Mater et Magistra

Encyclical Letter of His Holiness John XXIII on recent developments in the social question, in the light of Christian doctrine

In celebration of the 70* anniversary of Rerum novarum, on May 15, 1961, John XXIII published a new social encyclical, Mater et magistra, concerning recent developments in the social question.

The reception given to this document by the whole world was very favorable, and this is explained not only by its content but also by its style.

The Pope abandoned solemn and abstract language and spoke in a popular form to make his teaching accessible to the public. The style is dialogical: nowhere in the document are condemnations found, except for militant and persecuting atheism.

The Encyclical, in essence, aims to update the documents already known and addresses the arduous problems of that era while also making use of the contribution of the humanities.

Previous teachings on social matters

In the first part (nn. 7 – 38), John XXIII, after recalling the most significant aspects and the main lines of the social teaching of his predecessors (nn. 7 – 30), pays attention to the contemporary world that presents profound transformations and innovations: the discovery of nuclear energy, automation in the industrial sector, the modernization of the agricultural sector, the appearance of distances in communication thanks to radio and television, (n. 35); the development of insurance, the accentuation of labor movements, the imbalances produced between the sector of agriculture and the broad sector of industry (n.36 ) and finally the waning of colonial regimes (n.37).

The newly emerging social problems

In the second part (nn. 39 – 109) the Encyclical addresses, in detail, some issues that have emerged in recent years, which present very problematic aspects. The topics covered are as follows.

Relations between private initiative and state intervention

“State intervention must have the character of guidance, stimulation, coordination, supplication and integration, according to the principle of subsidiarity formulated by Pius XI” (No. 40), so as not to demolish private initiative, but rather to guarantee it greater breadth and effective protection (No. 42).

Socialization

Forms of association, with economic, political, social, cultural, professional, sporting, and recreational purposes, are increasingly widespread (n.46), and the State, called to realize the common good, must take these realities into account and “offer them those social conditions which permit and foster in human beings the integral development of the person” (n.51).

These intermediate bodies or associations must therefore enjoy effective autonomy and achieve their specific interests in cooperation with each other and subject to the requirements of the common good (n.52).

The remuneration of labor

The Pope offers very precise criteria for a just wage.

The wage must take into account the actual contribution in production made by the worker, but it must be such as to permit a truly human standard of living for the worker’s family as well.

The economic conditions of enterprises and the needs of the common good must also be considered in determining wages (No. 58). He hopes that workers will come to share in the ownership of the enterprises themselves, so that “in the future the capital earned will not accumulate except in equal proportions among the rich and will be distributed with a certain amplitude among the workers” (n.64).

Productive structures

John XXIII recalls that justice must also be respected in businesses, so that the human dignity of those who carry out their activities there is not mortified, but always respected (n.70).

He considers it important to enhance the value of small and medium-sized craft enterprises, which, in order to keep up with scientific and technical progress, need constant professional updating.

To this end, cooperative enterprise, which assures small member enterprises the advantages of large enterprise, must also be guaranteed and promoted (nn 71 – 76).

Private property

The right to private property, including of the means of production, is reaffirmed (no. 100), but the State and public entities in general are recognized as having the right to own instrumental goods, especially when they have great social importance, which cannot be left in private hands (no. 103).

The Pope, however, recalls that the principle of subsidiarity must be followed in this matter as well (No. 104) and calls for economic initiatives managed by the state to be entrusted to people “who combine specific competence, a distinguished honesty and a lively sense of responsibility for the country” (No. 105).

The serious social imbalances

The third part (nn. 110 – 196) is devoted to new aspects of the social question, which the Encyclical identifies as some serious imbalances.

Imbalance between productive sectors and agriculture

The Pope laments how agriculture is becoming a depressed sector because the forces engaged in it are decreasing, while those in industry and the service sector are growing (nn.112).

To remedy this exodus, the Encyclical suggests some interventions by the public authorities to facilitate the revival of agriculture: the road system, transportation, drinking water, health care, technical education, suitable conditions for religious life, etc. (No. 115), as well as an economic policy, concerning taxation, social insurance, price protection (No. 119). Regarding the prices of agricultural products, aimed at satisfying basic human needs, he recalls that they must be accessible to all consumers, but at the same time must not penalize the work of these workers (n.126).

Imbalance of development between regions of the same Nation

In the same political community there are, in fact, regions that are economically developed and others that are extremely poor.

“It is necessary, therefore,” the Pope suggests, ‘that an economic policy be implemented for these poor areas that favors the supply of labor, such as to allow these populations, too, genuine development’ (n.136).

Imbalance between rich and developing Nations

The solidarity that binds all human beings together and makes them members of a single family imposes on countries that have exuberant means of subsistence the duty not to remain indifferent in the face of those struggling with the difficulties of indigence, misery and hunger (n.144): “Duties of justice and humanity demand that the former come to the aid of the latter” (n.148).

Specifically, rich countries are asked to make capital available to initiate real economic development in poor countries and have those citizens acquire professional qualifications and scientific skills (n.150), without such interventions involving interference in the political situation of those communities (n.159).

Imbalance between population growth and livelihoods

The Pope reminds us that God, in His goodness and wisdom, has spread inexhaustible resources in nature and has given mankind intelligence to create suitable means to bring these resources to the benefit of all; therefore, solutions to resolve this imbalance must be sought according to the dictates of right reason and not in expedients that offend the moral order, such as those that do not respect the natural laws of the transmission of life and the rights of the family (nn176 and 1800).

Pastoral suggestions

• The fourth part of the Encyclical (nn197 – 238) is primarily pastoral in character. In the face of ideologies that “of man consider only some aspects and often the least profound” (nn.198), John XXIII exalts the Social Doctrine of the Church and hopes that this teaching will be better and better known and taught, establishing ordinary courses in this discipline in seminaries and Catholic schools of every grade, and that it will also be included in religious instruction programs in parishes and lay associations (nn.206).
• Such teaching, however, must also be translated into practice: above all, it is the task of the laity to effect such mediation, knowing how to reconcile their professional activity with an intense interior life (no. 214). The Pope also suggests a practical methodology of action; it, to be effective must develop in three moments: “seeing, judging and acting” (n.217).
• Mater et magistra ends by reminding everyone of the duty to bring about, each for his part, the Redeemer’s Kingdom on earth; only thus will human coexistence be recomposed in order and “all peoples will enjoy prosperity, gladness and peace” (no.241).

Source

• “L’anima del Mondo. Dialoghi sull’insegnamento sociale della Chiesa” of Mauro Viani

Images

• Image digitally created by spazio+spadoni