmony and peace in society. :e took the position that strikes are evil and should not be permitted 8a. E?9, placing his hopes on the ability of employers and employees to sort things out amicably with the help of the government and the %hurch. (ages must go beyond the free consent of the employer and employee7 they must go beyond the personal desire of the employer7 and they must satisfy the right to secure things to sustain life 8a. ?=-?C9. (ages should never be less than enough to support a worker who is thrifty and upright 8a. ?A9" a worker should receive "a wage sufficiently large to enable him to provide comfortably for himself, his wife and his children" 8a. ?E9. -f a worker accepts less than this, he submits to force" he is the victim of injustice 8a. ?A9.(ork should not be so long that it dulls the spirit or that the body sinks from exhaustion 8a. E>9. The factors in the establishment of hours are listed as" the nature of the work7 the circumstances of time and place7 the physical condition of the workers 8a. E>9. , worker should "cease from work at regular intervals and rest" 8a. E>9, and he should be given "as much leisure as will compensate for the energy consumed by toil" 8a. ?@9. (riting at a time when it was commonplace to work people in factories seven days a week, 5eo used religious obligations as a weapon in the struggle for a six-day work week, and he insisted that there should be rest combined with religion 8a. EB9. .pecial care must be taken that women and children are not treated unjustly in the workplace 8a. ?@9, and health safeguards are to be provided for all workers in the workplace, especially in factories 8a. ?F9. 5eo I--- took a strong stand on the private ownership of property. 1rivate ownership must be preserved inviolate 8a. CA9 and it must be regarded as sacred 8a. ?E9. -t is wrong, however, for ownership to be limited to a small number of people, and private property must be spread among the largest number of population 8a. ?E9. -n line with this, 5eo declared that there should be "a more e!uitable division of goods" 8a. ??9, in other words, less of the wealth should be in hands of the few rich and there should be fewer poor people. The purpose of government is to cause public and individual well-being 8a. FB9. The government must protect the community and its constituent parts 8a. EC9, and it should protect e!uitably each and every class of citi)ens 8a. F>9. +!uitable protection of all citi)ens means that

government should give special consideration to the weak and poor 8a. EF9, and this special care should include the working poor 8a. EF9. The government should seek to improve the condition of workers 8a. FB9 because part of its task is to safeguard the well-being and interests of workers 8a. F>9 and because it is in the government's self-interest to improve workers' conditions 8a. E=9. The government's care for workers should include protection of the goods of the worker's soul 8a. ED9. The government's intervention in matters of wages, hours, and working conditions should be avoided 8a. ?F9, since these matters should be worked out between employers and employees. The government does not have the authority to forbid unions 8a. DC9, but it can oppose, prevent, and dissolve unions when their objective is at variance with good morals, justice, or the welfare of the state 8a. DC9.,s custodian of good order in society, the government should see to it that there are no strikes 8a. E?9, but more than that, it should seek to remove the causes of strikes 8a. E?9. -t should also protect private property" "the masses ought to be kept within the bounds of their moral obligations" 8a. EE9. The government must permit freedom of action to individuals and families 8a. EC9. -t cannot abolish private property but it can control its exercise, although crushing taxes should be avoided 8a. ?D9. %ivil power should not enter arbitrarily into the privacy of homes, but the government can and should give public aid to families in extreme difficulty 8a. C=9. -t can restore rights within the family, but it is not the government's job to care for children 8a. C=9. 1ublic authority should intervene whenever "any injury has been done to or threatens either the common good or the interests of individual groups, which injury cannot in any other way be repaired or prevented" 8a. EC9. .pecifically, the power and authority of law should be employed if strikes or work-stoppages threaten disorder, if family life begins to disintegrate, if opportunities for religious practice are not provided workers, if working conditions threaten the integrity of morals, or "if the employer class should oppress the working class with unjust burdens or should degrade them with conditions inimical to human personality or to human dignity" 8a. EA9. -f the %hurch is disregarded, human striving will be in vain 8a. CE9. The contributions of the %hurch to the solution of social problems include the following" a. The %hurch draws from the #ospel teachings that will solve or ameliorate the problem 8a. CE9. b. The %hurch regulates the life and morals of individuals 8a. CE9. c. The %hurch ameliorates workers' conditions through her institutions 8a. CE9, for she excels in works of mercy 8a. FA9 and religious societies care for all forms of human misery 8a. FF9. d. The %hurch seeks to unite classes in protecting the interests of workers 8a. CE9. .he can bring together the rich and the poor 8a. C>9, and she seeks to join the two social classes in closest neighborliness and friendship 8a. AA9. e. The %hurch points to the cure and administers the remedy 8a. F@9.