Rorate caeli desuper, et nubes pluant iustum

Drop down dew, ye heavens, from above, and let the clouds rain the Just

The prophet Isaiah tells us in chapter 45, verse 8: "Rain down, you heavens, from above, and let the clouds pour down saving justice!” However, St. Jerome (c. 347 - c. 420), when he translated the Bible into Latin, the so-called Vulgate, gave a messianic character to the text and what should have been: "Rorate, caeli, desuper, et nubes pluant iustitiam", became: "Rorate caeli desuper, et nubes pluant iustum". He translated "iustum" (Just), by "iustitiam" (Justice). Rain clouds to the Just!

And that is our prayer this Advent season: Clouds, rain down Justice, clouds rain down the Just One. Yes, God and our Father, sends the Righteous One to give us strength to carry out his justice. A justice demanded by the most destitute of our working brothers and sisters, in whom we see the face of Jesus, the Messiah, the Christ, the Son of God. Justice demanded by those affected by the health, ecological, economic, and social crisis, the consequences of which still affect so many of us, so many of our brothers and sisters.

At Christmas we celebrate the closeness of God. Closeness that we experience and celebrate throughout the year, wherever we are, because Jesus appears to us in the face of all those who, like him, cannot find a place to stay, cannot find a place to rest from the hardships of their lives. Christmas is a reminder of God's commitment to us, of his trust in us who, despite our precariousness, want to follow in the footsteps of the Righteous One who brings us justice.

O heavens, rain down your justice! It is this hope that has led us this year to become aware, at the Lisbon Seminar last September, of the consequences of the pandemic caused by Covid. This infinite hope which helps us feel the call to transform the world for which we work and fight into the world where we will be able to exercise our condition as daughters and sons of God. Hope is audacious, we said in the final manifesto. That is why we believe that not only is another world possible, but we believe that another world is necessary. The world that the Gospel proposes to us, the world that Jesus, the Son of God, the Righteous One, has dreamed for humanity.

In the Seminar that we will be holding in Barcelona next September 2023, we will insist on our role, as Christian workers, to make democracy truly a means that facilitates justice and social prosperity and leads our Europe to actually fulfil Jesus' answer to the disciples of John the Baptist: "The blind see, the lame walk, the lepers are made clean, the deaf hear, the dead are brought back to life and good news is reaching the poor. And how fortunate is the one who does not take offense at me." (Mt 11:5-6).

Christmas is the beginning of the world that Jesus, the Righteous One, the Son of God, has dreamed of. Let us join God's initiative by welcoming the Righteous One in us, and making him known among our working sisters and brothers. That will be the best gift we can give them. Merry Christmas, God bless you and your families!

 

 

Olinda Marques, President

Charly Brunner, President

Melchior Kanyamibwa, Coordinator

Armin Huerner, Treasurer

Josep Jiménez Montejo, Chaplain

 

Hope is bold!

The European Christian Workers' Movement (ECWM/ECWM/MTCE) organised a seminar entitled "Impact of the Coronavirus Pandemic on Employment and Social Affairs - Experiences and Actions for Recovery" in Lisbon, Portugal, from 21 to 24 September. 35 representatives of affiliates from 8 European countries attended the seminar, all contributing with their experiences and perspectives.

The Corona pandemic is not only a health problem. It is also a social problem that exacerbates pre-existing problems like a burning glass. These include poverty, unemployment, unequal living conditions, inequalities between women and men, between rich and poor. The gaps have increased.

We see that existing injustices are worsening.

  • In the pandemic, the situation of paid and unpaid care workers has become the focus of our attention. Care workers were already overworked before. The pandemic has further accelerated the downward spiral. In spite of the importance of health care which we saw during the Pandemic, monetary interest governs in several cases.
  • Governments have provided financial support to businesses and workers. However, in many places this support was not targeted enough. This has led to many social upheavals.
  • During the pandemic, the extent of mobile working or home office has increased significantly. However, not all countries have the legal framework in place to ensure workers' rights in these forms of work. It remains an open question how mobile work can be used for the benefit of workers. Shadow sides include the isolation of workers with consequences for worker’s organisation and the exclusion of those who do not have sufficient access to digital work tools.
  • In the course of the discussion about home office, many people lose sight of the fact that a large part of work activities can only be done in the presence of others. These workers were particularly exposed to the virus during the pandemic. They must remain the focus of our attention.
  • We have also seen that those groups that are already vulnerable were also particularly affected by the pandemic. These include, for example, poor people, migrants, Roma, people with disabilities, young people.
  • E The pandemic had a major impact on many young people, for example in education, where everything was switched to digital education without adequate preparation and not all students had adequate jobs for home-schooling. Young people often work in precarious conditions, and precariously employed people were among the first to lose their jobs due to the pandemic. Psychologically it was also very difficult for many young people as they could no longer do activities with other young people due to the closure.
  • The pandemic has resulted in psychological stress for many people to this day. The tendency towards individualism has increased.

Nevertheless, we also see positive examples that give us hope:

  • During the pandemic, activities that otherwise often remained invisible, but which are particularly important for society, e.g., care, cleaning, transport, logistics, kindergartens and schools, etc., finally came into view.
  • The willingness to act in solidarity has grown in many places. In neighbourhoods, people have taken the initiative to support each other.
  • During the pandemic, social economy enterprises have particularly put their strengths to work. By putting solidarity at the centre, they have shown themselves to be particularly resilient. The social economy is active in all sectors: They are local enterprises that reduce inequalities and contribute to sustainable employment.

Judging

"Get up and walk" (Mk 2:0)

In the face of this reality, we formulate our convictions and orientations in order to bring them clearly into the public debate. In doing so, we listen in a special way to the experiences and needs of the people with whom we act in solidarity. In particular, we advocate:

  • The right to dream in the future of work, in which we have significantly improved working conditions. It is good that socially relevant activities have become visible, but now it is a matter of sustainably improving working conditions According to the importance that this work has.
  • For a world in which people are at the centre. They should be at the centre of our own actions, as well as at the centre of economic activity. We need an economy that serves people.

Every person is capable of doing something socially valuable. All people must also find the conditions in which they can work accordingly.

The weakest and most vulnerable must be the focus of social action in a special way. Welfare state support and social infrastructures must ensure that all people can live in dignity.

We formulate our convictions as an expression of our faith. Jesus Christ, in whose following we are, considered all as children of God and therefore we consider all people as sisters and brothers.

We stand up for solidarity. No human being lives independently of the society in which they live. We see the need to ensure that no one is left out of welfare state solidarity. And we see the need to further strengthen forms of solidarity in social economy initiatives.

Act

The pandemic has shown us in all clarity that social changes are necessary. We will demand these changes and contribute to solidarity and justice ourselves. As Christians and as Christian workers' movements, we want to contribute to a different, better world. We are committed to making these demands a reality:

  • Our solidarity is concretised in our commitment to workers, especially those who are particularly vulnerable. We are already designing concrete projects for solidarity and will continue to strengthen them.
  • We facilitate and organise education (formation and popular education) and empowerment, on a personal and collective level, for emancipation and autonomy.
  • We promote dialogue between the church and the working class. We draw the attention of the church to working conditions and demand positioning in terms of human dignity.
  • We actively shape political change and get involved in political debates.
  • To this end, we enter into dialogue with other organisations and work together with them for change.
  • We take up the challenge that the climate crisis poses for us. This includes reflecting on it in its connection with social issues and bringing an informed stance to social debates based on our convictions.
  • We call for a due diligence law (supply chain law) at EU level that effectively improves working conditions and environmental responsibility in supply chains. We act also in our countries to influence the EU.

Where we work locally, we have an eye on global structural injustices. We believe that everyone can contribute to the social change we need. Even when things are difficult - we do not give up hope. Hope is bold.

ECWM, Lisbon 25th September 2022

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Declaración de Lisboa en lengua portuguesa

Europe, the war, God, people

In this year 2022, we will celebrate Europe Day (9 May) against the terrible backdrop of the war in Ukraine.

What can we Christians say?

As was also the case with COVID, it seems that the drama in Ukraine is once again raising questions about God, life and the human being. What is God doing in the face of all this? Where is God in the face of those empty streets, populated only by corpses, some with their hands tied behind their backs? Where is God in the face of those mothers desperate because they do not know how to free their children from panic, hunger or suffering beyond their little strength? How is it possible that God allows what is happening in Ukraine today? Or what happened in the various Auschwitzes of yesterday.

We want to be Christians and witnesses of the proposal of salvation and liberation that Jesus Christ offers to society and the world of work, but the people around us present us with these questions.

The problem of the "silence of God", Christians have had to endure since the beginning of time.

Video: The world's largest Sunday picnic blanket

In March 2022, it will be 1.701 years since the Decree of the Roman Emperor Constantine establishing Sunday as the Day of Rest throughout the Roman Empire. In several places in Europe, there are different initiatives to mark the celebration of the International Day of Labour-Free Sunday on 3 March.

In Germany, KAB – the Catholic Workers' Movement is using this day to express its deep concern about the future of the Free Sunday and is urging the political powers to continue to apply the law protecting Sunday as a day of rest in Germany. This movement for Free Sunday represents not only supporters of KAB - the Christian Workers' Movement of Germany, but countless people who see Sunday as a symbol of a life shaped in freedom and self-determination. In its commitment, the KAB stands alongside trade unions, major sports associations and other Christian churches. In fact, as in other countries in Europe, the protection of Free Sunday is repeatedly exposed to attacks by employers' associations, the retail sector and political parties, especially those in the liberal sector. These attacks are now using the economic crisis caused by pandemic restrictions to justify a general extension of the working week to 60 hours and a temporary permission to work on Sundays and public holidays.

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”, [1] and how much!

[Multimedia]

 

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.

Democracy thrives on positive experiences and participation

Origins

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.

 

The meeting of the ECWM coordination group took place on 13 February 2021. The circumstances of the Covid-19 pandemic forced the group to meet online, a new challenge that brings it to work and plan the future of the European movement in a different way. The meeting was attended by the President, Olinda M., (Portugal), Chaplain Josep J. (Spain), Treasurer Armin H. (Switzerland), Coordinator Toni M. (Spain), as well as representatives of the movements from Spain (HOAC and ACO), Italy, France, Germany, Switzerland (KAB and CTC), Austria and England, and representatives of the WMCW world movement: Fátima C. (Portugal) Co-Chair, Mariléa D. (Brazil) Secretary General, Bernard R. (France) Chaplain and Philippe Ch. (France) Treasurer.

The usual agenda items were discussed, as well as the preparation of various amendments to the statutes to be discussed at the General Assembly scheduled for September 2021, which will be held, if possible physically in Lisbon, or on-line.

 

 

On 16 October 2020 the ECWM held its annual general assembly. This time it was held telematically due to the COVID-19 pandemic. Representatives from 11 movements from 9 European countries took part. Three representatives of the WMCW (World Movement of Christian Workers) also took part

A highlight has been the election of the new president. Olinda Marques, a member of the LOC-MTC movement in Portugal, was unanimously elected to replace Petr Koutný, from the KAP movement in the Czech Republic, who had held the presidency for two years.

In addition, the activities carried out by the ECWM and its member movements in the period since the previous General Assembly, held in Ostend, Belgium in October 2019, have been reported.

We are pleased to have been able to hold this fraternal meeting, albeit through screens, and we have set ourselves up for the next assembly, scheduled for September 2021 in Lisbon.

Prayer for our hurting world

 

O Lord,

to you we come in these dark and hard times.

To you we come to explain you the pain and death

that causes the pandemic that decimates our peoples.

And we put the words of the psalmist into our mouths:

"Say to the Lord: “My stronghold, my refuge,

my God in whom I trust!

He will rescue you… from the deadly pestilence…

He will give you refuge under his wings.

You shall not fear the terror of the night…

nor the pestilence that stalks by night,

and the plague that destroys at noonday (Ps 91,2-6).

 

 

“Comfort, give comfort to my people” (Is 40: 1). With these words of hope and trust from the prophet Isaiah, we start this Christmas message addressed to all members of movements which make up ECWM, in these hard times that our world and our Europe are suffering. COVID-19 pandemic has taken a heavy toll in many of our fellow citizens, both in health and economic aspects, venting its rage over those who suffer the worst living conditions. Moreover, many European citizens have died in our countries because of this pandemic.

“Because there was no room for them in the inn” (Lk 2: 7). Many of the precarious situations that European citizens suffer, were experienced by Jesus, the Son of God, at his birth. A situation of poverty lived in these times by many people: workers fired, jobs destroyed, the sick, psychological damage, deaths and other consequences that deteriorate us as individuals and society.

“Let us go, then, to Bethlehem to see this thing that has taken place, which the Lord has made known to us." (Lk 2: 15). The health and working conditions that our society live call us to get close the manger of Bethlehem and to watch in it to Jesus who is born in the midst of our world wounded by precariousness and pain. This is why we repeat the action of shepherds when we go to those who suffer most this pandemic. Make solidarity, fraternal love and the dedication of our time be the hallmark of our visit to the poor and humble manger that our world is today.


Requiem for a Europe that must die, ode to a hoped Europe


1. In these Covid-19 days we see how the society and the popular and working classes are organizing themselves in solidarity and mutual support networks. We see the rebirth of community action and attention to the most unprotected people. We see how the bold work of health community is recognized every day, the central importance of domestic workers and those who care the sick and dependent people, the heroism of so many daily saints, as pope Francis likes to be called, despite to all difficulties and despite that we have the individualism virus inoculated since forever, and even more so by this predatory and fratricidal capitalism that has brought us to the edge of precipice.

2. For that reason, if the human tissue is being remade from the smallest, with many drops of love, humility and generosity, we aspire to see these dynamics in the authorities which govern us and also in the enterprises where we work. Thus, we are hurt to see how the governments of member States in Europe and in the community, institutions reproduce, in their own interest, some dynamics that have already taken place, as in the financial crisis 2008 and that must be overcome at this so serious moment.