SETS

with man as long as life lasts. To suffer and to endure, therefore, is the jot of hunamity ; let men try as they may, no strength and no artifice will ever succeed in banishing from human life the ills and troubles which besest it. If any there are who pretend differently — who hold out to a hard-pressed people freedom from pain and trouble, undisturbed repose, and constant enjoyment—they cheat the people and impose upon tbem, and their lying promises will only make the evil worse than before. There is nothing more useful than to look at the world as it really is—and at the same time to look elsewhere for a remedy to its troubles.

The great mistake that is made in the matter now under consideration, is to possess oneself of the idea that class is naturally hostile to class; that rich and poor are intended by nature to live at war with one another. So irrational and so false is this view, that the exact contrary is the truth. Just as the symmetry of the human body is the result of the disposition of the members of the body, so in a State it is ordained by nature that these two classes should exist in harmony and agreement, and should, as it were, fit into one another, so as to maintain the equilibrium of the body politic. Hach requires the other ; capital cannot do without labour, nor labour without capital Mutual agreement results in pleasantness and wood order ; perpetual conflict necessarily produces confusion and outrage Now, in preventing such strife as this, and in making 't impossible, the efficacy of Christianity is marvello s and manif fold First of all, there is nothing more powerful than Religion (of which the Church 1s the interpreter and guardian) in drawing rich and poor together, by reminding each class of its duties to the other, and especially of the duties of justice. "Thus Religion teaches the labouring man and the workman to carry out honestly and well all equitable agreements freely made;

r and to | let men fice will fe the ills are who l]-pressed listurbed heat the ying pron before.

ok at the to look

tter now the idea rich and with one jew, that | symmeisposition is ordainexist in were, fit uilibrium r ; capital out capitness and produces ting such ie effieacy

First of . Religion guardian) eminding

pecially of

aches the jut hones-

ly made;

never to injure capital, or to outrage the person cf an employer; never to employ violence in representing his own cause, or to engage in riot or disorder ; and to have nothing to do with men of evil principles, who work upon the people with artful promises, and raise foolish hopes which usually end in disaster and in repentance when too late. Religion teaches the rich man and the employer that their workpeople are not their slaves; that they must respect in every man hisdignity as a man and asa Christian ; that labour is nothing to be ashamed of if we listen to right reason and to Christian philosophy, but is an honourable employment, enabling a man to sustain his life in an upright and creditable way ; and that it is shameful and inhuman to treat men like chattels to make money by, or to look upon them merely as so much muscle or physical power. Thus, again Religion teaches that, as among the workman’s concerns are Religion herself and things spiritual and mental, the employer is bound to see that he has time for the duties of piety; that he be not exposed to corrupting influences and dangerous occasions; and that he be not led away to neglect hishome and family or to squander his wages. Then, again, the employer must never tax his work-people beyond their strength, nor employ them in work unsuited to their sex or age. His great and principal obligationis to give to every one that which is just. Doubtless before we can decide whether wages are adequate, many things have to be considered; but rich men and masters should remember this—that to exercise pressure for the sake of gain, upon the indigent and the destitute, and to make one’s profit out of the need of another, is condemned by all laws, human and divine. To defraud anyone of wages that are his due is a crime which cries to the avenging anger of Heaven. Behold, she hire of the labourers . . . which by fraud hath been kept back by

solacia Stone aen cus da oat citt

you, crieth; and the cry of them hath entered. into the ears of the Lord of Sabaoth *. Finally, the rich must religiously refrain from cutting down the workman's earnings, either by force, by fraud, or by usurious dealing; and with the more reason because the poor man is weak and unprotected, and because his slender means should be sacred in proportion to their scantiness.

Were these precepts carefully obeyed and followed, would not strife die out and cease ?

But the Church, with Jesus Christ for its Master and Guide, aims higher still. It lays down precepts yet more perfect, and tries to bind class to class in friendliness and good understanding. The things of this earth cannot be understood or valued rightly without taking into consideration the life to come, the life that wil) last for ever. Exclude the idea of futurity, and the ver notion of what is good and right would perish; nay, the whole system of the universe would become a dark and unfathomable mystery. The great truth which we learn from Nature herself is also the grand Christian dogma on which Religion rests as ^u its base—that when we have done with this present life then we shall really begin to live. God has not created us for the perishable and transitory things of earth, but for things heavenly and everlasting; He has given us this world as a place of exile, and not as our true country. Money, and the other things which men call good and desirable—we may have them in abundance, or we may want them altogether; as far as eternal happiness is concerned, it is no matter; the only thing that is important is to use them aright. Jesus Christ, when He redeemed us with plentiful redemption, took not away the pains and sorrows which in such large proportion make up the texture of our

1 St. James v. 4.

into the h must ‘kman’s surious he poor is slento their

follow-

Master

recepts class in hings of rightly me, the idea of od and n of the omable n from gma on hen we l] really | perishr things us this country.

ill good lance, or eternal

the only Jesus

| redemprhich in eoi our

mortal life; He transformed them into motives of virtue and occasions of merit: and no man can hope for eternal reward unless he follow in the bloodstained footprints of his Saviour. If we suffer with Him, we shall also reign with Him’. His laboais and His sufferings, accepted by His own free will, have marvelloisly sweetened all suffering and all labour. And not only by His example, but by His grace and by the hope of everlasting recompense, He has made pain and grief more easy to endure; fir that which is al present momentary aud light of our tribulation, works

eth for us above measure exceedingly an eternal weight uf

olor.

Therefore those whom fortune favours are warned that freedom from sorrow, and abundance of earthl riches, are no guarantee of the beatitude that shall neverend, but rather the contrary; that the rich should tremble at the threatenings of Jesus Christ— threatenings so strange in the mouth of Our Lord, ; and that a most strict account must be given to the Supreme Judge for all that we possess. The chiefest and most excellent rule for the right use of money is one which the heathen philosophers indicated, but which the Church has traced out clearly, and has not only made known to men's minds, but has impressed upon their lives. It rests on the principle that it is one thing to have a right to the possession of money, and another to have a right to use money as one pleases. Private ownership, as we have seen, is the natural right of man; and to exercise that right, especially as members of society, is not only lawful, but absolutely necessary. It is lawful, Says St. Thomas of Aquin, for a man to hold private property ; and il is also necessary for the carrying on of human

2 Timothy ii. 12.

2 Corinthians iv. 17.

St. Matthew xix. 23, 24.

5t Luke vi. 24, 25.

Side enemy

ct ALL CS S

life. But if the question be asked, How must one's

possessions be used ? the Church replies without hesitation in the words of the same holy Doctor: Man should not consider his outward possessions as his own, but as common to all, so as te share them without difficulty when others are in need. Whence the Apostle saith, Command the rich of this world . . . to give with ease, to communicate; True, no one is commanded to distribute to others ‘hat which is required lor his own nesessities and those of his household ; nor even to give away what is reasonably required to keep up becomingly his condition in life; for no one ought to live unbecomingly:. But when necessity has been supplied, and one's position fairly considered, it is a duty to give to the indigent out of that which is over. That which remaineth, give alims* — It is a duty, not of justice (except in extreme cases) but of Christian charity—a duty which is not enforced by human law. But the laws and judgments of men must give place to the laws and judgments of Christ the true God, Who in many ways urges on His followers the practice of aleiaal eit ing— It is more blessed to

give than to receive 5; and Who will count a kindness

done or refused to the poor as done or refused to Himself—as long as you did it to one of My least brethren, you did it tv me^. Thus to sum up what has been said:—Whoever has received from the Divine bounty a large share of blessings, whether they be external and cor poreal or gilts of ihe mind, has received ther for the purpose of using them for the perfecting of his own nature, and, at the same time, that he may employ them, as the minister of God’s Providence, for the benefit of others. He shat

I 2a 2 Q. Ixvi, Art. 2.

ith C INVE 2.

Ibid Q. xxii. Art. 6.

St, Luke xi. 41.

Acts xx. 35.

6 St. Matthew xxv. 40.

t one's /'ithout loctor :

: as his without Apostle lo give 1ianded lor his reven eep up ight to s been it is a hich is 1 duty, but of ced by of men Christ Tis folessed to ndness ised to y least p what m the hether | mind, em for e same ister of He that

hath a talent, says St. ( 0 t] tre let him see

that he hide it not; he! fh abu anee, let him arouse himself lo mercy her OSt thal hath art and skill, let him do his » share 7 he utility thereof with his neighbour

As for those who do not possess the gifts of une they are taught by the Church that, in God's sight poverty is no disgrace, and that there is nothing to

be ashamed of in seeking one’s bread by labour. This is strengthened by what we see in Christ Himseif, Who whereas He was rich, for our sakes became poor, ; and Who being the Son of God, and God Himself, chose to seem and to be considered the son of a carpenter—nay, did not distain to spend a great part of His life as a carpenter Himself. s nod this the carpenter, the Son of Mary :? From the contemplation of this Divine example it is easy to understand that the true dignity and excellence of man lies in his moral qualities, that is, in virtue; that virtue is the common inheritance of all, equally within the reach of high and low, rich and poor ; and that virtue, and virtue alone, wherever found, will be followed by therewards of everlasting happiness. Nay, God Himself seems to incline more to those who suffer evil; for Jesus Christ calls the poor blessed; He lovingly invites those in labour and grief to come to Him for solace 5: and He displays the tenderest charity to the lowly and the oppressed. These reflections cannot fail to keep down the pride of those who are well off, and to cheer the spirit of the afHicted ; to incline the former to generosity and

I St. Gregory the Great. Hom, ix. x Avance. n.

2 2 Corinthians viii. 9.

3 St. Mark vi. 3.

4 St. Matthew v. 3: ** Blessed are th poor in spirit.” 5 fbid. xi, 28: ** Come to Me all you that labour and are burd ned, and

/ will Jt 13 es Jou, ds

the latter to tranquil resignation. Thus the separation which pride wonid make tends to disappear, nor will it be difficult to make rich and poor join hands in friendly concord,

But, if Christian precepts prevail, the two classes will not only be united in the bonds of friendship, but also in those of brotherlv love. For they wall understand and feel that all n. »n are the children of the common Father, that is, of God; that all have the same last end, which is God Himself, Who alone can make either men or angels absolutely and perfectly happy; that all and each are redeemed by Jesus Christ and raised to the dignity of children of God, and are thus united in brotherly ties both with each other and with Jesus Christ, ‘he firstborn among many brethren; that the blessings of nature and the gifts of grace belong in common to the whole human race, and that to all, except to those who are unworthy, is promised the inheritance of the Kingdom of Heaven. If sons, heirs also; heirs indee! of God, and co-heirs of Christ *.

Such is the scheme of duties and of rights which ++ put forth to the world by the Gospel Would it

seem that strife must quickly cease were society penetrated with ideas like these ?

But the Church, not content with pointing out the remedy also applies it. For the Church does its utmost to teach and to train men, and to educate them; and by means of its Bishops and Clergy it diffuses its salutary teachings far and wide. It strives to influence the mind and heart so that all may willingly yield themselves to be formed and guided by the commandinents of God. It is precisely in this fundamental and principal matter, on which everything depends, that the Church has a power peculiar to itself, The agencies which it employs

1 Romans vill.

separa- |] peal > or join

classes idship, ey will Iren of | have o alone d perned by Iren. of h with among nd the human re un.

ngdom )f God,

which ‘ould it society

he out loes its 'ducate lergy it It striull may guided isely in which power mploys

are given it for the very purpose of reaching the hearts of men, by Jesus Christ Himself, and derive their ellicieney from God, ‘They alone can touch innermost heart and conscience, and bring men to act [rom a motive of duty, to resist their passions and opnetites, to love God and their fellow-men with a love that is unique and supreme, and eourageously to break down every barrier which stands in the way of a virtuous life.

On this subject We need only recall for one mo-

ment the examples written down in history. Of

these things there cannot be the shadow of doubt: lor instance, that civil society was renovated in every part by the teachings of Christianity ; that in the strength of that renewal the human race was lifted up to better things—nay, that it was brought back from death to life, and to so excellent a life that nothing more perfect had. been. known before, or will come to pass in the ages that have yet to be. Of this beneficent transformation, Jesus Christ was at once the first cause and the final purpose; as from Him ali came, so to Him all was to be referred. For when, by the light of the Gospel message, the human race came to know the grand mystery o! the Incarnation of the Word and the redemption of man, the life of Jesus Christ, God and Man, penetrated every race and nation, and impregnated them with His faith, His precepts, and His laws. And il Society is to be cured now, in no other way can it be cured but by a return to the Christian life and Christian institutions. When a society is perishing, the true advice to give to those who would restore it is, to recall it to the principles from which :t sprung; for the purpose and perfection of an association is to aim at and to attain that for which it was formed; snd its operation should be put in motion and inspired by the end and object which originally gave it its being. So that to fall away from its primal consti-

Laut) 1) pa

hy

tution is disease; to go back to it is recovery. And this may be asserted with the utmost truth both of the State in general and of that body of its citizens— by far the greater number—who sustain life by labour.

Neither must it be supposed that the solieitude of the Church is so oceupied with the spiritual concerns of its children as to neglect their interests temporal and earthly. Its desire is that the poor, for example should rise above poverty and wretchedness, and should better their condition in life; and for this it strives. By the very fact that it calls men to virtue and forms them to its practice, it promotes this in no slight degree. Christian morality, when it is adequately and completely practised, conduces of itself to temporal prosperity, for it merits the blessing of that God Who is the source of all blessings; it powerfully restrains the lust of possession and the lust of pleasure—twin plagues, which too often make a man without self-restraint miserable in the midst of abundance;' it makes men supply by economy for the want of means, teaching them to be content with frugal living, and keeping them out of the reach of those vices which eat up not merely small incomes, but large fortunes, and dissipate many a goodly inheritance.

Moreover, the Church intervenes directly in the interest of the poor, by setting on foot and keeping up many things which it sees to be efficacious in the relief of poverty. Here again it has always succeeded so well that it has even extorted the praise of its enemies. Such was the ardour of brotherly love among the earliest Christians that numbers of those who were better off deprived themselves of their possessions in order to relieve their brethren ; whence neither was there any one needy among them ,.

t (C The root of all evils ts cupidity.”—1 Tim. vi. 10. 2 Acts iv. 34.

And oth of zens—

ife by

ude of ncerns nporal ample s, and this it virtue sin no is adef itself ing ol igs; it id the often in the ly by n to be out of merely ssipate

in the eeping in the ieceedof its ly love ' those { their thren ; them ..

To the order of Deacons, instituted for that very purpose, was committed by the Apostles the charge of the daily distributions; and the Apostle Paul, though burdened with the solicitude of all the churches hesitated not to undertake laborious journeys in order to carry the alms of the Faithful to the poorer Christians. Tertullian calls these contributions, given voluntarily by Christians in their assemblies, ‘eposits of piety; because, to cite his words, they were employed in feeding the needy, in burying them, in the support of boys and girls destitute of means and deprived of their parents, in the care of the aged, and in the relief of the shipwrecked :.

Thus by degrees came into existence the patrimony which the Church has guarded with religious care as the inheritance of the poor, Nay, to spare them the shame of begging, the common Mother of rich and poor has exerted herself to gather together funds for the support of the needy. The Church has stirred up everywhere the heroism of charity, and has established Congregations of Religious and many other useful institutions for help and mercy, so that there might be hardly any kind of suffering which was not visited and relieved — At the present day there are many who, like the heathen of old, blame and condemn the Church for this beautiful charity. They would substitute in its place a SyStem of State-organised relief. But no human methods will ever supply for the devotion and selfsacrifice of Christian charity. Charity, as a virtue, belongs to the Church; foritis no virtue unless it is drawn from the Sacred Heart of Jesus Christ; and he who turns his back on the Church cannot be near Christ.

It cannot, however, be doubted that to attain the purpose of which We treat, not only the Church,

I Afologra Secunaa, xxxix.

but all human means must conspire. All who are concerned in the matter must be of one mind and must act together. Îtis in this, as in the Providence which governs the world; results do not happen save where all the causes co-operate.

Let us now, therefore, anis what part the State should play in the w ork of ‘remedy and relief.

By the State We here understand, not the particular form of government which prevails in this or that nation, but the State as rightly understood ; that is to say, any government confor mable in its institutions to right reason and natural law, and to those dictates of the Divine wisdom which We have expounded in the Encyclical! on the Christian Constitution of the State. The first duty, therefore, of the rulers of the State should be to make sure that the laws and ins titutions, the general character and administration of the common wealth, shall be such as to produce of themselves public well-being and private prosperity. This is the proper office of wise statesmanship and the work of the heads of the State. Now a State chiefly prospers and flourishes by morality, by well: regulated family life, by respect for religion and justice, by the moderation and equal distribution of be burdens, by the progress of the arts and of trade, by the ahund ant yield of the land —by everything w hich makes the citizens better and happier. Here, then, it is in the power of a ruler to benefit every order of the St: ite, and amongst the rest to promote in the highest degree the interests of the poor; and this by virtue of his office, and without being exposed to any suspicion cf undue interference—{or it is the province of the common wealth to consult for the common good. And the more that is done for the working population by the general laws of the country, the less need will there be to seek for particular means to relieve them.

There is another and a deeper consideration which

vho are ind and vidence happen

he State f.

the par- 1 this or )d ; that | instituto those lave ex- 'onstitu- » of the that the and adsuch as ng and of wise he State.

shes by respect id equal ss of the the land tter and ruler to ngst the

Lerests of

id withue intern wealth nore that general

^ be to

n which

must not be lost sight of. To the State the interests of all are equal, whether high or low. The poor are members of the national community equally with the rich. they are real component parts, living parts, which make up, through the family, the living body ; and it need hardly be said that they are by far the majority. It would be irrational to neglect one portion of the citizens and to favour another; and therefore the public administration must duly and solicitously provide for the welfare and comfort the of the working people, or else that law of justice will be violated which ordains that each shall have his due. To cite the wise words oi St. Thomas of Aquin : As the par? and the whoie are in a certain sense identical, the part may in some sense claim what belongs to the whole*. Among the many and grave duties of rulers

who would do their best for the people, the first and chief is to act with strict justice 'e— with that justice which is called in the Schools dstributive—towards each and every class.

But although all citizens, without exception, can and ought to contribute to that common good in which individuals share so prolitab ly to themselves, vet it is not to be supposed that all can contribute in the same way and to the same extent, No matter what changes may be made in forms of government, there will always be differences and inequalities of condition in the State: Society cannot exist or be conceived without them. Some there must be who dedicate themselves to the work of the commonwealth, who make the laws, who administer justice, whose advice and authority govern the nation in times of peace, and defend it in war. Such men clearly occupy the foremost place in the State, and should be held in the foremost estimation, for their work touches most nearly and effectively the general