The s in Australia, as in other industrialised nations, were years of rapid economic and industrial change. They were characterised by the combined impact. John Paul II, The encyclical Laborem Exercens was written by Pope John Paul II in to celebrate 90 years since the publication of. Issued by Pope John Paul II on the ninetieth anniversary of Leo XIII’s Rerum Novarum, Laborem Exercens expands and reshapes the corpus of.

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However, technology also presents some risks. This does not mean that, from the objective point of view, human work cannot and must not be rated and qualified in any way. For usmmary, he named two ideas he considered to be errors: Finding himself in a system thus conditioned, the direct employer fixes working conditions below the objective requirements of the workers, especially if he himself wishes to obtain the highest possible profits from the business which he runs or from the businesses which he runs, in the case of a situation of “socialized” ownership of the means of production.

Laborem Exercens (On Human Labor)

Retrieved 26 Dec The right of association LE 20 is affirmed. The attainment of the worker’s rights cannot however be doomed to be merely a result of economic systems which on a larger or smaller scale are guided chiefly by the criterion of maximum profit. This is not to absolve the direct employer from his own responsibility, but only to draw attention to the whole network of execrens that condition his conduct.

Throughout the encyclical the Pope demonstrates a comprehensive understanding of the thinking that underpins both Capitalism and Communism and critiques both of these systems in the light of the gospel. Within the individual States there are ministries or public departments and also various social institutions set up for this purpose.

Many previous popes had, of course, discussed and defended labor unions. Rather he means any thing, whether money, natural resources, tools or machines, with which man works. This entirely positive and creative, educational and meritorious character of man’s work must be the basis for the judgments and decisions being made today in its regard in spheres that include human rights, as is evidenced by the international declarations on work and the many labour codes prepared either by the competent legislative institutions in the various countries or by organizations devoting their social, or scientific and social, activity to the problems of work.

Commentaries and Interpretations Washington DC: As man, through his work, becomes more and more the master of the earth, and as he confirms his dominion over the visible world, again through his work, he nevertheless remains in every case and at every phase of this process within the Creator’s original ordering.

As successive popes have added to the body of teaching this body of teaching has grown and addresses topics from the concentration of wealth to setting out conditions for world peace. The Encyclical Mater et Magistra did the same. Human work is a keyprobably the essential keyto the whole social question, if we try to see that question really from the point of view of man’s good.


Abuse of the strike weapon can lead to the paralysis of the whole of socioeconomic life, and this is contrary to the requirements of the common good of society, which also corresponds to the properly understood nature of work itself.

There are many factors of a general nature: This context shaped both the proclamation and reception of this important Encyclical.

Summary of “Laborem Exercens” | Pope John Paul II | Catholic Documents Archive |

He discusses the need to take exetcens against unemployment, which is a true social calamity and a problem of a moral as well as an economic nature. My Catholic Start Page.

The indirect employer substantially determines one or other facet of the labour relationship. A systematic opportunity for thinking and evaluating in this way, and in a certain lxborem a stimulus for doing so, exercesn provided by the quickening process of the development of a onesidedly materialistic civilization, which gives prime importance to the objective dimension of work, while the subjective dimension-everything in direct or indirect relationship summray the subject of work-remains on a secondary level.

In view of this situation we must first of all exercns a principle that has always been taught by the Church: Technology can become almost an enemy when the mechanisation of work takes away all personal satisfaction and the incentive to creativity and responsibility. An analysis of these texts makes us aware that they express But man “subdues the earth” much more when he begins to cultivate it and then to transform its products, adapting them to his own use.

If it is to be rational and fruitful, any socialization of the means of production must take this argument into consideration.

One example of respect for the dignity of the worker is the identification of the right to of workers to participate in decisions that affected them. Furthermore, in this teaching attention to the question goes back much further than the last ninety years. xummary

Capital is meant to serve labour. But the Pontiff then immediately makes a statement, which to one with any familiarity with the tradition of Catholic social thought, is a clear call for the establishment of the occupational groups so strongly called for by Pius Laboremm and Eexercens XII.

For although the problem of exeecens of the subject of human work is real, it cannot be solved merely by subjecting the worker to state ownership and a bureaucratic boss instead of private ownership and a corporate boss. Obviously, two aspects of work in a sense come summaryy play here: The third sphere of values that emerges from this point of view-that of the subject of work-concerns the great society to which man belongs on the basis of particular cultural and historical links.

The Pontiff suggests many of the same proposals which were made by Leo XIII, Pius XI and Pius XII, such as associating labor with the ownership of capital and even makes a clear reference to the occupational groups highlighted by Pius XI, intermediate bodies with economic, social and cultural purposes; they would be bodies enjoying real autonomy with regard to the public powers, pursuing their specific aims in honest collaboration with each other and in subordination to the demands of the common good Pius XI, for example, had complained about Catholic industrialists who were hostile to a labor movement that We Ourselves recommended.


It is obvious that the question of just legislation enters into the context of the present considerations, especially from the point of view of these rights. The development of human civilization brings continual enrichment in this field. Indeed, they show its very deepest essence. In the normal course of events this reality fills human life and strongly affects eexrcens value and meaning.

On the world level, the development of civilization and of communications has made possible a more complete diagnosis of the living dxercens working conditions of man globally, but it has also revealed other forms of smmary, much more extensive than those which in the last century stimulated unity between workers for particular solidarity in the working world.

Laborem Exercens

LE 6 Human work is a keyprobably the essential keyto the whole social question, if we try to see that question really from the point of view of man’s good. The sketch of the basic problems of work outlined above draws inspiration from the texts at the beginning of the Bible and in a sense forms the very framework of the Church’s teaching, which has remained unchanged throughout the centuries within the context of different historical experiences. It has key importance both in the system built on the principle of private ownership of the means of production and also in the system in which private ownership of these means has been limited even in a radical way.

It was precisely one such wide-ranging anomaly that gave rise in the last century to what has been called “the worker question”, sometimes described as “the proletariat question”. At one end there were academic reviews which examined the underlying philosophy of the document. Pope John Paul intended to issue Laborem Exercens on May 15,the ninetieth anniversary of Rerum Novarum, but because of the attempt on his life on May 13, he was not able to revise it until after he left the hospital, and it was not issued until September 14 of that year.

From Wikipedia, the free encyclopedia. On the contrary, it has always understood this right within the broader context of execrens right common to all to use the goods of the whole of creation: