Brothers, sisters, dear social poets,
1. Dear social poets
This is what I like to call you: social poets. You are social poets, because you have the ability and the courage to create hope where there appears to be only waste and exclusion. Poetry means creativity, and you create hope. With your hands you know how to shape the dignity of each person, of families and of society as a whole, with land, housing, work, care, and community. Thank you, because your dedication speaks with an authority that can refute the silent and often polite denials to which you have been subjected, or to which so many of our brothers and sisters are subjected. But, thinking of you, I am convinced that your dedication is above all a proclamation of hope. Seeing you reminds me that we are not condemned to repeat or to build a future based on exclusion and inequality, rejection or indifference; where the culture of privilege is an invisible and insurmountable power; and where being exploited and abused are common methods of survival. No! You know how to proclaim this very well. Thank you.
Thank you for the video we have just seen. I have read the reflections from the meeting, the testimonies of those who lived in these times of tribulation and anguish, the summary of their desires and their proposals. Thank you. Thank you for including me in the historical process that you are going through, and thank you for sharing with me this fraternal dialogue that seeks to see the great in the small and the small in the great, a dialogue that is born in the peripheries, a dialogue that reaches Rome and wherein we may all feel invited and engaged. “If we want to encounter and help one another, we have to dialogue”,  and how much!
VIDEO MESSAGE OF HIS HOLINESS POPE FRANCIS ON THE OCCASION OF THE 109th MEETING OF THE INTERNATIONAL LABOUR ORGANIZATION (ILO)
I thank the Director-General, Mr Guy Ryder, who so graciously invited me to present this message to the World of Work Summit. This Conference has been convened at a crucial moment in social and economic history, which presents serious and far-reaching challenges to the entire world. In recent months, the International Labour Organization, through its periodic reports, has done a commendable job of dedicating particular attention to our most vulnerable brothers and sisters.
During this persistent crisis, we should continue to exercise “special care” for the common good. Many of the possible and expected upheavals have not yet manifested themselves; therefore, careful decisions will be required. The decrease in working hours in recent years has resulted in both job losses and a reduction in the working day of those who have kept their jobs. Many public services, as well as many businesses, have faced tremendous difficulties, some running the risk of total or partial bankruptcy. Throughout the world in 2020 we saw an unprecedented loss of employment.
In our haste to return to greater economic activity, at the end of the Covid-19 threat, let us avoid the past fixations on profit, isolation and nationalism, blind consumerism and denial of the clear evidence that signals discrimination against our “throwaway” brothers and sisters in our society. On the contrary, let us look for solutions that will help us build a new future of work based on decent and dignified working conditions, that originate in collective negotiation, and that promote the common good, a phrase that will make work an essential component of our care for society and Creation. In this sense, work is truly and essentially human. That is what it is about, being human.
RERUM NOVARUM (15th May, 1891) and the birth of Catholic Social Doctrine
On 15th May, 1891, Pope Leo XIII published encyclical RERUM NOVARUM. This was the birth of Catholic Social Doctrine. As Church, it was the will of looking at a new future where strong economic, social, political, spiritual and cultural changes were been forecasting. In this 2021 Jubilee Year, we take a look at these 130 years of history.
The publication of Pope Leo XIII’s Encyclical Rerum Novarum is considered the birth of Catholic Social Doctrine. But as is usual with births, it had a long “gestation”.
XIX century was full of shocks: up until then, most of population lived from agriculture and, a smaller part, from the trade. The invention of machine does not only lead to the separation of work and capital, but also to the concentration of workers. This meant a great economic upheaval, following of a social one.
Since more than a year, our planet is facing to a health and social crisis that affects to everybody. But, not all the social groups suffer its consequences in the same way
The popular classes, the workers and the employees are the most exposed to the risk of contagion. The mortality rate in these social categories is much higher than in the wealthy
The popular classes, the most affected ones
The working conditions have become more difficult and the necessary prevention measures have provoked a significant rise of workload for some employees who cannot do these tasks remotely.
AS WORKERS WE REMAIN FIRM IN OUR MISSION: “FIGHTING, FIGHTING, FIGHTING AND RESISTING”
We thought we had gone out of this health crisis and we could demonstrate in the Labour Day. But here we are, still under the yoke of this pandemic which is gnawing our Common House, fighting to keep us safe.
1st May is an indelible inscription. We are not only fighting against a destructive virus globally, but also against a dividing current that decreases the primacy of work. This social and personal value, which raises the dignity of each individual, must be always held high in the hearts and minds of states as a humanity standard.
Will we be able to watch out the decline of the value inherited from the ancients?
Will we be able to watch out for the dignity of the poor who are constantly deprived of their dignity, of the marginalised who queue in solidarity shops, “resto du coeur”, or during the distribution of food parcels and solidarity cheques? Will we be able to resist before the economic exploitation with workers?
Democracy thrives on positive experiences and participation
The idea of work-free Sundays is rooted in Judaism and thus with its 2500 years of history the oldest social legislation of humanity. In the Old Testament in the account of the creation of the world, the end of the story is not the creation of man, but God's rest after work on the seventh day. (Gen: 2,1-3). The completion of labour lies in rest. This right to rest should be guaranteed for everyone – for women, men, servants, slaves and foreigners, as well as for animals and finally, nature. (Deut: 5,14)
In Europe work-free Sundays are among the oldest of cultural assets and therefore should be safeguarded as a cultural heritage, a legitimate legal claim. They should serve as a safety net and protection for people and nature from self- and external exploitation. In today’s work-life the work-free Sunday can be understood as the margin between externally directed and self-determined time. According to the Christian-Jewish idea of human beings, every person is more than what they achieve workwise. To regularly take time off, in the sense of the “good life for all”, can and should strengthen the awareness of unconfined human dignity. The Sabbath or Sunday is the reliable framework for this.
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- Message of the Holy Father for the Popular Movements
- MCW England: MCW Review - September 2021 Issue
- VIDEO MESSAGE OF HIS HOLINESS POPE FRANCIS ON THE OCCASION OF THE 109th MEETING OF THE INTERNATIONAL LABOUR ORGANIZATION (ILO)
- MCW England: MCW Review - July 2021 Issue
- Reflection on encyclical RERUM NOVARUM on 130th anniversary of its publication
- Europe Day 2021: "In the crisis, a Europe called to be bold"
- May First, 2021: WMCW International Statement
- International day of work-free Sundays - 3rd March 2021
- ECWM Coordination Group on-line meeting on February, 13th, 2021
- CHRISTMAS MESSAGE 2020 of ECWM “You shall name him Jesus” (Luke 1: 31)