«RERUM NOVARUM». – Encyclical of Leo XIII on the condition and duties of the working class, dated 15 May 1891, so called from its opening words; it is the most widely known of the modern social encyclicals.
Political problems raised by the events following the French Revolution, economic problems arising from large-scale capitalist industry, and social problems approached from many angles, together with doctrines of opposing tendencies—from extreme individualistic liberalism to extreme collectivist socialism—engaged in the last century the attention of pastors of souls and of Catholics in general, both clergy and laity, who were most conscious of their duties toward their sons and brothers (to mention but a few names: Bishop von Ketteler, Cardinals Mermillod and Manning; Le Play, Périn, Lacordaire, Montalembert, Ozanam, Decurtins, Lorin, Pottier, Voguelang, Hitze, Toniolo, etc.). On the social question two currents emerged: one tending toward conservatism, the other toward reform, which later consolidated into “Christian democracy” (v.).
Leo XIII, who had already paved the way for a subsequent and decisive intervention with several encyclicals (such as those on the foundations of human society, the family, and marriage [Arcanum, 1880]; on the origin of civil power [Diuturnum, 1881]; on the order of its relations with the Church [Immortale Dei, 1885]; on the principal duties of the Christian citizen [Sapientiae christianae, 1890]; against the errors of socialism [Quod apostolici muneris, 1878]; and on the doctrine of human liberty [Libertas, 1888]), published the R. n. in 1891.
This encyclical deliberately addresses the entire labor question, with the aim of fully elucidating the principles by which, according to justice and equity, the question itself might be resolved. The Pope does not conceal its difficulty and perilousness, and first sets forth its essence and causes. He then proceeds to critique the socialist solution, rejecting it as harmful to the worker, since it deprives him of his right to savings, violates private property—which is a natural right—disturbs the natural spheres of competence of the family and the State regarding the support of children, and would lead to social disorder. Turning to the Catholic solution, he outlines a threefold role for the Church, the State, and those directly involved, through intermediary bodies. Regarding the Church, he states the necessity and character of its intervention in the social question, the moral doctrines taught concerning social relations, its moderating influence on individuals and society, and its charitable cooperative action. With regard to the State, he emphasizes the necessity of its role, indicates its general tasks (the pursuit of the common good with particular regard for the needy classes) and then its specific tasks in matters such as the defense of private property, strikes, the Sabbath rest, the duration of labor with regard to women and children, just wages, workers’ savings and their investment in small properties. Finally, he stresses the role of those directly involved, recalls the ancient and meritorious guilds of arts and trades, outlines the right of association with its limits, and sketches the Christian corporative movement. “Let each do his part, and let no delay ensue, for delay might render the cure of so grave an evil even more difficult. Let governments act through good laws and wise measures; let capitalists and employers ever bear their duties in mind; let the proletarians, who are directly concerned, do all they can within the bounds of justice; and since the true and radical remedy can only come from religion, let all be persuaded of the necessity of returning to the Christian life, without which even the most efficacious devices will prove insufficient.”
The magnificent and incisive picture drawn by the great Pontiff remains, in its broad outlines, alive and relevant today, thanks to the immortal doctrine it teaches. Further developments and adaptations to changing social conditions have been provided by subsequent pronouncements of the Supreme Magisterium (v. QUADRAGESIMO ANNO) down to the reigning Pontiff Pius XII (v.).
In truth, the encyclical R. n., while the maxims of liberalism—which had long hindered effective governance—were faltering, spurred the peoples themselves to promote social policy with greater sincerity and commitment, and induced the best among Catholics to lend their useful cooperation to the powers of the State; so that they often proved to be illustrious supporters of this new policy in legislative chambers. Indeed, modern social laws were not infrequently proposed for the vote of the nation’s representatives, and their execution was urged and advocated by Church ministers steeped in Leonine teaching. “Even if labor laws do not everywhere and in all respects accord with the norms of Leo XIII, it cannot be denied that in many points an echo of the encyclical R. n. is heard, to which, therefore, a very considerable share of the improved condition of workers is to be attributed (cf. Quadragesimo anno: AAS, 23 [1931], pp. 185-86). Christian workers therefore justly commemorate 15 May as their feast day.”