Forty years have elapsed since the incomparable Encyclical of Leo XIII of happy memory, Rerum Novarun, first saw the light.  The whole Catholic World gratefully recalls the event, and prepares to celebrate it with befitting Solemnity.
    The way for this remarkable Document of Pastoral solicitude, it is true, had been in a measure prepared by other pronouncements of Our Predecessor.  His Letters on The Foundation of Human Society, The Family and the Holy Sacrament of Matrimony, (Encycl. Arcanum, February 10, 1880.)  On the Origin of Civil Power (Encycl. Diuturnum, June 29, 1881.)  and its proper coordination with the Church, (Encycl. Immortale Dei, November 1, 1885.)  on the chief duties of Christian Citizens, (Encycl. Saoientiae Christianae, January 10, 1890.)  Against the Tenets of Socialism (Encycl. Quod apostolici muneris, December 28, 1878.)  and the False Notions of Human Liberty, (Encycl. Libertas, June 20, 1888.)  these and others of the kind, had unmistakably revealed the mind of Leo XIII, Rerum Novarun, however, stood out in this, that it laid down for all mankind unerring rules for the right solution of the difficult problem of human solidarity, called the Social Question, at the very time when such guidance was most opportune and necessary.

    Towards the close of the Nineteenth Century the new economic methods and the new development of industry had sprung into being in almost all civilized nations, and had made such headway that human society appeared more and more divided into two classes.  The first, small in numbers, enjoyed practically all the comforts so plentifully supplied by modern invention;  the second class, comprising the immense multitude of workingmen, was made up of those who, oppressed by dire poverty, struggled in vain to escape from the straits which encompassed them.
    This state of things was quite satisfactory to the wealthy, who looked upon it as the consequence of inevitable and natural economic laws and who therefore were content to abandon to Charity alone the full care of relieving the unfortunate, as though it were the task of Charity to make amends for the open violation of Justice, a violation not merely tolerated, but sanctioned at times by legislators.  On the other hand, the working classes, victims of these harsh conditions, submitted to them with extreme reluctance, and became more and more unwilling to bear the galling yoke.  Some, carried away by the heat of evil counsels, went so far as to seek the disruption of the whole social fabric.  Others, whom a solid Christian training restrained from such misguided excesses, convinced themselves nevertheless that there was much in all this that needed a radical and speedy reform.
    Such also was the opinion of many Catholics, Priests and laymen, who with admirable Charity had long devoted themselves to relieving the undeserved misery of the laboring classes, and who could not persuade themselves that so radical and  unjust a distinction in the distribution of temporal goods was quite in harmony with the designs of an Allwise Creator.
    They therefore sought in all sincerity a remedy against the lamentable disorder already existing in society, and a firm barrier against worse dangers to come.  But such is the infirmity of even the best minds, that these men either found themselves repelled as dangerous innovators, or opposed by fellow-workers in the same cause, who held views different from theirs; and thus wavering in uncertainty, they did not, under the circumstances, know which way to turn.
    In this grave conflict of opinions, accompanied by discussions not always of a peaceful nature, the eyes of all, as often in the past, turned towards the Chair of Peter, that Sacred Depository of all Truth whence words of Salvation are dispensed to the whole world.  To the feet of Christ's Vicar on Earth were seen to flock, in unprecented numbers, sociological students, employers, the very workingmen themselves, begging with one voice that at last a safe road might be pointed out to them.
    Long did the prudent Pontiff consider the matter before God, seeking the advice of the most experienced counsellors available, and carefully weighing the reason for and against.  At last "urged by the responsibility of the Apostolic Office", (Encycl. Rerum novarun, para. 1.)  and lest by keeping silence he should seem to neglect his duty, (Encycl. Rerum novarun, para. 13.)  he decided in virtue of the Divine Magisterium committed to him, to address himself to the Universal Church of Christ, nay, to the whole human race.
    On May 15, 1891, therefore, the long-desired message was given to the world.  Undaunted by the difficulty of the undertaking or by the weight of years, with unbending courage, the Venerable Pontiff taught mankind new methods of approach to social problems.

    You know, Venerable Brethren and Beloved Children, you know full well the admirable teaching which has made the Encyclical Rerum Novarum forever memorable.  In this Document the Supreme Shepherd, grieving for the "misery and wretchedness pressing unjustly" on such a large proportion of mankind, boldly took in his own hands the cause of workingmen, "surrended, isolated and helpless, to the hard-heartedness of employers and the greed of unchecked competition". (Encycl. Rerum novarum, para. 2.)  He sought help neither from Liberalism nor Socialism; the former had already shown its utter impotence to find a right solution of the social question, while the latter would have exposed human society to still graver dangers by offering a remedy much more disastrous than the evil it designed to cure.
    The Sovereign Pontiff approached the subject in the exercise of his manifest rights, deeply conscious that he was the Chief Guardian of Religion and the Chief Dispenser of all that closely appertains to it; for the question at issue was one to which "no solution could be found apart from the intervention of Religion and of the Church". (Encycl. Rerum Norvarum Par. 20.)  Basing his Doctrine solely upon the unchangeable principles drawn from right reason and Divine Revelation, he indicated and proclaimed with confidence and "as one having power", (Matt. 7, 29.)  "the relative rights and mutual duties of the rich and of the poor, of Capital and of Labor", (Encycl. Rerum Novarum, Par. 1.)  and at the same time the part that was to be taken by the Church, by the State and by the persons immediately concerned.
    Nor was the Apostle voice raised in vain.  It was listened to with genuine admiration and greeted with profound sympathy not only by the loyal children of the Church, but by many also who had wandered far from the truth and from the Unity of Faith; nay more, by well-nigh every one who, either as private student or as legislator, was thereafter interested in social and economic questions.
    With particular enthusiasm was the Pontifical Letter welcomed by Christian workingmen, who felt themselves vindicated and defended by the highest Authority on earth, and by all those devoted men whose concern it had long been to better the conditions of Labor, and who heretofore had found nothing but general indifference, not to say unfriendly suspicion, or even open hostility.  All these men have ever deservedly held the Encyclical in the highest esteem, to the extent of Solemnizing its memory in various ways year after year throughout the world in token of gratitude.
    Despite this widespread agreement, however, some minds were not a little disturbed, with the result that the noble and exalted teaching of Leo XIII, quite novel to worldly ears, was looked upon with suspicion by some, even amongst Catholics, and gave offense to others.  For it boldly attacked and overthrew the idols of Liberalism, swept aside inveterate prejudices, and was so far and so unexpectedly in advance of its time, that the slow of heart ridiculed the study of the new social philosophy, and the timid feared to scale its lofty heights.  Nor were there wanting those who, while professing their admiration for this message of light, regarded it as a utopian ideal, desirable rather than attainable in practice.

    And now that the Solemn Commemoration of the Fortieth Anniversary of Rerum Novarun is being enthusiastically celebrated in every country, but particularly in the Holy City, to which Catholic workingmen are gathering from all sides, We deem it opportune, Venerable Brethren and Beloved Children, first, to recall the great benefits which this Encyclical has brought to the Catholic Church and to the world at large, secondly, to vindicate the social and economic doctrine of so great a master against certain doubts which have arisen, and to develop more fully some of its points; finally, after arraigning modern economics and examining the nature of Socialism, to exprose the root of the present social disorder, and to point out the only salutary cure, a reform of Christian morals.  Such are the three topics to the treatment of which the present Letter is dedicated.

    Beginning, then, with the topic We have mentioned first.  We cannot refrain from paying to Almighty God the tribute of Our earnest gratitude for the benefits which have come from the Encyclical of Leo XIII.  For We remember the counsel of St. Ambrose: "No duty is more urgent than that of returning thanks". (St. Ambrose, on the passing of his brother Satyrus, Book 1, chap. 44.)  Were We to enumerate these benefits even in a cursory way, it would be necessary to recall almost the whole social history of the past forty years.  We may summarize them conveniently under three heads, corresponding to the three forms of intervention for which Our Predecessor pleaded in order to bring about his great work of reconstruction.

    In the first place, Leo himself clearly stated what could be expected from the Church.  "The Church insists, on the Authority of the Gospel, upon those teachings whereby the conflict can be brought to an end, or rendered, at least, far less bitter.  The Church uses her efforts not only to enlighten the mind, but to direct by her Precepts the life and conduct of each and all.  The Church improves and betters the condition of the workingman by means of numerous organizations." (Encycl. Rerum Novarum, Para. 13.)

    This mighty power for good, the Church did not suffer to remain unprofitably stored away, but drew upon it freely in the cause of a peace that was so universally desired.  Time and again the Social and Economic Doctrine of the Encyclical Rerum Novarum was proclaimed and emphasized in spoken and written word by Leo XIII himself and by his Successors, Who were ever careful to adapt it to the changing conditions of the times, and Who never relaxed their Paternal solicitude and Pastoral constancy, particularly in defense of the poor and of the weak. (We give a few references only: Leo XIII, Litt, Apost. Praeclara, June 20, 1894; Encycl. Graves de communi, January 18, 1901. -- Pius X, Motu proprio De actione populari Christiana, December 8, 1903. -- Benedict XV, Encycl. Ad Beatissimi, November 1, 1914. -- Pius XI, Encycl. Ubi Arcano, December 23, 1922; Encycl. Rie expiatis, April 30, 1926.)  With like zeal and erudition did numeros Bishops of the Catholic world interpret and comment upon this Doctrine, and apply it, according to the mind and instructions of the Holy See, to the special circumstances of the various nations. (Cf. La Hierarchie catholique et le Probleme social depius l'Encyclique "Rerum novarum", 1891-1931, pp. xvi--335: "Union Internationale d'Etudes Sociales fondee a Malines, en 1920, sous la presidence du Card. Mercier", Paris, Editions "Spes" 1931.)
    It is not surprising, therefore, that under the teaching and guidance of the Church, many learned Priests and laymen earnestly devoted themselves to the problem of elaborating Social and Economic Science in accordance with the conditions of our age, for the chief purpose of adapting to modern needs the unchanging and unchangeable Doctrine of the Church.
    Under the guidance and in the light of Leo's Encyclical was thus developed a truly Christian Social Science, which continues to be fostered and enriched daily by the tireless labors of those picked men whom We have named the auxiliaries of the Church.  They do not allow it to remain hidden in learned obscurity, but bring it forth into the full view of public life, as is clearly shown by the valuable and well-frequented courses founded in Catholic Universities, Academies and Seminaries; by social congresses and "weeks" held at frequent intervals and with gratifying success; by study circles; by sound and timely publications spread far and wide.
    Nor were these the only blessings which followed from the Encyclical.  The Doctrine of Rerum Novarum began little by little to penetrate among those also who, being outside Catholic unity, do not recognize the Authority of the Church; and thus Catholic principles of sociology gradually became part of the intellectual heritage of the whole human race.  Thus, too, We rejoice that the Catholic Truths, proclaimed so vigorously by Our illustrious Predecessor, are advanced and advocated not merely in non-Catholic books and journals, but frequently also in legislative assemblies and in courts of justice.
    Moreover, when after the great war the rulers of the leading nations wished to restore peace by an entire reform of social conditions, and among other measures drew up principles to regulate the just rights of Labor, many of their conclusions agreed so perfectly with the principles and warnings of Leo XIII as to seem expressly deduced from them.  The Encyclical Rerum Novarun has become in truth a memorable Document to which may well be applied the words of Isaias: "A standard set up unto the nations!" (Isaias 11, 12.)

    In the meantime, study and investigation caused Pope Leo's teaching to become widely known throughout the world, and steps were taken to apply it to practical use.  In the first place, in a spirit of active beneficence, every effort was made to lift up a class of men, who, owing to the expansion of modern industry, had enormously increased in numbers, but whose rightful position in society had not yet been determined, and who in consequence were the objects of much neglect and contempt.  These were the workingmen.  In addition, therefore, to their other heavy Pastoral duties, the Secular and Regular Clergy, under the guidance of the Bishops began at once the work of popular education and culture to the immense advantage of souls.  This constant endeavor to imbue the minds of the workingmen with the Chritian spirit did much to awaken in them at the same time a sense of their true dignity.  By keeping clearly before their mind the rights and duties of their position, it rendered them capable of legitimate and genuine progress, and of becoming leaders of their fellows.  From that time onward, the resources of life were provided for in larger measure and more securely.  In answer to the appeal of the Pontiff, works of beneficence and Charity began to multiply.  Under the direction of the Church, and frequently under the guidance of her Priests, sprang up further an ever increasing number of new institutions, by which workingmen, craftsmen, husbandmen, wage-earners of every class could give and receive mutual assistance and support.

    With regard to the civil power, Leo XIII boldly passed beyond the restrictions imposed by Liberalism, and fearlessly proclaimed the Doctrine that the civil power is more than the mere guardian of law and order, and that it must strive with all zeal "too make sure that the laws and institutions, the general character and administration of the commonwealth, should be such as of themselves to realize public well-being and private properity". (Encycl. Rerum novarum, Para. 26.)  It is true, indeed, that a just freedom of action should be left to individual citizens and families: but this principle is only valid as long as the commonn good is secure and no injustice is entailed.  The duty of rulers is to protect the community and its various elements; and in protecting the rights of individuals, they must have special regard for the infirm and needy.  "For the richer class have many ways of shielding themselves, and stand less in need of help from the State; whereas the mass of the poor have no resources of their own to fall back upon, and must chiefly depend upon the assistance of the State.  And for this reason wage-earners, since they mostly belong to that class, should be especially cared for and protected by the government". (Encycl. Rerum novarum, Para. 29.)
    We do not, of course, deny that even before the Encyclical of Leo, some Rulers had provided for the more urgent needs of the working classes, and had checked the more flagrant acts of injustice perpetrated against them.  But after the Apostolic Voice had sounded from the Chair of Peter throughout the world, the leaders of the  nations became at last more fully conscious of their obligations, and set to work seriously to promote a broader social policy.
    In fact, the Eneyclical Rerum Novarum completely overthrew those tottering tenets of Liberalism which had long hampered effective interference by the government.  It prevailed upon the peoples themselves to develop their social policy more intensely and on truer lines, and encouraged the elite among Catholics to give such efficacious help and assistance to Rulers of the State, that in Legislature Assemblies they were not infrequently the foremost advocates of the new policy. Furthermore, not a few recent laws dealing with social questions, were originally proposed to the suffrages of the people's representatives by Ecclesiastics thoroughly imbued with Leo's teaching, who afterwards with watchful care promoted and fostered their execution.
    As a result of these steady and tireless efforts, there has arisen a new branch of Jurisprudence unknown to earlier times, whose aim is the energetic defense of those Sacred rights of the workingman which proceed from his dignity as a man and as a Christian.  These laws concern the soul, the health, the strength, the housing, workshops, wages, dangerous employments, in a word, all that concerns the wage-earners, with particular regard to women and children.  Even though these regulations do not agree always and in every detail with the recommendations of Pope Leo, it is none the less certain that much which they contain is strongly suggestive of Rerum Novarum, to which in large measure must be attributed the imporved condition of the workingmen.

    "In the last place", the wise Pontiff pointed out, "that employers and workmen may of themselves effect much in the matter We are treating, by means of such organizations as afford opportune aid to those who are in distress, and which draw the two classes more closely together". (Encycl. Rerum novarum, Para. 36.)  Among these he attributed prime importance to societies consisting either of workmen alone, or of workingmen and employers together.  He devotes much space to describing and commending these societies, and expounds with remarkable prudence their nature, reason and opportunities, their rights, duties and laws.
    The lesson was well timed.  For at that period Rulers of not a few nations were deeply infected with Liberalism, and regarded such unions of workingmen with disfavor, if not with open hostility.  While readily recognizing and patronizing similar corporations amongst other classes, with criminal injustice they denied the innate right of forming associations to those who needed them most for self-protection against oppression by the more powerful.  There were even Catholics who viewed with suspicion the efforts of the laboring classes to form such unions, as if they reflected the spirit of Socialistic or revolutionary agitators.

    Worthy of all praise, therefore, are the directions Authoritatively Promulgated by Leo XIII, which served to break down this opposition and dispel these suspicious.  They have a still higher distinction, however: that of encouraging Christian workingmen to form unions according to their several trades, and of teaching them how to do it.  Many were thus confirmed in the path of duty, in spite of the vehement attractions of Socialist organizations, which claimed to be the sole defenders and champions of the lowly and the oppressed.
    The Encyclical Rerum Novarum declared most appropriately that "these workingmen's associations should be so organized and governed as to furnish the best and most suitable means for attaining what is aimed at, that is to say, for helping each member to better his condition to the utmost in body, soul and property"; yet that it is clear "that they must pay special and chief attention to the duties of Religion and morality, and that social betterment should have this chiefly in view."  For "the foundation of social laws being thus laid in Religion, it is not hard to establish the relations of members one to another, in order that they may live together in concord and achieve prosperity". (Encycl. Rerum novarum, Para. 42, 43.)
    Eager to carry out to the full the program of Leo XIII, the Clergy and many of the laity devoted themselves everywhere with admirable zeal to the creation of such unions, which in turn became instrumental in building up a body of truly Christian workingmen.  These happily combined the successful plying of their trade with deep Religious convictions, they learned to defend their temporal rights and interests energetically and efficiently, retaining at the same time a due respect for justice and a sincere desire to collaborate with other classes.  Thus they prepared the way for a Christian renewal of the whole social life.
    These counsels of Leo XIII were reduced to practice differently in different places.  In some countries one and the same association included within its scope all the ends and purposes proposed by him.  In others, according as circumstances seemed to counsel or demand, a division of function developed, and various associations were founded.  Of these some undertook the protection of the rights and legitimate interests of their members in the hiring of their labor; others had as their object the provision of mutual help in economic matters; while others, still, were exclusively concerned with Religious and moral duties and pursuits of a similar kind.
    The latter method was chiefly used wherever the laws of the country, or peculiar economic conditions, or the lamentable dissension of minds and hearts so pervalent in modern society, or the necessity of uniting forces to combat the growing ranks of revolutionaries, made it impossible for Catholics to form Catholic unions.  Under such circumstances, they seem to have no choice but to enroll themselves in neutral trade unions.  These, however, should always respect justice and equity, and leave to their Catholic members full freedom to follow the dictates of their conscience; and to obey the Precepts of the Church.  It belongs to the Bishops to permit Catholic workingmen to join these unions, where they judge that circumstances render it necessary and there appears no danger for Religion, observing however the rules and precautions recommended by Our Predecessor of saintly memory, Pius X. (Encycl. Singulari quadam, September 24, 1912.)  Among these precautions the first and most important is that, side by side with these trade unions, there must be associations which aim at giving their members a thorough Religious and moral training, that these in turn may impart to the labor unions to which they belong the upright spirit which should direct their entire conduct.  Thus will these unions exert a beneficent influence far beyond the ranks of their own members.
    It must be set to the credit of the Encyclical, that these unions of workingmen have everywhere so flourished, that in our days, though unfortunately still inferior in number to the organizations of Socialists and Communists, they already muster an imposing body of wage-earners able to maintain successfully, both in national and international assemblies, the rights and legitimate demands of Catholic laborers, and to assert the saving principles on which Christian society is based.

    There is the further fact that the doctrine concerning the innate right of forming unions, which Leo XIII treated so learnedly and defended so bravely, began to find ready application to corporations other than those of workingmen.  It would seem, therefore, that the Encyclical is in no small measure responsible for the gratifying increase and spread of associations amongst farmers and others of the humbler classes.  These excellent orgainzations, with others of a similar kind, happily combine economic advantages with mental culture.

    Associations of employers and captains of industry, which Our Predecessor so earnestly pleaded for, did not meet with the same success; they are, We regret to say, still few in number.  The reason for this must not be entirely attributed to want of good will, but to other and far more serious obstacles, whose nature and gravity We well know and appriciate to the full.  There are, however, well-founded hopes that these obstacles also will shortly be removed.  We had even now with deep joy of soul certain experiments far from negligible, which have been made in this regard, and which have already produced much fruit and give rich promise for the future. (See letter of the S. Gongregation of the Council to the Bishop of Lille, June 5, 1929.)

    These beneficent results of Leo's Encyclical, Venerable Brethren and Beloved Children, which We have here suggested rather than described, are so many and so great as to prove beyond question that this immortal Documment exhibits more than a beautiful, but merely imaginary picture of human society.  We should rather say that Our Illustrious Predecessor drew from the Gospel as from a living and life-giving source Doctrines capable, if not of settling at once, at least of considerably mitigating the fatal internal strife which rends the human family.  That the good seed sown with a lavish hand forty years ago, fell in part on good ground, is shown by the rich harvest which, by God's favor, the Church of Christ and the whole human race have reaped unto salvation.  It would not be rash to say that during the long years of its usefulness, Leo's Encyclical has proved itself the Magna Charta on which all Christian activities in social matters are ultimately based.
    Nevertheless, there are some who seem to attach little importance to this Encyclical and to the present Anniversary Celebration.  These men either slander a Doctrine of which they are entirely ignorant, or if not unacquainted with this teaching, they betray their failure to understand it, or else if they understand it they lay themselves open to the charge of base injustice and ingratitude.
    In the course of these years, however, doubts have arisen concerning the correct interpretation of certain passages of the Encyclical or their inferences, and these doubts have led to controversies, even among Catholics, not always of a peaceful character.  On the other hand, the new needs of our age and the changed conditions of society, have rendered necessary a more precise application and amplification  of Leo's Doctrine. We, therefore, gladly seize this opportunity of answering these doubts, so far as in Us lies, and of satisfying the demands of the present day.  This We do in virtue of Our Apostolic Office by which We are a debtor to all. (Rom. 1, 14.)

    But before proceeding to discuss these problemms, We lay down the prinicples long since clearly established by Leo XIII, that it is Our right and Our duty to deal Authoritatively with social and economic problems. (Encycl. Rerum novarum, Para. 13.)  It is not, of course, the Office of the Church to lead men to transient and perishable happiness only, but to that which is eternal.  Indeed, "the Church believes that it would be wrong for her to interfere without just cause in such earthly concerns". (Encycl. Uni Arcano, December 23, 1922.)  But she never can relinquish her God-given task of interposing her Authority, nor indeed in technical matters, for which she has neither the equipment nor the mission, but in all those that have a bearing on moral conduct.  For the Deposit of Truth entrusted to Us by God, and Our weighty office of propagating, interpreting and urging in season and out of season the entire moral law, demand that both social and economic questions be brought within Our Supreme Jurisdiction, in so far as they refer to moral issues.
    For though economic science and moral discipline are guided each by its own sphere, it is false that the two orders are so distinct and alien that the former in no way depends on the latter.  The so-called laws of economies, derived from the nature of earthly goods and from the qualities of the human body and soul, determine what aims are unattainable or attainable in economic matters, and what means are thereby necessary; while reason itself clearly deduces from the nature of things and from the individual and social character of man, what is the end and object of the whole economic order assigned by God the Creator.
    For it is the moral law alone which commands us to seek in all our conduct our Supreme and Final End, and to strive directly in our specific actions for those ends which nature, or rather, the Author of Nature has established for them, duly subordinating the particular to the general.  If this law be faithfully obeyed, the result will be that particular economic aims, whether of society as a body or of individuals, will be intimately linked with the universal teleological order, and as a consequence we shall be led by progressive stages to the final end of all, God Himself, our highest and lasting good.

    Descending now to details, We commence with ownership, or the right of property.  You are aware, Venerable Brethren and Beloved Children, how strenuously Our Predecessor of happy memory defended the right of property against the teachings of the Socialists of his time, showing that the abolition of private ownership would prove to be not beneficial, but grievously harmful to the working classes.  Yet, since there are some who falsely and unjustly accuse the Supreme Pontiff and the Church as upholding, both then and now, the wealthier classes against the proletariat, and since controversy has arisen among Catholics as to the true sense of Pope Leo's teaching, We have thought it well to defend from calumny the Leonine Doctrine in this matter, which is also the Catholic Doctrine, and to safeguard it against false interpretations.

    First, let it be made clear beyond all doubt that neither Leo XIII, nor those Theologians who have taught under the guidance and direction of the Church, have ever denied or called in question the twofold aspect of ownership, which is individual or social according as it regards individuals or concerns the common good.  Their unanimous contention has always been that the right to own private property has been given to man by nature or rather by the Creator Himself, not only in order that individuals may be able to provide for their own needs and those of their families, but also that by means of it, the goods which the Creator has destined for the human race may truly serve this purpose.  Now these ends cannot be secured unless some definite and stable order is maintained.
    There is therefore a double danger to be avoided.  On the one hand, if the social and public aspect of ownership be denied or minimized, the logical consequence is "individualism", as it is called; on the other hand, the rejection or diminution of its private and individual character necessarily leads to some form of "collectivism".  To disregard these dangers would be to rush headlong into the quicksands of modernism in the moral, juridical and social order, which We condemned in the Encyclical Letter issued at the beginning of Our Pontificate. (Encycl. Ubi Arcnao, December 23, 1922.)  Let this be noted particularly by those seekers after novelties who launch against the Church the odious calmuny that she has allowed a pagan concept of ownership to creep into the Teachings of her Theologians, and that another concept must be substituted, which in their astounding ignorance they call Christian.

    That We may keep within bounds the controversies which have arisen concerning ownership and the duties attachiing to it, We reassert in the first place the fundamental principle, laid down by Leo XIII, that the right of property must be distinguished from its use. (Encycl. Rerum novarum, Para. 19.)  It belongs to what is called commutative justice, faithfully to respect the possessions of others, not encroaching on the rights of another and thus exceeding the rights of ownership.  The putting of one's own possessions to proper use, however, does not fall under this form of justice, but under certain other virtues, and therefore it is "a duty not enforced by courts of justice". (Encycl. Rerum novarum, Para. 19.)  Hence it is idle to contend that the right of ownership and its proper use are bounded by the same limits; and it is even less true that the very misuse or even the non-use of ownership destroys or forfeits the right itself.
    Most helpful therefore and worthy of all praise are the effects of those who, in a spirit of harmony and with due regard for the Traditions of the Church, seek to determine the precise nature of these duties, and to define the boundaries imposed by the requirements of social life upon the right of ownership itself or upon its use.  On the contrary, it is a grievous error so to weaken the individual character of ownership as actually to destroy it.

    (Because this is such a long Encyclical it will be in 3 files.  To continue click on CONTINUE below.)

 Social Reconstruction 2
 Social Reconstruction 3