Pope Pius XII and Rerum Novarum
Charles Joseph Smith
[Reprinted from Land and Freedom, July-August
1941]
When in times like the present times in which principles are so
easily sacrificed to the exigencies of the moment a world leader,
whose words influence millions of people, speaks out for first
principles and natural rights, it is indeed cause for rejoicing. Such
a declaration has come from Pope Pius XII, in a talk which was
broadcast throughout the world on June 1. Whereas from all sides we
are besieged with the doctrine of subservience to the state, from His
Holiness comes a clarion call against this ideology. It is time, he
suggests, for the state to sacrifice for the individual and the
family, and to take thought of the simple truth one so easy to forget
that man was not meant to be the slave of society, but society was
meant to give more scope to his individual life. Shall we allow any
emergency to obscure this relationship?
It was on the fiftieth anniversary of Rerum Novarum the famous
encyclical of Pope Leo XIII that Pius XII delivered his address. While
the latter commended that encyclical to his hearers as "the Magna
Carta of Christian social endeavor," we are happy to note an
advance in certain respects in the ideas of the contemporary Pontiff
over those of the author of Rerum Novarum. True, the same faith in the
dignity of man underlies the utterances of both. But on the part of
Pius XII there appears to be more awareness of what is required for
the achievement of man's dignity. While Leo upheld private ownership
of land, Pius emphasizes the need of allowing all mankind access to
nature's resources. "Goods," says His Holiness, "which
were created by God for all men should flow equally to all according
to the principles of justice and charity." And he speaks of the
earth's surface as "that surface which God created and prepared
for the use of all."
Unquestionably, Leo XIII acknowledged the broad principle of man's
right to the use of the earth. However, in defending private property
in land he not only did not make clear how equal rights to land could
be maintained in a world of landed and landless men, but he pronounced
a formula which militated against his own lofty purposes. Leo said, "The
earth, though divided among private owners, ceases not thereby to
minister to the needs of all. ...Those who do not possess the soil
contribute their labor." This indeed purports to be our present
system; and it does not require extraordinary vision to see that those
who "possess the soil" do not share God's gifts equally with
those who "contribute their labor." But Pius XII shows
deeper appreciation of the fundamentals of our present world disorder,
and he urges a more equitable distribution of wealth, fuller
opportunities for every individual, and a more equal diffusion of
population over the earth's surface.
Besides his declaration of the right of all to the use of the earth,
Pope Pius in other ways comes close to our thought; for he says:
"Undoubtedly, the natural order deriving from God
demands also private and free reciprocal commerce of goods by
interchange and gift as well as the functioning of the state as
control over both these institutions."
The Georgeist ideal has been happily summed up in the trinity of "free
land, free trade, free men." We find ourselves again on common
ground with His Holiness when he avers that the attainment of material
abundance for all is a means to an end ; that in society "such
abundance represents and offers a really effective material basis
sufficient for proper personal development of its members,"
including the mental, moral and spiritual aspects. The higher virtues
are not to be alienated from any economic consideration of humanity.
In that regard Henry George was perhaps unique among the economists.
He deferred to the many-sidedness of man, and he considered his
proposals as a means to the same end "If, while there is yet
time, we turn to Justice and obey her ... the forces that now menace
will turn to agencies of elevation . . . and who shall measure the
heights to which our civilization may soar?"
It is true that Pope Pius XII does not offer specific proposals to
carry out the ideals he enunciates. But, all things considered, it
would be ungracious to complain on that account alone. Let Georgeists
be willing to assume the task of showing how those ideals can be
realized. It sufficeth for us that a leader of thought has helped "make
straight the ways." We are only grateful that this Servant of the
Servants of God has so forcefully invoked and evoked those principles
which but tremble on the lips of other leaders advocates of "expediency,"
and false "realism." Our task is made the easier for it.
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