Therefore, we must strive with all our strength and effort that, at least in the future, the rich fruits of production benefit precisely those who are rich and distributed in abundance among the workers—not that they become careless in work, for man was born to work like a bird to fly—but that they may increase their property by saving. that, by wise management of this increase in property, they bear the burdens of family life with greater ease and security, and that, when they emerge from the uncertain lot of life, into whose unpossessed workers are thrown, they can not only endure the vicissitudes of earthly existence, but also have the certainty that they: When their lives are over, will provide to some extent for those who leave them after them. Interdependence must be transformed into solidarity, based on the principle that the goods of creation are for all. What human industry produces through the processing of raw materials with the participation of labor must also serve the good of all. “Economic security is an essential foundation for strong families,” said Father Ty Hullinger, pastor of St. Anthony Catholic Church in Padua, who joined other Baltimore Catholics in a successful campaign for the right to recall in his city. “It`s about human dignity,” he said. Jeremiah 22:13 Woe to him who treats his laborers unjustly. Matthew 20:1–16 All workers must receive a just and decent wage. We need to pay more attention to the person who works than to what the worker does. The self-realization of the human person is the measure of what is right and wrong. Each work has a threefold moral meaning. First, it is a principled way in which people exercise the distinct human capacity to express themselves and realize themselves.
Second, it is the ordinary way for people to satisfy their material needs. After all, work allows people to contribute to the well-being of the community as a whole. Work is not just for itself. It is for one`s own family, for the nation, and even for the benefit of the entire human family. As far as the state is concerned, everyone`s interests, high or low, are the same. Members of the working class are citizens by nature and have the same rights as the rich; they are real parts that live life which, through the family, constitute the body of the community; And it is hardly necessary to say that they are very largely in the majority in all cities. It would be irrational to neglect one part of the citizens and favour another, and therefore the public administration must duly and carefully take care of the well-being and comfort of the working class; Otherwise, the law of justice that determines that every human being must have what is due to him will be violated. To quote the wise words of the saint. Thomas Aquinas: “Just as the part and the whole are in a certain sense identical, so is what in a certain sense belongs to the whole, to the part.” (27) Among the many grave duties of leaders who would do their best for the people, the first and most important is to act with strict justice—with this so-called distributive justice—towards each class equally. There is no doubt that, despite all the difficulties of integration, foreign workers make a significant contribution to the economic development of the host country through their work, in addition to what they bring to their country of origin through the money they send home.
Obviously, these workers cannot be considered commodities or mere workers. They should therefore not be treated like any other factor of production. Every migrant is a human person who, as such, possesses fundamental and inalienable rights that must be respected by all and in all circumstances. It`s in their daily work. that people become subjects and creators of the economic life of the nation. In this way, people make their most important contribution to economic justice primarily through their daily work. Deuteronomy 24:14-15 Do not give wages to your laborers, for their sustenance depends on them. Work must not impoverish people, but must provide a wage sufficient to achieve a decent standard of living. Workers have both a duty and a right to work, as well as a right to participation, association and economic initiative.
This includes the right to choose to join a union and to bargain collectively. Yet workers` rights cannot be condemned to be the mere result of economic systems aimed at maximum profits. What must shape the entire economy is respect for workers` rights in all countries and in the global economy as a whole. Work is a duty because our Creator demanded it and because it sustains and develops our humanity. We must work out of consideration for others, especially for our own families, but also for the society to which we belong and, indeed, for humanity as a whole. It is obvious that, as in the case of property, that is, at work, especially when renting to others, there must be a social aspect in addition to the personal or individual aspect. For man`s productive effort cannot bear fruit if there is no truly social and organic body, if a social and juridical order does not see to the exercise of work, if the various interdependent occupations do not cooperate and complement each other and, above all, if the mind, material things and work do not combine and form, so to speak, in one whole. Therefore, if the social and individual character of work is neglected, it will be impossible to value work fairly and remunerate it fairly. The types of crimes are numerous: all crimes against life itself, such as murder, genocide, abortion, euthanasia and intentional suicide; all attacks on the integrity of the human person, such as mutilation, physical and mental torture, undue psychological pressure; All violations of human dignity, such as inhuman living conditions, arbitrary detention, deportation, slavery, prostitution, sale of women and children, degrading working conditions in which people are treated as mere instruments of profit and not as free and responsible persons: all this and others are criminal: all this and others are criminal: they poison civilization; And they humiliate the executioners more than the victims, resisting the honor of the Creator. Catholic social teaching defends the dignity of work and the rights of workers. The first social encyclical “Rerum Novarum”, written by Pope Leo XIII in 1891, established our social tradition in a discussion of labor and labor rights.
In Roman Catholicism, generally entitled “The Dignity of Work and the Rights of Workers,” the affirmation of the dignity of human labor is found in several papal encyclicals, notably in Pope John Paul II`s Laborem Exercens, published on September 15, 1981.  Work, as I have said, is a duty, that is, a duty of man. Man must work, both because the Creator commanded it, and because of his own humanity, which requires that work be sustained and developed. Man must work out of consideration for others, especially for his own family, but also for the society to which he belongs, for the country of which he is a child and for the whole human family to which he belongs, because he is the heir to the work of generations and at the same time a participant in building the future of those who will come after him in the footsteps of history.