Quadragesimo Anno
Quadragesimo Anno (Latin for “In the 40th Year”) is an encyclical written by Pope Pius XI, issued 15 May 1931, 40 years after Leo XIII's Rerum Novarum. Unlike Leo XIII, who addressed the condition of workers, Pius XI discusses the ethical implications of the social and economic order. He describes the major dangers for human freedom and dignity arising from unrestrained capitalism and totalitarian communism. He also calls for the reconstruction of the social order based on the principle of solidarity and subsidiarity.
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Changes since Rerum Novarum [edit]
Pope Pius XI issued his encyclical exactly forty years after Rerum Novarum. In the interim there were other papal statements from Leo XIII, and also the encyclical Singulari Quadam of Pope Pius X. Pius XI subtitled his encyclical Reconstruction of the Social Order. In the first part he reviews and applauds the encyclical of his predecessor. The Church can be credited with participating in the progress made and contributing to it. It developed a new social conscience.[1]
Private property [edit]
The Church has a role in discussing these issues. Social and economic issues are vital to her not from a technical point of view but in terms of moral and ethical issues involved. Ethical considerations include the nature of private property[2] concerning which, within the Catholic Church, several conflicting views had developed. Pope Pius XI proclaims private property to be essential for the development and freedom of the individual. Those who deny private property deny personal freedom and development. But, says Pius, private property has a social function as well. Private property loses its morality if it is not subordinated to the common good. Therefore governments have a right to pursue redistribution policies. In extreme cases, the Pope recognises that the State has a right to expropriate private property.[3]
Capital and Labour [edit]
A related issue, says Pius, is the relation between capital and labour and the determination of fair wages.[4] Pius develops the following ethical mandate: The Church considers it a perversion of industrial society, to have developed sharp opposite camps based on income. He welcomes all attempts to alleviate these cross differences. Three elements determine a fair wage: The worker's family responsibilities, the economic condition of the enterprise and the economy as a whole. The family has an innate right to development, but this is only possible within the framework of a functioning economy and sound enterprises. For this, Pope Pius concludes that solidarity not conflict is a necessary condition, given the mutual interdependence of the parties involved.[4]
Social Order [edit]
Industrialization, says Pius XI, resulted in less freedom at the individual and communal level, because numerous free social entities got absorbed by larger ones. A society of individuals became a mass and class society. People are much less interdependent than in ancient times and become egoistic or class-conscious in order to save some freedom for themselves. The pope demands more solidarity, especially between employers and employees through new forms of cooperation and communication. Pius draws a negative view of Capitalism, especially of the anonymous international finance markets.[5] He identifies here problems: dangers for small and medium-size enterprises who have insufficient access to capital markets and are squeezed or destroyed by the larger ones. He warns that capital interests can become a danger for states, who would be reduced to be "chained slaves of individual interests".[6]
Communism and socialism [edit]
Regarding communism and socialism, Pope Pius noted increasing differences. He condemns communism but also the social conditions which nourish it. He wants moderate socialism to distance itself from totalitarian communism as a matter of convenience and also as a matter of principle, in light of the dignity of the human person.[7] Dignity and human freedom are ethical considerations, which cannot be solved from a hostile class confrontation. Ethics are based on religion and, declares the Pope, this is the realm where the Church meets industrial society.[8]
117 "Whether considered as a doctrine, or an historical fact, or a movement, Socialism, if it remains truly Socialism, even after it has yielded to truth and justice on the points which we have mentioned, cannot be reconciled with the teachings of the Catholic Church because its concept of society itself is utterly foreign to Christian truth." [9]
118 "Socialism, on the other hand, wholly ignoring and indifferent to this sublime end of both man and society, affirms that human association has been instituted for the sake of material advantage alone." [9]
Corporatism and fascism [edit]
The encyclical describes in considerable detail a desired social structure. In a clear reference to the emerging (fascist) corporatist society, a generally favourable evaluation of its benefits is declared.
91. Recently, as all know, there has been inaugurated a special system of syndicates and corporations of the various callings which in view of the theme of this Encyclical it would seem necessary to describe here briefly and comment upon appropriately.
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93. The associations, or corporations, are composed of delegates from the two syndicates (that is, of workers and employers) respectively of the same industry or profession and, as true and proper organs and institutions of the State, they direct the syndicates and coordinate their activities in matters of common interest toward one and the same end.
94. Strikes and lock-outs are forbidden; if the parties cannot settle their dispute, public authority intervenes.
95. Anyone who gives even slight attention to the matter will easily see what are the obvious advantages in the system We have thus summarily described: The various classes work together peacefully, socialist organizations and their activities are repressed, and a special magistracy exercises a governing authority. ...—Pius XI., Quadragesimo Anno, official edition
Several notes of caution are given as to the relative freedom of associations and the necessary guidance from spiritual and moral authorities.
M. Rothbard, a proponent of free-trade liberalism of the Austrian school retorts:
Quadragesimo Anno, ... , is virulently anti-capitalist and, in fact, pro-fascist. This fascist tendency is revealed by the trend of European Catholicism between the wars toward the adoption of the corporate state as their ideal.
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Arguably, Quadragesimo anno is a proposals for a corporativist "third way" between liberal capitalism and communism and an indirect support for the fascist, or more to the point, clerofascist social order.
Franklin D. Roosevelt had high praise for the encyclical and quoted it extensively on the evils of concentrated economic power.[10]
Notes [edit]
- ^ Quadragesimo Anno 16–40
- ^ Quadragesimo Anno 44–52
- ^ Quadragesimo Anno 114–115
- ^ a b Quadragesimo Anno 63–75
- ^ Quadragesimo Anno 99 ff
- ^ Quadragesimo Anno 109
- ^ Quadragesimo Anno 115–118
- ^ Quadragesimo Anno 127–148
- ^ a b Quadragesimo Anno 115-118
- ^ Dinunzio, Mario (2011). Franklin D. Roosevelt and the Third American Revolution. ABC-CLIO. p. 49.
External links [edit]
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