Relations between employers and employed : pastoral letter of his Eminence William Cardinal O'Connell, Archbishop of Boston


Penny Leaflet No. 10 & 11*)

Relations between Employers and

Employed

Pastoral Letter of His Eminence William Cardinal O’Connell,

Archbishop of Boston

Foreword.

In this Pastoral Letter, addressed to the clergy of the Archdiocese of
Boston, His Eminence, the Cardinal Archbishop, has laid down Catholic
principles on a subject which is not only of vital interest, but also of the
utmost importance. The rareness of such pronouncements bearing a char-
acter so official, the soundness of the opinions expressed, the close ad-
herence to the teachings of Pope Leo XIII, as well as the exceptional
position occupied and authority enjoyed by the Cardinal have prompted
the publication of this leaflet, and have encouraged the hope that it
might be even more widely spread than other tracts of the Central Bu-
reau. It would hardly be saying too much to assert that this is the most
momentous official pronouncement on labor problems uttered by an Ameri-
can prelate since the declaration of Cardinal Gibbons on the Knights of
Labor.

To the Reverend Clergy and People of the Diocese, Health and Benediction:

The time of Advent set apart by the Church to prepare the minds of
men for the coming of the Prince of Peace seems an appropriate one, ven-
erable brethren of the clergy and laity, to open my pastoral heart to you on
a subject vitally connected with your domestic, civil and spiritual peace.

The social problem of the relations between employers and employed
appears to be the one most fraught with danger to our peaceful living. It
has been many times in the past the source of widespread discord and dis-
order, and'may in the future prove a danger to the public peace unless some
remedy can be found to better our social conditions. The hostile attitude
of one set of men against another is always prejudicial to the permanence
of peaceful relations; but when two classes are arrayed in antagonism and
distrust, each against the other, the one with the resources of wealth
and power behind it, the other with the force of numbers to make its
influence felt, society is menaced by impending outbreaks, and the peace of
families, the tranquillity of the State and the norrqal calm engendered by
religion are imperilled.



— 2 —
How to Avoid Social Dangers.

To find a way out of these social dangers, to reconcile conflicting in-
terests, to lay down a basis of differences between employers and workers
is a call to an apostolate of the highest service, which every lover of his
faith and of his country should heed, and to which every Christian and every
patriot may well consecrate his best endeavors.

Justice and charity, two of the noblest Christian virtues, hold a fore-
most place in any genuine crusade for social betterment, and make the cause
a holy one that appeals even more strongly to the churchman than to the
statesman.

More Than an Economic Problem.

The proper consideration of the problem depends much on the way
'in which we approach it. The initial mistake that is made in trying to find
a solution is in viewing the question as a merely economic one. The lives
and happiness of millions of human beings are involved in the issue; and
this gives it a moral aspect which cannot be ignored. It is much more than
an economic problem. From the moment that the well-being of the indi-
viduals and families is concerned in any question at issue, it is lifted out of
the domain of mere economics. Bald political economy with its inflexible
law of supply and demand can- no longer cope with it. The reciprocal rights
and duties inhering in the personality and position of those who are making
claims and of those who are resisting them, enter in and create at once a
moral issue. In the long run, dollars and cents are powerless before a just
human right and must give way in every community ruled by principles of
justice.

Issue of Human Rights.

The question of human rights that is involved in the issue between capi-
tal and labor goes deeper down than any legal enactment concerning them.
In fact, much of the confusion of thought surrounding the problem springs
from a faulty conception of the fundamental sources of human society.
There is a tendency to-day to exalt unduly the State, and to regard it as
the creator of all the rights and privileges which we enjoy, and to look
to it for the solution of all our problems.

Such a position is philosophically and historically false. The family is
by nature and inf fact anterior to the State. There are certain inherent
individual and family rights that spring from nature itself and from the
fundamental relations established by the Creator in the universe which
antedate the constitution of States or the enactments of civil law.

The authority of the parent over his child, his right to provide for his
family, the choice of the kind of education his children shall receive—all
these fundamental rights are rooted in the very nature of family life.

Province of the State.

So also the rights of conscience are inherent in the individual. They
were not created by the State. They are anterior to it by nature and in
fact. But if the State is not the creator of them, the State should be the
conserver and respecter of them. For it was precisely to safeguard thpse
primary rights of the individuals and of the family that States were formed.
To the fact that man is by nature a social being made so by his Creator
and to the natural need of individuals and families of protecting their
primary and natural rights, which alone and isolated they had not the
strength to defend against unjust aggression, States owe their origin and
formation. It is the province of the State in consonance with its origin to
protect these fundamental, individual and family rights, not to invade them.

Deeckftfi''
OeackSfled / V$ji| 4J



3 —
A Living Wage.

Now the right of a man to provide for his family is a natural one. In
the exercise of this right he may sell his labor for what he considers just
compensation, or may refuse his labor for what he deems an inadequate
return. The measure which he must use in determining his decision is
that imposed by nature itself. He must support his family; and the living
wage which he has . a right to demand according to the teaching of Leo
XIII, of blessed memory, is one which will maintain his family in decent
and frugal comfort. The man who accepts less through necessity or fear
of harder conditions is the victim of force and injustice. This general form
of wage does not exclude the special claims of labor, skilled and unskilled,
which according to the degree of toil or danger incurred, has a right^to
greater compensation. It simply means that the lowest measure of com-
pensation must be the decent maintenance of a man in his home.

Safety of the State.

This principle is based on sound political economy and the highest
political wisdom. The safety of the State depends upon the integrity of
its homes. To build up contented homes should be the aim of enlightened
legislation as well as the scope of every movement for social betterment.
The source of the nation’s strength lies in the stable and welfccfrdered home,
and without it, national greatness swiftly hastens to decay. The homeless
man, free from the restraints of domestic life, may easily become a menace,
and to diminish such a danger becomes the duty of comprehensive, patriotic
statesmanship.

Right to Form Unions.
The maintenance of a home, then, is the standard of the minimum wage

dictated by the law of nature, and prompted by the highest public policy.
It is the clear right of the wage earner, and to protect this right he may
make use of all legitimate means. He may combine with others to enforce
it and form a union with his fellow workers to exert the adequate moral
power to maintain it or to better his condition within the limits of justice.
To deny him this right is a tyranny and an injustice. He has no other way
to safeguard his interests. The rich and the powerful have many ways
which they do not hesitate to employ to protect their investments; the
workingman has only the support of peaceful combination.

V
Peaceful Agitation.

Moreover, workmen’s associations may peacefully agitate and seek to
mould public opinion in their favor to bring about a redress of real griev-
ances. A campaign of this kind must, however, be legitimately conducted,
free from violations of justice and of charity and of the public peace.
Finally, the worker in the last resort has the right to refuse to work, that
is to strike, and to induce by peaceful and lawful methods, others. to strike
with him when this extreme measure becomes necessary to mitigate un-
endurable conditions or to wrest from an unreasonable employer just com-
pensation for his labor after all other measures have failed.

All this is the teaching of the illustrious Pontiff, Leo XIII, in his now
famous encyclical “On the Condition of the Workingmen.” It has its root
in the law of nature which dictates that a man has a natural right to a wage
which will maintain his home in frugal and reasonable comfort. All the
other conclusions which we have laid down are but corollaries flowing from
this fundamental principle, on the ground that any one who possesses a
natural right may .make use of all legitimate means to protect it and to
safeguard it from violation.



4 —
These are the objective principles which may serve as guiding ones in

contests between workers and employers, and if loyally accepted by both
sides, would undoubtedly mitigate the bitterness that often arises in labor
disputes. —

Right of Employers.

The principles governing the conduct of employers are well known and
are generally accepted as the only safe ones which may be followed. They
may be summed up as follows:

Capital has a right to a just share of the profits, but only to a just share.
Employers should treat those who work under them with humanity and

justice.

They should be solicitous for the healthful conditions of the places
where workmen daily toil.

They should use all reasonable means to promote the material and
moral well-being of their employees.

They should be kindly, humane and just in all their relations with them.
We are well aware that some of these principles find no place in a

political and commercial economy which has become wholly pagan. We
are convinced, however, that the social problem of the relations between
employers and workers can never be settled on any other than a Christian
basis. The attitude of each towards the other must radically change round
to a Christian one, else we shall have the spectacle of two opposing forces
facing each other in a hostile spirit, each stubbornly insisting on its pound
of flesh, with no thought of the Christian brotherhood which ought to bind
them together.

Neglect of Christian Principles.

The present deplorable situation in the world of labor has been brought
about by a neglect of Christian principles, and by the attempt to put this
question on a material basis only. On the other hand, riches and power
bring danger in their train unless moral rectitude and moral standards are
accepted as guiding sign posts along the way of life. Money gives power
and it may be sought after too anxiously without due regard to the princi-
ples of justice.

Saint Paul has declared in the sixth chapter of his first epistle <o
Timothy that “the desire of money is the root of all evil,” meaning, of
course, its inordinate and greedy desire. Men are forgetting these princi-
ples. They are making too much money for money’s sake. They have
forgotten the injunction of the Saviour given in the twelfth chapter of
Saint Luke: “Take heed and beware of all covetousness; for a man’s life
doth not consist in the abundance of things which he possesseth.” There is
need of this solemn warning.

No Double Moral Standard.
Men with money should be careful to regard it as a means to do good

rather than an end. They should beware lest its possession make them
arrogant, tyrannical and despisers of their less fortunate brethren. The
great restraining force against these natural tendencies is the spirit of re-
ligion, which subdues while it strengthens and sanctifies while it chastens.

Whether as individuals or as members of corporate bodies, men of
wealth must remember that the Christian law obliges them in one capacity
as in the other. There is no double moral standard, no loophole of escape
from the sanctions which the moral law of Christ imposes.

.

Men of wealth
should not buy that which is not sellable according to Christian ethics. It
is an abuse of their wealth and an infraction of the moral code, and a crime
aerainst society.



5

Paganism, Pure and Simple.
The merely natural outlook has produced another idea of wealth which

is a source of danger. Men regard themselves as absolute owners of what
they possess, and claim the right to 1 do with it what they please. In one
sense this is true. They are owners, and exclusive owners. But there is a
law higher than themselves, and there is a God above them. To stand
stubbornly upon individual ground and because they are owners to absolve
themselves from all obligations to society and their weaker brethren is
paganism, pure and simple. In reality, they are, according to the Divine
Word, stewards of God. The greater their wealth the greater their re-
sponsibilities.

Before the so-called Reformation this was the Christian conception of
wealth as any one who will read the records of history will readily see.
There was poverty, but not pauperism. The rich man saw in the poor his
brethren in Jesus Christ, and was well content to share his treasures on earth
that he might lay up for himself treasures in heaven.

The Individualistic Principle.
The individualistic principle of life was introduced by the revolt against

the authority of the Church. The unity of faith was broken and Christen-
dom ceased to be one great organic social body, one brotherhood in Christ.
Once granted, the principle that man can choose as he would a garment his
own religion, the most supreme issue of life, the way is open for him to have
his own way in things of all moral import. The direct tendency of the
spirit of' individualism is to breed self-sufficiency and selfishness. That it
does not always do SO' is owing solely to the fact that it is not always carried
out to its logical outcome.

There is need of a returp to old Catholic ideals. Men must learn to give
to every cause of religion and charity and mutual help, in proportion to
their means. Rich men should bear in mind that they shall one day hear
the voice of the Master of all saying, “Render an account of thy steward-
ship.”

The Christian Spirit.
There must be a generous recognition, on the part of those whom God

has blessed with abundance, of their obligations to society and the poorer
members of the human family. The Christian spirit must be enkindled
in the soul and this will of itself arouse the noble and generous disposition
to approach conflicts with a calm and balanced mind, and with a readiness
to listen to higher impulses than the mere desire for victory over helpless
and oftentimes maddened men, who alas too often have good reason to
believe that the rich have lost all sense of kindly feeling and think only of
themselves.

Bound by the Christian Law.
On the other hand, workers are just as much bound by the Christian

law as their employers. This fact seems to be lost sight of at times, and
men give way to their baser impulses. The spirit of envy generates dis-
content, and the attitude of the laborer towards his employer becomes
unchristian and pagan. There is a disposition, too, to regard work as an
intolerable burden to be gotten rid of as soon as possible, and with as
little effort as possible. This is contrary to the Christian teaching. The
Wise Man in Ecclesiastes who had tasted all the pleasures of life, was
forced to confess: “For I have found that there is nothing better for a
man than to rejoice in his work.” This natural discontent is fomented and
intensified by the noisy agitators of Socialism, the enemies of God and

- man, who would overturn the foundations upon which human society is
built, and exile God from His universe.



A Brood of Disturbers.
This singular set of men who seek to conceal the malice of their real

principles, but who cannot, are a brood of disturbers. Their doctrines are
an abomination striking at the foundations of family life and religion.
Their spirit is not new.

A similar class of men were graphically described by Saint Paul in his
second epistle to the Thessalonians: “For also when we were with you,
this we declared unto you: that if any man shall not work, neither let him
eat. For we have heard that there are some among you who walk dis-
orderly, working not at all, but curiously meddling. Now we charge them
that are such, and beseech them by the Lord Jesus Christ, that working with
silence, they would eat their own bread.”

No Catholic Socialists.
There is not, and cannot be a Catholic Socialist. Leo XIII has rejected

such a fellowship in his immortal encyclical. The principles of Socialism
are utterly opposed to the principles of Christianity. They are mutually
destructive to each other. Certain misguided Christians may call themselves
Socialists, but objectively, a Catholic Socialist is an utter impossibility.

Another source of unrest among working people, and one against which
they must be warned is the des’ire to give themselves over too much to
the pleasures of life. It is directly contrary to the Christian, Catholic spirit.
It leads the people to live beyond their incomes, and is the fruitful source
of family troubles and discontent with one’s station in life.

The Christian Life.

A Christian people should ever remember that the Christian life is one
of restraint. Legitimate recreations are good, but not the surrender of
the heart to the pleasures of this life. They should bear in mind the warn-
ing of St. Paul that among those who make dangerous times in the history
of the world are “lovers more of pleasures than of God.” More economy
at home and less perpetual seeking of empty pleasure would remove much
of the unnecessary discontent and murmuring which, even without real
cause, we hear on many sides.

Solving the Problem.

The social problem of the relations between employers and workers
must be solved on a Christian basis, or not at all. They must face each
other in the proper frame of mind springing from a Christian spirit, before
even an initial step towards permanent betterment can be effected. Em-
ployers and workers must regard each other as brothers in the same great
brotherhood of Christ. The Church, by her teaching, inculcates the only
sure method of social regeneration. She would purify the^hearts of men
of selfishness, greed, envy and hatred which stand in the way of a better
understanding. She abolished slavery, in spite of opposition coming from
human interests, and made men socially free. She protected and fostered
;he workingmen’s guilds of the Middle Ages, using every means in her power
to keep the workers under the gracious and mellowing influence of religion.
She alone can be the regenerator of the social commonwealth in the condi-
tions which confront us to-day.

Winning the Battle.
When the worker imbibing her spirit will look upon labor as a con-

scientious duty to be done with care and diligence, and when the em-
ployer accepting her teaching will be content with reasonable profit and



— 7 —
treat the laborer generously and humanely, the battle will be already won,
and peace will descend and bless both for their loyal Christian and Catholic
spirit.

We exhort all, both employers and workmen, to enter upon this holy
crusade of Christian emulation, to make every effort for a lasting peace,
to shut out from their ranks socialistic disturbers, to be loyal adherents
of the Church, faithfully following and carrying out in their daily lives
the teachings of the illustrious Leo, that, human passions laid aside and
put out of the lives of the Church’s children, the Prince of Peace may reign
over a tranquil and contented people.

Great Spiritual Centers.

Let the Societies of the Holy Name, now so well established and so
flourishing throughout this diocese, serve as the great spiritual centers
whence shall radiate the spirit of religious, domestic and social peace and
harmony. Let the doctrines of the Church and the principles of her Pontiffs
and Bishops, elucidating the economic conditions of her children, and their
corresponding duties, be studied and learned well at the meetings of this
Confraternity.

Vicious Propaganda.

When our people have begun to understand better the malice of those
who under cover of friendship stir up strife, and when they realize that the
law of Christ alone can make all men free, and that not dollars, but peace
and contentment, are the richest and most precious possessions in life, then
will the clamor of these noisy hawkers of poisonous social panaceas appear
what it is in very truth, the vicious propaganda of enemies of the Christian
faith, and deceitful disturbers of the peace of States.

During the Holy Season of Advent, we charge those having care o£
souls to instruct their people in the true doctrine of the Church concern-
ing their duties in the realm of labor; to proclaim again to the workman:
that the consolations which religion holds out to him are the only real and
lasting foundations of true happiness here below; and that the envy, the
jealousy and hatred of class, only render more and more 'bitter the contest
which, even were it victorious, would end only in the ashes of disillusion-
ment.

Obligations of the Rich.

Let them announce fearlessly to the rich the duties of their station,
and the responsibility of their stewardship. Let them courageously stand,
as the Church has ever stood, as the defender of the weak, the poor and the
oppressed, warning them, however, of their solemn duty and just obli-
gations.

So may these days be sacredly employed to bring about that peace to
men of good will which the Christ Child came to establish on earth when
the first Christmas dawned over Bethlehem.

Law of Light and Love.
May the Blessed Saviour and Redeemer of men send among us during

these days of preparation, the fire of His holy love, that its glow and
warmth may cast out the darkness of false doctrines and the chill of un-
christian distrust and unfriendliness, so that we may all, rich and poor,
employer and employed, gather around the crib of the Divine Child with
Mary and Joseph to adore our God, whose first law is that of light and
love. And may the blessing of God be with you always.

Given at Boston, on the Feast of St. Clement, November 23d, 1912.



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— 9
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— 10 —
•

maren Stedjie bed cingeinen unb ber gamilie gu idiit^en tourben ©taaten
geBilbet; ©taaten finb gegriinbet toorben and StMficBt auf bie ®Batfa<Be,
Bafg ber SDtenfdB ein fogialeS SBefen ift — fern ©djobfer Bat t£)n gu einem fol*
(Ben gemacf)t — folate auf bie natiirlicBe StotBtoenbigfeit, bafe (Singelne unb
gamilien tEjre brimaren unb natiirlicBen StecBie f(Bitten miiffen, bie gegen
ungerecf)te Slngriffe gu f(Bitten iBnen, allein unb -ifotiert, bie Kraft man*
gelte. @d ift eine StufgaBe bed ©taated — unb fie ftimmt mit feinent Ur*
fgrung iifierein — biefe funbamentalen 9te<Bte, 9te<Bte bed ©ingelnen unb
ber gamilie, gu BefcBiifsen unb fie nitfjt gu fdjmdlern.

®ie kittling toage".

®ad 9te<Bt eined Scanned, fiir feme ^amilie gtt forgett, ift baBer ein na=
iiirIi<Bed Sftecfjt. ^n ber StudiiBung biefed Ste<Bted ntag er feme StrBeit fiir
bad, toad er fiir einen gerecBten SoBn Balt, berfaufen, ober er mag feme
®ienfte bertoeigern, toenn iBm ein SoBn geBoten loirb, ber feinem UrtBeil
na<B ungeniigenb ift. ®er SJtaMtaB, ben er Beim gotten feiner @ntfd)eibung
anlegen muff, ift ber Bon ber Statur felBft iBm angetoiefene. @r muff feine
gamitie ernaBren; unb ber gum SeBen notBtoenbige SOtinbefttoBn, ben er
nacB ben SeBren Seod XIII., fetigen Stngebenfend, forbern barf, ift einer, ber

feine gamitie tuoBIanftanbigem SBoBIBefinben BeMnaffiger SeBendfiiBrung
erBalten loirb. SBer and Stott) ober gurdjt Bor nod) Barteren 33ebingungen
einen geringeren SoBn annimmt, ift ein Qbfer ber ©eloait unb Ungeredjtig*
feit. ®iefe attgemeine fDtinbeftnorm fdjlrefgt ni<Bt bie Befonberen StnfbriicBe
ber StrBeiter aud, feiert fie gelernt ober ungeternt, bie auf @runb Befonberer
Ceiftungen ober ber mit ber StrBeit oerBmtbenen (SefaBren geftettt toerben,
unb bie bad Stedft auf fyofyzte ©ntfcEjdbigung boraitdfeBen. @d Bebeutet nur,
baff bie niebrigfte Storm ber (SnttoBnung eine angemeffeue SeBendBaltung
fiir ben SStann unb feine grau ermogticBen muff.

<3i<Berf)eit bed ©taated.

®iefed iPringib ift auf gefunben BoIEdtoirtBf(Baftli«Ben @runbfa|en unb
ber BotBften botitifdjen SBeidBeit aufgeBaut. ®ie ©idferBeit bed ©taaied Be*

ruBt auf ber feften ©icBerBeit ber gantilien. gufriebene gamitien gu fdjaf*

fen, fottte bad 8iet fortfcBrittlidtjer ©efeBgeBung fein, fotoie ber 3tnecf einer

feben 93etoegung fiir ©ogialreform. ®ie Quelle ber Kraft liner Station

tiegt in bem feftBegriinbeten unb looBIgeorbneten $eim ; oBne biefed eitt bie

©roffe eined SSotfed raf<B bem SSerfall entgegen. ®er B^tmatBIofe SHann,
Bon ben SBerbflicBtungen bed gamitienteBend Befreit, mag Ieic£>t eine ©efatjr
loerben fiir bie ©efellfdfaft; eine fotdfe ©efaBr gu mitbern loirb bann bie

fPflidft einer umfaffenben, batertanbdtieBenben ©taatdbotitif.

' ®ad Stedjt, 3tr6eiterBereinigtmgen gu grunbett.

®ie ErBattung bed tpeimd, atfo, ift bie bom StaturreoBi biftierte Storm
bed SStinbeftloBned ; biefe Storm loirb and) gleidjgeitig Bon ber BodElften

©taatdtoiffenfdBaft borgefdfrieBen. @d ift bad ein ungtoeifelBafted Stedft bed

StrBeiterd, unb um biefed Stedfi gu fclgiitjen barf er alle gefeBmaffigen SOtitiet
anloenben. @r mag fid) mit anberen berBiinben, um biefed 9ted)t gu fidEjertt,
unb mag eine SSereinigung mit feinen SStitarBeitern eingeBen, ttm bie no*



— 11 —
tfjige tnoralifcbe Sftadji gu erlangen, bem 9>ied)te fftadfbrud 311 berleibett, ober
um feitie Sage gu Berbeffern, innerbalb geredjter Orertgert. £sbnt bie§ S^edEjt
aBgitfprejben, ift eine SBjrannei unb UngerecEjtxgfeit. ^fjrrt ftef)t feirt attberer
SBeg fret, feme ^ntereffen gu fdjiiben. 3>ie SFletdEiett unb SWacbtigen b<*Bei>
niele Sftittel, bie fie gum ©djub ibrer ®afutalanlagen nicbtangutnenben gam
bern; ber StrBeiter but nur ba§ SKittel frieblitber ©rganifation.

, fjfrieblidjie Agitation.

3ubem biirfen 9IrE>ettergetx)erEfcEiaf±ert audf in frieblidfer SBeife agitieren
unb Berfudjen, bie offentlidje SWeinung gu ibren ©unften gu Beeinfluffen, um
eine SIBftellung BeredEjtigter 23efd)tnerben berBeigufiibren. (Sine berartige

®amf>agne mitfe aBer in gefe^ItcEjer SBeife gefitbri tnerben, tnuf; frei fein bon
SSerlebungen ber ©eredjtigfeit unb ber 9'tadjftenIieBe unb be§ offentlidjeit
f$?rieben§. ©dbliefflidf bat ber StrBeiter, al§ Ie|te§ Sftittel, aucb ba§ 9ted)i,

bie StrBeit niebergulegen, mit anberen SBorten, in ben ©ireit gu treien, uttb

burdb frieblidbe unb gefeblidfe SWittel anbere gu Betnegen, mit ibm gu ftreifen,
tnenn biefe ertreme Sftafjnabme notbtnenbig tnitb, um unertragncbe 33ebing«
ungen gu milbern ober um bon einem unberniinftigen SlrBeitgeBer einen ge*
redjten StrBeitSIobn gu ergtoingen, nadjbetn alle anberen Sftiitel berfagt

baBen. ,

®a§ alleS ift bie Sebre be§ erlaudjten 5f5af?fte§ Seo XIII., bie in feiner
fe^t Beriibtnten ©ngtjHifa „UeBer bie StrBeiterfrage" entballen ift. ©ie ift
in bem D'iaturredjt Begriinbet, tneld)e§ lebrt, baft ein SOtann ein natiirlid)e§
fttedjt Bat auf einen Sofm, ber fein $eitn in fntgater unb berniinftiger $8ebag=
licbfeit erbalten fantt. Stile anberen ©djtuftfolgernngen, bie loir niebergelegt

baBen, finb nur golgerungen au§ biefem funbamentalen tpringif), baff einer
alle gefeblidjen SKittel anloenben barf, um ein Siaturredit gu fdjutjen unb e§
bor 23eeintrad]tigung gu Betnabren.

®a§ finb bie oBjeftibett ©runbfafee, bie al§ Seitfterne bienen mbgett,
tnenn gtnifdfen StrBeitern unb StrBeitgeBern ©d)inierigfeiien Befteben. SBiir*
ben fie in getniffenBafier SBeife auf Beiben ©eiten Befolgt, bann tniirben fie
gtneifeIfo§ bie SJerBitierung milbern, bie oft au§ StrBeiterftreitigfeiten ent=

ftebt.

£«§ fRedjt ber SlrBeitgeBer.
5Die ©runbfabe, tnelcBe mafjgeBenb finb fur bie $anblung§tneife ber Sir*

BeitgeBer, finb tnobl Befannt unb tnerben allge.mein al§ bie eingig fidjeren
angefeben, bie Befolgt tnerben Eonnen. ©ie Eonnen in folgenber SBeife gufam*
mengefajjt tnerben:

©a§ Capital bat ein Stnred)t auf einen geredjten Xfyexl be§ ©etninneS,
aBer nur auf einen geredjten 5tbeil.

SlrBeitgeBer follen ibre Stngeftellten mit SWenfdjlidjEeit unb ©eredjtig*
leit Bebanbeln.

©ie follen Beforgt fein fur bie gefttubbeitlidfe 3uftanbe in ben Staurn*
lidjEeiten unb Orten, tno StrBeiter tcigtid) arBeiten.

©ie follen alle Bon ber SSernunft geBotenen SSiittel antnenben gur £$ror*

berung ber materiellen unb moralifcben Sage ibrer Stngeftellten.
©ie follen giitig, menfdilidj, geredjt fein in ibren 33egiebungen gu ibnen.



12 —
2Bir toiffen toobl, baft in eirter bon ftolitifdben unb fomntergiellen ©in*

fliiffen biftierten 3Birtbfd)afi§Iebre, bte gang betbnifdj getoorben, maitdje bte=
fer pingifnen feinen Pats finben. 28tr finb jebod) iibergeugt, baff ba§ fo-
giale problem ber SSer^altrtiffe gtoifdjen Pbeitgebern unb Slrbeitern nidj-t
anber§ al§ auf einer djriftlidjen ©runblage geloft toerben fann. ®ie $al*
tung ber ©inert ben Sfnberen gegeniiber muff nad) unb nacf) griinblicb gean-
bert toerben, bi§ fie cbriftlid) getoorben; fonft toerben loir ba§ ©djaufoiel
gtoeier gegnerifcber 9P?a<f)te erleben, bie einanber feinbfelig gegeniiberfteben,
jebe irofng auf ibrem „Punb gleifdj" bebarrenb, of)ne fftucffidjt auf bie
93riiberfdEjaft in ©brifto, bie fie hereinigen follte.

fBemadflaffignng djriftlicber pingifrien.

®ie gegentoartige beflagenStoertbe Sage in ber SBelt ber SIrBeit ift burdf
bie 33ernadjlaffigung djriftlicber ©rmtbfabe berurfadjt toorben unb burdj ben
S3erfudj, biefe $rage auf eine rein materielle ©runblage gu'ftellen. Slnber*
feitB baben aber ffteidjtbum unb SJJadji audj ©efabren im ©efolge, menu
nid)t moralifdje 9teblid)feit unb moralifdje i^ormen anerfannt toerben al§
SBegtoeifer auf bent Seben&ftfabe. Oelb bring! Padjt mi! fid} unb bie ©e*
fabr beftebt, baff e§ gu eifrig gefudbt toerben ntag obne gebitbrenbe fftitdfidjt

auf bie Ontnbfabe ber ©eredjtigfeit..
©er bl. ptulu§ bo! in bem fedjften Saftitel feiner erften ©biftel an ®i»

nto!beu§ bie Oier nad) @elb al§ bie SBurgel alien UebelS begeidjnet — toobet
er natiirlicf) ba§ unmaffige unb gierige fBerlangen im ©inne batte. ©ie
SKenfdjen bergeffen biefe ©runbfatse. ©ie fdjaben ba§ @elb utn be§ ©elbe§
toillen git bod)- ©ie baben bie Pabnung be§ ^eilanb§ bergeffen (fie ift beint
§1. Sitfa§ im gtoolfien Safiitel gegeben) : „©ebet gu unb bidet eud) bor al»
lem ©eige; benn toenn aud) jemanb tteberfluff bQt, fo baugt bod) fein Seben
nidjt bon feinen ©iitern ab." ©§ bebarf jetst biefer ernften SWabnung.

Seine ©ofjfjeltnoral.

2Ber ©elb befitst, muff barauf Sldji geben, baff er e§ nicf)t al§ 8toed be*
tradjtet, fonbern alS ein SPttel, um @ute§ gu tbun. ©r foil fid) bitten, bap
ber ©elbbefib ibu nidEjt anmafgenb unb berrifdb mad)t, nod) ibn berlei*
tet, feine toeniger gliidlidjen 23riiber gu berad)tett. ®ie grofje Pad)!,

_

bie

biefe natiirlidjen Steigungen toirffam einfdjranft, ift ber ©eift ber Sleligion,

ber unterbriicfenb fraftigt unb beiligenb lautert.
9fl§ ©ingelne, toie al§ SKitglieber forfroratiber fBereinigungen, miiffen

bie Semittelten fid) erinnern, baff ba§ djriftlidje ©efeb fotoobl in ber eineu

af§ and) in ber anberen ©igenfdjaft fiir fie berftflidjtenb ift. ©§ giebt feine
bopftelte moralifdje 9?orm, feine Slu§flud)tgelegenbeit au§ ben 35er^tflitfttun-

gen, bie ba§ ©ittengefeb ©brifti auferlegt. ®ie 9teid)en follen nidjt faufen,
toa§ nadi ben 3Sorfd)riften be§ d)riftlicben ©ittengefebeS nidjt berfauft mer=

ben fann. ©§ mare ba§ ein SUifebraudb be§ 9tei(btbum§, eine Ueberiretung
be§ ©ittengefebeS, unb ein SSerbrecben gegen bie ©efellfdbaft.

reine $etbentbum.

®ie rein naturaliftifdbe Slnfdbouung bot aucb eine meitere Sluffaffuttg

be§ 9teid)tbum§ gegeitigt, melcbe eine ©efabr barftellt. SWandie eradjten fid)



— 13 —
qI§ hie auSfdbliefglidben 93efiber ibre§ ReidbtbmnS, unb beanfprudben ba§
Redbi, nadf) ©utbiiufen bariiber gu betfiigen. 3n einent gemiffen ©inne ift
bag toafjr. @ie ftnb SSefi^er, unb ba» auSfdjltejjltdje Sefitjec. @§ giebt aber
ein IjobeteS ©efei? iiber ibnen, bcnn e§ giebt einen @ott iiber ibnen. ©rotjig
auf inbibibualiftif<bem 93oben gu fteben unb fidb freiguforecben bon alien 9Ser=
bfltcbtungen ber ©efellfdbaft unb ibren fcbmadberen iBriibertt gegeniiber, b!o§
tneil fie Sefiber finb, ift unberfalfdbte§ ipeibentbum. $n SBirflidbfeit ftnb
fie nodb bent gotilidjen SBorie 33ermalter ©otte§. %e grower ber Reicbtbum,
befto grower bie Reranimortlidbfeit.

Ror ber fogenonnten Reformation tear ba§ bie dbriftliebe Stnfdbauung
iiber ben Reicbtbum, mie jeber leidbt erfennen mirb, ber in ber OefdEjtcfjto lieft.
SBobI berrfdjte SIrmutb aber fein ©lenb. ©er Rcidfjc erfannte in ben Strmen
feme 93riiber in £sefu ©brifto, unb mar bereit, feme irbifdben ©ebajse gu tbei*
len, urn fidb ©ebabe fiir ben $immel gu fammeln.

®<tf inbitribualiftifdje fPringif).

©a§ inbibibualiftifdbe Seben&bringijo fanb burdb bie Rebolution gegen
bie Slutoritat ber @ircf)e feme ©infiibrung. ©ie ©inbeit be§ ©laubenS murbe
gerftort unb bie ©briftenbeit borte auf, ein grower organifiber fogialer £tbr=
ber, eine ©efellfdbaft bon Sriibern in ©brifto, gu fein. Racbbent erft guge*
geben, baft ber Rienfdb feme Religion, ba§ bocbfte SebenSgut, mie ein SHe>
bungSftiicf ftcE) au§maf)Ien fonnte, ba ftanb ibm audb fein §inberni§ entge*
gen, and) in alien ©ingen bon moralifdjer SBebeithtng, feinen eigenert SBeg
gu manbeln. ©er unmittelbare igang be§ @eifte§ be§ ^nbibibuali§mu§ ift
ein ©treben auf ©elbftgenufj unb ©elbftfudbt. ©off er biefe griicbte niefit
immer geitigt, fom.mt allein baber, bafj er nitfjt bi§ gu feinem logifeben ©nbe
burdbgefiibrt mirb. .

©§ beftebt bie Rotbmenbigfeit ber RMfebr gu ben alien fatbolifdben
Sbealen. ®ie SRenfdben miiffen lernen, jeber Unternebmung ber Religion
unb Racbftenliebe unb gegenfeitiger Ipiilfeleiftung im 3SerbaItni§ gu ibren
SRitteln beigufteben. Reidje Sente follten baran benfen, bob fie eineS ©age§
bie ©timme be§ Iperrn be§ SBeltallS berneljmen merben, ber ba fagt: „@ieb
Recbenfd)aft bon beiner Rermaltung."

©er cbriftlicfje ©eift.

©iejenigen, bie ©ott mit tteberflufj gefegnet, miiffen in bodfbergiger

SBeife ibre SfSflicfjten ber ©efellfdbaft unb ben armeren Rtiigliebern ber

menfdblicben gamilie gegeniiber anerfennen. ©er dbriftlidbe ©eift tnufj tn

ber ©eele entfadEjt merben unb biefer mirb au§ fidb berau§ bie eble unb grofj=

miitbige ©efinnung berborrufen, an ^onflifte mit rubigem ©inn unb @Ieidb«

mutb berangutreten unb bereitmillig pberen ®emeggriinben ein _©br gu lei*

ben unb nidbt bem SBunfcbe allein, einen ©ieg babongutragen iiber bilflofe
unb oft mutbentbrannte SRenfdben, bie leiber align oft guten ©runb baben,
gu glauben, bafj bie Reicben jeglidifen ©intt fiir 3BobImoIIen berloren bft6en

unb nur an fidb felbft benten.



— 14 —
©ebunben burd) bo§ dbriftlidje ©efeij.

STnbererfeitB firtb STrbeiter ebenfo burd) ba§ dbriftlidje ©efeft gebunben
inie iftre Strbeitgeber. Siefe Sbatfadje fdEieirtt mancbmal au§ bem Stuge bet*
loren gu luerben unb bie Seute geben ibren niebrigett Srieben nadb. Set
©eift be§ 9ieibe§ Bring! Ungufriebenbeit betbor, unb bie ^altung be§ 2trbei*
ier§ gegenitber feinem Strbeitgeber mirb undjriftlidj unb beibnifdj. @B be

-

ftebt aud) eine S'ceigung, Slrbeit al§ eine uneriraglidje Soft angufeben, bie

man fo fdjnell al§ moglidj unb mit mbglidbft geringet Stnftrengung bon fid)
abmiilgen tmife. Sie§ ifi ba§ ©egentbeil bet djrifilidjen Sebre. ©er SBeife
im 93utf)e ©fflefiafte§, bet alle Steuben be§ SebenS gefoftet batie, muftte
notbgebrungen eingefteben: %d) babe gefunben, baft e§ fiir ben SHenfdjen
nidjtB Beffere§ giebt, al§ in feiner Slrbeit fief) gu freuen. ©iefe natiirlidje

Ungufriebenbeit toirb gebflegt unb gefieigert bon Iarmenben Slgitaioren be§
@ogiaIiBmu§, ben geinben @otte§ unb bet SOtenfdjbeit, bie bie ©runblagen,
auf benen bie menfcblidbe ©efellfdjaft fidb aufbaut, gerftoren unb ©ott au§
feinem SBeltall berbannen modjten.

(Sine 2?rut bon ©tiirenfricben.

©iefe eigenartige ©rubbe bon fbienfdjen, bie erfoIgloS bie 23o§beit ibrer
toabren ^Stingibien gu berbeden fudben, ift eine 93rut bon ©torenfrieben.

Sb^e Sebren finb ein ©reuel, bet ficb an ben ©runblagen be§ gamilienle*
benB unb bet Religion bergteift. ^b^e ©efimtung ift nidbt neu.

©ine abnlijbe Piaffe bon Seuten toutbe fdjon bom bl- $aulu§ genau
befdjrieben in feinem gloeiten SBriefe an bie ©beffalonicber: „©enn audb al§
loir bei eucb loaren, baben loir bie§ eudb aufgetragen, baft, loet nidbt arbeiten
mill, audj nidbt effen foil. 2Bit baben namlidb gebiirt, baft einige bon eudb
unrubig leben, nidbt arbeiten fbnbern unniifte Singe treiben. ©oldjen aber
entbieten mir unb befdjmoren fie im $errn %efu ©brifto; baft fie in ber ©tide
arbeiten, unb if»r eigeneB 93rot effen."

Seine fatbolifdje ©ogialiften.

©§ giebt feine fatbolifdjen ©ogialiften unb fann audj. feine. geben.
Seo XIII. bat in feiner unfterblidben @ngt)flifa eine berartige SSerbinbung

bermorfen. Sie ^ringibien be§ ©ogialiBmuS fteben in bollftanbigem @e*

genfaft gu ben ^ringipien beB ©briftentbumB. %a, fie gerftoren fidb gegett*

ieitig. ©emiffe berleitete ©briften mogen fidb ©ogialiften nennen, aber in
SBirflidEjfeit ift eip fatbolifcber ©ogialift ein Sing ber Unmoglidjfeit.

©ine meitere Quelle ber fogialen grieblofigfeit unter bem arbeitenben
SSoIfe, bor ber e§ gemarnt toerben muft, ift bie ©udjt, fidb ben greuben unb
SSergniigungen beB SebenB bingugeben. Siefe ftebt in unmittelbarem ®e*

genfaft gum djriftlidben, gum fatbolifeben ©eifte. ©ie berleitet bie Stfenfdjen,
iiber ibre 3Serf)aItrtiffe binau§ gu leben, unb ift eine ergiebige Quelle bon 3fa*
miliengmiftigfeiten unb llngufriebenbeit iiber bie ©tellung im Seben.

©a§ djriftlidbe Seben..

©in djriftlidbeS SSoIf follte fidb ftet§ baran erinnern, baft baB dbriftlidbe

Seben ein Seben ber ©elbftiiberminbung ift. ©rlaubte ©rbolungen finb gut.



— 15 —
nidjt fo §ingaBe be§ Bergen? an bie Steuben biefeg SeBeng. ©ie follten
bie SSarnung beg Bf- iJJauIug ftets im ©inne tragen, baft unter benen, toeldje
gefaBrlidje Beiten in bet OefdEjidEjte bet 28elt BeraufBefdjtooren, „meBt bie
CieBfjaBer ber Steuben alg ©oiteg" finb. ©rofcere ©parfamfeit int $aug»
fatten unb toeniger ununterfirocBeneg Sagen nad) leeren Steuben tniirbe
triel bon ber unnotBigen UngufriebenBeit toegraunten unb bon bent oft ttn»
Begriinbeten SKurren, bag toir auf alien ©eiten pren.

Softtttg beg fJSroBletng.

5Da§ fogiale ^toBIem ber SJegieBmtgen gtoifdjen StrBeitgeBern unb Sit*
Beitern mufj auf cBriftlidjer ©nmblage geloft toetben, toenn e§ nidjt unge*
loft BleiBen foil. Sene tniiffen fid) in ber red)ten ©inneSberfaffung, bie aug
bent djriftlidjen ©eifte BerborgeBt, gegeniiBertreien, Bebor aud) nur ber erfte
©djritt git einer bauernben SSefferung gemacp toetben fann. SIrBeitgeBer
unb SlrBeiter miiffen fief) gegenfeitig alg 93riiber in ber grofjen SBruberfcfjaft
(Spifti anfepn. Sie birdie fdfarfi un§ buref) iBre S'eBren bie eingig fidjere
Sftetpbe ber fogialen SBiebergeBurt ein. ©ie ift BeftreBt, bie $ergen ber
SKenfcBen bon ber ©elBftfudjt, betn ©eig, bem 9?eib unb 53aft gu reinigen, bie
einer Befferen SSerftanbigung ben SSeg berfperren. ©ie fat bie ©flaberei
aBgefdjafft tro| beg SBiberfianbeg bon feiten menfcBIicBer Sutereffen, unb Bat
bie Sttenfdjen in fogialer £>infid)t frei gemadBt. ©ie fefjiifete unb bflcgte bie
Biinfte beg SWittelalterg, inbem fie alle SBtittel in iBrer SOcacBt geBrmicBte, bie
SlrBeiter unter bent gnabenbollen unb fanften ©influffe ber Religion git Bal*
ten. ©ie allein fann bie ©rnerterin beg fogialen ©enteinloefeng unter ben

SSerBaltniffen, bie ttn§ Beute gegeniifierfteBen, fein.

$>er ©teg.

SBenn ber SlrBeiter, iBren ©eift aufneBntenb, bie StrBeit alg eine ge*

toiffenBafte $pflid)t anfeBen toirb, bie mit ©orgfalt unb Sleife erfiillt toerben

mufj, unb toenn ber SIrBeitgeBer, iBre SeBren anneBmenb, mit berniinftigetjt

©rtrage fidj gufrieben gieBt unb ben SlrBeiter grofjmiitBig unb menfd)Itd)

BeBanbelt, bann toirb ber ®ambf BereitS getoonnen fein unb Sriebe toirb
BerrftBen unb Beibe fiir iBre ecfjte cfjriftlicfje unb fatBolifcBe ©efinnung fegnen.

38ir ermaBnen alle, SIrBeitgeBer fotooBI alg SlrBeiter,. biefem Ctetligen
®reuggug ber (BriftlidBen StadjaBmung fid) angufdfliefeen, feine Stnftrengung

gur ^erBeifitBrung eineg bauernben S^^BenS gu fdjeuen, aug iBren SteiBen

bie fogialiftifdjen ©torenfriebe auggufcBIiejjen, treue StnBanger ber ®irdje gu

fein, inbem fie in iBrem iaglidjen SeBen bie SeBren beg erlaudjten Seo Be*

folgen, bamit toenn bie toeltlicBen Segierben aBgelegt unb au§ bem SeBett
ber ®inber ber Sirdje berfdjtcunben fein toerben, ber Siirft beg S^iebeng iiber

ein ruBigeg unb gufriebetteg SSoIf BerrfcBen moge.

©rop getfttge sjtittelfmnfte.
SDtogen bie SSereine beg BI- Stamen?, bie ieijt fo gut Begriinbet unb fo

BlitBenb finb in biefer ©iogefe, alg bie grofsen geiftigen SHtittelfmnfte. bie*

nen, bon benen aug ber ©eift beg religiofen, beg Bauglidjen unb
_

fogialen

Sriebeng unb ber ^armonie B^forgeBt. SJtogen bie SeBren ber birdie unb

bie SPiugipien tBrer iPaftfte unb 23ifcf]6fc, bie bie ofonomiidjen SSerBaltniffe



— 16 —
ibrer Sinber flaren, unb bie enifpredjenben ipflidjten ftubiert unb roof)I er«
lernt merben bet ben SSerfommlungen biefer S8ruberfdE>aft.

SSerberbte fProbugattba.

SBenn unfere Sente erft begonnen fiaben, bie SBoBbjaftigfeit berer beffer
gu berfteben, bie unter bent Sectmantel ber $reunbfd)aft nur ben ®ambf
fdjiiren, unb toenn fie erfennen, baft baB ©efefc ©brifti allein olle B'tenfdjen
frei macben fann, unb bafc nidjt ber ©ollar, fonbern Sriebe unb Bnfriebem
Ijeit ba§ pcfjfte unb meribbollfte SBefibtbum int Seben finb, bonn ttrirb ba§
©efdjrei biefer larntenben ^nnfierer in giftigen fogialen Uniberfalmittettt

alB ba§ erfdjeinen, toaB e§ in SBirJIitfjIeit ift, alB bie boBartige ^robaganba
ber geinbe be§ (fjriftlicbjen ©laubenB unb ber ranfefitdjtigen ©torer beB
ftaatlidjen griebenB.

2Bir beauftragen jene, meldjen bie ©eelforge onbertrcmt ift, bie ifmett
9lnbefobIenen in ben Sefjren ber Hircbe bjirtfidjtlid] ibrer SPflidften in ber

SfrbeitBmelt gu unterridbten, bent Strbeiter mieberutn gu berfiinben, bafj
bie Sroftungen, bie bie Steligion ibm bietet, bie eingigen mirtfidjen unb
bauernben ©ntnblagen beB toabren ©litdeB bier auf ©rben finb; unb baft
ber 9?eib, bie ©iferfudjt unb ber Maffenbajj nur ben ©treit ntebr unb ntebr
berbiiiern, ber, fogar toenn er fiegreidj fein follte, nur in ber Slfdje einer
SBabnborftellung enben tniirbe.

^ftidjten ber fRetdjtn.

©ie follen furdjtloB ben 9teid)en bie ^flidjten ibreB ©ianbeB unb bie
SSeranttoortlidjfeit ibrer SSertnaltung bor Slugen batten. SJiogen fie mutbig

bafteben, mie aud) bie Stirdje eB ftetB getban, alB SSertbeibiger ber ©djma»
djen, ber 9Irtnen unb UnterbrMien, inbent fie jene ftetB auf ibre feierltcbe
^flidjt unb geredjten SSerbflicbtungen biefen gegenitber bertneifen.

@o ntogen biefe Sage beiligmafjtg bertnenbet merben, ben Srieben ben
99tenfd)en etneB guten SBillenB gu bringen, ben baB ©briftuBfinb biefer SBelt

fdjenfen moIIte, alB ber erfte SBeibnadjiBmorgen fiber Setblebem bammerte.

2>aB ©efetj beB SidjteB unb ber Siebe.

9D?oge ber liebe $eilanb unb SBetterlofer mdfjrenb biefer Sage ber SSor*
bereitung baB geuer feiner beiligen Siebe unter itnB fenben, bob fein ©cbein
unb feme SBarme bie S3un!elbeit falser Sebren unb bie ®alte eineB un*
cbriftlidjen SftifjtrauenB unb ber Sieblofigfeit berfdjeudjen, batnit h)ir
alle, 9teicb unb Strm, SIrbeitgeber unb Slrbeiter, unB um baB gottlidje ®inb
in ber ®ribf>e berfamtneln, um mit 9Waria unb gofebb unferen ©ott angu*
beten, beffen bbdjfteB ©efeb ba§ ©efeb beB SidjteB unb ber Siebe ift. Unb
mag ©otteB ©egen ftetB mit @ud) fein.

©egeben gu SJofton, am gefte beB 1)1 . ©lemenB, 2. Sftobember 1912.

*)This leaflet is published as a double number, and sells, because of its
size, makeup, and initial cost, at 2 cents per copy. (250 for $4.00.) It is
No. 10 and 11 of our series of penny leaflets. It is adapted for distribution
among non-Catholics as well as among Catholics.

Copies of this leaflet may be procured from Central Bureau, Central
Verein, 307 Temple Bldg.. St. Louis. Mo. [i to 5 ,000]