No one can be, at the same time, a sincere Catholic and a true Socialist.
Always moved by religious motives, the Church has condemned the various forms of Marxist Socialism; and she condemns them today, because it is her permanent right and duty to safeguard men from currents of thought and influence that jeopardize their eternal salvation.
Man cannot be exempted from his divinely-imposed obligations toward civil society, and the representatives of authority have the right to coerce him when he refuses without reason to do his duty. Society, on the other hand, cannot defraud man of his God-granted right... Nor can society systematically void these rights by making their use impossible.
Men will see in their king or in their rulers men like themselves perhaps unworthy or open to criticism, but they will not on that account refuse obedience if they see reflected in them the authority of Christ, God and Man. Peace and harmony, too, will result; for with the spread and the universal extension of the kingdom of Christ, men will become more and more conscious of the link that binds them together, and thus many conflicts will either be prevented entirely or at least their bitterness be diminished.
"Religious Socialism," "Christian Socialism," are expressions implying a contradiction in terms.
No vicarious charity can substitute for justice which is due as an obligation and is wrongfully denied.
In the present state of human society, however, We deem it advisable that the wage-contract should, when possible, be modified somewhat by a contract of partnership, as is already being tried in various ways to the no small gain both of the wage-earners and of the employers. In this way wage-earners are made sharers in some sort in the ownership, or the management, or the profits.
To each, therefore, must be given his own share of goods, and the distribution of created goods, which, as every discerning person knows, is laboring today under the gravest evils due to the huge disparity between the few exceedingly rich and the unnumbered propertyless, must be effectively called back to and brought into conformity with the norms of the common good, that is, social justice.
It will be impossible to put these principles into practice unless the non-owning workers through industry and thrift advance to the state of possessing some little property.
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