L ABOREM EXERCENS

Writer:

John Paul II

Date written:

1991, 90th anniversary of Leo XIIIs

Rerum Novarum

Date signed:

September 14

CH APTERS
"Work and Man"
"Conflict Between Labor and Capital in the Present Phase
of History"
"Rights of Workers"
"Elements for a Spirituality of Work"

SUMM ARY

develops the concept of man's dignity in work and some

elements that can help all men identify with Christ
through their own work.
o four points of mans dignity in work:
the subordination of work to man;
the primacy of the worker over the whole of
instruments and conditioning that historically
constitute the world of labor;
the
rights
of
the
human
person
as
the
determining factor of all socio-economic,
technological and productive processes.

I. INTRODUCTION.

"I wish to devote this document," writes the Pope, "to human
work and, even more, to man in the vast context of the reality
of work. ... Work is one of these aspects, a perennial and
fundamental one, one that is always relevant and constantly
demands renewed attention and decisive witness."

It is not for the Church to analyze the repercussions that

changes
in
the
world
of
labor
may
have
on
human
coexistence. "But the Church 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
s o a s t o e n s u r e a u t h e n t i c p r o g r e s s b y m a n a n d s o c i e t y."

" H u m a n w o r k i s a k e y, p r o b a b l y t h e e s s e n t i a l k e y, t o t h e w h o l e
social question, if we try to see that question really from the
point of view of man's good. And if the solution - or rather the
gradual solution - of the social question, which keeps coming
up and becomes ever more complex, must be sought in the
d i r e c t i o n o f ' m a k i n g l i f e m o r e h u m a n ' , t h e n t h e k e y, n a m e l y
human work, acquires fundamental and decisive importance."

II. WORK AND MAN.

John Paul II underlines the Church's conviction that "work is a

fundamental dimension of man's existence on earth." This
conviction is found in the first pages of Genesis: "Be fruitful
a n d m u l t i p l y, a n d f i l l t h e e a r t h a n d s u b d u e i t . "

"Man'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." It is a
question of the objective and subjective meaning of work:
although both are important, the second takes precedence;
"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."

Although technology fosters an increase in the things

produced by work, sometimes it "can cease to be man's ally
a n d b e c o m e a l m o s t h i s e n e m y, a s w h e n t h e m e c h a n i z a t i o n o f
work 'supplants' him, taking away all personal satisfaction
a n d t h e i n c e n t i v e t o c r e a t i v i t y a n d r e s p o n s i b i l i t y, w h e n i t

deprives many workers of their previous employment, or when,

through exalting the machine, it reduces man to the status of
its slave."

The Holy Father 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."

"Work 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'."

III. CONFLICT BETWEEN LABOR

P R E S E N T P H A S E O F H I S T O R Y.

AND

CAPITAL

IN

THE

The Pope observes that during the period which has passed
since the publication of "Rerum Novarum" (1891), "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 Marxism, 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."

Later, 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."

John Paul II then refers to the right to private property,

emphasizing
that
the
Church's
teaching
regarding
this
principle "diverges radically from the program of collectivism
as proclaimed by Marxism," 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." For 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'."

I V. R IG H T S O F W OR KER S.

The Holy Father highlights that the human rights that are
derived from work are a part of the fundamental rights of the
person.

He 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.

Sta rting wi th th e con cep t of the "indi rect emplo ye r," in o the r
words, "all the agents at the national and international level
t h a t a r e r e s p o n s i b l e f o r t h e w h o l e o r i e n t a t i o n o f l a b o r p o l i c y,"
he notes that in order to solve the problem of unemployment,
these agents "must make provision for overall planning." This
"cannot
mean
one-sided
centralization
by
the
public
authorities. Instead, what is in question is a just and rational

coordination, within the framework of which the initiative of

individuals ... must be safeguarded."

Speaking of the rights of workers, he recalls the dignity of

agricultural work and the need to offer jobs to disabled
people. As 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."

In addition, "there must be a social re-evaluation of the

m o t h e r ' s r o l e . " S p e c i f i c a l l y, " t h e w h o l e l a b o r p r o c e s s m u s t b e
organized and adapted in such a way as to respect the
requirements 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."

It 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
w i t h m e n , t o t h e g o o d o f s o c i e t y."

Besides wages, there are other social benefits whose

objective is "to ensure the life and health of workers and their
families." In this regard, he notes the right to leisure time,
which should include weekly rest and yearly vacations.

The Pope then considers the importance of unions, which he

calls "an indispensable element of social life." "One method
used by unions in pursuing the just rights of their members is
the strike or work stoppage. This method is recognized by
Catholic social teaching as legitimate in the proper conditions
and within just limits," but must not be abused.

As for the question 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."

V. E L E MEN TS F OR A SP IR IT U A L I T Y O F W OR K .

In this last chapter, he underlines the elements that help give

labor the meaning that it has in God'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."

Labor is participation in the work of the Creator and the

Redeemer. Jesus Christ 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 "Gospel of work"
proclaimed by Jesus of Nazareth.

"By enduring the toil of work in union with Christ crucified for
us, man in a way collaborates with the Son of God for the
r e d e m p t i o n o f h u m a n i t y. H e s h o w s h i m s e l f a t r u e d i s c i p l e o f
Christ by carrying the cross in his turn every day in the
activity that he is called upon to perform."

At the very end, the Holy Father notes that he prepared this
document for publication on May 15, the date of the 90th
anniversary of "Rerum Novarum," but that due to his hospital
stay after the attempt on his life on May 13, he was not able
to complete the definitive revision on time.

THEMES
Theme 1: The Meaning and Dignity of Work
Work 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. Work plays a significant and necessary role in our universal call to become
human persons. Work is meaningful only when the human persons dignity is fully
appreciated and when the activity of work is complemented by a certain receptivity
towards life (contemplation). )
Theme 2: The Subjective and Objective Dimensions of Work
The subjective dimension of work (the dignity of the human person) always has priority
over the objective dimension (productivity). Work always involves a person, a process,
and a 3 product. The language of the encyclical refers to the person as the subject of
work (the subjective dimension), while the product is the object of work (the objective
dimension). The distinction is important. A product does not have interiority. The human
person, on the other hand, is spiritual and called to fullness of life in God. Work
becomes dehumanizing and is robbed of the Christian meaning of work if the focus of
work is too singularly on productivity. The subjective and objective dimensions of work
each have their own unique value and as such they must be properly integrated and
balanced. )
Theme 3: The Value Scale of Work
Work involves three spheres of values:
(1) a personal value bringing dignity to the individual;
(2) a family value forming the foundation of communal life; and
(3) a societal value enriching the common good.
In fulfilling the commandment of God that we work, we contribute to Gods plan. Our
contribution to this has eternal significance; no one else can do the work assigned to us.
)
Theme 4: Work and the Mystery of Creation
Work is inextricably bound up with the mystery of Gods creative activity. Each person
shares in the wonder of creation through work. God longs for us to work with him in the
fulfillment of the plan of salvation. Our 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. )
Theme 5: A Spirituality of Work
Work is a means by which persons grow in union with God and participate in the
paschal mystery (the salvific plan for man and the world). The people of God are
scattered throughout every profession and work situation and it is precisely in that
context that they exercise their spirituality. All of life, permeated by Gods presence and

love, becomes a grace opportunity and can further the process of salvation. Grace, the
free gift of Gods self-giving 4 which transforms our minds and hearts, is the
heartbeat of a spirituality of work. To live in Gods presence at work with sensitivity,
awareness, and love is to live a spiritual life. )
Theme 6: Work and Question of Justice
Work plays a significant function in the justice question: 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.
Employees 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: ...Respect for this broad range of human rights constitutes
the fundamental condition for peace in the modern world (16). Whenever rights are
denied or duties neglected a profound disturbance shakes the life of individuals and
society at large. The order of Gods plan is broken and until reconciliation comes about,
until justice is done, fragmentation continues and peace is not found. )
Theme 7: Work and Various Ideologies
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 -isms. Laborem
Exercens exposes this proclivity to absolutize and firmly rejects specific -isms that
surround work (Marxism, liberalism, economism, materialism). Christian theology
consistently seeks a balanced position that protects moral, personal, and spiritual
values. For example, private property is a basic right, though the common good will limit
this right or even exclude it under very restricted circumstances. Economic profit is
necessary and justifiable but never at the expense of human dignity. Matter is a part of
Gods creation but is subordinated to the value of the human person. The Church uses
the insights of Scripture and Tradition in bringing light on the complex realities of the
work world. Basic principles are articulated through theological reflection to provide a
theory to inform our actions in the work world. )
Theme 8: Work and Its Abuse
Work, which is meant to humanize and develop persons, can become destructive when
means become ends. Historically the document states that certain means have usurped
the prerogatives of the end; technology (means) has become the master and the
human person (end) the slave. The whole order is overturned, human freedom is lost.
This process can happen insidiously. )

Theme 9: Work and the Common Good

Work, 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. A mentality of
privatized ownership, if taken too far, can threaten the realization of the common good. )
Theme 10: Work and Community
Work builds community by uniting people into a powerful solidarity. Communities 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.