ON THE SOCIAL ORDER

CHAPTER 1

ON THE FOUNDATION OF SOCIAL ORDER AND THE PRINCIPLES OF SOCIAL LIFE

1. [On the human person]. The Sacrosanct Synod teaches that man, made in the image of God, the
foundation, end and subject of all social life under God, is and ought to be, since he is a person, a
creature consisting of spirit and body, endowed with intellect and will, directed directly to God as the
ultimate end and redeemed by Christ the Word of God incarnate after the fall. But the foundation is that
social life flows intrinsically from the rational nature of man; it is the end, because social life, by itself,
tends to the perfection of man and therefore must be ordered to the same, according to what St. Paul
says: "For all things are yours: but you are Christ's; But the Christ of God" (I Car. 3, 22-23); it is a subject,
because in all the activities and institutions of social life man always prefers himself as a person and
must be recognized as such.1

2. [On the relationship of social order to God]. Because the member order is contained in the fullness of
the moral order, for this reason man's relation to God also constitutes the objective, universal, and
absolute foundation of the social order. There is therefore no social order which is not measured from
the order of man to God, the ultimate end. Wherefore also the social order, under its moral aspect, is
subject to the authority of the Church. 2

3. [On the equality of men and their differences]. All men, both in so far as they are of the same nature,
and also because they are destined in the supernatural order to the dignity of the children of God, are
completely equal, according to what St. Paul says: The Greek is neither slave nor free: he is neither male
nor female" (Gal. 3:27-28; cf. Col. 3:11). And elsewhere: "The same Lord of all, rich to all who call upon
him" (Rom. 10, 12).3 Accordingly, all who are united in human society, as persons, have duties and rights
arising from their very nature, which are not they cannot be alienated or violated. At the same time,
however, individual people differ from others in their aptitudes and physical and moral qualities, and
therefore they play different roles in social life. This diversity of roles is a constitutive element in the
social order: for it is necessarily required that each one be able to develop himself fully and in a manner
worthy of man.

4. [On the nature of human society]. Human society is not to be regarded as a merely numerical plurality
of men; the less is it to be esteemed as a body of this kind, of which the individual men were nothing but
parts. On the other hand: human society is a unity of order, namely a unity in which the individual
members are and must be considered as persons and therefore as men existing in themselves, acting in
their own way and with their own responsibility, each of whom has his ultimate end, which is God
Himself eternally and to be immediately possessed, according to the words of blessed John: "Beloved,
now we are children of God; and it has not yet appeared what we will be. Except for us, because when
he appears, we will be like him, because we will see him as he is" (1 Jn. 3, 2).4 At the same time,
however, in society, people are reduced to a true unity, and because they are social by virtue of their
own nature, and therefore they communicate with each other in many ways , and in so far as each one
perfects himself in so far as he contributes to the perfection of others, also because all, although in
different forms and degrees, are inclined to the pursuit of the common good just as they are inclined in
mind, so they are bound by duty.5

5. [On the different forms of social life]. In human society there are several associations, two of which
are necessary: namely, the family and the political community. In addition, many other societies are
given, which contribute to the fuller life of the society, and are even demanded, especially those that
have the aspect of common prosperity or neighborhood of the place.6•

6. [On the common goods of human society]. The common good of human society is not the same as the
merely numerical sum of the goods belonging to its members. For that good has its own character,
which, however, can neither be recognized nor defined, except with respect to the habit of the human
person when fully thought of. For it consists of all those elements which are required to render and pro-
move the completeness and possible perfection of the human person; precisely because it lays down the
conditions of the external order for the social pursuit of that pettification. 7

7. [On human authority]. Authority is required to protect the social order or to effectively promote the
common good. What is derived from God, according to the saying of St. Paul: "For there is no power
except from God... They are ministers (princes) of God" (Rom. 13, 1-6). For God created men to be social
by nature. Further, the imperative force of authority is based not on the sinful condition of humanity,
but on the very moral order which takes its principle from God and leads to God. It is added that the
dignity of the person is so great that the conscience cannot be bound by human authority unless the
same authority is a kind of participation in divine authority. Consequently, human authority, by its very
nature, in the name of pursuing the common good, can neither be exercised by law against the moral
order nor, consequently, is it valid against the consciences of men. 8 Indeed, "we must obey God more
than men" (Acts 5:29).

8. [On exercising freedom]. Social institutions must be shaped in such a way that the exercise of
freedom is recognized, preserved, and promoted in them. But men are bound to exercise their freedom
within the limits of the moral order; indeed, only in this way is a human being saved, and is he
developed correctly, with dignity, and faithfully. 9

9. [On the positive order of law]. In order that what natural law demands may be well ordered and
properly executed, a positive order of law is required, also endowed with coercive power. In order to
protect that juridical order, it is necessary for the judges to fulfill their role in an orderly manner,
without regard to religion, and according to justice. 10

10. [On the principle of subsidiarity]. In the relations of regulation existing within human society, the
most important principle of subsidiarity must remain fixed and unmoved in social life: namely, that
which can be accomplished by the individual horns with their own matte and their own energy, it is
inherently wrong to rescue them and demand from the community, so that things which can be effected
and performed by the smaller and lower communities, to summon them to a larger and higher society is
wrong, and at the same time a serious damage and a disturbance of the right order. For any social
activity must by its very nature bring support to the members of the social body, never refraining from
destroying, oppressing or absorbing the same. The more perfectly preserved the principle of the
"subsidiary" office, even the hierarchical order between the different associations, the more outstanding
will be the social authority and efficiency.11

CHAPTER 2

ON HUMAN DOMINION AND PRIVATE PROPERTY

11. [On universal human dominion]. God created man in his own image, and said to him: "Be fruitful and
multiply, and fill the earth, and suddenly earn" (Gen. 1, 28; cf. ibid. 1, 27-30). It follows from this that it is
an irrational creature for the sake of man, 1 and consequently that the possession of temporal goods is a
primary natural right, granted by God to all men, as the Holy Fathers consistently taught. 3

12. [On private property]. But since man is the master of his own actions, and is governed by the
providence of his own counsel, he therefore has it in his power to choose those matters which he judges
to be most suitable for his counsel, not only for the present, but also for the rest of time. -shows that
man is entitled to the right of private property, ownership, that is, exclusive and permanent ownership
of temporal goods, not only of consumption, but also of production. , to fulfill his duties towards the
Creator with his own responsibility, to provide for his family, to pursue the religious and moral goal
imposed on him by God. 6 That the right of private property is exercised not only by individuals, but also
by intermediate communities. We see how the right is defended by God himself in the law which he
wrote in our hearts and on tablets of stone, and by which giving is separated from what is foreign: "You
shall not steal" (Ex. 20:15). Why do we see the same right being recognized continuously in the Old and
New Testaments. 7

13. [To spread private property]. It is a small thing to establish that there is a right given to man by
nature, that is to say, to own private things, and also those which are capable of producing goods, unless
private property is equally propagated through all classes of citizens by every struggle. For this reason
the economic life of all should be moderated in such a way that the access to privately owned goods
becomes easier and as wide as possible, especially if they do not immediately perish, since they also
constitute the living space of the family.8

14. [On the social role of private property]. Because man must live in society by the force of his nature,
being bound together by various bonds and degrees, and because the primordial and universal right to
use the things necessary for each does not cease to exercise its force, the idea of the right of private
property is the finality of which and the social from the very order it contains a natural order, by which
liberty is composed with due order, and the use of goods is directed to the common benefit. and to
cultivate art, and to dispose of the fruit of laborious activity according to his prudent judgment.
Consequently, a man should have possessions not only as his own, but should easily share them with
others in times of need, as the Apostle warns, 10 and the continuous Church has taught. needs are met.

15. [On correcting the bad distribution and bad use of possessions]. It pertains to the civil authority, if at
any time the evil division of possessions, especially funds, brings about a serious loss to the public, or
harms the social peace, to endeavor to secure their use for the common benefit, nay, if it cannot be
otherwise provided for, to remove the possessions, by paying suitable compensation. 12 Concerning the
rest, what has been said above does not in the least prevent citizens and other public institutions from
possessing property by right, even those that pertain to the preparation of wealth; if, above all, they
carry with them a great power, such as cannot be permitted to private men, save the state. of course,
then it is only permissible for states and public institutions to expand the boundaries of their domain,
when the clear and true necessity of the common good demands it.14

16. [Conclusion]. Finally, while the Church proclaims the principle of private property, it intends that this
right, according to the decrees of divine wisdom, become an element of the social order, a
presupposition of autonomous human activity, an incentive to work, the protection of family unity, the
source of public prosperity, and finally the shield of the dignity of the human person, which God created
in his own image. 15

CHAPTER 3

ON THE NATURE OF HUMAN WORK!

17. [On the nature and dignity of work]. The Holy Synod solemnly affirms that human labor of any kind,
so that it is truly worthy of man, must take on a truly spiritual character, as that which proceeds
immediately from the human person. Accordingly, human labor always carries an individual and a social
ra-tion before it. 1 Moreover, it teaches that human labor must be understood and put into practice as a
task to complete the work of divine creation, so that through it man exercises dominion over the entire
world for the benefit of all according to the saying "fill the earth and subdue it" (Gen. 1:27). 2 Indeed, if
the faithful are united with the Most Holy Redeemer, their work draws strength from the work of Jesus
Christ for the good of all humanity and the Church, and is turned into a greater praise of God, saying to
the Apostle: "Whatever you do in word or deed, all in the name of the Lord Jesus Christ giving thanks to
God and the Father through Him" (Col. 3, 17). Here it also happens that the fervor of the Gospel
permeates the veins of civil society more abundantly, especially if all the faithful to Christ ennoble their
own work through the daily offering made to God and raise it to the heavens.3

18. [On the duty and right to work]. The Holy Synod likewise proclaims the universal obligation to work
with the hands or with the mind, to reach personal petitions and to fulfill duties towards society. Above
all, personal duty and the natural right to work are emphasized, when people derive their family, their
livelihood, and their education from work as if from a single head. they are capable of being controlled
by their own consent; it also demands that the opportunity to work should be offered and preserved to
as many as possible, by the solidary cooperation of all groups and individuals, and also by the
appropriate re-measures used by the public power. 5

19. [Conditions in the actual act of work]. In the very place where work is performed, consideration
should be given to health, the good of the mind and religion, so that the dignity of the human person
may not be undermined, either with regard to the body that he regards, or to the mind. But in
organizing daily work, care must be taken not to require more than the strength, age, sex, and family
status of each one allow, taking into account the method used and the hours of continuity in producing
external goods, and the nature of the place in which the work is done.6
20. [On the individual formation of workers]. Even humble work is in itself very honorable. No one
should therefore be ashamed of his condition. However, it is consistent with human nature to aspire to
a higher order through one's own activity. In order to bring the dignity of work into practice, it greatly
contributes to the fact that everyone is given the opportunity to work according to their own
inclinations, as well as the possibility of acquiring technical skill. , whether or not of the personal and
social condition in which they live; that those who enjoy greater capacities should be given the
opportunity to seek higher labors through further studies.

21. [On relations in the unit of production and the position of dependent labor]. In the units of
production, training and equipment should not be attached to which the human dignity of the workers is
either brought into jeopardy, or the sense of accountability is weakened, or they are deprived of the
ability to act independently. For it is in the nature of man himself that it is necessary that he who
accomplishes something by working should be allowed to exercise conscience and responsibility on his
own, and to complete himself by working. The relations between employers or directors and employees
of the same company must be conformed to mutual compliance, esteem and benevolence, so that all
may simultaneously strive for the common work. The wishes of the workers should be properly heard
and their firm efforts should be called upon to facilitate business and the growth of the company
concerned, while maintaining the necessary and efficient authority in the unit of production.8

CHAPTER 4

ON FAIR REWARDS FOR WORK

22. [Criteria of just compensation]. The Sacred Council proclaims that it is not right to leave the mode
and measure of wages entirely to the free competition of competitors, nor to allow the same to be
determined at the discretion of those who enjoy greater economic power; but in this matter the norms
of justice and equity must be observed in all respects. 1 But in establishing a just salary as criteria, it is
necessary to keep in mind both how much each individual contributes to the creation of goods, and
what is necessarily required to live a life worthy of man, and what the economic condition is the
enterprise to which the worker places his labor. There is no other reason to be considered for the
common good of the commonwealth, especially for the allocation of all works that concern the common
good of all nations. 2 Such norms are valid at all times and in all places, with a suitable ratio of the
resources that are available; which, of course, the wealth belonging to different peoples may differ in
quantity and nature, and indeed they do differ, and even in the same nation they often change for the
changing times.3

23. [On the relationship between economic growth and social progress]. Social justice requires that the
growth of the economic situation be accompanied by the growth of the social situation at the same time
and adjusted at the same time; so that from the increased wealth in the republic all classes of citizens
should receive equal benefits. In regard to these things, it is necessary for all men to be vigilant and to
strive so that the differences between the classes of citizens due to the inequality of things do not
increase to such an extent that they are minimized as much as possible.4
24. [On providence and security institutions]. Social justice equally requires that, with respect to
personal and family responsibility, institutions of social security and providence are established in which
the fundamental rights of the human person are protected.

25. [On coverage and legal forms of conciliation]. To settle disputes, whether individual or collective, and
to obtain or restore justice, any peaceful means of settlement available are to be used above all; when
these fail, or are tried in vain, closing down and stopping work become the last possible recourse,
provided that the rights to be asserted are of such importance that it is necessary to bear the losses,
both of the families, and of the enterprise, and also of the community, necessarily accompanying them,
always saving the right to work in case of irrevocable necessity either as an individual or as a family. It
will be necessary to prevent as much as possible, so as not to hinder the progress to solve disputes by
legal means.5

CHAPTER 5

AGRICULTURE AND AGRICULTURE

26. [The dignity of agriculture]. From the words of the Apostle, who teaches the faithful: "You are God's
agriculture" (I Cor. 3, 9), and even more from the desire of the Lord, who calls himself the true vine, and
the heavenly Father the husbandman (cf. lo. 15, 1), to give it shines, how much more God cares for
agriculture than for the farmers: for in no material work is man closer to God, he collaborates more
intimately with God, and feels himself as much dependent on the Creator as in cultivating the fields and
preparing them for the harvest. For it is God who gives increase (cf. 1 Cor. 3, 6-7).

27. [On promoting rural goods]. Therefore, even if the economic conditions may demand a greater
emigration from the country to the great cities, it will not benefit either the Church or civil society if the
agrarian lands are depopulated by a real flight. In order to prevent this evil, the Pastotes give their
efforts, so that in religious matters the country is not deferred to the cities, both as regards worship and
as regards religious culture; But those who are placed in civil power should be earnest in their hearts, so
that even the rural people may enjoy the benefits of modern culture, especially in the hygienic and
educational order; and, moreover, that there should be a greater balance between agriculture and
industry, both in giving and in acci-piating good loans. Above all, let them remember the words of St.
Paul: "A laboring farmer must first perceive his fruits" (II Tim. 2:6). If they do not refuse to meditate on
these apostolic words, Agricola will give them the due understanding in this matter (cf. 2 Tim. 2, 7).1

CHAPTER 6

ON THE PROTECTION OF THE SOCIAL PEACE

28. [Defending the rights of workers]. In many countries, there is an immense gap between the wealthy
and the vast multitudes who strive to leave the straits in which they are entangled, 1 The Church grieves
and laments; He accuses the monstrous accumulation of power and the despotic powers of the
financiers-with only a few;2 to defend the rights of those multitudes who are deprived of all security in
such a way that they are able to ascend to a stable human condition, he admits that he is bound by the
law of Christ.3

29. [Workers' associations]. The Church disapproves of class struggle, which the Marxists claim is
necessary to prepare for revolution. 4 But it declares that to form associations, to establish collaboration
and social peace, and to defend the rights of workers, is a right granted to men by nature. 5

30. [Let the wishes of the workers be heard]. It will be appropriate that, while preserving the freedom
and proper responsibility of the public authority, all those who give attention to the economy, and their
groups, are present at the institutions that work in the various provinces of the economy, to protect the
rights, needs, and wishes of the people. In fact, since the benefit and activity of the employees and
workers in the economic life of the people is common, and their dignity is equal, therefore their
appropriate participation must be recognized in the organization of the economic and social life of the
whole people. 6

31. [On protecting the middle class]. Let the rulers of political society bear in mind that the more
balanced the framework of society would be, and the more effectively peace would be maintained
among the citizens, by which there would be less extreme parties, and therefore more of the middle
class, whether they be dependent workers, or businessmen, or attached to various professions and
public offices, well let them be strong, enjoy their own property and economic security.

32. [On social action and doctrine Because economic and social matters also have a moral aspect and are
therefore subject to the natural law and the evangelical law, explained by the Magisterium of the
Church, Christ: the faithful should not give name to associations in which these moral laws are not
observed , or, what is worse, they attack. 7.

33. [On the doctrine to be proposed]. It is necessary to ensure that, together with such foundations,
there are always associations that try to imbue the Christian teaching with social soda, and form them,
so that then the associations are able to persevere in the spirit by which they must be guided in their
entire course of action. 8

CHAPTER 7

ON THE RELATIONSHIP BETWEEN THE PUBLIC PUBLIC AND THE ECONOMY.

34. [Principles are established] .1 In order to have a healthy relationship between the state and the
economy, especially in the economy, the private industry of individuals should be given priority,
whether they act alone or with others, in order to obtain common goods conveniently for themselves, in
a multiple way they will be associated Romans, however, when working in economic matters, are bound
to act according to the principle of collaboration, subordinating their own interest to the common good.
Then, in economic affairs, let the civil power act at the present time, so as to properly promote the
growth of external goods, and this to contribute to the progress of social life, and therefore, by
maintaining due order both in the goods of the body and of the soul, contribute to the benefit of all
individuals and groups. Finally, it must be borne in mind that, even in the financial sphere, the principle
of subsidiarity requires careful application.

35. [Mutual benefit of civil societies]. Since God has destined the goods of one world to support the
entire human family, and in addition the economic affairs of individual nations, mainly due to the
progress of science and technology, are more and more interconnected and dependent on each other,
the Holy Synod declares that it is absolutely required so that relations between the peoples in economic
affairs, both juridical-political and practical, of multi-type collaboration should be fostered. Therefore it
is necessary to strive with all our might, so that international labor may be promoted; in the end, so that
real and personal energies can serve everyone all over the world with a better circulation. This will also
contribute to peace, which is so necessary for the whole world, to be placed in safety, so that the people
may sit in its beauty (cf. Is. 32, 18).2