Now we turn to the next important document from Pope Pius XI, called Quadragesimo anno, which is Latin for “on the fortieth year.” He we published it on May 15, 1931, which was the 40th anniversary of Pope Leo XIII’s letter Rerum Novarum. That letter, translated “on new things,” addressed the social questions that were arising from the industrial revolution concerning labor, human rights, and society in general. It is not that the Church never talked about social issues before – She always has – but that the most recent developments in economics required a fresh approach. Hence, Rerum Novarum is often treated as the starting point for modern Catholic Social Doctrine.
Because the document is so important, a few different popes do this thing where they release a letter on its anniversary to reflect on it’s teaching as well as update and apply it to new situations. The fact that multiple popes have repeated the same basic principles of Rerum Novarum in their own encyclicals makes it a pretty authoritative teaching. It is not the isolated opinion of a single Pope, but the continuous teaching of the Church. As such, Catholics ought to take these principles seriously. Regardless, after summarizing the reasons for Pope Leo to write his letter, Pope Pius XI starts by praising those who responded to Leo’s letter and brought about significant social changes. Indeed, a number of labor laws had been passed in various countries since that time.
Pope Pius XI then takes a moment to remind readers why the pope is talking about economics at all. He is not claiming to be an expert in the field of economics, but he does have authority to teach on morality. Since all human activity ought to be guided by a sense of right and wrong – morality – it is appropriate for the Church to teach others about the moral principles involved in economic decisions. It is a common mistake for us human beings to bracket off areas of our life with phrases like “it’s just business,” or “I keep my religion private.” A Catholic who says this is missing an important point. We are called to have integrity, meaning that our moral principles guide every aspect of life and that we always act for the glory of God and the good of our neighbors, especially the least among us.
The first specific point the pope makes is about the right to own property. Here, he repeats previous papal teaching that socialism is wrong to deny men the right to own property. He immediately follows that up, however, by teaching us the right to property has a “twofold character.” One aspect is that owning property allows a man to provide for himself. The other aspect is that he is obligated to use property for the common good. He repeatedly warns about the two extremes of individualism and collectivism. One makes private property an absolute right, even if it is used to harm others. The other denies private property altogether.
When it comes to applying this in practice, the state (i.e. the government) does in fact have authority to regulate this within certain limits. It cannot simply take away the right, but it can “control its exercise and bring it into conformity with the common” good. Like Scripture and many saints and popes before him, Pope Pius XI reminds us that “a person’s superfluous income, that is, income which he does not need to sustain life fittingly and with dignity, is not left wholly to his own free determination… the rich are bound by a very grave precept to practice almsgiving, beneficence, and munificence.” This doesn’t necessarily mean the government simply takes all extra property away, but it does mean extra wealth can be regulated. Also, one way of using this excess well is to spend in a way that offers others opportunities for “gainful work.” This can’t just be luxury or wastefulness, however, but is only when it helps in “producing really useful goods.” From here, he transitions to talking about labor and capital, which will pick up with next week.