Dedication

I dedicate this apprenticeship certificate to the resistance fighter of the KAB Nikolaus Groß, beatification am 7.10.01. I honor him and many others from the Roman Catholic worker movement, they set me an example, quite specially my uncle Franz Leuninger from the christian labor unions, who was executed by the National Socialists on March 1^st, 1945.

Imprint

Justice makes peace, a course about the introduction to the Roman Catholic social doctrine

Unit 1: History of the Roman Catholic social doctrine

1^st edition Limburg 2001 setting 01.07.2001

There are all details as internet course www.kath-soziallehre.de, as well

There also is an introduction letter

Author: Dr. Ernst Leuninger, Diözesanpräses der Roman Catholic Employee Movement KAB Limburg,

mail: ernst@leuninger.de

Cooperation and organization: H. G. Arnold, A. Egenolf, M. Rompel

Printed as manuscript © Copyright on all parts: Ernst Leuninger

Support of the course: Roman Catholic Employee Movement (KAB)

Diözesanverband Limburg

Roßmarkt 12, 65549 Limburg phon 06431 295 358 fax 06431 295513

Price: DM 15.00 per each without dispatch

Justice makes Peace - A course for initiation into the catholic social teaching

0.1 First Introduction

0.2 References to literature and www.net

0.3 Introducing questions

0.3.1 Procedure

0.3.2 Questions to think about

0.3.3 Construction of the unit

1. Industrialization and first answers

1.0 References and questions

1.0.1 Literature and internet

1.0.1.1 References to literature

1.0.1.2 References to www.net

1.0.2 Question to think about

1.1 The Industrialization and its consequences in the 19^th century

1.1.1 Situation at the turn from the 18^th to the 19^th century

1.1.2 Political radical changes and wars

1.1.3 The process of the industrialization and ist consequences

1.1.3.1 The process of the The process of the industrialization

1.1.3.1.1 Formation and development of industry

1.1.3.1.2 The first wave of industrialization

1.1.3.1.3 The second wave of industrialization

1.1.3.2 Development of population

1.1.3.3. Social consequences

1.1.3.3.1 Starting situation

1.1.3.3.2 Situation in the years 1835 to 1873

1.1.3.3.3 Social situation between 1873 and the begin of World War I 1914

1.2 Formation of labour movement

1.2.0 First signs of the beginning labour movement

1.2.1 Development of labour movement

1.2.2 Formation and development of unions

1.2.3 Development of political ideas and partys

1.2.3.1 Intellectual trends in France and England

1.2.3.2 From Weitling to Marx and Engels

1.2.3.3 Development of socialist parties

1.3 First answers, done as Christians

1.3.1 Return to faith and practice of mercy is not enough

1.3.2 About the estate-social reorganization to social policy

1.5 Questions about chapter 1

1.5.1 Questions about 1.1 (The industrialization and its consequences in the 19^th century)

1.5.2 Questions about 1.2. (Formation of labour movement)

1.5.3 Questions about 1.3. (First answers, done as Christians / Time was ready for a papal statement)

 

 

2 Teachings of the popes

2.0 Introduction and questions

2.0.1 Introduction

2.0.1.1 Literature and internet

2.0.1.1.1 References to literature

2.0.1.1 .2 References to www.net

2.0.2 Question to think about

2.1 Papal encyclicals

2.1.1 From Rerum novarum to Quadragesimo anno

2.1.1.1 1891 – Rerum novarum – About the problems of labour

2.1.1.1.1 Cause of the encyclical

2.1.1.1.2 The main subjects: Porperty, fair wages, freedom to form a coalition, national intervention

2.1.1.1.3 The further development

2.1.1.2 Quadragesimo anno

2.1.1.2.1 The situation and the cause of formation

0.1 First Initiation

Unit 1 it was about an outline of the Roman Catholic social teaching. With the problems of the today‘s time was tried to assess them by criterias of the Bible primarily ethically and to find ways to resolve them. Here was acted with the method „Notice – Judge - Act", how it was announced by the founder of the CAJ (Christian Labour Youth) Cardinal Cardijn. Finally an option was done from the Kingdom of God to a basic outline of Roman Catholic Social Teaching.

This time it’s about historical connections. All of us are always in a still further developing social connection. We will only understand this here and today, when we look to the past and ask the question, how all this has developed, what we see today. Historical connections therefore are always connected little with our self conception. We will understand ourselves and our world better, and are able to start to act conscious in our sphere.

Roman Catholic Social Teaching (also called Christian Society Teaching), is real something new in the form what is now available, it’s a result of the industry age (Start was about 1800). Sure, there were earlier also ideas about a just society, but they didn’t corresponded by their hierarchical organization, by the basis of a god-given situation and by the scheme order-obeying to the challenges of the industry age. To recognize this wasn’t very simple

So we will handle in the following the emergence of this time, the intellectual discussion about it and the part of the church and the christians. How can we judge these new developments in the view of the church, according the concerned female workers and workers, what will have to change and who is able to do that? Sure the encyclical of the year 1891 „Rerum novarum" is very important here (http://www.obing.de/zenz/links53.htm). But long times before was thought intensively about this.

The Catholic Social Teaching was written by philosophers, who were ahead in the church, by popes and to boshop, by scientists and primarily by women and men, who fought for social justice by their own way and on their own place. The problem of social justice becomes the main term of this teaching.

0.2 References to literature and www.net

The version of the most important social encyclicals:

Editor Bundesverband der KAB, Köln 1992 (Ketteler-Verlag). You will find them also online http://www.stjosef.at/CSL/.

You can work out many problems with books. As aid the internet is recommended here. Use the corresponding words by a searching programm, for example http://www.altavista.de

A well done summary of the social ideas form the start of the industry age till today you will find by H. Grebing, Geschichte der sozialen Ideen in Deutschland, Sozialismus - Katholische Soziallehre - Protestantische Sozialethik, Essen 2000.

You will find much more references and addresses

Catholic social academy Austria http://www.ksoe.at/ksoe/

Christian society teaching in internet http://www.obing.de/zenz/links52.htm

The text of the introduction of unit I and II you will find in internet
http://www.kath-soziallehre.de

With different keywords you will find hints http://www.leuninger.de

(Legal note: I don't take any legal responsibility for the contents of all linked sides and undersides)

The course and the procedure is represented in details in the letter introduction. If you don’t have this, you can download it http://www.kath-soziallehre.de

Or you can order it by Dr. Ernst Leuninger, Hubertusstr. 21, 65549 Limburg

The charge will be DM 6.00 (including dispatch). An order form you will find at the end of this unit.

The course is didactically a multimedia course. Besides the main text, if necessary, methodical other texts from books, searching processes in the internet or other medias are handled. Questions shall help with the preparation and the results can be fixed.

Many original texts are put in. These will bring an immediate impression of social doctrine. Nevertheless you also should read occasionally continuing literature or source material anyway. Hints about this will follow.

The handling of this unit should be started with questions to think about, to get a personal entrance to the text. Then the text is to be worked out and finally the questions have to be checked.

Besides the named text collection (when you cannot use the internet) you don’t need any additional literature. Nevertheless additionally readings recommend themselves, to become engrossed in different problems. Therefor some principle works are named at the beginning, a further hint is put to each chapter, and you will find a summarizing bibliography at the end of the unit.

What does leave its mark in the economy in Germany at the end of the 19^th century in your opinion?

 

 

 

 

 

2. Do you know the first great statement of a pope or another papal statement about the catholic social teaching?

3. Do you know a German statement in the last century about social problems?

4. Do you know any great persons, who you connect to the social problems?

0.3.3 Construction of the unit

In unit 2 it’s about the representation of the history of the Catholic Social Teatching. The following chapters are planned:

1. The industrialization and first answers

2. The teachings of the popes

3. Statements of the German churches, of the global churches and of the ecumenical movement

4. Christians announce themselves

1.0.1.1 References to literature

H. Grebing, History of social ideas inGermany, Socialism – Cath. Social Teaching – Protestant social ethic, Essen 2000.
Here basicly the chapter about the socialism.

Henning, F.-W., The industrialization in Germany, 1800 bis 1914, Paderborn 9 1995.
This book is the 2^nd volume of a three book-line about the economy- and social history of Germany.

Ploetz, German history, epoches and dates, Würzburg 4 1988.
This is a standardsummary of the German history, starting in the middle age.

Eggebrecht, A., u.o., History of labour. Starting in the Old Egypt till the presence, Köln 1980.
Here is represented the meaning of labour during the course of history.

1.0.1.2 References to www.net

http://www.games-guide.de/pcgames/lernen/z/zeitalter_der_industriealisierung.htm

An instructional game CD, relatively expensive, everything is shown in form of a crime thriller, it contains many informations and also original texts. You will find the description here.

http://www.erziehung.uni-giessen.de/studis/Robert/soz_vers.html

The history of social insurance is shown here.

http://www.arbeiterbewegung.purespace.de/doku20.htm

A virtual museum of the labour movement with extensive informations about the history and politics in the view of socialism and social democracy. Christian elements don't play any part.

http://www.fes.de/fulltext/bibliothek/tit00148/0014801a.htm

A history of the union movement of the Friedrich Ebertstiftung. Look here also Ritter von Buß.

http://www.fernuni-hagen.de/EUROL/Projekt/biografien/baader.htm

Biography Franz von Baader.

http://www.kolping.de/

Informations of Adolf Kolping and his period of time.

http://www.paulinus.de/blatt/archiv/9809/blickpkt.htm

The president of the 1^st assembly of German catholics 1848 in Mainz was Ritter von Buß, a protagonist of any social problems. August Bebel wrote in the year 1904, Buß remains the glory to be the first parliamentary representative of the maintenance of industrial health and safety standards.

1.0.3 Questions to think about

What names do occur to you about connection about industrialization and any social problems?

The thousand years before were formed by the feudalistic system, which was based essentially on landholding. To this there was nobility, clergy and handcraft by the formation of the towns. There was a clear hierarchy, which sometimes modified itself. Around the year 1800 the hierarchy looked like the following:

• Nobility
• Clergy and officials
• Farmers with large farms
• Crofter, handcrafter, teacher
• Landowners below the farmerlevel (Kleinkötter, cottager, gardener etc.)
• Menial staff and people without any use of land

Based on the population growth at this time about 2/3 of the rural population had no longer enough food. The unemployment grew. Socio-politically measures of the Middle Ages were continued and new ones were developed. The following shall be listed:

Houses for poor and sick ones and old people’s homes

Common institutions for the support of the poor

Workhouses, spinning schools, trade schools

These institutions have been wide distributed, but they didn’t catch the many poors without a place of residence.

How in earlier times the economy came into a crises about food and economy by the growth of the population. In the times before this problem was resolved by wars, very high infant mortality and epidemics. So were also the theories eg. this one of Malthus (1798).

This theory was disproved in the 19^th century by increase of the production in the secondary (production) and tertiary sector (attendance). Besides this an increase of the productivity and a better yield of the ground set in. During this century large waves of emigration were added

Finally the liberation of the farmers ended the political system of feudalism. This happened around 1780 – 1835. This system took the farmers in diverse personal and economic dependences. Mainly Prussia was the forerunner about liberal ideas of civil servants. It was the transition from drudgery to labor. The production of food was increased by this, but there were also large losses in small busines, estimates are between 5 and 25%, becauese the new owners couldn’t pay the detachment or they became illiquid by other reasons.

1.1.2 Political radical changes and wars

At the end of the 18^th century the French revolution took place (1789). The feudalism was done away, how we noticed before. Liberty, equality and fraternity told the equality of all people. The ideas also spread to Germany. Already 1792 the first war between France and the coalition Prussia – Austria began. After the second war 1798 the areas on the left side of the river Rhine had to be given to France, the worldly princes were compensated in the Reichsdeputationshauptschluss 1803 with clerical land, the Rheinbund was founded. The map of Germany was organized more extensively, 112 small states were cancelled. The German Empire was gone. In the states administrationsreforms were strated, they were urgently important. At the end of 1812 the most German areas were under the influence of Napoleon, he was defeated in the wars of liberation finally in Waterloo 1815, predominating with regular troops. The conditions in Europe were organized newly in the year 1815 at the Viennese convention.

Nevertheless all problems Germany became more extensive and modern, mainly the catholics suffer now, because they loose their political influence by taking away the clerical land. The Deutsche Bund was founded under the leadership of Austria, 41 states with the center in Frankfurt. Constitutional monarchies were founded with constitutions.

1833 nearly all states, except Austria, join in the Zollverein under the leadership of Prussia and start an economic cooperation.

1836 the discussion between Prussia and the Catholic church took place about marriage, this was called the Kölner Kirchenstreit and the archbishop was arrested. This took the catholics into the opposition.

Different movements from the universities and done by the singers led to an all-German enthusiasm and to the revolution of 1848. A German parliament was voted with its seat in Frankfurt. The king of Prussia declined the vote to an emperor (Small German resolving). The emporer only wanted to get the crown out of the hands of all German princes. The revolution failed in the end by the power of the princes. The „Deutsche Bund" was founded by the princes.

An age of political reaction begins. Nevertheless first signs remain on forming conservative, liberal and Roman Catholic parties, the labour movement gains a foothold. In Prussia the right to vote is devided into three classes. The tax revenue was divided by three, each group had the same number of choice men. The result of the first vote, done by this system in the year 1849: The 1^st class got 4,7%, the 2^nd class 12,6 %, the 3^rd 82,6 % of the voters. Mainly the party of the labour didn’t want this. This kind of vote was handled in the municipalities and the country, but not in the Empire.

1866 the war began about the dominance in Germany, finally Prussia has won. The „Deutsche Bund" was dispanded, Prussia founded the „Norddeutschen Bund". During the discussions about the throne in Spain 1870 France started a war with Prussia, which France lost. King William I of Prussia became 1871 the German emporer in Versailles. Now there was besides the emporer of Austria-Hungary (1802 Austria, 1864 Austria-Hungary) a German emperor. The so called „Bismarckreich" was founded. Colonies become usurped. The social democrats win political influence. Bismarck began one more time a more conservative politic in 1878, the socialist laws were formed. Even 1870 the cultural war did a solidly political pressure on the Roman Catholics, but by this they became more united politically. Emperor Wilhelm I dismissed Bismarck 1888.

At June 28^th 1914 happened the murder at the Austrian heir to the throne in Sarajevo, World War I began with its devastating consequences. The declaration of war was done by Austria-Hungary against Serbia, although the ultimatum was accepted nearly total, and after the mobilization of Russia the German declaration of war against Russia, and then all this ran its dramatic course. Modern technologies like poison gas, tanks, machine-guns, airplanes, submarines were used the first time. Blockades, the civilian population is included. The first total war in the worldhistory ran with about 32 involved nations, 10 million war dead bodies and devastating economic consequences. The national jubilation was great at the beginning of the war and nearly general, so the disappointment was even more terrible. It was the total collapse of Germany.

The process of the industrialization began in Great Britain. The decisive inventions were done in England. There is the steam-driven engine, 1690 invented, 1769 to the industrial maturity taken from James Watt. A new method to produce steel was developed there („Puddelverfahren" 1784), the mechanization of cotton spinning was done, too. We don’t know why the English developed this, it has been mainly a puzzlework, what brought these results. The continental Europeans wanted to take this on, however, this was only possible by a exact copying, but that wasn‘t allowed, in England they knew about the importance of this inventions. Exports were forbidden, the leave of qualified machine worker qualified, either; even industry spying was done. In Greatbritain the population growth forced the developments, between 1700 and 1750 there were 300.000 Brits more, by thanking to the medical hygienic development in the next 50 years there were 3 million more. The farming was promoted solidly. in the 2^nd half of the 18^th century one British farmer produced as much as two Germans did.

Industrialization is described as an event, if

manual work is replaced by machine-made work

machines, which produce power take the place of biological power,

here the steam-driven engine

eg. mechanical-looms take the place of hand looms

mechanical-spindles take the place of hand-spindles

new technical procedure e.g. about steelproduction are developed

the traffic system is reorganized from horse, coach and sailing ships to train, steamboat - and ships made of iron

the capital grows

the trade gets more importance

with using of pumps driven by steam, shafts also could be drained and the energyproblem was separated from wood

If the process of industrialization runs very fast, it’s called an industrial revolution.

Important social and political modifyings are involved by such a process, as well.

1.1.3.1.2 The first wave of industrialization

In Germany this process started at 1835. Some people had forced the building of railroads, at july 7^th 1835 the first train drove between Nürnberg and Fürth. The next sections were already planned. In the year 1850 there were already 6000 km railways in Germany. The door to the industrial world was opened widly. First the construction of railways was done only with a national guarantee explanation, but when the big business was to be seen, there was enough capital available. Favorable for the construction of railways was:

The combining to a united custom district was done at the same time as the construction of railways began, so there was an uniformed economy area without any customs barriers.

Goods were asked for the railway-construction, which started themselves an industrialization.

So you can say, that the first wave of industrialization in Germany is combined with the construction of the railways. In the year 1850 the railway was the most important and cheapest mean of transport. 1860 there were 34.000 km, until the begin of World War I 61.000 km standard gauge und 2.700 km narrow gauge. In the meantime the state had bought nearly the whole standard gauge system or had built it.

Although the construction of the roads was forced, they were not competitive. After all the made up net of roads grew from 25.000 km 1835 to about115.000 km 1873. The street was the conveyor to the trains.

The whole spin and loom trade is changed to machines. Here the operation is devided, by this a higher production is reached. Operations are mechanized as much as possible. Deviding of operations, linked with mechanization, are a further essential step to this development.

With delay the development began in the year 1835, 1875 run in Prussia 29.000 steamdriven engines, in the whole empire there were nearly 100000 in the year 1914. The railway had 29.000 locomotives in the year 1914.

Coal mining and Steel production developed by this, although the transition from charcoal on coke was finished at 1870. A blast furnace produced in the year 1835 2.000 tons of pig iron, in the year1913 30.000 tons. The railway had in the year 1914 29000 locomotives.

A lot of further inventions were added, which revolutionized the operations, so in pressing by the quick presses, in moulding the handling of steam hammers, only to list some of them. For the education technological schools were founded.

The tradework was replaced in some areas, it got mainly new tasks in small trade, the installation and the service. In the areas of food and building it could last. This procedure took place step-by-step: In publishing houses, which sent out parts of the devided process as home industry (raw material purchase and sale were done by the publisher, the work in home industry), in manufactories, where very often old and new productionways ran side by side, until to the real devided and mechanical production, which replaced after the year 1850 all pre-industrial systems like publishing houses and manufactories.

The importat trade liberty allowed a newer management, which was no more tied by the rules of future. Licences had to be granted. So told a Bavarian official, that he had refused 900 from 1100 applications of founding a trade in 15 months. The development began at the turn of the century and was finished in the kingdoms from Baden, Württemberg 1862 and Bavaria 1868.

The trade could also develop by the customorganization. The domestic trade gained importance with founding of centers of conurbations. 1962 free trade politics began by a contract with France. The customs became reduced totally step-by-step from 25% to fewer than 10%, the nations did no more know what to do with the takings. The foreign trade arose between 1800 and 1873 around 420%, to 1913 around 2800%.

The development of banking was very important, too. In the currencies they strove for a standardization, instead if gold-currency came the silver-currency, European or even world currencies were striven for. New big banks came into being like 1835 the „Bayrische Hypothekenbank und Wechselbank" in München. The money notes and the Central banks started. The system of credits was formed, the stock exchanges got more importance, but there were also the first crises. The insurance business extended.

The state takings increased from 16 DM per person yearly 1838 to 32 DM 1878. The expense for armed forces still dominated 1835 with 40% and the expense for civilian was about 25%, these numbers changed till 1873 (25% militar expense and 25 % civilian expense).

By the liberation of the farmers the agricultural production developed positive. The agricultural acreage extended between 1820 and 1860 more than 40%. The yields grew, the prices rose, the intensified food-, potato and sugar beet cultivation came in useful for feeding the population.

There was no need of necessary workers by migration from the country and the population growth, the contrary sooner was true.

The first wave of industrialization began in the middle of the thirties of the 19^th century. Its locomotive was, so the real mind of the word, the locomotive or better the construction of the railway. This rough epoch of industrialization ended 1873.

1.1.3.1.3 The second wave of industrialization

The German Empire was founded in the year 1871. The first two decades were formed by the rapid industrial expansion, caused by the enormous expansion of capacities and their better usage. It came to surplus, drop-off in price and a reduction of investments. Similar appearances were seen at the global market. The reparations of France had to be added, these produced an imbalance with about 2,5 - 3 billion at the stock exchanges. This foundation crises started from the Franko-Ungarischen bank in Budapest and catched the whole system, in the USA mainly the shares of the railway companies. It was a part of a to high speculation as well. From 1872 to 73 there was a loss at the German stock exchanges of nearly 46%. Nevertheless the number of employees and the national income increased.

In Germany they tried to protect their often exorbitant prices by protective duties. In the pressure of this crises representations of interest were founded like cartel associations, price-fixings, employers federations. Mainly the trades of textile and similar areas were concerned, although these were the most important trades, the other ones increased further. The pressure of the global market put through protection customs for agricultural products.

You can speak in a way of a economic stagnation, called foundationcrises. There was no long depression in the German economy, the first verve was gone. The motive power of the constructuion of the railway was no more enough. Nevertheless there was a continuous further increasing of the economy until the year 1914. 1893 - 95 there came another motive power. At that time the usage of electricity became the new locomotive in front of the train of the German economy. A second spurt was done. The construction of automobiles started by the foundation of Daimler-Benz 1890. Great Britan was overtaken and Germany became the leading industry power of Europe.

The 19^th century up to the beginning of the 20^th century is marked by a continuous population growth. The development in the German empire looks as follows:

This shows a tripling of the population within 130 years. That means a population density per square kilometers

The basis of this development was the improved medical supply. In the long term the standard of living was also raised. The hygienic conditions became improved as well. Epidemics, wars with a high loss of the population and famines didn’t come. The yearly mortality per 1.000 resident sank from 28 to 16, so 43%. The surplus of births over deaths was relatively high, 11 to 12 per 1000 residents, although the numbers of births removed from 40 to 27 per 1000 residents. The population grew much more in the areas with high industrialization. This was important for the whole industrialization:

In the production area grew the number of the workers

In the demand increased with the population the consumption as well

To this came to a speeding up of the process of urbanization. 1800 there lived nearly 75% of the people in villages with less than 2.000 inhabitants, 1914 less than the half. About 20 million lived in places with up to 30.000 and more. Definitely the larger towns grew very much after the year 1880. If not many people had emigrated, the number would had been even higher. Immigration (primarily from eastern countries) and emigration balanced each other before world war I.

1.1.3.3. Social consequences

The labour problem was the social problem with prime importance in the 19^th century. A new and quickly growing section of payrolled workers came into being, by problems which weren’t known till yet and were not very easy to solve, either. An industry proletariat arose. Therefore the problems about the workers will stand in the middle of the following explanations.

Analogous to the English statesman B. Disraeli 1845 can be told, that in Germany there were formed two nations, among them there was no contact and no sympathy, they lived in their thoughts, their wishes and feeling like on two different planets, they were „formed by different educations and feeded with different food, they orientated themselves at different morals and the same laws didn’t go for both."

At the begin of the 19^th century people without jobs and poor ones went hungry, because the prices for agricultural products were very high and the real wages were very low. This poverty later was suffered only by the rural population and the unemployed people. The prices for agricultural products increased again after 1827 and by this the poverty as well. There was a distinctive pauperism (Poverty - Impoverishment), which was still growing. This pauperism circulated mainly at the country. Many poor ones and farmers got into poverty by their liberation, because they were not able to pay the redemptions. These poor ones have been a considerable and increasing burden on the municipalities.

1.1.3.3.2 Situation in the years 1835 to 1873

In the second third of the 19^th century a deterioration of the income situation appeared. In fact, the level of the real wage was risen, nevertheless the situation of income of wide parts of the population was further in a bad condition. Many people didn’t own any ground, so they had to buy the food, they had to spend 2/3 of their income for it. In addition the prices were governed by the market.

The labourconditions were very bad. To get the normal income for one week 90 and more

hours had to be worked. Often there were only six hours for sleep. The wife had to go to

work, too, to support a whole family.

It was normal that women worked at building sites. The 4 year old children worked 13 hours the day and 11 hours the night. That was normal. They got only one quarter of the wages of the adults, although these didn't produce the quadruple. From an official report of the Prussian government 1824 is told: "Pale faces, dull and inflamed eyes, swollen bodies, swollen cheeks, swollen lips and sides of the noses, glandular swellings at the neck, bad rashes and asthmatic conditions distinguish them in their physical relation from other children of the same class, which don’t work in the factory."

In addition to this were the poor living conditions. Up to four square meters per person, narrow buildings, bad sanitary situations were normal. The most extreme excesses, however came only later. Missing protection against weather influences at clothing and radiator did the rests. A surplus of workers worsened the situation considerably.

The labourconditions were extremely unhealthy. Long lasting illnesses of a worker took him and his family in an existential crisis. Continued payment of wages was unknown. It was also very unsure, a worker would be taken on again after a long illness. Human labour hardly could be kept over the 45^th year of life. This was the situation by the begin of World War I. In an engineering factory in Esslingen, 1910, there was 86 % of the workers less than 40 years old. There was no retirement insurance, it was impossible to found anything like a creation of wealth, either, because the pay was very low. If the performances removed, the pay was reduced as well. This meant a considerable pay reduction in and after the 5^th decade of life.

1839 there was made a law in Prussia, that forbade children labour at the age less than 9 years and protected youth between 9 and 16 years. They were allowed to work 10 hours daily. The real reason for this was the reduction of the suitability of the recruits, but the possibility about controlling this was very little. The protection of women was restricted only about working in mines and other aggravated jobs.

Legal the employers were almost free. The contracts of employment were only one side dictations, they were nearly without any legal basis, it was a pure privat right, predominant right of the ownership. The dictated statement of conditions of employment replaced long time the industrial law. In one statement of conditions of employment 1846 in 26 articles were listed 15 bans and the corresponding punishments. The discipline was strict and became keeped up by punishments. Human labour was no part of the category property and so unprotected. The pays were miserable, the working hours long, the period of notice short and there were many reasons for giving notice. Only 1845 the trucksystem was forbidden - to pay the workers with products of the company. There were many work accidents. If the workers were unable to get over this poverty, the municipalities acted as the continuation of the pre-industrial charitable regulations, this was often done by the churches. Welfare, care and welfare aid are terms of that time, which have kept till today.

But the first business- and-help insurances were founded, too. The first one is known 1717, most of them were founded after 1835, so eg. Krupp 1836. The first ones were health insurances, with about 20 years delay retirement insurances were added. In Prussia there were 4850 factories with more than 600.000 workers, before the introduction of the social security social facilities was done. What really was useful for the single worker cannot be made out in this number. In the middle of the fifties in Prussia the municipalities could form help insurances with the principles of insurance to discharge their budgets. So the number of new foundations of business insurances became reduced. But the whole insurancesystem of the companies remained full of gaps and did not cover the necessary performances of the cost of living.

Even 1853 two thirds of the workers of an engineering works in Esslingen could not live adequate with his family only by his own wage. The food mainly consisted of bread and butter, this was very often so distorted, that is was nearly impossible to choke it down. A quarter of a pound of coffee and a pound barley to make „coffee", that was all. The common potato dinners were completed may be twice per week by a salted hering, quark or roux produced from tallow. At sunday there was a half pound beef for five persons. In the factory there was daily about 60 grams of cheese or a pickled gherkin to have in the break. Clothing and shoes were bought often at the dawdler. Household equipment and furniture were already old when the family was founded. There wasn’t possible much, either, because the small living space.

The real income had increased considerably from 1800 to 1820, from 100 on 240%, to be reduced later to 210%, at this level it stayed till the eighties. In the 2^nd third of the 19^th century the income situation was harder than at the turn of the century before. Short-term varations brought hunger crises again and again. Real the income situation became harder in the time from 1825 to 1855, because there was a high unemployment and many family had to live from the earned income of one person. Quite the reverse to this the income of the capital increased considerably.

1.1.3.3.3 Social situation between 1873 and the begin of World War I 1914

Around the year 1883 began a long termed and lasting rise of the real income. The pays rised form 1873 to 1914 real to 25%. The real increase was caused by the fall of the the grain prices at the begin of the 20^th century and at first by the fall of the prices of commercial products. Of course new expenses were added by the urbanization, which the people at the country didn’t have. The pay improvement leaded to a great reduction of the emigration in the middle of the eighties, the number of immigrants from other nations was soon higher than the number of emigrants, and the excess of births over deaths still increased.

The industry needed workers for their quick growing factories (Krupp had 1835 62 employees, 1873 16.000 and 1914 38.000). The service industry, armed forces and administration, pensioners mainly moved to the towns, because of the cultural supply. The building of the towns split it to villa areas and thickly built working-class areas. The low-income sections of the population couldn’t pay high rents, the permanently increasing living costs and the higher load of the earned income by the rents leaded to a deterioration and compression of the living conditions.

Workers' housing estates with a little garden and the „Miner-cow" (goat) were almost nearly the paradise. Mostly one heatable room and a kitchen were normal. The mostly pitiful accommodations costed 1904 more than 75 Mark. An apartment for five persons had all in all about 18 sqm. There was no chance about rent control. The change of address was enormous, from about 415.000 municipal apartments in Sachsen 1910 one fifth of the tenants stayed less than one year, and the half less than three years.

There was nearly no family life by these conditions. In a worker family the day began at 4 o‘clock in the morning, most after 5-6 hours sleep, then came 12 hours working time with a break of about one hour, for women a little more. After all the working time was reduced from 14 to 10 hours. In this situation the children were left to their own devices and the education by their working parents was restricted on beating and locking, corresponding were the school results, so that the status of the worker was almost hereditary.

Three basic attempts are to be distinguished basicly, however they were often mixed as well.

- There were political groupings according to the political today's parties

- Besides these organizations were founded, which concentrated themselves on the real pro blems of the workers, they were comparable with the today's unions

- There were also organizations who acted outside of politics and realization of the rights of workers, like eg. educational institutions for workers.

The begin of labour movement, education of adults and the education of workers in Germany were close together temporal. In the early thirties of the 19^th century German workerorganizations were founded in foreign countries, some of them as educational institutions for workers. So education and social conditions are connected very close. This is an heir of the enlightenment. Human and his society shall be constructed „rational" - „human". The early socialism took connection into this theorie. In Hamburg was formed an „Educational institution about the increase of the working class". In these educational institutions the wish about an improvement of the social situation announces, which passes over after 1848 to social communist movements. Here politico-educational aims are represented as well, eg. general school lessons free of charge, and the headword from Gustav Struve was disseminated: "Prosperity, education and liberty for all". In the time of the reactionary thinking after 1848, definite 1854, all labour movements, unless the denominational organizations were forbidden in all federal states or the available ban was carried through.

At the end of the sixties new labour movements developed by a new liberalization, in which a discussion arose if the realization of the general right to vote would be a better way to the emancipation of the workers than the education. Wilhelm Liebknecht said 1872 in a lecture the word: "Knowledge is power – power is knowledge". So he wanted to explain, why the powerful want to reserve the knowledge. A harmonic development of all abilities can only be done by "Shortening of the working time, change of the employments and a truthful human education", so Liebknecht. By this the estrangement of the labour would be raised, but this contradicts to the interests of the ruling class. Here the topic of a human form of the life of workers is formulated extensively the first time. Liebknecht says like the other socialists, the church is a tool of the state, governed by one class, and therefore a good socialist can be only a good atheist. From tactical causes Liebknecht allowed later freedom of conscience in religious questions as well. But the final target was the surmounting of the religion. This religion hostility in the socialist direction became a considerable load for the labor movement. In this conflict of the fathers of the socialism and marxism is caused till today the not handled tension between church and work force. This also is regarded in the relationship of church and social democracy and also in wide circles in the churches and the unions. Here the fault cannot be seen one-sided by the socialists and marxists. The church line in this time preferred the keeping of the existing order and so its fundamental attitude was not very friendly to the labour movements.

At the begin of the nineties (19^th century) went around 5000 workers to courses in the educational institutions for workers in Berlin, which was founded by Liebknecht, but this number sank soon, because this direct way to the emancipation by education of workers wasn’t accepted. The education in stenography was wanted more, bookkeeping, arithmetic and German, not so much to see the social connections.

The ruling sections in the last century didn’t like particularly the extravagant thirst of education in the primary school – so also the minister of education and arts Eichhorn of Prussia 1840. At other places was thought the educational institutions for workers were total unnecessary and they became closed therefore. The general adjutant of Friedrich Wilhelm IV. Leopold von Gerlach said 1837, he doesn’t want „to take servants, who had learned something in the school ... they (the youths) have to be informed about only few things, but they have to be teached about the fulfillment of their duties, loyality and obedience". Was this exactly the cause, why religious educational institutions for workers never have been closed?

In the seventies of the last century a society for distribution of national education was founded, which should gather the liberal labour organizations. Their force acted the one hand against conservative and so-called „Jesuit Römlinge", on the other hand against communists and social democrats. Primarily here was tried to find a dissocation from the existing Roman Catholic labour educations and to form a counterbalance to the social-democratic labour education activities.

These tensions stayed a long time and entered into church remarks as well, or were inspired newly again and again. It is true, that the labour education has been always a part of the labour movement, but it was not easy, because concrete abilities have been wanted more than political knowledge and by this the resulting acting possibilities. Of course all that fits in very well with those, who wanted to keep the existing situatuion.

1.2.2 Formation and development of unions

The rebillion of the weavers from June 4^th - 6^th 1844 in the Silesian places Langenbielau and Peterswaldau have been the first proletarian revolt in Germany with great importance and with serious consequences. It was the first time that social tensions of the beforemarch-time went themselves by using violence (the time before March 1848, start of the revolution), and they got a wide public interest. The rebillion was pointed towards the employers, who were responsible about disastrous conditions of the weavers. Their situation deteriorated in the decades, the one hand the demand became lower, on the other hand the english pressure of competition grew. This was combated by low pay and higher working time, this lead to the impoverishment of the weavers.

The rebillion started in the publisher house of the brothers Zwanziger in Peterswaldau (Raw material purchase and sale were done by the publisher, who also dictated the prices), they became rich by a particularly hard pay policy. The weavers downed tools at June 4^th, gathered and demanded higher pay.

When their demands were turned down, they attacked and devastated the buildings, about 3000 weavers moved from manufacturer to manufacturer, some of these bought their freedom by concessions. In the meantime armed forces intervenated to regulate the payments of wages, it came to riots and the armed forces stopped the rebellion forcibly. But in the following time this rebillion kept its meaning. In the art it was worked on by Heinrich Heine, Gerhard Hauptmann and Käthe Kollwitz.

The first associations of workers were founded fewer ideologically, but as a rule concrete problems of the economic and social situation of the workers should be improved. Insurance organizations of self-help about illness, death and journey were important. Strike organizations were founded more case to case.

The poorest were not the founder of according organizations, but the craftsmen/journeymen/workers. Day labourer and homeworker didn’t have any tradition, experience and self-confidence, no financial possibilities either, to run their wishes in organizations. The journeymen were organized and thought the arranging of work and pay conditions in the capitalism as an attack of the dignity of their profession. But it was more difficult to become a master craftsperson and their work has been cut up by machines as well. They became the representatives of the organization’s ideas. They did the first associations, which pursued partly professional, partly radical democratic aims. To this interrelation belonged also the first time founded journeymen-organizations 1847. The Roman Catholic labour organizations shall also be listed here (1849 Regensburg). Later there will be talked about both.

As the political reaction of this strike became forbidden by the Prussian trading regulations 1845, the forming of assoziations of factory workers, journeymen, assistants or apprentices without police permission were punished as well.

Those who were emigrated by political pressure founded in Paris 1834 the „Alliance of the outlaws", from which the „Alliance of the just" split off 1837, this came under the influence of Marx and Engels and 1847 it passed over into the alliance of the communists.

The revolution in the year 1848 was a middle-class revolution, but with a considerable participation of craftsmen and workern, who entered the barricades and fighted for economic and social aims. In this time they realized the necessity of an organization, the conditions existed already like the press, freedom about meetings and organizations. So the general labourcongress was convened 1848 to Berlin, where the „worker alliance" was founded. There demands have been nominated about social self-help, the foundation of production- and consumption co-operatives, the 10-hours-day. The invider was the active Berliner "Central committee for workers". Further demands were added about the improvement of the social situation, eg. the employment of unemployed in state-subsidized companies, the forming of model workshops and national help for all helpless and invalids. But in the national assembly in Frankfurt 1848 there was no response of these social demands.

The first union was founded 1848 in Mainz by the delegates of 12.000 printers and compositors. The demanded protection about social fall caused by the pressure of machines and the certainty against the risks of seasonal unemployment and an insurance. At first the printeryowners accepted a part of the demands, but as wage settlements for printers and compositors were asked, several industrial actions happened. The decision was cancelled and journeymen changed from "Allgemeinen Deutschen Buchdrucker-Verein" into the new founded "Gutenberg-Bund" ab, which at first was supported by the printeryowners as well. They wanted to attain their goal by negotiations. These activities showed the way of the unions.

A phase of the interruption set in after the representatives of reactionary thinking 1849 gained political acceptance in Germany. By the short time before enacted police laws every form of organizations of workers became shattered. At first the insurances continued, but they were partly changed to state institutions. The idea continued in the Roman Catholic assoziations, co-operative organizations (founded like eg. by the „Westerwälder Raiffeisen)", which weren't forbidden. At the other side the state tried to check the badest disgraces by cautious state intervention, like eg. child labour.

In the meantime the number of workers increased more and more. A class society developed. Churches and parties looked after the workers. The Center Party included the first worker into its German Reichstag parliamentary group 1877.

The second and really foundation wave of the unions started 1861/62 by the foundation of the "Leipziger Buchdruckergehilfenvereins". This idea of the union disseminated in many towns. The "Dreigroschenstreik" (Operation about a better piece-work wage) 1865 in Leipzig in fact led to a defeat of the printers, but to a growing of the solidarity. After this the German "Buchdruckerverbad" was founded 1866. The miners were the next ones. Thousands of them had written a petition out to the responsible department 1867, without success. So they were called on strike 1872. Nevertheless this defeat the union of the miners was founded.

The experience of the industrial actions played a great part at all foundations. The number of the industrial actions was increased in the economic crisis 1872/73 to 352 or 282 in Germany, many occupational groups founded worker associations. 1868 the "Allgemeine Deutsche Arbeiterschaftsverband (ADAV)" was founded. The aims were "Keeping and demand of the material aims of the working class."

At this the liberal direction splitted off, they wanted peaceful conflict regulation and strike as the last possibility. They were thrown out of the hall as "Person representing the interests of the capitalists". They formed by the leadership of Hirsch the "Hirsch-Dunkerschen Verband of German unions". The international labor union co-operatives were added, which orientated themselves to the "Eisenacher SDAP" of August Bebel and Karl Liebknecht.

1889 several national printerunions formed the first international labor union office. Some national unions founded 1901 the later "Internationalen Gewerkschaftsbund (IGB)".

The defeats in strikes, the hardness of the employers and the war 1870/71 let shrink the unions again. It came to a crisis in the economically difficult situation 1873. An unification of the unions couldn't be achieved. .However the efforts continued. 1878 came the "Sozialistengesetz" done by the German Chancellor Otto von Bismarck. It pointed against the „the criminal efforts of the social democracy in the German empire, after alleged anarchists had done two (failed) assassinations on emperor Wilhelm I., which were put down to the social democrats. The nation became as a so-called class-nation. Even before they had arrested the leaders of the working class August Bebel und Wilhelm Liebknecht because of high treason, they were against the German-French war. The socialist workers' party (SAP), founded 1875 in Gera, should be shattered. All social-democratic, socialist and communist organization were forbidden, whose target had been „Putch of the existing national and social structure", the unions were part of them as well. The law pointed on the organizations, their publications and meetings. When contraventions run, fine and sentences were imposed. All these organizations, which explained themselves as party political were not forbidden, so those which did not act with socialists and labour movements.The nine representatives of the SAP in the German Reichstag could stay, the SAP was allowed to participate further at German Reichstag elections. Camouflaged organizations came into being. The law was limit to 2 ½ years, but it became prolonged till 1890.

After 1880 the attention of the police was reduced more and more, because they thought they had won, so local organizations could be formed carefully with camouflaged names, like technical organizations, sick persons- and death benefit funds, support at unemployment and so on. 1888 there were already 40 central associations.

In the time after 1883 the first social security laws were made. They were announced even in the King’speech of Wilhelm I.

The health insurance 1883 was payed 2/3 by the employees and 1/3 by the employers. 1/3 of the members were in the new local health insurance companies, the rest furthermore in company insurances, but this was changed in favour of the local insurances. Also integrated were besides the workers the employees with an income of less than 2000 Mark. 1858 more than 4.2 million members were counted, 1914 more than 15 million. Support was done for medical treatment, drug and sickness benefit, if inability to work, at first for 13, later until 26 weeks.

The accident insurance 1884 was a liability of the tradeassociations of the employers when industrial accidents had happened. It payed for support of sick persons, restauration of the capacity of work, pension, if unable to work, pension for surviving dependent and death benefit.

1889 the retirement insurance and the disabilty insurance were made. The pension for a planned earned income of 1000 Mark was between 142,50 and 390 Mark, depending on the period of insurance. It was really only a minimum securing, no securing to keep the standard of living. The retirement insurance started with 70 years, without a waiting time, later after a waiting time of 23 years. Before World War I 10 % of the pensions was payed as retirement insurances, but 90 % as disabilty insurances, the most didn’t live to at this high age anyway.

1911 was made an employees' insurance till 5000 Mark. This wasn’t handled by the „Country insurance companies", but central by a „Empire insurance company" in Berlin.

Also 1911 were summarized all laws in an empire insurance order. A social insurance failed, so the municipalities furthermore still had to carry the burden of the supply of the poor ones, at this they were supported by the banks of the labor unions.

Wilhelm II. became emperor of Germany in the year 1888. On account of his militant foreign policy and his social domestic policy he got in conflict with Bismarck, whom he dismissed 1890. In the same year the „Sozialistengesetze" were repealled. At the repeal the SAP had more than tripled its votes and so it was, now named social-democratic party of Germany (SPD) the most powerful political party in the German empire.

Safety regulations were introduced. Part of this was the forming of worker committees, no working on Sunday, the maximum working time for women and youth to 10-11 hours. Trade courts were introduced, out of these later developed the labor courts. Because of all these measures the SPD was very popular and the emperor turned to more conservative circles. The legislation against the workers also should be intensified again, however, relevant presentations didn‘t get the necessary majority any more in the German Reichstag.

The strikemovements of 1889/90 initiated the uniting of the social-democratic unions. 1890 the general commission of the unions of Germany was founded. Single associations formed central associations. More and more they changed from professional organizations to industry associations. The holding organization wasn't real a central association. The assistance of the labor unions was improved. Local worker offices advised the workers in legal questions. Nevertheless several unsolved organization problems the number of members grew permanent. The free unions had 1882 215.000 members, before 1913 2.5 millions. So they overtook the other unions. The „Hirsch-Dunkerschen Gewerkvereine" at the same time had about 106.000 members, the number of members in the christian unions, founded 1894, (about them is to speak later), was grown to 341.000. On the highest point 1920 there were more than one million mebers in the free unions, more than 1.1 million in the christian unions and about 226.000 in the „Hirsch-Dunkersche Gewerkvereine".

Simultaneous developed as a counter-power also the organizations of the employers' federations. 1875 the central association of German industrialist was founded and 1895 the federation of German industrialists. Many local and regional organizations united until the year 1913 to 3670 associations, form these to 121 Empire associations.

However, the question arose, whether the free unions have equal rights as the party or were subordinated. 1875 the unions accepted the priority of the politics and und confined themselves to the economic fight. The conflicts, however, didn’t stay out. The labor unions emancipated themselves more and more from the guardianship of the SPD and developed their own political ideas, mainly in the social policy. 1902 was still explained, that union movement and social democracy is the same. Definitely this connection also led to the foundation and growing of the christian labor unions, which didn’t want the social democracy to stipulate them religios hostility. Strong powers of the party wanted the political general strike, the labor unions didn’t accept this. 1906 the „agreement of Mannheim" is done about equal rights of party and unions.

1.2.3 Development of political ideas and partys

The intellectual developments are based mainly in France by the French revolution and in England by the earlier development of the industrialization.

The aims of the French revolution, liberty, equality and fraternity become the bases of this consideration in France. The new situation, primarily of the working people, forcing new considerations about this.

François Babeuf (1760-1797) belonged to the generation of the French revolutionaries and was Jacobin. In the newspaper „Volkstribun", published by him, he edited 1795 his manifesto the "Plebejer". Essential elements of this manifesto were the abolition of the private property and the regular distribution, both, the ground and the reaping yields. He thought that the abolition of private property of means of production won’t reduce the diligence in the industry, but will be increased, because there is no more competition, but economized as planned. He saw the economic contrast as a war between the rich ones and the poor ones, so he intimated different later theories even anticipatorily. He was murdered by the guillotine 1797, because he wanted to bring down the directorate. He is known as the forefather of the proletarian communism.

Etienne Cabet (1788-1856) was a French social reformer and publicist. His theories found great supporters. They were named, by his novel „Travel to Ikarien", as Ikariens. Cabet took part in the July revolution, and then he was elected to the Chamber of Deputies. He was accused because of lèse-majesté; he fled to London, where he turned to communist ideas, by the influence of the scriptures of the English humanist Sir Thomas More from the 16^th century and of the social reform movement of Robert Owen. Cabet was allowed to return to France 1839. 1849 Cabet and 280 of his membership emigrated to the United States and founded in Nauvoo (Illinois) a Ikarier-municipality. In this municipality never lived more than 1500 members, and they realized only little from Cabets ideas.

His early socialism is often called utopian socialism. He had a positive and egalitarian conception of human. He described the inequality of human as a social effect. Political and social equality are well founded for him. He regards the solidary community of property more productiveness as the competition company, caused on private property. The equality already begins in the education system, that lasts up to the adult education. The community should be a kind of soviet republic. He didn't want to introduce his system by force, but without bloodsheds with a transition period of 50 years. On the other hand he also provided mutual control of the way of life, which provided him with many opponents.

Claude Henri de Rouvroy, Graf von Saint-Simon, (1760-1825) came from a nobility family, that became impoverished, he went to America in the age of 16 years and took part at the north-American war of independence. He ran an adventurous life as officer, Bonvivant and patron, got fortune and lost it. During the revolution and the following restoration Saint Simon formulated his ideas to a new order of the society. He criticized the nobility and the clergy, who got their old positions of power after the revolution again, he called it parasitical. He saw in the time of the beginning industrialization, both, the productive "industrial class" the workers, farmers and craftsman, as well as also the businessman and bankers, and the scientists as the corner pillars of the society. This new class should make work and prosperity and come in useful for all, primarily also for the poor ones. Property should be reduced. It is seen functional as prerequisite of the production. He regarded it as task of a well understood religion, to promote and to stabilize this development. In the early church and in the Middle Ages the powers of the system of rule still would have known, that the stabilization of the social order is their task. Therefore Saint Simon is regarded as founder of the religiously based socialism. He strove for a technocratic elite power. This wasn't real democracy, participation in the politics will only be reached by successes in economy, science and art. Marx and Engels took his description of the classes and developed it afterwards.

Robert Owen (1771-1858) was a British businessman and social reformer. He was after 1799 joint owner of a cotton spinning and forbade child labor, limited the working day to 10 1/2 hours and built a modelsettlement. He held the opinion, an improved environment would produce improved people. He did into the settlement exemplary schools and stores, where the workers could buy in cost prices. His project was extremely successful. His reforms had influence on the English legislation concerning health and safety at work. A model project, that he wanted to involve in the USA, failed on account of the incompetence of the involved persons.

His successes in New Lanark took him to with many important personalities. To these belonged Queen Victoria, Grand Duke Nikolaus of Russia, the president of Mexico and the president of the USA. However, usually he met distrust and lack of interest with his ideas. He wrote many social reforming documents. The foundation of a union, where he played a part, failed unfortunately. He started a co-operative society movement. You can describe him as the most successful early socialist. He was a critic of the money, as the cause of eg. unemployment. Associations should be made, which replaced the goods directly. Products should be valued on the „average value of the human work or strength". Therefore money should be replaced by work certificates. Model settlements, labour unions, sale-associationen, co-operative societies are only some of his ideas. He joined to mass demonstrations, however he declined social revolutionaries force. His concept could be named help to self-help. As a member of the parliament he developed after 1848 ideas, without success, about leasing and und interest taxes, also the foundation of people banks, that should give loans without interest surcharge.

He developed the vision of a society, where the moral sense of responsibility of the single is developed so high, that any form of government is unnecessary. Therefore he wanted to decentralize all forces, the people should be able to make their own decisions. He declined forces to realize political ideas. If the society is in the ideal condition, he called this „Order in the anarchy", the peolpe would act correctly by themselves. Proudhon was arrested 1849 – 1852, because he had criticized Louis Napoleon.

Charles Fourier(1772-1837) was a representative of the utopian socialism. He wanted the division of the state in co-operative societies. Therefore nearly 300 families should live in large long-term relationships in an area, which was characterized very productive agriculturally. In all groups a polished canon should protect the living-together. The work should be allocated by ability. All earnings belonged to the community and helped everybody to get a carefree life. The institutions of marriage and family became replaced by exact regulations of the living together. The further development of the co-operative system was very important for Fourier.

Jean Joseph Louis Blanc (1811-1882) demanded the replacement of the capitalist society. 1840 he published a document with the topic "The organization of the work", which got nine editions till 1850. He declined revolutions and declared himself a non-violent redesign of the capitalist structures by worker collectives, which were supported by the state. He also developed the precusordes of the "iron law of wages" of Lassalle, by this the competition among the workers leads downward the development of the pay till the minimal pay.

Blanc was the representative of that, what was called more and more socialism, genannt wurde, while the approaches of Cabet stood for communism.

1.2.3.2 From Weitling to Marx and Engels

Some call Johann Gottlieb Fichte (1762-1814) as the "first German socialist of the modern times". He was a supporter of the French revolution and of the philosophers Kant and Rouseau's. 1800 his work "Der Handelsstaat" came out. A liberal community has to be based on reason. Property has to be there, to grant the life of all people in dignity, the state has to guarantee this. The liberal economic system is unsuitable for this, a lasting system economize system has to be developed. There isn't any unemployment, but an regular distribution of the work. To run this, a national trade organization has to be formed, also looking to foreign countries. By his model he wanted to make a far-reaching middle-class egalitarian society.

Wilhelm Weitling, (1808-1871) was an early German socialist and publicist. He grew up in great poverty. As a journeyman in his years of travel he came per Hamburg, Dresden, Prag in Paris, and there he followed „The alliance of the outlawed". 1839 he took part in the rebellion against the king. Since 1841 he tried to build up worker associations in Switzerland, he was condemned in the communist process in Zürich and was expelled from the country. He emigrated per Prussia and England to the USA and returned to Europe 1848. In London he turned against Karl Marx and went to the USA again. There his experiments in „early christian – communist" communities failed. He published the magazine "The republic of the workers" with little success and made his first communist idea. The original state of property and power was unknown for him. This was "Contentedness in freedom". This natural order has to be regained by the communism in the "Paradise of freedom". It was a fratricidly and outrageous act of injustice, that people were excluded of the possession of ground, when this becomes scarce. Putting through of private property is the reason of all social evils. This forms a society of egoists. What happened later about profiteering and exploitation was the outflow of the hell. On this base Weitling developed his partly original ideas of the "harmonic living together of human".

Karl Heinrich Marx,(1818-1883) was born on May 5^th 1818 in Trier. He dated from a jewish family, that became christian. He was philosopher und economist, primarily he studied the philosophy of Hegel. Later he turned more to the theories of Feuerbach. He worked in the „Rheinische Zeitung" in Köln, soon even as editor-in-chief, but he had to retreat by the pressure of the Prussian state and moved to Paris 1843. He was expelled there also by the pressure of the Prussian government and moved with his family to London. There he met Engels, with whom he became friends, Engels supported also financially his work.

Together with him he issued a serie of important publications. 1848 he returned to Germany per Belgium, but after the failure of the revolution he had to move back to London, where he died as well. He was a member in the "Alliance of the communists", so was Engels, too. Both drafted, ordered by the alliance, the communist manifesto, which begins with following words:

„A spectre is haunting Europe -- the spectre of communism. All the powers of old Europe have entered into a holy alliance to exorcise this spectre: Pope and Tsar, Metternich and Guizot, French Radicals and German police-spies."

This book is a devastating criticism of the existing economic and social situation and calls the international proletariat to the class struggle.

Together with Friedrich Engels, he is the founder of the scientific socialism, later called marxism. Friedrich Engels, (1820-1895), his father was the owner of a factory, ran a business education, later he worked in a branch office of the company in England. His real interest was the philosophy. He was able to support Marx by his money. He met him in Paris 1844. After a short stay in Germany he returned 1848 to England and worked one more time as an employee in a company in Manchester, later he became its partner. But predominant he attended to scientific and political work und conducted after 1880 the first Internationale, but it collapsed, at the foundation of the second Internationale 1889 he was not involved directly.

The intellectual and scientific work of both is enormous. The mainwork of Marx is the "Kapital" (1^st volume 1867), the 3^rd and 4^th volume were finished after the death of Marx by Engels. Particularly this work founds the scientific glory of Marx, Engels saw it as the "Anti-Dührung", the best representation of the bases of the socialism. Out of the many starting points of Marx and Engels here shall be pointed shortly to historical materialism. The difference between communists and socialists is seen here as a question of the radicalness in theory and practice.

In the historical materialism the development of all societies shall be explained. At first human is a child of nature, who lives in determined social correlations. The existence comes first before the consciousness. In a society the productive power is the base, the condition of the production is the superstructure. Marx and Engels see in the history of all previous societies a history of class struggles. About that texts out of the communist manifesto:

In the earlier epochs of history, we find almost everywhere a complicated arrangement of society into various orders, a manifold gradation of social rank. In ancient Rome we have patricians, knights, plebeians, slaves; in the Middle Ages, feudal lords, vassals, guild-masters, journeymen, apprentices, serfs; in almost all of these classes, again, subordinate gradations.

Owing to the extensive use of machinery, and to the division (28) of labor, the work of the proletarians has lost all individual character, and, consequently, all charm for the workman (29). He becomes an appendage of the machine, and it is only the most simple, most monotonous, and most easily acquired knack, that is required of him."

So the work has changed to an estranged work. At the end of this development is the world revolution with the abolition of all classes.

„When, in the course of development, class distinctions have disappeared, and all production has been concentrated in the hands of a vast association of the whole nation, the public power will lose its political character. Political power, properly so called, is merely the organized power of one class for oppressing another. If the proletariat during its contest with the bourgeoisie is compelled, by the force of circumstances, to organize itself as a class; if, by means of a revolution, it makes itself the ruling class, and, as such, sweeps away by force the old conditions of production, then it will, along with these conditions, have swept away the conditions for the existence of class antagonisms and of classes generally, and will thereby have abolished its own supremacy as a class."

Both have influenced political sciences, the economy and sociology over long decades, this influence lasts till today. Specially the cadre socialists, professors of economy like Lujo Brentano and Gustav Schmoller, who criticized the social conditions, see here the task of the state about changing it.

1.2.3.3 Development of socialist parties

Ferdinand Lassalle (1825-1864) developed the „iron law of wages": The average wage long-termed would not rise higher than the subsistence level, if this would be improved, more marriages of workers would be done, and by this the number of workers would rise and the wages would go down again. He fighted also against the three classes voting system.The theories of Lassalle impressed very much, he presented a program of the General German worker congress, 1863 the „General German worker association (ADAV) was founded. They wanted to change the society and the state with peaceful methods. He became a victim of his sometimes a little dubious lifestyle, by a duel.

In the same year August Bebel (1840-1913) founded, together with others, the Marxist association of workers. 1869 August Bebel and Wilhelm Liebknecht (1826-1900, father of Karl Liebknecht) founded with some Lassallians in Eisenach the social-democratic worker association (SDAP). The programm of Eisenach was passed, it was a marxist program.

1875 the Lassallians united officially with the SDAP, the cause for this was also the bani of the „Sozialistengesetze". The new connection named itself SAP. The party fighted for surviving in the time of the „Sozialistengesetze" (1878 - 1890). The program of Gotha was done with the ideas of Lassalle’s program, eg. the idea of the realization of socialistic collectives by the help of the state. This programm was teared to pieces totally by Marx.

"The bosses of the Lassalleans came, because the conditions forced them to do this.... Everybody knows how the simple fact of a union satisfies the workers, but he mistakes, when he thinks, this present success isn’t payed to dearly. By the way this program is really a bad lot, apart from the canonization of the dogmas of Lassalle.".

After the abolition of the Sozialistengesetze the party changed its name to SPD. The concept social democracy arose 1843 in France and was taken to German 1849. Aims of the socialism should be connected with those of the democracy. The party made a new program, the program of Erfurt. This party was closer to the international socialism of Karl Marx and less to the ideas of Lassalle. But the discussion about the contents continued. The program of Erfurt, which was drafted 1891 by Kautsky, was characterized marxist, but soon the moderated, social reforming part of the party was successful. In the same time the factional dispute increased inside the party, so did the conflict with the communists, which should disturb the SPD hardly even at the end of the Weimarer Republik. The party also handled the problems about the women. Here is to name Clara Zetkin (1857-1933), the publisher of the women's magazine of the SPD "Equality".

Bismarck tried to fight socialist ideas by the Sozialistengesetzen, but he failed. After the abolition of these laws the party grew strongly. 1912 it had 28% of all seats in the German Reichstag. The SPD became the strongest party and 1913 there were about one million members.

At the begin of the 19^th century the conventional Roman Catholic structures have been destroyed essentially by the secularization. This led to a new structuring of the catholic church in Germany. Its political influence was almost destroyed. This led to a new development at many levels as well. Therefore was connected to old views of thoughts, caused by the situation it was understandable. However, altogether a remarkable new departure arose.

A long time the answers of the church about social problems were characterized by the word, that the workers have to carry their lot, that would be the punish for their sins as well. But on the other hand the christian mercy is emphasized, what obliged the help to the poor ones. Partial till to the eighties of the 19^th century the social plight was seen primarily as a religious and church problem. The middle age was glorified romantically. Elimination of the christianity and drop in moral standards had caused the mass misery. Church pastoral and Caritas should fight this. Even 1847 the apostolic curat of Luxembourg supported the opinion in a letter in the period of fasting, that the reduction of the influenc of the church to the public live is the reason of the impoverishment, and he recommended as remedy "christian alms". An important Roman Catholic magazine told even 1857, that this all is a moral problem and praised the economic passiveness of Roman Catholic nations, like eg. Spain. At the meeting of the German catholics in Mainz 1848 was recommended to overcome the misery by the foundation of Elisabeth- and Vinzenz assoziations, which surely got a great meaning, coming from France. At the meeting of the German catholics in Freiburg 1859 was said, that the church will stop the industrialization and "our cathedral" will outlive the consumptive neighbors (thought factory chimney stacks). The actually new and the structural side of the difficulties were not recognized. Wilhelm Emanuel Freiherr von Ketteler (1811-1877), in his earlier time Parish priest in Hopsten and St. Hedwig in Berlin, supported essentially this opinion. So he tried at the meeting of the German catholics in Mainz 1848 by an ad-lib speech, which arose considerable public attention, to find the resolving of the problems in the church, because the state has no power to do this. Healing means for him „the return to the church". So Josef Lingens (1818-1902) demands the legislator (1854) to give the resolving of this problems to the church, which will run this by its wonderful aids; even if the industrialists recognize, that their employees are their brothers, the things could change.

Adolf Kolping (1813-1865) favoured primarily the moral hold as well. The real cause of the social misery, primarily of the journeymen, who are on travel, is, that the public life has left „its real basis and the christianity". He started a movement with his journeymen assoziations in the society and church, which took up very much the educational opportunities and by this the tradition of the worker education organizations, even not social critical. He wanted to found a „Academy running with the words of simple people".

However, in this case it‘s important, that the situation is recognized, even also conventional interpreted, and measures were done, which surely were successful in the individuel cases. With that fundamental considerations were connected, too, and structural developments had to be started. Here have to be listed: Johann Hinrich Wichern (1808 - 1881, founder of the „Rauhen Hauses" young people, who became impoverished and the „Innere Mission", his ideas influenced Kolping und Ketteler), Lorenz Werthmann (1858 - 1921, founder of the Germann Caritas association 1897, influenced by the ideas of Hitze and Leo XIII.), Pauline von Mallinkrodt (1817 - 1881, care of blind people and orphans, and education of girls and feminin teachers) and Maria Katharina Kaspar (1820 - 1898, founder of the „Dernbacher Schwestern" with mit poor people care, nursing and girls education) acting for many others. They are the expression of a very living development in the churches by their members in the social area, as they picked up specific new challenges and ran new structural ways, to relieve and clear them.

The time wasn’t ready yet to do a structural analysis of the news in the industrialization and the instruments to recognize these weren’t even grown. Except the listed persons and some others, the opinion of the most was not, that these problems could not be resolved alone individual ethical (about the moral behavior of the single person), but by social ethical thinking (moral accepted structures). But the fundamental thinking began. This shall be shown further, one more time, with some names.

1.3.2 About the estate-social reorganization to social policy

Franz von Baader (1765-1841) stood on the basis of a romantic understood estate organisation. He studied medicine and mining, he has been „Oberstbergrat" in Bayern and dedicated the greatest part of his life to philosophy and theology. He was an autodidact in theology. He wanted the workers to have an own status, besides the clergy (1. status), the nobility (2. status), the workmen and the farmers, if they were free (3. status), to be able to present themselves politically. The new formed work force should get a new constitution by this. Priests should serve as advocates about their request.

„If the proleariats, who are without any property, even have not the same rights as the representatives of the wealthy class, so they have the right anyway, to report their requests and complaints in the parliament of estates in a public speech, that means, they have the right of the representation as advocates, this right has to be given to them in constitutional states, because they have owned this in earlier times, partly indirect, in the times they where not free. This replacement has to be given to them ... by self voted speakers, whom couldn’t be added advocates, policemen or any other servants, but priests, to them they could take a heart." (About the discrepancy of those without fortune and the proleariat in those days..., München 1835)

After all the revert to a romantically understood history with its statussystem had shown clearly, that a 4. status was formed, the status of the proletariat without any property, which cannot be allowed to be without any laws as a status. The question has to be handled structurally. It’s nearly normal, that such ideas couldn’t develop a power for the future, just after the French revolution, either.

Ritter Franz Joseph von Buß (1803-1878) didn’t go on. He did the „Fabrikrede" 1837 in the parliament of Baden, here he demanded a state social policy, he was an early advocate of this view. He was against the hardened guild systeme, he wanted a larger freedom of action of single persons, nevertheless he kept hold of the structure of statuses. Looking back in the history he saw the German community by its nature as a agriculture nation. This became disorganizated by an overdone production. New corporations had to be formed with a free sub-structure. Altogether he recognized the meaning of the social question and engaged himself in the Pius-associations, which finally formed the peoples organization for the Roman Catholic Germany.

Wilhelm Emmanuel Freiherr von Ketteler (1811-1877) became priest 1850 in Mainz. He was now, in the age of 39 years, the youngest bishop of Germany. Even as a priest he had discussed intensively the social problems. He attracted great attention by his speech at the assembly of German catholics in Mainz and by his six advent sermons 1848 in Mainz. He was a member of the Center Party in the parliament in the German Reichstag. He supported for the rights of the church, and fighted for a social reform by discussions with liberal and socialist teachings, based on the christian faith. About this he had changed his opinion very clearly, that only the church is able to change this. This became clear in his famous speech at the Liebfrauenheide near Offenbach 1869. He appealed to an organization of workers, he recognized very well the ideological conflict, which existed often for catholic workers. "To organize the worker, to realize their interest and rights by common effort, is justifiable and healing, yes - even necessary, when the workers shall not be crushed by the power of the money.

This conflict, based in the growing hostility against religion and church in the socialist labor movement, and unfortunately also always defended against benevolent socialists, led to an independent organisation in the christian area, and by this to the splitting of the work force. "On the one hand you are loyal children of the Roman Catholic church, on the other hand you can’t stay indifferent to this movements. Anyway, the question comes to everyone of you: What’s the matter with all this movements, which touch all the workers in Europe, legitimate, what‘s unauthorized, what‘s dangerous? By what way am I allowed to join these as Christian, as Roman Catholic, without hurting my religion and my conscience, in what way not? About this a conscientious Roman Catholic worker has to be absolutely sure."

He influenced decisively the social policy of the 19^th century, wrote eg. "Liberty, authority and church" (1862) as well as "The worker question and the Christianity" (1864) . He voted against the conventional statuses, which won‘t be able to resolve the problem. He demanded free collectives and stood for the idea of the unions. He gave suggestions about the first social encyclical as well. He promoted the catholic organizations and societies by his statements about social problems, the settlement activities and had influence to the Center Party, which was founded around 1870/71. By Ketteler’s initiative ran the conference of bishops in Fulda as a permanent institution. He spent his complete property for social purposes. He was the „social" bishop, and the most important person of the German Catholicism in the 19^th century. The health and safety regulations, which were accepted in the German Reichstag in the year 1891 were also done by the mind of of Ketteler. Even before his dismissal said Bismarck: "We won’t be so far without Ketteler."

1870 the Center Party was founded by the indisputable leadership of Ludwig Windhorst (1812-1891), it supported this development and didn’t see anymore the capital as the source of all disaster, but showed "Property, work and capital" as the fundament of the civil society, which needed a balance. The Center Party (Their seats were located in the middle – center – of the Reichstag) became the political arm of the getting stronger Catholicism. This program draft of Münster became in Soest the election programm of the Center party 1870.

Franz Hitze (1851-1921) was priest and the first professor for christian social sciences the university of Münster. He was a member of the German Reichstag and the Prussian parliament. He founded, together with the bussinesman Franz Brandts (1834-1914), the association "Arbeiterwohl" in Aachen 1889, about „Improvement of the situation of the status of the workers". An effective fighting the disgraces on the base of the Christianity should be started, caused by the great industries. In the statute is written, that worker associations should be founded. For this they were encouraged by a papal statement of Leo XIII. The instrument of this association was the magazine "Arbeiterwohl". The association prepared by its activities the founding of the "Volksverein für das katholische Deutschland".

The christian socialism at the Protestant side was developed by the priest Rudolf Todt (1838 – 1887) and the court chaplain Adolf Stoecker (1835 – 1909). The change of the social situation has to be done by the monarchical state in cooperation with the protestant church. These had to wake up primarily the fundamental attitude of love by each single christians. So they wanted to refute the assertion as well, that only the socialists could help the workers. They founded together with others 1877 the "Central organization for social reform". Stoecker founded the christian social workers' party to realize this idea 1878. Unfortunalety because of shortage of acceptance by the workers he turned to the Anti-Semitism. The party came to an end in the year 1919.

But the social liberal protestantism of Friedrich Naumann (1860-1919) separates clearly from the line of Stoecker, but by his more liberal ideas he wasn’t abel to win through against the church. He could put in his political signs into the development of the Constitution of Weimar. The protestant governments of the church acted more restrained about these questions.

The process of the industrialization had produced a new proletariat, nearly without any rights. Social and political ideas were developed, which took up this development and its consequences. Primarily by Bebel and Marx these ideas got unfortunate anti-church und anti-christian traits.

In the Catholicism altogether a pleasant development had started, from an independent social idea to the development of appropriate organizations. First laymen, then priests und particularly bishop Ketteler had done an intensive work, and they had also partly prepared the statement of the pope about the social situation by their work and suggestions. But the splitting up between christian and socialist work force and their body of thoughts couldn’t be closed, it became even strengthened.

1.5.0 Foreword

The questions have to be handled by the respectiv part of the text.

The last question is always a question to think about and should handled by personal experience.

the text should be read one time privately

the study group could start its circle conversation with the consideration question 1.0.2

then teamwork in four groups, respectiv one group about one sub-chapter

after this presentation of the results by foils

final discussion

1.5.1 Questions about 1.1 (The industrialization and its consequences in the 19^th century)

 

1. Where and why did the industrialization start?

2. What do you interprete the first and the second wave of the industrialization?

3. What was the development of the population?

4. What was the development of the social situation of the population?

5. Explain your opinion about the statement of christians?

1. What was the begin of the liberation of the workers?

2. Where heve been the first rebellions?

3. What do Marx and Engels mean about the social question?

4. Which political movements did come into being?

5. Does exist something like a worker movement in Germany today?

1. What was the first answer by the Christians?

2. What does the resolving of the estate-social reorganization mean?

3. What was the part of Ketteler in connection with the social question?

2 Teachings of the popes

Mainly you will find the texts by O. von Nell-Breuning, J. Schasching, texts about the catholic social teaching, Köln (7) 1989,

Newer texts were published by the office of the German conference of bishops, Kaiserstr. 163, 53113 Bonn.

You will find the listing in the internet by: www.dbk.de , there: Veröffentlichungen

Abridged versions of introductions to the encyclical you will find by

O. von Nell-Breuning, J. Schasching, , texts about the catholic social teaching, Köln (7) 1989 (in the introduction)

W. Kerber, H. Ertl, M. Hainz, Catholic society teaching in a summary, 100 years social proclamations of the church, Frankfurt 1991

O. von Nell-Breuning, social teaching of the church, Explanations professional teaching dokuments, Wien, München, Zürich 3 1983

An extensive collection of many texts about social teaching is printed by A.F. Utz, B. von Galen, the Roman Catholic social doctrine, Aachen 1976 2 volumes. Here are printed the latin texts as well, which can be found otherwise in AAS (Acta Apostolicae Sedis – the official bulletin of the Vatican). This Latin text alone is obligatory, the others are translations, of which exist unfortunately different ones, the same is in this course. As a rule this is insignificant. These differences are in the internet as well. Should the sitation arise, you won’t find the listed texts in the previous sources.

Texts from Rerum novarum till Centesimus annus,
http://www.stjosef.at/CSL/

Documents of the German conference of bishops
http://dbk.de/schriften/fs_schriften.html

Encyclicals organized after Leo XIII by popes
http://www.vatican.va/holy_father/index_ge.htm

The best collection of texts of the social doctrine
http://www.obing.de/zenz/links53.htm

Basis text for the christian society teaching
http://home.t-online.de/home/overkott/sozial.htm

http://www.ruf.uni-freiburg.de/theologie/forsch/sozenzy.htm
Texts of the encyclicals

Many questions you are able to work out of books. To help you the internet is recommended. Find the corresponding concepts by a searching programm
eg.: http://www.altavista.de

2.0.2 Question to think about

What do you think, what has to be the opinion of a papal encyclical in this situation?

The true classic social teaching of the modern age began by Rerum novarum. Of course there were statements about social significance in earlier times yet, so this of Pius III 1537 about slavery, but also a list of announcements until a short time before „Rerum novarum", the most are forgotten, so also the encyclical of Leo XIII, 1878, its greatest part was done in the old understanding. Worker associations should be founded, to make the worker satisfied about their situation. So actually couldn’t be expected very much from him (Leo XIII Rerum novarum).

This touches the problem about the demand of truth in these teachings. In the first encyclicals is handled mainly nature right (the teaching about the nature of human and world, which result out of the things themselves, so the opinion of that time). This nature could be recognized by the intellect.The gospel inspires the intellect and so its knowledge is consolidated. However, these teachings don't want to be dogmata, but they are always dependent on the temporal conditions, they want to describe. Therefore they have also to be developed again and again by their historical connections. From this, however, the teaching system of the Roman Catholic social doctrine developed, not as a closed system, but an open collection of teachings, which always develops more and more.

In this open system the papal statements play a great part. Mostly they are appeared in encyclicals (Teaching letter). The first two words give them their name.

Rerum novarum and Quadragesimo anno play the most important part in the first phase.

They become basis documents for the further development of the social doctrine. Therefore they shall be handled primarily, nevertheless there are references to other documents.

This encyclical, published by Leo XIII., was something like a socio-political bomb. This seems no longer so revolutionary to us today, however at that time it was it, particularly for the Roman Catholic church. In fact, it didn’t become the locomotive of the social liberation of the work force, but now its voice couldn’t be ignored in future in the social area.

Leo XIII. was pope Papst 1878-1903. The primarily inner churchly conservative pope became famous by the first papal encyclical about social and mainly economic questions. He was born as Vincenzo Gioacchino Pecci at March 2^nd, 1810 in Carpineto near Anagni. He studied justice in Viterbo. He continued his studies at the papal diplomat school and a Roman university. He was ordained 1837, later he became monsignor and governor, 1843 archbishop and papal nuncio in Brussels. 1846 bishop of Perugia, 1853 cardinal and at February 20^th, 1878 pope. He died at July 20^th, 1903.

Long time Roman Catholics and representatives of the official church of Germany, representatives of the official church of England, Ireland and the United States wanted the pope, to give his opinion aabout the social questions. Since the middle of the 19^th century they became more and more urgent with regard to the industrialization.

A payroll work force, the proletariat, was arisen. This didn’t exist in these high numbers in the history before. This are the news (Rerum novarum = new things), the pope is speking from. The workers in Europe and the USA lived with their families in unutterable conditions, those the church had to support. Whoever wants to understand the conditions in the capitalism arising at that time, has to notice the situation in the poor nations of the Third World. The accumulation of capital and at the same time the poverty of the workers arose at that time.

1. That the spirit of revolutionary change, which has long been disturbing the nations of the world, should have passed beyond the sphere of politics and made its influence felt in the cognate sphere of practical economics is not surprising. The elements of the conflict now raging are unmistakable, in the vast expansion of industrial pursuits and the marvelous discoveries of science; in the changed relations between masters and workmen; in the enormous fortunes of some few individuals, and the utter poverty of the masses; in the increased self-reliance and closer mutual combination of the working classes; as also, finally, in the prevailing moral degeneracy. The momentous gravity of the state of things now obtaining fills every mind with painful apprehension; wise men are discussing it; practical men are proposing schemes; popular meetings, legislatures, and rulers of nations are all busied with it -- actually there is no question which has taken a deeper hold on the public mind.

2.1.1.1.2 The main subjects: Porperty, fair wages, freedom to form a coalition, national intervention

The encyclical was published in the same time as the „Erfurter Programm" of the social democrats, here the marxism had won through against the socialism of Ferdinand Lassalle. Private property should be abolished. Leo picked up this fight - better, it was pushed to him - and emphasized the right to private property. Here also the discussion is founded between the marxism and the church, which developed so irreconcilability. So the impression was given that the pope had gone to the side of the powerful, anyway, what really wasn't correct now? He wants the workers to earn so much money, that they are able to form property for themselves and their families, the first ideas about "Forming property in the hand of workers". The society also got granted the right about forming a law for the property, and the state an intervention law. In addition, this right of ownership stands for everyone, so also for the workers, with the possibility to form this and it has the duty to help the poor ones.

3. In any case we clearly see, and on this there is general agreement, that some opportune remedy must be found quickly for the misery and wretchedness pressing so unjustly on the majority of the working class: for the ancient workingmen's guilds were abolished in the last century, and no other protective organization took their place. Public institutions and the laws set aside the ancient religion. Hence, by degrees it has come to pass that working men have been surrendered, isolated and helpless, to the hardheartedness of employers and the greed of unchecked competition. The mischief has been increased by rapacious usury, which, although more than once condemned by the Church, is nevertheless, under a different guise, but with like injustice, still practiced by covetous and grasping men. To this must be added that the hiring of labor and the conduct of trade are concentrated in the hands of comparatively few; so that a small number of very rich men have been able to lay upon the teeming masses of the laboring poor a yoke little better than that of slavery itself.

The church is authorized to take position to these questions.

13. That right to property, therefore, which has been proved to belong naturally to individual persons, must in like wise belong to a man in his capacity of head of a family; nay, that right is all the stronger in proportion as the human person receives a wider extension in the family group. It is a most sacred law of nature that a father should provide food and all necessaries for those whom he has begotten; and, similarly, it is natural that he should wish that his children, who carry on, so to speak, and continue his personality, should be by him provided with all that is needful to enable them to keep themselves decently from want and misery amid the uncertainties of this mortal life. Now, in no other way can a father effect this except by the ownership of productive property, which he can transmit to his children by inheritance. A family, no less than a State, is, as We have said, a true society, governed by an authority peculiar to itself, that is to say, by the authority of the father. Provided, therefore, the limits which are prescribed by the very purposes for which it exists be not transgressed, the family has at least equal rights with the State in the choice and pursuit of the things needful to its preservation and its just liberty. We say, "at least equal rights"; for, in as much as the domestic household is antecedent, as well in idea as in fact, to the gathering of men into a community, the family must necessarily have rights and duties which are prior to those of the community, and founded more immediately in nature. If the citizens, if the families on entering into association and fellowship, were to experience hindrance in a commonwealth instead of help, and were to find their rights attacked instead of being upheld, society would rightly be an object of detestation rather than of desire.

The employer has also the duty to consider the workers and their needs. It is claimed that the pay is fair yet, because it was agreed on freely. But the worker isn’t free, he has to work. He doesn't have any other choice. In a similar way was protested against excessive loading. The prosperity of the state arises by the work of the workers. That has to be known. The workers have the duty to do their job correctly.

16. We approach the subject with confidence, and in the exercise of the rights which manifestly appertain to Us, for no practical solution of this question will be found apart from the intervention of religion and of the Church. It is We who are the chief guardian of religion and the chief dispenser of what pertains to the Church; and by keeping silence we would seem to neglect the duty incumbent on us. Doubtless, this most serious question demands the attention and the efforts of others besides ourselves -- to wit, of the rulers of States, of employers of labor, of the wealthy, aye, of the working classes themselves, for whom We are pleading. But We affirm without hesitation that all the striving of men will be vain if they leave out the Church. It is the Church that insists, on the authority of the Gospel, upon those teachings whereby the conflict can be brought to an end, or rendered, at least, far less bitter; the Church uses her efforts not only to enlighten the mind, but to direct by her precepts the life and conduct of each and all; the Church improves and betters the condition of the working man by means of numerous organizations; does her best to enlist the services of all classes in discussing and endeavoring to further in the most practical way, the interests of the working classes; and considers that for this purpose recourse should be had, in due measure and degree, to the intervention of the law and of State authority.

The worker has the right for a fair pay. He has to protect his cost of living. He cannot do without, because he has the duty to maintain his life.

34. But although all citizens, without exception, can and ought to contribute to that common good in which individuals share so advantageously to themselves, yet it should not be supposed that all can contribute in the like way and to the same extent. No matter what changes may occur in forms of government, there will ever be differences and inequalities of condition in the State. Society cannot exist or be conceived of without them. Some there must be who devote themselves to the work of the commonwealth, who make the laws or administer justice, or whose advice and authority govern the nation in times of peace, and defend it in war. Such men clearly occupy the foremost place in the State, and should be held in highest estimation, for their work concerns most nearly and effectively the general interests of the community. Those who labor at a trade or calling do not promote the general welfare in such measure as this, but they benefit the nation, if less directly, in a most important manner. We have insisted, it is true, that, since the end of society is to make men better, the chief good that society can possess is virtue. Nevertheless, it is the business of a well constituted body politic to see to the provision of those material and external helps "the use of which is necessary to virtuous action."[28] Now, for the provision of such commodities, the labor of the working class – the exercise of their skill, and the employment of their strength, in the cultivation of the land, and in the workshops of trade – is especially responsible and quite indispensable. Indeed, their co-operation is in this respect so important that it may be truly said that it is only by the labor of working men that States grow rich. Justice, therefore, demands that the interests of the working classes should be carefully watched over by the administration, so that they who contribute so largely to the advantage of the community may themselves share in the benefits which they create -- that being housed, clothed, and bodily fit, they may find their life less hard and more endurable. It follows that whatever shall appear to prove conducive to the well-being of those who work should obtain favorable consideration. There is no fear that solicitude of this kind will be harmful to any interest; on the contrary, it will be to the advantage of all, for it cannot but be good for the commonwealth to shield from misery those on whom it so largely depends for the things that it needs.

The right to join to associations is given to the workers, the state cannot withhold this from them. Right of organizations is right of citizens (Freedom to form a coalition). It’s pointed out to worker-associations about the mutual support of the life safeguarding and education. Here the religious education plays a great part. The pope supports the distribution of worker associations, where christian minded worker try to get a fair resolving.

The question, whether the state is allowed to form worker-insurances and so to support the working class, decided Leo XIII by this way, that he even has to do that. He has to do this, because the development runs toward the dignity and the human rights and threatens health and morals.

29. The Church, moreover, intervenes directly in behalf of the poor, by setting on foot and maintaining many associations which she knows to be efficient for the relief of poverty. Herein, again, she has always succeeded so well as to have even extorted the praise of her enemies. Such was the ardor of brotherly love among the earliest Christians that numbers of those who were in better circumstances despoiled themselves of their possessions in order to relieve their brethren; whence "neither was there any one needy among them." To the order of deacons, instituted in that very intent, was committed by the Apostles the charge of the daily doles; and the Apostle Paul, though burdened with the solicitude of all the churches, hesitated not to undertake laborious journeys in order to carry the alms of the faithful to the poorer Christians. Tertullian calls these contributions, given voluntarily by Christians in their assemblies, deposits of piety, because, to cite his own words, they were employed "in feeding the needy, in burying them, in support of youths and maidens destitute of means and deprived of their parents, in the care of the aged, and the relief of the shipwrecked."

This is a clear statement against an unlimited power of the capital and a piece of advice to the duty of the state, to protect the weak ones by its power.

2.1.1.1.2 The further development

Property order, pay justice, freedom to form a coalition and state intervention have been the most important statements of the encyclical. Primarily these elements, which were new in the mouth of the pope, however natural for us today, developed their effects. Christian labor unions and workes associations were formed.

Just in Germany an unfortunate dispute in the church began. Some bishops declined the labor unions, superficial, because they admittet Not-Roman Catholics as well, finally because they didn’t accept the authority of the church and weren’t run by priests. The so-called Fuldaer Pastorale was done at the conference of bishops in Fulda, under the management of cardinal Kopp 1900, with the statement, that unions weren’t legal, only special fields in the worker associations, which were run by priests. The consequences were considerable tensions between the worker associations, from which the majority preferred the labor unions. The bishops dissociated themselves more and more from this decision in Fulda and asked the pope for clearing. Pius X decided 1912 in the encyclical „Singulari quadam" to the German bishops, that the church is allowed to tolerate the membership of Roman Catholic workers in interdenominational labor unions. However, the success of the first social encyclical nearly failed by the church in Germany, Thank God, the Roman Catholic workers didn't went along with that.

Then the immense murdering of nations in World War I broke out. The social question stepped back behind this catastrophe for a foreseeable time. The modern technology and also industry showed what destructions they were able to do.

The post-war period in Germany was characterized by political confusion after the collapse of the empire. Russia became communist. In August 1922 the inflation starts as the consequence of the war and war debths. It ended November 1923, one new „Rentenmark" balanced with one trillion of old marks of paper money. Then started 1928/29 the world economic crisis. After the great market crash in New York in Oktober 24^th /25^th (black Friday) 1929, the USA turns during the course of the year almost to a total economic crisis. 1932 the unemployment in Germany exceeds the border of 6 million.

You will search vain words like „Market crash" and „Economic crisis" in the text, but unemployment and its consequences are picked up.

74 ... This unemployment, indeed, especially as we see it prolonged and injuring so many during the years of Our Pontificate, has plunged workers into misery and temptations, ruined the prosperity of nations, and put in jeopardy the public order, peace, and tranquillity of the whole world.

The text isn't born out of the situation today, although it handles intensively and very critically the economic system, but because of the 40^th anniversary of Rerum novarum. (Quadragesimo anno = 40.).

FORTY YEARS have passed since Leo Xlll's peerless Encyclical, On the Condition of Workers, first saw the light, and the whole Catholic world, filled with grateful recollection, is undertaking to commemorate it with befitting solemnity.

Pius XI stands for the text, he lived from 1857-1939 and was pope 1922-1939. He studied among others at the Gregoriana, the papal university in Rom. 1882-1888 he was a professor for dogmatics in Mailand. From 1911-1918 he was prefect at the Vatican library in Rom. 1921 he became nuntius in Polen and was appointed 1921 archbishop of Mailand and cardinal.

The Jesuit Oswald von Nell-Breuning, professor for christian society teaching an the university Frankfurt St. Georgen, worked on intensively at the writing. The uniondispute in Germany was ended, mainly by his influence, „tolerate" changed to „approve" (35 - understanding of the necessity in special situations). But in Germany however, completely different problems escalated, which caused the collapse of the „Weimarer Republik" and the founding of the „3. Reich" of the NSDAP. However, until to the post-war time the text had no success.

The encyclical has three parts. In the first part the influences of the encyclical Rerum novarum to church, state and others are explained. The second part handles the various responsibilities in the social area. In the third part the changes since Leo XIII. are reappraised.

2.1.1.2.2 Effects of Rerum novarum

The encyclical was taken and converted positively inside the church. A social teaching was formed, supported by priests and laymen, it is teached at universities and educational institutions. It helped the workers in their situation.

Social services were founded, worker associations formed themselves.In the state area the workers came into the view of the ruling, social policy started. The opposition against christian worker unions declined, mixed labor unions were founded. The view of society, marked by Rerum novarum, wasn’t unworldly, the seed has fallen to the good part on good earth.

36. To the Encyclical of Leo, therefore, must be given this credit, that these associations of workers have so flourished everywhere that while, alas, still surpassed in numbers by socialist and communist organizations, they already embrace a vast multitude of workers and are able, within the confines of each nation as well as in wider assemblies, to maintain vigorously the rights and legitimate demands of Catholic workers and insist also on the salutary Christian principles of society.

2.1.1.2.3 Questions to be discussed

But there was still a list of questions and misunderstandings to be cleared, and the social teaching has to be developed further. This will be done in the second part.

At this is emphasized clearly, that the church has no responsibility about technical questions, but about the question „good and bad". The church has this competence. Anyway the economic isn‘t independent from the moral. Each area has aims, proclaimed by God, and finally it is a step to the last aim.

In the property question is emphasized, that the property has an individual and a social side. Right of property and use of property are two different things. There is a rigorous duty about supporting welfare by using the property, what is not needed for an adequate lifestyle. This is valid eg. also for the creation of workplaces.

51. Expending larger incomes so that opportunity for gainful work may be abundant, provided, however, that this work is applied to producing really useful goods, ought to be considered, as We deduce from the principles of the Angelic Doctor,[37] an outstanding exemplification of the virtue of munificence and one particularly suited to the needs of the times.

The state has the right, to decide the rights and duties of the single about their properties, by consideration of the public welfare

The prosperity of the peoples comes out of work. Labour and human means of production (Capital) have to rely on each other.

54. Property, that is, "capital," has undoubtedly long been able to appropriate too much to itself. Whatever was produced, whatever returns accrued, capital claimed for itself, hardly leaving to the worker enough to restore and renew his strength. For the doctrine was preached that all accumulation of capital falls by an absolutely insuperable economic law to the rich, and that by the same law the workers are given over and bound to perpetual want, to the scantiest of livelihoods. It is true, indeed, that things have not always and everywhere corresponded with this sort of teaching of the so-called Manchesterian Liberals; yet it cannot be denied that economic social institutions have moved steadily in that direction. That these false ideas, these erroneous suppositions, have been vigorously assailed, and not by those alone who through them were being deprived of their innate right to obtain better conditions, will surprise no one.

At this a complete addition of the yields to the work is declined, either. Nevertheless, the present exploitation of the proletariat makes the anger understandable, and out of this results the demand of the whole yield.

58. 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.

The accumulation of goods to only someones is a sign for injustice against the proletariat. Results also have to contribute the property forming of the workers. The proletariat will be surmounted by this way. Cost of living of the worker and his family, efficiency of the company, general welfare, also jobs for all, who are searching labour, have to be taken into account at the wage rate. The society has to be changed by a reform of the conditions and the fundamental cast of mind (Morals improvement). The principle the subsidiarity has to be kept.

„79 ... Just as it is gravely wrong to take from individuals what they can accomplish by their own initiative and industry and give it to the community, so also it is an injustice and at the same time a grave evil and disturbance of right order to assign to a greater and higher association what lesser and subordinate organizations can do. For every social activity ought of its very nature to furnish help to the members of the body social, and never destroy and absorb them."

2.1.1.2.4 Changes since Leo XIII

In the third part is talked about the changes since pope Leo XIII. The accumulation of capital in the hands of some leads to considerable rejections.

106. This dictatorship is being most forcibly exercised by those who, since they hold the money and completely control it, control credit also and rule the lending of money. Hence they regulate the flow, so to speak, of the life-blood whereby the entire economic system lives, and have so firmly in their grasp the soul, as it were, of economic life that no one can breathe against their will.

107. This concentration of power and might, the characteristic mark, as it were, of contemporary economic life, is the fruit that the unlimited freedom of struggle among competitors has of its own nature produced, and which lets only the strongest survive; and this is often the same as saying, those who fight the most violently, those who give least heed to their conscience.

The conditions become harder, the state force degraded, an international financial world imperialism arises. The financial world capital stays everywhere, where ever it suspects a spoils field. The explained principles in relation of capital and work stand against this, the public welfare has to stand again on the place of the extreme singles welfare.

The socialism also has developed and split in several directions, the communism and the moderate socialism. Leo XIII declines this one either. For him is a simultane membership as socialist and Roman Catholic an invincible inconistency.

120. If Socialism, like all errors, contains some truth (which, moreover, the Supreme Pontiffs have never denied), it is based nevertheless on a theory of human society peculiar to itself and irreconcilable with true Christianity. Religious socialism, Christian socialism, are contradictory terms; no one can be at the same time a good Catholic and a true socialist.

To resolve the problems striving for justice is nessecary. Love has to be added as well.

137. But in effecting all this, the law of charity, "which is the bond of perfection,"[70] must always take a leading role. How completely deceived, therefore, are those rash reformers who concern themselves with the enforcement of justice alone--and this, commutative justice--and in their pride reject the assistance of charity! Admittedly, no vicarious charity can substitute for justice which is due as an obligation and is wrongfully denied. Yet even supposing that everyone should finally receive all that is due him, the widest field for charity will always remain open. For justice alone can, if faithfully observed, remove the causes of social conflict but can never bring about union of minds and hearts. Indeed all the institutions for the establishment of peace and the promotion of mutual help among men, however perfect these may seem, have the principal foundation of their stability in the mutual bond of minds and hearts whereby the members are united with one another. If this bond is lacking, the best of regulations come to naught, as we have learned by too frequent experience. And so, then only will true cooperation be possible for a single common good when the constituent parts of society deeply feel themselves members of one great family and children of the same Heavenly Father; nay, that they are one body in Christ, "but severally members one of another,"[71] so that "if one member suffers anything, all the members suffer with it."[72] For then the rich and others in positions of power will change their former indifference toward their poorer brothers into a solicitous and active love, listen with kindliness to their just demands, and freely forgive their possible mistakes and faults. And the workers, sincerely putting aside every feeling of hatred or envy which the promoters of social conflict so cunningly exploit, will not only accept without rancor the place in human society assigned them by Divine Providence, but rather will hold it in esteem, knowing well that everyone according to his function and duty is toiling usefully and honorably for the common good and is following closely in the footsteps of Him Who, being in the form of God, willed to be a carpenter among men and be known as the son of a carpenter.

The apostles among the workers have to be at first workers themselves.

141 ....That these whole classes of men may be brought back to Christ Whom they have denied, we must recruit and train from among them, themselves, auxiliary soldiers of the Church who know them well and their minds and wishes, and can reach their hearts with a tender brotherly love. The first and immediate apostles to the workers ought to be workers; the apostles to those who follow industry and trade ought to be from among them themselves. To look for these, to form and to train them is the task of the bishops and the clergy. Already the new generation of priests has to be prepared intensively on this task.

2.1.1.2.5 The result

The encyclical starts out from the worker situation, however, it leads on to the society, which shall be replaced according to the Gospel. For the society is primarily demanded the subsidiarity and as a critical power, the social justice as construction principle. A new society without classes is asked.

The accumulation of the capital in only some hands is seen as the heart of the conflicts, it is the aim, to get over the proletariat by just pay and the possibility of the formation of their own property.

The christian workers have to be the first apostles of the workers. On this they shall prepare the priests, but they have to be prepared themselves on this by their studies, too.

The encyclical does a hard judgement about the capitalism, but it condemns the socialism as well, which acted often anticlerically at that time, may be in a more gentle form. Meant were the relationships of 1931, not those of today, nevertheless the radical wordings were only little inviting and didn’t support the readiness for discussions, so they had also negative effects, which often burded the consciences of many people unnecessary.

The statements of pope Pius XII to the 50^th anniversary showed one more time the most important topics and points to their realization at the construction of an after-war order.

Pius XII takes up the first time the dignity of human in his Christmas message in the year 1942: „... Whoever wants, that the star of peace comes up and glows over the human living together, shall help by his part to recover the human personality in its dignity awarded by God's creation will of the beginning".

In his Christmas broadcast message of 1944 Pius XII emphasizes, that Christmas is the feast of the human dignity, by which the dignity of human is celebrated (both personally and socially). This light of the dignity of human shines into the darkness of that time.

But the darkness doesn't understand it. The pope points to the formation of a new world, which wants the permanent peace, first considerations to this are on the way yet. The people oppose clearly the rights of the dictators. Democracy is the future, which respects the worthes of liberty and equality, bitter but essential knowledges arisen out of the need.

Unfortunately there were no clear remarks about the homicide of millions of Jews, presumably they were afraid about repressions. Against this Pius XI had demanded even 1937 by the encyclical "With burning worry" with clear words the rights of the church and Roman Catholics against the Nazi state and had rejected clearly the religious ideology of the National Socialism. Clearly is told, that immoral laws are not legal. The reading out in the services was a surprise for the state and a domestic and foreign policy drama, and many had to suffer for this.

In Germany the teachings of the encyclical „Quadragesimo anno" could develope their effectiveness just after the war, und surely they had influences on the construction of our community.

2.1.2.1 From Johannes XXIII, the Council to Paul VI

Pius XII had emphasized in his Christmas message 1944 God’s becoming human was caused by the human dignity. These worldwide problems and the peace will be the outstanding questions of the further development of the Roman Catholic social doctrine by the two council popes Johannes XXIII. and Paul VI.

2.1.2.2.1 The Social Teaching turns to a new subject

Mater et Magistra reminds at the 70^th anniversary of the publishing of „Rerum novarum", to the 30^th anniversary of „Quadragesimo anno" and to the Pentecost speech of Pius XII 1941. Fair wages, subsidiarity, farming, economic development, the task of the church are the topics which complete the previous social teaching. International cooperation is added as a new topic, the social teaching expands into the problems of the industrial countries and becomes worldwide. It was published by the council pope Johannes XXIII.

Johannes XXIII was born November 25^th, 1881 in Sotto il Monte near Bergamo as Angelo Giuseppe Roncalli. He became priest 1904, episcopally secretary and professor for church history. He was first-aid attendant and later army chaplain in the World War I. He helped to organize newly the congregation for faith distribution. After 1925 he became papal representative or nuncio in Bulgaria, Turkey, Greece and France. In the „Dritten Reich" he helped many Jews to escape. 1953 he was appointed cardinal and patriarch of Venedig, and after the death of pope Pius XII 1958 he became pope in the age of 77 years. His pontificate became known about his readiness for church reforms and a new open-mindedness of the church. He apointed the second Vatican council and promoted the ecumenical movement. He died in Rom at June 30^th, 1963. The church canonized him.

2.1.2.2.2 The teaching of the predecessor and ist continue

In the first part an overview is done about the previous social doctrine. In the second part follow clarifications and the teachings „Rerum novarum" are continued. In the economy the private initiative is important, but a state intervention is asked as well, so that a prosperity increase for all citizens, along with social progress. But this intervention has to run by the rules of the subsidiarity. A special worry has to be timely measures against mass unemployment.

54. The present advance in scientific knowledge and productive technology clearly puts it within the power of the public authority to a much greater degree than ever before to reduce imbalances which may exist between different branches of the economy or between different regions within the same country or even between the different peoples of the world. It also puts into the hands of public authority a greater means for limiting fluctuations in the economy and for providing effective measures to prevent the recurrence of mass unemployment. Hence the insistent demands on those in authority -- since they are responsible for the common good -- to increase the degree and scope of their activities in the economic sphere, and to devise ways and means and set the necessary machinery in motion for the attainment of this end.

A fair pay is demanded, that the worker is able to manage the life for himself and his family in humane conditions.

68. We are filled with an overwhelming sadness when We contemplate the sorry spectacle of millions of workers in many lands and entire continents condemned through the inadequacy of their wages to live with their families in utterly sub-human conditions. This is probably due to the fact that the process of industrialization in these countries is only in its initial stages, or is still not sufficiently developed.

However, criticism goes to the rich ones and to the powerful in many of these countries, because their extravagance and the improper use of goods.

69. Nevertheless, in some of these lands the enormous wealth, the unbridled luxury, of the privileged few stands in violent, offensive contrast to the utter poverty of the vast majority. In some parts of the world men are being subjected to in human privations so that the output of the national economy can be increased at a rate of acceleration beyond what would be possible if regard were had to social justice and equity. And in other countries a notable percentage of income is absorbed in building up an ill-conceived national prestige, and vast sums are spent on armaments.

All of them must be involved in the growing riches according to a society. The prosperity of a nation competes itself fewer at the fullness of the goods, but at the fair distribution. Also is part of this, that the workers grow into co-ownership of their company by a suitable way. The distribution of the proceed parts have to be taken on account the economic, as well as the complete human welfare. It‘s also a part of this, to provide an entry to labour to the greatest possible number of workers. The complete human welfare has to be noticed as well, so the participation in the foreign aid.

For reasons of justice con-participation in the company is demanded, too. Therefore smaller companies and co-operative societies have to be promoted. Sense of responsibility is aroused here immediately. Entrepreneurial and operational responsibility of the workers are demanded.

Despite many changes eg. in the moving of owners to management, of a higher assessment of the work, the right about private property and means of production remains unchanged, too. At this the income by work has to be assessed more highly than income by capital. However, it doesn't only have to be emphasized the right to property and means of production, but

113....We must also insist on the extension of this right in practice to all classes of citizens.

A wide spread is announced.

2.1.2.2.3 New aspects of the social problems come into being

In the following the encyclical handles the problems of the migration from the countryside and the situation of farming. Modern farming technology is demanded, but the rural family-owned business also has to be remained unchanged. The rural population has to get the connection to the other sections of the population, starting with traffic connection up to the possibility of education. The installation of security systems about farming also is part of this. The migration from the countryside starts or continues, if these things aren't done. A social compensation is also demanded between the farming population in different countries.

In the following sections is commented the relationship between poor and rich nations. The social doctrine gets global. The too great economic difference between the nations disturbs the peace. The readiness of the nations to run foreign aid has increased within the last years.

158. Mindful of Our position as the father of all peoples, We feel constrained to repeat here what We said on another occasion: "We are all equally responsible for the undernourished people"[40] [Hence], it is necessary to educate one's conscience to the sense of responsibility which weighs upon each and every one, especially upon those who are more blessed with this world's goods.''[41] (Speech at 3.5.1959).

Eg. surpluses of the agricultural production shall be diverted to these nations. The pope speaks clearly against the destruction of surpluses. This is assistance in an emergency. It is more importantly to develop the local structures, however.

163. Of itself, however, emergency aid will not go far in relieving want and famine when these are caused -- as they so often are -- by the primitive state of a nation's economy. The only permanent remedy for this is to make use of every possible means of providing these citizens with the scientific, technical and professional training they need, and to put at their disposal the necessary capital for speeding up their economic development with the help of modern methods.

At this the peculiarity of the nations, which are to develope, may not be taken away and not to force the style of the nations, which are developed yet. Because there is absolutely the danger, that the receiving nations see only the material prosperity and expose the worths, which worked well up to this time. The engagement of many Roman Catholics in the foreign aid is admitted gratefully. Then is commented about the population growth.

To this is answered:

186. As a world problem, the case is put thus: According to sufficiently reliable statistics the next few decades will see a very great increase in human population, whereas economic development will proceed at a slower rate. Hence, we are told, if nothing is done to check this rise in population, the world will be faced in the not too distant future with an increasing shortage in the necessities of life.

The pope puts on God’s wisdom, which comes out of the nature and only can be recognized. It is the responsibility of the family, to decide the number of children. For the pope only the natural birth control is possible here.

Is is general, that the problems become more worldwide and cannot be resolved by one naation alone. The single nations have to help each other. Agreement and cooperation are demanded.

2.1.2.2.4 The reorganization of the social life

A reorganization of the social life cannot work without God. It is talked about the reorganization of the society in truth, justice and love. At this the social doctrine of the church is the basis. Its permanent validity is emphasized.

223. It is therefore Our urgent desire that this doctrine be studied more and more. First of all it should be taught as part of the daily curriculum in Catholic schools of every kind, particularly seminaries, although We are not unaware that in some of these latter institutions, this has been done for a long time now and in an outstanding way. We would also like to see it added to the religious instruction programs of parishes and of Association of the Lay Apostolate. it must be spread by every modern means at our disposal: daily newspapers, periodicals, popular and scientific publications, radio and television.

The layman activities are very important about the distribution and translation into action of the social doctrine.

233. The Lay Apostolate, therefore, has an important role to play in social education -- especially those associations and organizations which have as their specific objective the christianization of contemporary society. The members of these associations, besides profiting personally from their own day to day experience in this field, can also help in the social education of the rising generation by giving it the benefit of the experience they have gained.

The method to handle the social doctrine is shown by the tree step method of cardinal Cardijn in the CAJ: Notice – judge – act.

236. There are three stages which should normally be followed in the reduction of social principles into practice. First, one reviews the concrete situation; secondly, one forms a judgment on it in the light of these same principles; thirdly, one decides what in the circumstances can and should be done to implement these principles. These are the three stages that are usually expressed in the three terms: look, judge, act.

The keeping of the observance of Sunday, as a day of rest, is demanded clearly.

The work of the religious Christians in this area of the social doctrine continues the work of Jesus Christ, by this his kingdom is consolidated in this world. Therefore a vision of God’s kingdom also stands at the end of the text:

She is ever powerful to offer suitable, effective remedies for the increasing needs of men, and the sorrows and anxieties of this present life. Her words re-echo those of the Psalmist of old -- words which never fail to raise our fainting spirits and give us courage: "I will hear what the Lord God will speak in me: for he will speak peace unto his people. And unto his saints: and unto them that are converted to the heart. Surely his salvation is near to them that fear him: that glory may dwell in our land. Mercy and truth have met each other: justice and peace have kissed. Truth is sprung out of the earth: and justice hath looked down from heaven. For the Lord will give goodness: and our earth shall yield her fruit. Justice shall walk before him: and shall set his steps in the way."[64] (Ps. 84, 9ff.)."

2.1.2.2.5 Critical appreciation

The real new in this encyclical is the pick up of foreign aid. An international organization looks for this topic here very early. Surely there are many things out-dated and many a self-assurance is nearly disproved, just about the problem of the population growth. Some authors hold the opinion, that the problem has to be handled less individual ethical than more social ethically, because this problem is a social one yet. The connection between poverty and abundance of children isn't worked out in the text yet. By a further growth we will get a diet catastrophe, and we are very far away form the belief in the science, that is represented by the encyclical, about everything will be done well. Aids and BSE talk their own language (2000). Nevertheless the merit of the encyclical remains, to have introduced this topic in the complete church and beyond it. Social doctrine proves to be something, that is never completed and has to be developed further like the level of knowledge is.

It also has to be spread out with all social media, internet is included today there, too. It’s also important, that layman organizations work out this topic.

2.1.2.3 Pacem in terris – Peace on earth

While the encyclicals till now have pointed towards the Roman Catholic church, its bishops, priest and believers, the new encyclical points also towards "to all people of good will". It was published by Johannes XXIII 1963 (see 2.1.2.2.1), soon after the Cuba crisis and the building of the wall in Berlin wall in the second council year.

The topic of the encyclical is the peace, in this form also a new one in the social doctrine. The human rights are also picked up intensively, which played a little part in the social doctrine, because they came out from the French revolution. The text is subdivided clearly, the chapter end each time with an remark to the signs of the times. No more order and obedience, like still in Mater et magistra are the style, but it is argued in a dialogue form, how it has got usual since the council.

The strife and disorder of human contradicts the order in the nature, like the encyclical says. The laws about a peaceful living together of human have to be taken out from the nature. The creator has fixed them there. Well, here is a clear argumentation about natural right.

2.1.2.3.2 The order between human

At first is pointed towards the inalienable rights of human. These were picked up by Pius XII in his Christmas messages 1942 and 1944.

9. Any human society, if it is to be well-ordered and productive, must lay down as a foundation this principle, namely, that every human being is a person, that is, his nature is endowed with intelligence and free will. Indeed, precisely because he is a person he has rights and obligations flowing directly and simultaneously from his very nature.[7] And as these rights and obligations are universal and inviolable so they cannot in any way be surrendered (see Pius XII., christmas message 1942; Johannes XXIII, speech 4.1.1963)

As human rights are listed:

11. Beginning our discussion of the rights of man, we see that every man has the right to life, to bodily integrity, and to the means which are suitable for the proper development of life; these are primarily food, clothing, shelter, rest, medical care, and finally the necessary social services. Therefore a human being also has the right to security in cases of sickness, inability to work, widowhood, old age, unemployment, or in any other case in which he is deprived of the means of subsistence through no fault of his own.

In addition, moral and cultural laws are demanded:

13. The natural law also gives man the right to share in the benefits of culture, and therefore the right to a basic education and to technical and professional training in keeping with the stage of educational development in the country to which he belongs. Every effort should be made to ensure that persons be enabled, on the basis of merit, to go on to higher studies, so hat, as far as possible, they may occupy posts and take on responsibilities in human society in accordance with their natural gifts and the skills they have acquired.[9]

Inviolable is the right about a free admiration of God. There is a right on possibilities of work and a fair pay. Liberty about meeting and unions have to be ensured. Everybody has the right to take part actively on the public life. In addition, there is a right about immigration and emigration. The duties are in opposite to the rights. First of all everybody has to respect the same rights of the other one and has to help him. It is part of the dignity to act freely, not only by force and pressure. The point is "living together in truth, justice, love and liberty"

The signs of the time show, that a social advancement of the workers has to be etablished, that the women become conscious more and more of their human dignity, and they are aware of their rights and duties, that the opinion, that all people are equal in their dignity are disseminated.

2.1.2.3.3 Relationship between human and the authority of the state in political communities

The human community needs a lawful authority. Its order have to be justified by the reason, that finally has its origin and its aim by God. Laws which contravene the order of God, aren't legal and not obliging in the conscience.

61. This means that, if any government does not acknowledge the rights of man or violates them, it not only fails in its duty, but ist orders completely lack juridical force. (see Pius XI., Enc. With burning worry; Pius XI., Enc. Divini Redemptoris; Pius XII., Christmas message 1942, U-G 219-271)."

The right of the existence of state power is based on the public welfare. This has to base on keeping the rights and duties of the human persons. Here it can be right sometimes, to strengthen the weak ones.

The state has to respect and promote the human rights. The state has to take care for this, that the social progress also corresponds to the economic progress. A system of laws standing on the moral commandments contributes to the public welfare. The separation of powers (Legislation, Administration, Jurisdiction) is taken into a line to the nature of human. This state needs a constitution, where the fundamental rights are fixed, votes and office practice of the representatives of the state’s authority and the rules the of the relations between citizens and state authorities became clear.

2.1.2.3.4 Relationship between the different political communities

The relations between the nations have to base on truth, justice, solidarity and liberty. They have to base on truth; therefore no discrimination of the races is allowed. Economic and technological conditions, which are ahead of the others, aren’t allowed to oppress the other ones, quite the reverse, they shall support the common progress. The reporting in the medias shall be true. They have to base on justice: Mutual acceptance of rights and duties is part of this. The nations have the right to develope and to buy the necessary products, which they need for their progress. Minorities may not be suppressed. Instead of force of arms a neutral impartial mediation is announced.

93. Not only can it happen, but it actually does happen that the advantages and conveniences which nations strive to acquire for themselves become objects of contention; nevertheless, the resulting disagreements must be settled, not by force, nor by deceit or trickery, but rather in the only manner which is worthy of the dignity of man, i.e., by a mutual assessment of the reasons on both sides of the dispute, by a mature and objective investigation of the situation, and by an equitable reconciliation of differences of opinion.

In acting solidarity: The nations have to help each other. The public welfare of a state isn't independent of the public welfare of the mankind family. Therefore the meetings of citizens and groups shall be promoted as well. International cooperation is necessary in the resources for the reduction of the available differences.Migrants and workmigrants enjoy the full protection of the right of the person, this they cannot lose.

The arms race has to stop. Arms have to be reduced and nuclear weapons have to be forbidden. An effective arms control is announced.

(Pius XII., Broadcast message of 24.8.1939)"

They have to be formed in freedom: No nation may suppress another at this, or interfere improperly in their affairs. Although all necessary help from outside, the development has always to be done inside of the concerned nations first.

123. But it is never sufficiently repeated that the cooperation, to which reference has been made, should be effected with the greatest respect for the liberty of the countries being developed, for these must realize that they are primarily responsible, and that they are the principal artisans in the promotion of their own economic development and social progress.

2.1.2.3.5 Relationship between different political communities and the community of nations

In view of the growing interconnections the single nations are no more able to do their tasks alone. It is about the welfare of all peoples. Therefore a universal political force is needed, that has to consider the human person. The subsidiarity principle has to work here.

145. It is therefore our ardent desire that the United Nations Organization--in its structure and in its means--may become eve more equal to the magnitude and nobility of its tasks, and may the time come as quickly as possible when every human being will find therein an effective safeguard for the rights which derive directly from his dignity as a person, and which are therefore universal, inviolable and inalienable rights. This is all the more to be hoped for since all human beings, as they take an ever more active part in the public life of their own country, are showing an increasing interest in the affairs of all peoples, and are becoming more consciously aware that they are living members of the whole human family.

2.1.2.3.6 Pastoral instructions

The believers are asked to engage themselves politically. The responsible cooperation with not Roman Catholics and their movements. They shall not do unsuitable compromises and look for their own advantages, but to ask whether a cooperation supports a good aim.

156. In fact, all human beings ought rather to reckon that what has been accomplished is but little in comparison with what remains to be done in regard to organs of production, trade unions, associations, professional organizations, insurance systems, legal systems, political regimes, institutions for cultural, health, recreational or sporting purposes. These must all be adjusted to the era of the atom and of the conquest of space: an era which the human family has already entered. Wherein it has commenced its new advance towards limitless horizons.

The construction of a peace order in the sence of Jesus need prayers to the Holy Spirit.

2.1.2.3.7 Critical appreciation

It isn't first about concrete wars and their stopping, but long-termed about the construction of a world peace order. To this criteria are presented. The human rights, developed by the French revolution and the North American liberation, become integrated in the social doctrine. The human dignity becomes the basis of every state community. Mutual services are announced, foreign aid demanded. Nuclear weapons are part of scrap metal. Arms control is necessary. A further development of the UN is demanded to an international state authority. Roman Catholic christians have to engage themselves in these fields and aren’t allowed to be anxious and to cooperate with others, because a well done action. No more making up their minds by the clergy is announced for the laymen, but the bringing in of their own competence and then acting in the moral law. The spirit of the opening of the council gets clearly everywhere in this document, fears of contact in front of factual questions and persons step down.

1965 the 2300 bishops of the second Vatican council decided the up to now most important document of the Roman Catholic social doctrine and also of the council, so the opinion of many, Gaudium et spes (Joy and hope). In this document the church tried to see the world impartially and more positive. In difference to many previous documents this constitution argues theologically first. Primarily cardinal Suenens from Belgium had demanded such a document. It announces the task of God’s people, to check the signs of the times critically in the light of the gospel and to support the human dignity and the public welfare as well.

The contents can be represented here only in the advisable brevity, it is worthwhile to read at least one or another chapter yourself.

2.1.2.4.2 Preface and introduction

So begins this document. It points not only towards the members of the church, but to all christians and particularly to all humans. It offers the mankind its service about the construction of a fraternal community. To this the church has always to look for the signs of the time and to interpret them in the light of the gospel.

A far-reaching change happens, this is shown clearly by some examples. The human spirit expands, in the knowledge of science of nature and arts subject are hardly to overlook. The mankind tries to control the resulting developments and it changes from a static to a dynamic understanding of the cources.

The changes in the society aren’t lower, traditional structures give way to the industrial society. Changes in psychological, moral and religious understanding are added. Large numbers of people eg. give up the religion completely.

Disturbances come into the being of the world’s balance, the tensions grow, one example are the tensions between the poor and rich people. The consciousness grows also simultaneously, anyway human has to regard the things and to learn to handle them.

10 ..... The Church also maintains that beneath all changes there are many realities which do not change and which have their ultimate foundation in Christ, Who is the same yesterday and today, yes and forever.(4) Hence under the light of Christ, the image of the unseen God, the firstborn of every creature,(5) the council wishes to speak to all men in order to shed light on the mystery of man and to cooperate in finding the solution to the outstanding problems of our time.

2.1.2.4.3 First main part: The church and the vocation of human

I. The dignity of human

Human is done as an image of God. He is a social nature. However, he does always discussions about good and bad. By the connection of body and soul the material world also gets into the praise of the creator. Human towers above the material world by his reason and shares the light of the holy spirit.

16 ...Conscience is the most secret core and sanctuary of a man. There he is alone with God, Whose voice echoes in his depthsFreely human is able to turn to the good side only. His liberty makes him most similar to God. The secret of human becomes clear by the secret of Christ. Human is called into the community with God, even beyond the death. The recognition of God doesn’t contradict the human dignity, as atheists maintain. Nevertheless a cooperation with them is necessary to construct the world correctly.

II. The human community

Technological progress contributes much to the interweaving of the people, but cannot complete the community of the persons. God would like a human family, where the law of love reigns.

The public welfare supports, that both, the community and the single one or the group get better their fulfilment. But the shortage of goods increases more and more, while others live in affluence. However, what human needs for his real human life, has to become available.

The order of the goods has to orientate itself at the welfare of the persons, the basic equality of all people has to be recognized more and more.

31 ... Hence, the will to play one's role in common endeavors should be everywhere encouraged. Praise is due to those national procedures which allow the largest possible number of citizens to participate in public affairs with genuine freedom.

Participation is announced.

One of the essential demands for the forming of the world is the solidarity, as Jesus did before.

32 ... This solidarity must be constantly increased until that day on which it will be brought to perfection. Then, saved by grace, men will offer flawless glory to God as a family beloved of God and of Christ their Brother.

III The human creation in the world

The human creation is no opposite to God, but a sign about the greatness of God. However, if the possibilities of human grow, his responsibility grows as well. But even more important than all technological progress is the growing of justice, fraternity and humaneness.

There is a correctly understood autonomy about human creation and research.

36. Now many of our contemporaries seem to fear that a closer bond between human activity and religion will work against the independence of men, of societies, or of the sciences. If by the autonomy of earthly affairs we mean that created things and societies themselves enjoy their own laws and values which must be gradually deciphered, put to use, and regulated by men, then it is entirely right to demand that autonomy. Such is not merely required by modern man, but harmonizes also with the will of the Creator. For by the very circumstance of their having been created, all things are endowed with their own stability, truth, goodness, proper laws and order. Man must respect these as he isolates them by the appropriate methods of the individual sciences or arts. Therefore if methodical investigation within every branch of learning is carried out in a genuinely scientific manner and in accord with moral norms, it never truly conflicts with faith, for earthly matters and the concerns of faith derive from the same God. (6) Indeed whoever labors to penetrate the secrets of reality with a humble and steady mind, even though he is unaware of the fact, is nevertheless being led by the hand of God, who holds all things in existence, and gives them their identity. Consequently, we cannot but deplore certain habits of mind, which are sometimes found too among Christians, which do not sufficiently attend to the rightful independence of science and which, from the arguments and controversies they spark, lead many minds to conclude that faith and science are mutually opposed.(7)

Our correct creation points towards the fulfilment by God.

IV. The authority of the church in the world of today

The church does the way together with mankind, and is, so to speak, the sour dough and the soul of mankind, that is to replace by Christ. It announces the Good News of Christ about the freedom of God’s children and fights against all kinds of slavery. It announces the human rights. In accordance with its mission the church isn’t connected with any political, economic or social system. Definite criteries are done for the discussions about the better way among the Christians.

43 ... Often enough the Christian view of things will itself suggest some specific solution in certain circumstances. Yet it happens rather frequently, and legitimately so, that with equal sincerity some of the faithful will disagree with others on a given matter. Even against the intentions of their proponents, however, solutions proposed on one side or another may be easily confused by many people with the Gospel message. Hence it is necessary for people to remember that no one is allowed in the aforementioned situations to appropriate the Church's authority for his opinion. They should always try to enlighten one another through honest discussion, preserving mutual charity and caring above all for the common good.

The laymen have a special vocation in the world, they are asked to be a witness of Christ everywhere in the human common destiny.

The conversation with the wisdom of the philosophers has to be searched, to announce the gospel in accordance the requirements of the intellectuals. This serve also the inculturation of the gospel.

2.1.2.4.4 Second main part: Important individual questions

I. The dignity of marriage and family

The welfare of the human and christian society is deeply connected with the welfare of marriage and family. The marriage is formed by the free decision of the partners and is based on loyalty and duration. Marriage is based on descendants, it serves also the partner’s love. The birth control cannot been done, by the opinion of the council, in a way which isn’t permitted by the teaching profession in interpretation of the divine law.

51 ... For God, the Lord of life, has conferred on men the surpassing ministry of safeguarding life in a manner which is worthy of man. Therefore from the moment of its conception life must be guarded with the greatest care while abortion and infanticide are unspeakable crimes.

The children’s education is also task of the father, no social disadvantages may result for the mother by this job.

52 ... Thus the family, in which the various generations come together and help one another grow wiser and harmonize personal rights with the other requirements of social life, is the foundation of society.

The state has to promote marriage and family therefore

II. Cultural progress

53 ... The word "culture" in its general sense indicates everything whereby man develops and perfects his many bodily and spiritual qualities; he strives by his knowledge and his labor, to bring the world itself under his control. He renders social life more human both in the family and the civic community, through improvement of customs and institutions. Throughout the course of time he expresses, communicates and conserves in his works, great spiritual experiences and desires, that they might be of advantage to the progress of many, even of the whole human family.

Under this consideration work belongs to the cultural creation as well. Science and technology make new ways possible to the spreading of the culture. Human has to remain open for the gospel in spite of these developments. The church uses the possibilities of the culture for the distribution of the gospel.

The church has to demand, that the rights of all human and con-human culture is recognized around the whole world. The working conditions of the workers and the rural population may not disturb human culture. All of them have to fight for this, that the woman is allowed to participate in the cultural life and to support this participation. The church shall recognize the artists. The believers shall try hardly, to get to know the way of other people’s thinking.

III. The business life

The council speaks clearly about the aim of the economy and lists some serious disgraces:

63. In the economic and social realms, too, the dignity and complete vocation of the human person and the welfare of society as a whole are to be respected and promoted. For man is the source, the center, and the purpose of all economic and social life.

... Many people, especially in economically advanced areas, seem, as it were, to be ruled by economics, so that almost their entire personal and social life is pennated with a certain economic way of thinking...

At the very time when the development of economic life could mitigate social inequalities (provided that it be guided and coordinated in a reasonable and human way), it is often made to embitter them; or, in some places, it even results in a decline of the social status of the underprivileged and in contempt for the poor. While an immense number of people still lack the absolute necessities of life, some, even in less advanced areas, live in luxury or squander wealth. Extravagance and wretchedness exist side by side

.... The contrast between the economically more advanced countries and other countries is becoming more serious day by day, and the very peace of the world can be jeopardized thereby.

The purpose of the production process doesn’t consist in obtainment of profit or practice of power, but in service for the whole mankind. The economic progress may not slip away from the rule of human, it shouldn’t be left in the hand of single persons, groups or nations either. As many people as possible and all nations, when it’s about international areas, should take part in this actively. The public welfare is endangered in economically poor nations, when they can’t get the means for production.

Work emigrants may not be discriminated in their host nations in any way, regarding pay and working conditions.

In the current automation of the economy has to be worried about enough work, and precautions about illness and age have to be done.

There are obligatory principles for the socioeconomic life. They are presented summarized here (67-72).

Work has priority before all other means of production, work „is a direct discharge of the person"

69 ... Whoever is in an utmost crises, has the right to take from the rich ones what he needs." This says the council, referring to Thomas von Aquin and newer authors. Investors have to take care about sufficing opportunities of work and earning money, this is particularly for the Third world countries. The social duty of property has its cause in the devotion of the earth goods toall. There are often gigantic landholding, that are used little, the dependent workers and tenant become impoverished, here reforms are demanded and the not enough used areas have to be shared out.

IV. The life of the political community

The people want to play a greater part in the political forming.

V. The support of the peace and the construction of the community of nations

However, peace isn’t only the absence of war, it cannot been protected only by a balance of power or by offers of strong ones, it is the „work of justice" (Jesaja 32,17). It is never a possession, but always a fulfilling task.

78 ... Insofar as men are sinful, the threat of war hangs over them, and hang over them it will until the return of Christ. But insofar as men vanquish sin by a union of love, they will vanquish violence as well and make these words come true: "They shall turn their swords into plough-shares, and their spears into sickles. Nation shall not lift up sword against nation, neither shall they learn war any more" (Isaias 2:4).

The international law still remains, and also the ban of actions, which contradict this, the vocation on blind obedience cannot excuse those either, who run these. Further shall be taken care, that the inhumanity of war actions will be reduced by international conventions. Conscientious objection out of conscientious reasons have to be possible and being regulated legally. As long as there is no international authority, nobody is allowed to refuse a government the right of a morally permitted defense.

80 ... With these truths in mind, this most holy synod makes its own the condemnations of total war already pronounced by recent popes,(2) and issues the following declaration. Any act of war aimed indiscriminately at the destruction of entire cities of extensive areas along with their population is a crime against God and man himself. It merits unequivocal and unhesitating condemnation.The arms race is no safe way to peace, it burdens particularly the successful fighting the misery in the world. A world authority is demanded to save the peace.

The construction of an international community is demanded. To build up the peace in the world, the causes of the war have to be removed. The international institutions appreciated by the council are first tests, to create an international basis for a community of the whole mankind. The Third World nations must have the aim of the progress of a total development of their citizens. They aren’t allowed only to depend on foreign help, but they have to handle their own resources. The highly developed nations have the great task, to support the people striving for progress. By consideration the principle of subsidiarity the international community has to organize the economic conditions worldwide in this way, that they comply with the norms of justice. The Christians shall collaborate at the construction of this by their hearts.

The council, considering the immensity of the hardships which still afflict the greater part of mankind today, regards it as most opportune that an organism of the universal Church be set up in order that both the justice and love of Christ toward the poor might be developed everywhere. The role of such an organism would be to stimulate the Catholic community to promote progress in needy regions and international social justice.

2.1.2.4.5 Completing thoughts

The constitution is the most extensive and the best work till now, in the whole social doctrine of the church up to this time as well, especially when you think, that 2300 council fathers decided about it. Many new topics were picked up and handled in detail, mainly the women question and the topic about war and peace. The part of laymen in the practical social doctrine was shown clearly. Openness in most questions touched on and the contacts to other proved. When reading the pastoral constitution you have to see, that they are more than 35 years old (2001) in the meantime. The developments went on. Some became resolved, so the conflicts between East and West, some are seen more critical, so the technical development, the ecological question wasn't discussed yet, that became so incredibly today. But this doesn’t reduce at all the meaning of this essential document.

2.1.2.5.1 Fundamental care to a fair development of the nations

The encyclical of Paul VI was published 1967. It is dedicated completely to the topic of the foreign aid. It is grown by the immediate sight of the pope, 1960 to Latin America, 1962 to Africa. He designs a christian vision of development. However, the encyclical wants more to stimulate the letters before to act.

Paul VI was born on September 26^th, 1897 in Concesio as Giovanni Battista Montini. 1954 he became archbishop of Mailand. 1958 he was appointed cardinal. He was pope 1963 - 1978. He led the chairmanship during the last phase of the second Vatican council. Paul VI died in Castel Gandolfo at August 6^th, 1978.

I Extensive development of human

The people want to be free of misery, they want a protected cost of living, health and occupation ... better education. Primarily these nations, which became free recently, want to take their adequate place in the family of the nations. To realize this the previous means aren't sufficient, the conflicts became worldwide and conventional structures collapse by clashing of traditional cultures with industry structures.

The church was always engaged faithfully by the instruction of Jesus, to guide these nations to a human development, which it brought the faith. Today a clear concept is needed about the economic, social, cultural and intellectual areas. The church has to build up the heaven even here on earth. About this it opens an extensive view for human.

17. But each man is a member of society. He is part of the whole of mankind. It is not just certain individuals, but all men who are called to this fullness of development. Growth is necessary, with that human becomes more human, but it doesn‘t end it itself. The earth is handed over from God to all people and nations, with everything what is included. All other rights, the property as well, are subordinated this basic law. Therefore it can be expropriated sometimes as well, when it blocks the public welfare, like eg. large-scale land holding. Industrialization is indispensable about development.

26. But it is unfortunate that on these new conditions of society a system has been constructed which considers profit as the key motive for economic progress, competition as the supreme law of economics, and private ownership of the means of production as an absolute right that has no limits and carries no corresponding social obligation. This unchecked liberalism leads to dictatorship rightly denounced by Pius XI as producing "the international imperialism of money".[26] One cannot condemn such abuses too strongly by solemnly recalling once again that the economy is at the service of man.

The time rushes. However, revolution has to be excluded, unless in the situation of long tyranny, that seriously violates the human rights und damages the public welfare.

Our development work requires bold pioneering radical changes. Different programs are necessary for the state, the industry and associations, also a program about the increase of the production, but this has to serve human. A development plan has to be started by a basic training. The traditional culture has to be protected. Plural representatives are possible for the development.

II Solidary development of human

The Help for the weak ones is demanded. Here each single person is asked.

47 ... It is a question, rather, of building a world where every man, no matter what his race, religion or nationality, can live a fully human life, freed from servitude imposed on him by other men or by natural forces over which he has not sufficient control; a world where freedom is not an empty word and where the poor man Lazarus can sit down at the same table with the rich man.[52] This demands great generosity, much sacrifice and unceasing effort on the part of the rich man. Let each one examine his conscience, a conscience that conveys a new message for our times. Is he prepared to support out of his own pocket works and undertakings organized in favor of the most destitute? Is he ready to pay higher taxes so that the public authorities can intensify their efforts in favor of development? Is he ready to pay a higher price for imported goods so that the producer may be more justly rewarded? Or to leave his country, if necessary and if he is young, in order to assist in this development of the young nations?

But also the rich nations are asked. There is also the duty of solidarity for the peolpe in the nations. The abundance of the richer nations has to be given to the poorer. In earlier times this applied to the relatives, now it’s valid for the aid about the world poverty. The aid has to be coordinated, this often is more effective than sometimes single persons can do. Parts of the armor expenditure shall be changed to the creation of a world fond, to help poor people.

55 ... But let everyone be convinced of this: the very life of poor nations, civil peace in developing countries, and world peace itself are at stake.

The trade has to become fairer.

57. Of course, highly industrialized nations export for the most part manufactured goods, while countries with less developed economies have only food, fibers and other raw materials to sell. As a result of technical progress the value of manufactured goods is rapidly increasing and they can always find an adequate market. On the other hand, raw materials produced by under-developed countries are subject to wide and sudden fluctuations in price, a state of affairs far removed from the progressively increasing value of industrial products. As a result, nations whose industrialization is limited are faced with serious difficulties when they have to rely on their exports to balance their economy and to carry out their plans for development. The poor nations remain ever poor while the rich ones become still richer.

The competition between the poor and rich nations has to be both, social and fair. Other problems slow down the development, tribe feuds, skin color, nationalism and racism are a big burden, also in the poor nations. They have to disappear because they stand in the way to the construction of a solidary society. The world is sick, because the fraternal ties are missed among the people and nations. Development, the new name for peace.

76. Excessive economic, social and cultural inequalities among peoples arouse tensions and conflicts, and are a danger to peace

Anyway, the individual nations have to be the master builder of their own progress. But it won't run, if they are isolated.

Some regard these hopes as utopian, but they are necessary.

The Roman Catholics and all Christians are called, to play a part in this work of development, however, this call goes to all people as well. All those, who have heard the call of the needy nations, where known as apostles of a real and well done development.

87. With a full heart We bless you, and We appeal to all men of good will to join you in a spirit of brotherhood. For, if the new name for peace is development, who would not wish to labor for it with all his powers? Yes, We ask you, all of you, to heed Our cry of anguish, in the name of the Lord.

2.1.2.5.3. Development, a new name for peace

Development is no longer only a matter of some engaged, but a matter of all people and the whole world. The peace is aksed for all. The human family will not live in peace with this unbelievable and awful injustice. All are called to play a part in this work of development. In the end this global task needs a world authority, not some time, but as soon as possible.

2.1.2.6.1 An apostolic letter of the pope

This letter isn't an encyclical, but pointed to the president of the papal commission „Justitia et Pax", cardinal Maurice Roye. Why, cannot be answered correctly, because the text may be understood like an encyclical. In this letter the local churches are pulled in by their responsibility about justice. By this the various conditions are seen as well. Discussions with the great social trends, particularly the liberalism and marxism, follow. All Christians are invited, to act courageously in the respective situation by biblical principles.

2.1.2.6.2 Local churches are demanded

The desire about justice and peace grows in mutual respect of people and nations. The conditions the Christians live and work are very different in various nations, political situations and cultural conditions. Therefore it is difficult to say one word for all and to know a right resolving.

2.1.2.6.3 New problems

The urbanisation causes new masses of people in the towns with slums, a lot of problems, a new proletariat and new forms of the exploitation. By this the generation conflicts are also strengthened. The equal rights of the woman in the cultural, economic and political life are to be accepted. The church takes care particularly about the new poor ones, the handicapped and limited efficient persons, the old ones and those who are living at the edge of the society. The church wants to find them and to defend their dignity. No laws are allowed to be kept, which include prejudices against races. The pettiness in the host countries against foreign workers and refugees has to end, they must have the right about emigration and immigration and the naturalization must be made easier. Families have to be allowed to follow later. By these actions a new catastrophe forces. Dirtying, waste, new illnesses, absolute destruction force:

2.1.2.6.4 Demands and ideologies

Based on the growing of education and knowledge the striving for liberty and participation becomes clearer and clearer. The poor ones deserve a special solidarity. Therefore laws are also aimed to justice and equality. The double demand of justice and equality is aimed at a definite form of democratic societies. Christians have to participate in the concrete realization.

Marxism and liberalism are ideologies, which finally disregarde the liberty or the dignity of a humanly well-ordered society. If ideologies go back today, it‘s to pay attention that a general positivism doesn't arise, where technology dominates over everything. Also about the developing consumption ecstasy has to be asked again and again, what kind of value this is finally. It has to be pointed out to the limits and damages of a purely quantitative growth, a stronger emphasis about the qualitative side is demanded.

As counterbalance to the growing technocracy a real people’s democracy has to be found. By this way single groups of persons form step-by-step progressive partnerships und long-termed relationships.

Nevertheless this gigantic task Christians are supported by the hope on Jesus Christ and his work. The church calls the Christians for the double task: Inspiring the world with christian spirit and redesigning it, to perfect the structures, and to bring it into a line to the actual requirements of today.

New questions are picked up, urbanization, the new poor ones and the ecology, primarily seen for the first time in such a interrelation. Amazing is the action for democracy, and the intensive call to the Christians to play a part in its forming and by that in the forming of a society with more justice.

2.1.2.7 De justitia in Mundo – Justice in the world

2.1.2.7.1 About the document

The bishop synod of the world church met in Rom 1971 and published the document „de iustitia in mundo" (Justice in the world). A document that is done even more as the council documents out of the view of the world. The fight for justice arises for it out of the redemption of Christ. It is no part of the church mission to present complete resolvings, but to speak up for the personal dignity and the fundamental rights of human. Injustice is a sin.

The bishops notice the serious injustices

„3... those who twin round the world like a net of control, suppression und exploitation, who suffocate liberty and and refuse a large part of the people, to create a fair and fraternal world."

The new consciousness about more justice lets whole nations strive to free themselves from this situation. The action about justice is seen as an essential component of the proclamation of the gospel.

2.1.2.7.3 Justice at world level

There are serious forces to develop a global united society. The conviction of the equality of human is disseminated widly. However, new tensions weren't prevented. The biosphere is endangered so now, too. The resource consumption of the rich nations has reached an extent, that essential preconditions about the life on this earth would be damaged unrestoreably, if the total mankind continiuos.

There is a right for progress. Real progress is connected with growth and partnership. The realization of justice needs responsible cooperation. There is too much pressure in the world.

2.1.2.7.4 The gospel and the task of the church

In the Old Testament God reveals himself as liberator of the oppressed and advocate of the poor ones. Christ has connected indissolubly the relationship with human to God by his behaviour to the neighbour. The faith must have an effect by the love and the service to the neighbour.

„36... The order about announcing the gospel, requires today the undivided investment for the total liberation of the man, starting now for the whole time of his earthly existence."

The church has the right and the duty to speak up for justice and to reprimand for illegal actions. The witness about the demand of love, that is part of the gospel has to become visible in the institutions of the church and by each Christian. It is not the job of the hierarchy to present complete resolvings, but the defend and sometimes the fight about the personal dignity and the fundamental rights of human is its task.

Whoever speaks up for justice, has to act fairly first. A part of this is the correct handling of the layman employees by the concerning industrial law including payment and social safety. To this belong freedom of opinion and conscience, defense in court proceedings, participation at the preparation of decisions, and the introduction of councils at all levels. The church has to be exemplary in the use of the earthly things as well. We have to ask ourselves, what exemplary is our lifestyle, when we preach, to give food to many million of starving in the world. There has to be an education to justice.

Such an education never is completed. This education contents the respect of the person and its dignity. The family does the first step of this education, in addition church institutes, other educational institutions, labor unions and political parties contribute to this. The liturgy has to remind us about this instructions of the church as well. The church has to present the world an example about a very close cooperation by the churches between the rich and poor nations.

It’s included internationally, that the human right explanation of the United Nations is ratified and kept unconditionally by all governments. The international institutions have to be supported primarily in their actions against arms race and arms trade. The rich nations have to give a fixed percentage to the Third World nations, the ressources have to be payd fairly and the markets of the rich nations have to be opened for the exportation of industrial products of the Third World nations.

Also the nearly monopolized power of the industrial nations in the fields of research, investment, shipping and insurances has to be reduced. The autonomy of the Third World naations has to be strengthened. The rich nations have to handle the reserves to the earth responsibly. There is a right about progress.

a) it may not be refused a nation to develope itself in accordance with his cultural characteristic,

b) each nation should be the own master builder of its economic and social progress, in cooperation with the other nations.

c) Each nation should do its part to the common welfare as an active and responsible member of the human community in equal rights with all others."

The synod consults all people, particularly the suppressed and poor ones, and invites them to become God’s employee to build a human world according to the creation.

2.1.2.7.6 Completing thoughts

In this letter is talked clearly and concretely. Clear demands are presented, but it reminds the church on its duty as well. The church cannot ask for things, it doesn’t realize itself. A rethink has to start, that becomes clear primarily in the education. The injustice in the world is a sin, and it contradicts the message of the gospel, which we are committet to handle.

Basicly the apostolic letter (formal no encyclical), a text, that doesn’t work out immediately the questions of the social doctrine immediately. But it picks up an important problem of the modern social proclamation, the theology of the liberation in its third main part. This was originated in South America. Discussions in some circles of the Vatican were provocated, because its partly used model of the analysis „Oppressor (capitalists) and suppressed (workers)", which reminded on the historical materialism. Here this topic is picked up and and a common way is shown. The chapter shall be presented here, but the hint is done now, that the theology of liberation is treated in detail in the next chapter.

2.1.2.8.2 III Meaning of the proclamation of the gospel

The message of Christ, that is announced by the church, the gospel, contains fundamentally the witness of God as the creator and kind father, and the statement of Christ as the son of God, who was sent, offering all people the salvation by calling in the kingdom of God.

The center of the message is, that God is a loving father for us, we all are God’s children and brothers to each others. Christ became human as the son of God, who came to bring salvation to us, a kind of salvation, that goes beyond all limits. The sermon has to point out prophetically to the next world, that is an eschatological salvation, anyway, it has its beginning yet in this life, but will be completed even in the eternity. It is a proclamation of the hope, the proclamation of God’s love to us, and our love to him, the proclamation of the brotherly love, that arises from the love of God, this is the center of the gospel.

Gospel and human life demand themselves. Therefore it‘s a part of the evangelization, conformed to the different situations, the message of the person, of the family, of the living together in the society, about the international life, the peace, the justice; „ a message of liberation, that is particularly important in our days"

There are close connections between evangelization, human support und liberation. You cannot separate the creation plan from the release plan. You cannot accounce the commandment to love without support of justice and peace. The liberation announced by the gospel is total, it is open to God. It is right to do human structures, but a conversion of the hearts has to be there as well. Religious freedom also is part of the liberation.

The church declines every kind of power as a way to the liberation.

38 ... The liberation which evangelization proclaims and prepares is the one which Christ Himself announced and gave to man by His sacrifice.

2.1.2.8.3 Completing thoughts

In the one hand this word of the pope is a clarification about the theology of the liberation and it got a place in the church, at the other hand it fixes the social doctrine in the church proclamation as well.

2.1.3 The encyclicals of Johannes Paul II

2.1.3.1 Initiation

Johannes Paul II was born on May 18^th, 1920 in Wadowice (Poland) as Karol Wojtyla, educated philosophy and literature at the university Krakau. During World War II he worked in a quarry. 1946 he was consecrated priest. He was a university parish priest and became 1958 suffragan bishop, 1964 archbishop of Krakau. 1967 he was appointed cardinal. He is pope since 1978, the first no Italian since 1523. On May 13^th , 1981 he was hurt seriously at an assassination on the Petersplatz. He did more than 40 journeys (up to 2001)

His first social encyclical Laborem exercens was published 1981, it was one more time an anniversary encyclical Rerum novarum. 20 years after Populorum progressio was published Sollicitudo rei socialis and to the 100-year anniversary 1991 Centesimus annus. Work, development and peace are the great topics.

2.1.3.2 Laborem exercens – about human work

2.1.3.2.0 The purpose of the encyclical

The encyclical takes the social question into the center, as it was done in Rerum novarum, it was published in memory of this. Here the pope still uses his Polish experiences. The key to the social question for him is the nature of work. In this following he decveloped a spirituality about the work.

Through work man must earn his daily bread

so begins the encyclical. Work is more than a way of earning one’s living.

1... Work is one of the characteristics that distinguish man from the rest of creatures, whose activity for sustaining their lives cannot be called work. Only man is capable of work, and only man works, at the same time by work occupying his existence on earth. Thus work bears a particular mark of man and of humanity, the mark of a person operating within a community of persons. And this mark decides its interior characteristics; in a sense it constitutes its very nature.

The world of the work has changed considerably. Technology has developed new possibilities, many people can get unemployed by structure changes, at least at times. This must be analyzed by the church in the interest of the working people, because labour becomes the center of the total social question, more and more.

2.1.3.2.2 Labour and human

4 ... The Church is convinced that work is a fundamental dimension of man's existence on earth .... Man is the image of God partly through the mandate received from his Creator to subdue, to dominate, the earth. In carrying out this mandate, man, every human being, reflects the very action of the Creator of the universe ... Work understood as a "transitive" activity, that is to say an activity beginning in the human subject and directed towards an external object, presupposes a specific dominion by man over "the earth," and in its turn it confirms and develops this dominion

Labour starts by human as subject, and reflects, seen subjectively, the actions of the worldcreateor. You can describe labour objectivly as technology, that was developed by human during the course of the millennia.Jesus has worked himself. By this gets clear, that the dignity of labour isn’t based at the produced goods, but at the persons, who run their jobs.

Work is represented as product again and again, too. The basic mistake of the capitalism, that human is equal the relevant means of production, isn’t allowed to repeat. In accordance with the dignity of the work human is the subject of those, whom serve the production of goods, as originator and aim.

The work question and all with this connected problems have started a storm of solidarity, as a justifiably social reaction. This revolt was social morally justified. This solidarity also can be demanded from the depently working intelligence. Solidary relations have to be constructed also internationally, to realize social justice in some nations.

8 ... This solidarity must be present whenever it is called for by the social degrading of the subject of work, by exploitation of the workers, and by the growing areas of poverty and even hunger. The Church is firmly committed to this cause, for she considers it her mission, her service, a proof of her fidelity to Christ, so that she can truly be the "Church of the poor."

Despite of all trouble, work is a possession of human

9 ... And yet, in spite of all this toil--perhaps, in a sense, because of it--work is a good thing for man. Even though it bears the mark of a bonum arduum, in the terminology of St. Thomas,[18] this does not take away the fact that, as such, it is a good thing for man. It is not only good in the sense that it is useful or something to enjoy; it is also good as being something worthy, that is to say, something that corresponds to man's dignity, that expresses this dignity and increases it. If one wishes to define more clearly the ethical meaning of work, it is this truth that one must particularly keep in mind. Work is a good thing for man--a good thing for his humanity--because through work man not only transforms nature, adapting it to his own needs, but he also achieves fulfillment as a human being and indeed, in a sense, becomes "more a human being."

Labour isn’t allowed to be used against human eg. by exploitation. Human has to have the possibility, to become more human by work. Family makes the work possible and is so its first school.

2.1.3.2.3 The conflict between labour and capital

The real socio-economic conflict with class-character between workers and employers was done in the ideological fight between liberalism and marxism. It has to be clear, that there is a priority of the work before the capital.

12 ... This principle directly concerns the process of production: in this process labor is always a primary efficient cause, while capital, the whole collection of means of production, remains a mere instrument or instrumental cause. This principle is an evident truth that emerges from the whole of man's historical experience.

Capital as the means of production has been produced by human, little by little. Whoever wants to use these means, has to acquire the fruit of the work of those peolpe, which made these instruments. The priority of human before the capital stays also in the production process. Labour has an essential and effective priority before the capital. The opinion, to seperate labour from capital and to construct the opposite, as they would be two means of production at the same level, contains the basic mistake of the economist. This could be named the „mistake of the materialism", because the economist is dedicated about the „Priority of the material".

The private right of ownership is subordinated the determination of the goods for all. The means of production are not allowed to own against labour, but only for it. By this the realization of the first principle of property order becomes clear, that the goods exist for all. It is a hard capitalism, which defends the inviolability of the means of production as a dogma.

15 ... When man works, using all the means of production, he also wishes to be able to take part in the very work process as a sharer in responsibility and creativity at the workbench to which he applies himself.

2.1.3.2.4 The rights of working human

The rights, which arise out of work, stand in connection with the human rights. Work is an obligation, because it was instructed human by the creator. Human ows work his family, the neighbours, the society and the human family. The maximization of profit is not the scale for the pay of the workers, but his objective rights.

There is the immediate employer, but also the indirect employer. He is the whole socio-economic system. The concept of the immediate employer can be used at each nation and primarily at the state, even at international institutions as well. It is primarily responsible, that the unemployment is fought and the unemployed get enough means. It has to work towards the reduction of the serious difference about the cost of living of the working class in the different nations by international contracts.

The fair payment for the work of an adult, who has the responsibility for a family, has to be high enough, to found a family, to support it adequately and to protect its progress.

19 ... It will redound to the credit of society to make it possible for a mother--without inhibiting her freedom, without psychological or practical discrimination, and without penalizing her as compared with other women--to devote herself to taking care of her children and educating them in accordance with their needs, which vary with age.

Health welfare, regular weekly rest periods, which shall include at least the Sunday, vacation, right for retirement income and the protection for the consequences of work accidents, right for workrooms, which aren’t health endangering, all these are rights of the employees.

The employees have the right to unite themselves in labor unions, they are pioneers of social justice. The fight is a fight for a fair possession, but no fight as other ones. The economical demands are not allowed to get out of control into egoism of groups or classes and they have to take into account the general economic situation of a nation. The labor unions don't have the function of political parties or shouldn't be in too narrow connection with them either.

20 ... One method used by unions in pursuing the just rights of their members is the strike or work stoppage, as a kind of ultimatum to the competent bodies, especially the employers. This method is recognized by Catholic social teaching as legitimate in the proper conditions and within just limits. In this connection workers should be assured the right to strike, without being subjected to personal penal sanctions for taking part in a strike.

The strike must remain the last possibility. The necessary services for the social life have to be granted. The strike may not be abused, that can lead to the paralysis of the whole socio-economic system, damage the public welfare and with that the worker themselves. any agricultural workers are treated badly. They have to be assessed correctly again. Also handicapped persons are subjects with innate holy rights. The community has the duty to offer them workplaces, which are adequate to their situation. For the immigrated employees the same criteria have to be accorded as for each other employee of the concerned nation."

2.1.3.2.5 About spirituality of labourat

Work is cooperation in the creation work of God. Jesus has worked as well. Work can be, as a small part, carrying a cross, but which carries inside yet the gleam of the resurrection itself.

2.1.3.2.6 An extensive concept

In this encyclical the previous beginnings about work are picked up and included into a system, the work as human dignity is the center of the attempt, work always has subject character, is never a simple factor of production. Capital is an instrument, worked out by the work of persons, which finally has to serve human and the work.

The encyclical about the social worry of the church was published in December 1987 - 20 years after Populorum progressio, that was the first encyclical about foreign aid. What the pope besets, is, that the conditions in the most Third World naations weren’t improved in this time. It stopped in many nations, in others even steps backwards are noticed.

16. It should be noted that in spite of the praiseworthy efforts made in the last two decades by the more developed or developing nations and the international organizations to find a way out of thesituation, or at least to remedy some of its symptoms, the conditions have become notably worse.

A fourth world has arisen. This is the starting point of this encyclical.

2.1.3.3.1 Introduction

Basing at the gospel the social teaching interprets the events of the history by the support of the Holy Spirit by rational reflection und scientific knowledge, and wants to guide human to be responsible constructors. The social doctrine is marked at continuity and renewal. Because the historical conditions change, it has to give new answers as well.

Populorum progressio keeps its whole power as an appeal to the conscience, but the concept of development has to be explained more extensively and more differentiatedly.

Populorum progressio takes the fundamental motive of the pastoral constitution Gaudium et spes, to look for the suppressed by a special way. The problem of the development and underdevelopment of the nations is picked up.

However, primarily the note is new about the ethical and cultural character of the development and the necessity, that the church has to give its opinion about this. The church explains, that the social question has got a worldwide extent and asks the rich nations for their duty of solidarity. The church says „Development a new name for peace ". War and the preparation to this is the biggest enemy of an extensive development.

2.1.3.3.3 Sight of the today’s world

The optimism of 20 years before is gone. Despite some successes, seen by the consideration of development, the world shows a more negative impression. Many millions are without hope, because their situation has deteriorated perceptibly.

In addition, the human rights were reduced, the failures of the dictators of the Third World nations have to be added. Today more than ever before it is said about the development:

17 ... Either all the nations of the world participate, or it will not be true development.

There are typical problems of the underdevelopment, hitting also the developed nations in growing extent. This is the serious housing shortage, the unemployment and underemployment, the international indebtedness, that can cause an even harder form of underdevelopment.

There are political causes of this delay. First of all the existence of two blocks with their contrasts, surely not the smallest reason for the standstill. This goes up to the ideological contrasts of the Third World nations. Each block has the risk to the imperialism in his way. However, the contrast of the blocks seems to soothe itself slowly. These blocks spend much money into armament, instead to fight the misery of starving people. Both, the production and the trade with weapons is a serious disgrace. Millions of refugees and the terrorism are typical for the conflicts around the world. The demographic problem is noticed and there are warnings about wrong resolvings.

There are also positive aspects. Everywhere the worry revives about human rights for women and men. The consciousness grows about a common destiny, the limits of the resources become clear and many organizations do more for peace and welfare. Some Thirld World nations could even reach the self-sufficiency in their food.

2.1.3.3.4 The true human development

Foreign aid is not a straight way to the perfection, but well-founded worry about the destiny of the people. Development has an economic dimension, but doesn’t tire out by this. The scale of the development causes in God’s image in the human.

29 ... Thus man comes to have a certain affinity with other creatures: He is called to use them and to be involved with them. As the Genesis account says (cf. Gn 2:15), he is placed in the garden with the duty of cultivating and watching over it, being superior to the other creatures placed by God under his dominion (cf. Gn 1:25-26).

The order also has remained after the fall of man, but it became harder. Because of the failures and the difficulty of the task, nobody is allowed to reject it, to improve the condition of the whole and of all people. The faith in Christ illuminates the nature of development from inside, all this fixes the plan, to play a part in God’s glory. Therefore the church sees the obligation of development as an engaging of its pastoral service.

Development requires cooperationes, it is not only the duty of single persons, but a duty of all. To support the ecumenical movement mutually and to do many things together with the believers of other religions. Development may not want to force the own faith.

Real development and respect of the human rights belong together. It is a development in liberty and solidarity.

Development has to respect the creatures, they may not be seen by economic requirements only, but the nature of any creature and its correlation in an ordered system has to be accepted. At everything also is to look for the limits of the resources and the quality of life of the population.

2.1.3.3.5 A theological analysis of the modern problems

36. It is important to note, therefore, that a world which is divided into blocs, sustained by rigid ideologies and in which instead of interdependance and solidarity different forms of imperialism hold sway, can only be a world subject to structures of sin. The sum total of the negative factors working against a true awareness of the universal common good and the need to further it gives the impression of creating, in persons and institutions, an obstacle which is difficult to overcome.

The structures of the sin have their roots in personal sins, causing pemanent structures, which will solidify and so become the source of new sins. Two important behaviors of these sin-structures are

37 ... on the one hand the all-consuming desire for profit, and on the other, the thirst for power, with the intention of imposing one's will upon others.

For Christians the change is called as turning back in the biblical meaning. Signs of such a turning back is the growth of experience of mutual dependence and the feeling for injustices, which are done in foreign nations. Solidarity can wake up from this. Those, who have greater influence, have to feel responsible for the weak ones. The church feels called to the side of the poor ones. An international system without wanting a hegemony has to be built up, which takes the equality of all nations seriously. All are invited to the banquet of the life. The way of solidarity is the way to peace at the same time.

The church cannot offer any technical resolvings, but has to say a word about the nature of underdevelopment and the aims and obstacles of development. So its part of proclamation is fulfilled. It does its main part, when it takes the truth about Christ and the church itself to the people and uses it on concrete situations, it uses its social doctrine to reach this aim.

The social doctrine isn't a third way between liberalist capitalism and marxist collectivism, but the exact result of a reflection about the complex reality of human existence and his society in the light of the faith. The church social doctrine has to open itself more than before to an international view.

The option for the poor is a particular form of practicing christian love, it applies to the life of each Christian and his lifestyle, and the decisions about the use of his goods. It applies to the decisions in economy and politics as well and has to get priority in the programs of the nations and international institutions.

Four areas are specially in need of reform. The international trade system discriminates today often industrial products out of developing nations. The great fluctuation in rates of exchange and taxes in the world currency system of today is the damage of the poor nations. Often useless technologies are imposed on underdeveloped nations. The mankind needs a higher standard of international order.

Third World nations shall run their own responsibility. They shall support the self-realization of the citizens and the information movement, and strengthen the basic training. They have to check the priorities and to reform their political institutions often. They could strengthen their power by cooperation.

46 ... It is fitting to add that the aspiration to freedom from all forms of slavery affecting the individual and society is something noble and legitimate. This, in fact, is the purpose of development .....

All of them are called and even obliged to realize the measure about the solidarity for the poor ones. The sons and daughters of the church have to set an example. A special call to the cooperation is done to Christians, Jews, Muslims and all members of the great world religions.

48 ... However imperfect and temporary are all the things that can and ought to be done through the combined efforts of everyone and through divine grace at a given moment of history in order to make people's lives ``more human,'' nothing will be lost or will have been in vain. This is the teaching of the Second Vatican Council, in an enlightening passage of the pastoral constitution ``Gaudium et Spes'': ``When we have spread on Earth the fruits of our nature and our enterprise -- human dignity, fraternal communion and freedom -- according to the command of the Lord and in his Spirit,

2.1.3.3.8 Some thoughts after

Only some approaches of the encyclical shall be emphasized here one more time. Social doctrine is part of the proclamation. The option for the poor is part of the message. There are structures of the sin, which arise primarily by profit addiction and unbridled lust for power and provoke this again and again. Against this helps only turning back to solidarity.

It is usual, that the pope writes a message to the World Peace Day on January 1^st . In the year 1990 it was about the topic ecology. The subtitle is: „Peace with God the creator, peace with the whole creation."

At the beginning God created heaven and earth, so it’s described in the first chapters of the Bible. God noticed, that his creation was well done, even very well, before he took it to human. Human should do the power over the creation, but they destroyed the existing harmony:

After the death and the resurrection of Jesus the creation is renewed as well:

4. Christians believe that the Death and Resurrection of Christ accomplished the work of reconciling humanity to the Father, who "was pleased ... through (Christ) to reconcile to himself all things, whether on earth or in heaven, making peace by the blood of his cross" (Col 1:19-20). Creation was thus made new (cf. Rev 21:5). Once subjected to the bondage of sin and decay (cf. Rom 8:21 ), it has now received new life while "we wait for new heavens and a new earth in which righteousness dwells" (2 Pt 3:13). Thus, the Father "has made known to us in all wisdom and insight the mystery . . . which he set forth in Christ as a plan for the fulness of time, to unite all things in him, all things in heaven and things on earth" (Eph 1:9-10).

A serious knowledge exists, that the creation suffers. People ask, how the damages can be healed, and whether there is a more moral use of the creation.

2.1.3.4.2 II. The ecological crises – a moral problem

It is the dignity of human to play a part in the responsibility for the creation of God. Unfortunately this actions in industry and farming have caused damaging long time effects. We aren’t allowed to intervene in areas of the eco-system, without noticing the consequences for other areas, also with consideration on the future generations. The damages are no longer reversible in many cases.

Sensitive ecological balances begin to sway by vocation on progress. Finally the biological research has to be noticed with worry:

7 ... Finally, we can only look with deep concern at the enormous possibilities of biological research. We are not yet in a position to assess the biological disturbance that could result from indiscriminate genetic manipulation and from the unscrupulous development of new forms of plant and animal life, to say nothing of unacceptable experimentation regarding the origins of human life itself. It is evident to all that in any area as delicate as this, indifference to fundamental ethical norms, or their rejection, would lead mankind to the very threshold of self-destruction.

Respect about the life and the human dignity is the norm for each scientific, industrial and economic progress.

8 ... The human race is called to explore this order, to examine it with due care and to make use of it while safeguarding its integrity.

The goods of the earth belong to all, it cannot be, that some of them waste the resources, meanwhile the other ones sink more and more into misery:

There is the necessity, to act on an international level:

9 ... The right to a safe environment is ever more insistently presented today as a right that must be included in an updated Charter of Human Rights.

A new solidarity is asked also for the Third World nations. The institutions cannot demand standards, without to realize these themselves. Newly industrializing nations may not repeat the faults of the past. The forests may not be deforested further, not renewable resoureces may not be exploited unlimitedly. A resolving about the toxic waste has to be found by a permanent disposal. These problems cannot be ressolved without the inclusion of the situation of structural poverty in the world. New dangers threaten us by war:

12 ... Despite the international agreements which prohibit chemical, bacteriological and biological warfare, the fact is that laboratory research continues to develop new offensive weapons capable of altering the balance of nature.

A ressolving cannot be found when the modern society doesn’t notice seriously its lifestyle. An education for ecological responsibility is demanded, together with a changed thinking about the relationship to the environment.

The ecological questions are part of looking for peace. An order is done for the universe, which has to be accepted. This order for future generations has to be kept, this is a moral question. The Christians are called particularly to devote for the creation by their faith.

2.1.2.4.5 Completing thoughts

The ecology is discussed here extensively the first time in the social doctrine. It’s no more only the question of some engaged. It has to guide to a charter of laws about the creation, which are obligatory internationally. Just these dismissals in pollution of the environment and resource consumption between poor and rich nations are cause of new tensions and strife. Peace also has to include the creation. There is a new fraternity with the creation. Nevertheless this message, an encyclical about the question of the environment is urgent.

2.1.3.5.0 100 years official Roman Catholic Social Teaching

The encyclical of Johannes Paul II. to the 100^th anniversary of Rerum novarum, which was the first social encyclical, was published on May 1^st in memory of St. Josef, the worker. It‘s a kind of repetition of this encyclical, using the conditions of today. Of course the year 1989 imposes by this appointment, the collapse of the communism with all its problems, and it has to be discussed, whether the capitalism now is the winner system.

2.1.3.5.1 Initiation

1. The Centenary of the promulgation of the Encyclical which begins with the words "Rerum novarum", by my predecessor of venerable memory Pope Leo XIII, is an occasion of great importance for the present history of the Church and for my own Pontificate. It is an Encyclical that has the distinction of having been commemorated by solemn Papal documents from its fortieth anniversary to its ninetieth. It may be said that its path through history has been marked by other documents which paid tribute to it and applied it to the circumstances of the day.

The first social encyclical was done at the turn from an old to a new social system and economic system. The labour was traded like a product at the market. The consequence was the splitting of the society into two classes. Here the pope did a statement. He became stimulated by multiple preliminary of scientific studies of laymen as well. In the center is the worth of the work:

6 ... With the intention of shedding light on the conflict which had arisen between capital and labour, Pope Leo XIII affirmed the fundamental rights of workers. Indeed, the key to reading the Encyclical is the dignity of the worker.

2.1.3.5.2 Chapter II: On the way to "New Things" of today

In a first part it‘s pointed, that the popes always showed clearly the incompleteness of social systems. Its collapse couldn’t be stopped by the faults in the concept:

12 ... It may seem surprising that "socialism" appeared at the beginning of the Pope's critique of solutions to the "question of the working class" at a time when "socialism" was not yet in the form of a strong and powerful State, with all the resources which that implies, as was later to happen. However, he correctly judged the danger posed to the masses by the attractive presentation of this simple and radical solution to the "question of the working class" of the time.

However, the encyclicals also had influence to the forming of the social order:

Would the memory of those terrible events influence the actions of all people, particularly those responsible of the nations in our time. A time, where new injustices feeds new hate and new ideologies appear at the horizon, which glorify the power.

In the last one hundred years a lot of decolonizations were done. Many nations got the right about self-determination. But many of them couldn’t grow together to one nation really, because the situation between their tribes, and often they don’t have any knowledge about modern economy, either.

The result of the genocides in World War I and World War II was the founding of the United Nations. Of course, they didn’t reach their goal till now, but the right of the single person and the right of nations is grown:

21 ... While noting this process with satisfaction, nevertheless one cannot ignore the fact that the overall balance of the various policies of aid for development has not always been positive. The United Nations, moreover, has not yet succeeded in establishing, as alternatives to war, effective means for the resolution of international conflicts. This seems to be the most urgent problem which the international community has yet to resolve.

2.1.3.5.3 Chapter III: The year 1989

22. It is on the basis of the world situation just described, and already elaborated in the Encyclical Sollicitudo rei socialis, that the unexpected and promising significance of the events of recent years can be understood. Although they certainly reached their climax in 1989 in the countries of Central and Eastern Europe, they embrace a longer period of time and a wider geographical area. In the course of the 80s, certain dictatorial and oppressive regimes fell one by one in some countries of Latin America and also of Africa and Asia. In other cases there began a difficult but productive transition towards more participatory and more just political structures. An important, even decisive, contribution was made by the Church's commitment to defend and promote human rights.

All these was done without force of arms. Not by a war, but the situation was mastered by the use of the human rights. To this the church has also played its part. The economic system of the communism has proved unsuitably and collapsed.

27. The second consequence concerns the peoples of Europe themselves. Many individual, social, regional and national injustices were committed during and prior to the years in which Communism dominated; much hatred and ill-will have accumulated. There is a real danger that these will re-explode after the collapse of dictatorship, provoking serious conflicts and casualties, should there be a lessening of the moral commitment and conscious striving to bear witness to the truth which were the inspiration for past efforts. It is to be hoped that hatred and violence will not triumph in people's hearts, especially among those who are struggling for justice, and that all people will grow in the spirit of peace and forgiveness.

Every efforts have to be made about the moral and economic reconstruction. For some nations in East Europe starts just now the post-war period. They have to be supported. At this, however, the Third World countries may not be allowed to be at a disadvantage.

2.1.3.5.4 Chapter IV: Private property and the universal regulation of goods

Leo XIII emphasizes the right for property. He points out that the goods of this world are determined for all people. The following popes made clear this double function of property again and again. The beginning of property is labour:

32. In our time, in particular, there exists another form of ownership which is becoming no less important than land: the possession of know-how, technology and skill. The wealth of the industrialized nations is based much more on this kind of ownership than on natural resources.

This new property becomes more and more important for the industry. Human with his knowledge gains importance increasingly, the meaning of the material goods steps back. New companies arise from this and factories, many people don’t find an entrance to them any more. Anyway, they aren’t needed any more, this can happen to the people of the Thirld World nations primarily. For many people is:

33 ... Many other people, while not completely marginalized, live in situations in which the struggle for a bare minimum is uppermost. These are situations in which the rules of the earliest period of capitalism still flourish in conditions of "ruthlessness" in no way inferior to the darkest moments of the first phase of industrialization. In other cases the land is still the central element in the economic process, but those who cultivate it are excluded from ownership and are reduced to a state of quasi-servitude.(71) In these cases, it is still possible today, as in the days of Rerum novarum, to speak of inhuman exploitation. In spite of the great changes which have taken place in the more advanced societies, the human inadequacies of capitalism and the resulting domination of things over people are far from disappearing. In fact, for the poor, to the lack of material goods has been added a lack of knowledge and training which prevents them from escaping their state of humiliating subjection.

Human may not be pushed down to the level of products. Here starts the fight of the unions. Here can be spoken really about a fight against an economic system, where the capital has the absolute predominance. Profit is important for a company, but there are even additional human- and moral factors. Out of this is noticed as not acceptable, that after the collapse of communism the capitalism is the only victorious model. The total international community had to stand up for this, that whole nations will not stay at the edge. Such an economy is primarily orientated about an always rising consumption. The people want to enjoy their life, this isn't bad absolutely:

36 ... It is not wrong to want to live better; what is wrong is a style of life which is presumed to be better when it is directed towards "having" rather than "being", and which wants to have more, not in order to be more but in order to spend life in enjoyment as an end in itself.(75) It is therefore necessary to create life-styles in which the quest for truth, beauty, goodness and communion with others for the sake of common growth are the factors which determine consumer choices, savings and investments. In this regard, it is not a matter of the duty of charity alone, that is, the duty to give from one's "abundance", and sometimes even out of one's needs, in order to provide what is essential for the life of a poor person.

Likewise the question of ecology is alarming. Human forgets, that the basic present was done by God:

Besides the nature ecology a humane ecology is needed meanwhile, primarily the protection of the family and labour ecology, that allows to live in conditions fit for human being to do his jobs. The state has to defend the common goods, and to stand up for a natural and human environment. The alienation of the exploitation, that was denounced by the marxism, is surmounted essentially in the western nations. The alienation of human about the exceed of himself to God and to the neighbour, the real aim of his life, isn’t surmounted. The starting question is regarded, whether the capitalism is the successful resolving after the failing of the communism. There is also much oppression and exploitation in the Third World nations. Masses of people are still living in misery, in the industrial nations people arealienated from themselves.

42 ... The Marxist solution has failed, but the realities of marginalization and exploitation remain in the world, especially the Third World, as does the reality of human alienation, especially in the more advanced countries. Against these phenomena the Church strongly raises her voice. Vast multitudes are still living in conditions of great material and moral poverty. The collapse of the Communist system in so many countries certainly removes an obstacle to facing these problems in an appropriate and realistic way, but it is not enough to bring about their solution. Indeed, there is a risk that a radical capitalistic ideology could spread which refuses even to consider these problems, in the a priori belief that any attempt to solve them is doomed to failure, and which blindly entrusts their solution to the free development of market forces.

Pope Leo XIII represented even in that time the principle of the state under the rule of law with the separation of powers. There is the danger of totalitarianism today, which doesn’t allow any other opinion and suppresses minorities. This system stands in the opposition to the church and wants to soak all social groupings. In contrast to this the democracy is regarded highly.

46. The Church values the democratic system inasmuch as it ensures the participation of citizens in making political choices, guarantees to the governed the possibility both of electing and holding accountable those who govern them, and of replacing them through peaceful means when appropriate.(93) Thus she cannot encourage the formation of narrow ruling groups which usurp the power of the State for individual interests or for ideological ends.

The church is against any form of fanaticism and fundamentalism. The christian offers his truth in liberty. In the dialog he will give respect to each contribution of truth, what he will get.

The church respects the autonomy of the democracy, but will stand up for human dignity everywhere.

Primarily in a market economy the state has to guarantee the safety of currency and to have an ordered administration. The state may not force anybody to put workplaces at disposdal, but the state has to support companies at this, up to crises intervention. It has to intrude, if monopolies hinder the development. It can stand in, if special areas of economic facilities are missed or little educated. Regarding the welfare state the principle of subsidiarity applies, too. This is also valid about the area of welfare for human in the most different areas, here the church is ready to help. The state has to support social policy and by this primarily the family politics.

Each society of each generation is looking newly for truth, which lasts for generations. Definitely the younger generation asks for the old results, whether they will continue in the future. This is right, when at this mistakes and antiquated traditions are left. The church supports a culture of peace. Readiness for help for the neighbour in hours of need is part of it:

51 ... Sacred Scripture continually speaks to us of an active commitment to our neighbour and demands of us a shared responsibility for all of humanity.

In the end this demand contains the whole mankind.

„Never again war", the pope has said occasionally, new ways have to be found:

2.1.3.5.6 Chapter VI: Human is the way of the church

53. Faced with the poverty of the working class, Pope Leo XIII wrote: "We approach this subject with confidence, and in the exercise of the rights which manifestly pertain to us ... By keeping silence we would seem to neglect the duty incumbent on us".(107) During the last hundred years the Church has repeatedly expressed her thinking, while closely following the continuing development of the social question ..... It follows that the Church cannot abandon man, and that "this man is the primary route that the Church must travel in fulfilling he mission ... the way traced out by Christ himself, the way that leads invariably through the mystery of the Incarnation and the Redemption".

2.1.3.5.7 Completing thoughts

The encyclical is a re-reading of Rerum novarum connected with a short way through the social doctrine of the church in its most important points. Lots is picked up and developed further, others only confirmed. New is primarily the chapter about the collapse of communism, and the question results here, whether the capitalism is now the victorious system. The encyclical answers in the negative, by allusion to the social realities. It is still about a solidary order, where the human dignity is in the center.

Topics like foreign aid, ecology, just state, international world order und peace are emphasized particularly.

2.2 Summary

With the encyclical „Rerum novarum" 1891 the church joined in the discussion, like a thunderbolt in that time. This what continued systematically by Quadragesimo anno 1931. It became significant in Germany only after 1945 because the political discussions and the war, and gave ideas about the construction of our community. The church turned to the topics of the whole world by Johannes XXIII and the council and is no more limited to the problems of the industrial nations. Thinking globally begins very early. Poverty, justice und peace are the great topics, which accompany the worldwide processes critically. This is continued by Johannes Paul II consistently. In his encyclical „Laborem exercens" he writes a kind of Magna Charta about labour. In Centesimus annus to the anniversary 1991 he summarizes the whole development after 1891 one more time.

2.3.1 Questions about 2.1.1 From Rerum novarum to Quadragesimo anno

1. What was the cause of the encyclical Rerum novarum?

2. List the most important topics, do one of them more detailed.

3. What’s the opinion of Quadragesimo anno about the relationship between labour and capital?

4. Which phenomena are noticed specially about capital?

5. What do you think, do these questions still have its meaning?

1. To what new topic does the social doctrine turn in Mater et Magistra?

2. What becomes the dominating topic in „Pacem in terris"?

3. What is the estimation about the pastoral constitution „Gaudium et spes", and what new topics are mentioned primarily by it?

4. What is the new name for peace, appointed by the encyclical „Populorum progressio"?

5. What is the new form of theology, provocating some ones, discussed in „Evangelii nuntiandi"?

3 Calls from German churches, the global church and ecumenical movement

A little later as the papal remarks a more and more growing flood of teaching texts about social problems is produced, at the level of regional churches und conferences of bishops. The Protestant church does its own way of announcements about social problems, here delimited at remarks from Germany, mainly after World War II. This shall be also essentially the temporal limit, documents done before will be handled at another place. Texts, which were written from the beginning ecumenically are added more and more. It is understandable, that here only some texts can be introduced. Several points were discussed in the first part as well, eg. the question about peace and justice and shall not be repeated here. Other points, eg. the publications from South America, will be handled in the next unit by the topic theology of liberation. Main emphasis will be the topics about foreign aid, Third World, One World. Here only short notes can be shown and only few texts can be presented, these only partly and in an abridged version, because there isn‘t enough place. However, importance is attached to the representation of original text, as much as possible.

The sources of the following chapter, regarding Germany, can be seen in the corresponding announcements of the office of the German conference of bishops. You can get them - if there are enough. Sekretariat der deutschen Bischofskonferenz, Kaiserstr. 163, 53113 Bonn. In the appendix of the published exersize-books you will find all publications in the sections:

1. The German bishops

2. Announcements of the apostolic chair

3. Opinions of the World church

4. The chairman the DBK

5. Aids

6. Common texts

The texts of the Third World nations mostly are taken from WELTKIRCHE, documents of Africa, Asia and Latin America; a common service of Adveniat, Misereor, Renovabis

3.0.3.2 Internet

Christian society teaching in internet http://www.obing.de/zenz/links53.htm, here you will find the best text collection.

Basis text for the christian society teaching
http://home.t-online.de/home/overkott/sozial.htm

You will find texts of the conference of bishops of newer dates under

http://www.dbk.de

3.1. Remarks of German churches

3.1.0 German churches

1994 there are 81,3 millions inhabitants in Germany, about 34,3% (= 27,9 millions) Roman Catholics, 36% (= 29,2 millions) Protestant Christians, nearly 2 millions Muslims (among them 50.000 Germans), 0,6 millions Orthodox and 37500 Jews. About 30 per cent of the inhabitants is not baptized, many of them in the New Federal states. There are 27 (Arch)bishoprics. The church has a good income, primarily by the church tax. The church is known all over the world with its relief organizations. The German conference of bishops (DBK) exists since 1848. The 24 lutheran, reformed und uniate established Protestant churches are united in the Protestant church of Germany (EKD). Its text was done by the competence of the council of the EKD.

Both churches have a great tradition about sociopolitical statements, primarily after World War II, the Protestant church in important memoranda, the Roman Catholic conference of bishops in pastoral letters. Its good to notice, that in the last few years common statements are done more and more.

In the present course some documents of the German Roman Catholic church have been appeared yet and the common words of the churches about social and economic questions "For a future in solidarity and justice", which was done in an wide consultation process. Such texts will be represented furthermore as well.

Here follow respectively newer texts. First a statement of the Roman Catholic bishops with newer questions about genetic engineering and biol medicine, second a study about endangering of the environment done by the committee of the representative of the council of the EKD, last a common word is represented about fellow citizens with other native languages in our country. Finally there is a note to the council process of churches in Europe and about justice, peace and keeping the creation worldwide.

Human: His own creator? So the title of a statement of the German conference of bishops about questions of genetic engineering and biol medicine.

In the first part it‘s pointed to the year of the life sciences:

The image of human is based on the bible, can be summarized in the term "The human dignity":

The following explanations go into the goals, means and consequences of this research.

The goal of curing diseases which previously could only be alleviated is also being pursued by means of so-called "therapeutic cloning". The term "therapeutic" is misleading in this respect, however. Apart from the fact that we do not yet know whether at all and, if yes, when this method can be used to cure diseases, the road along which this goal is being pursued is ethically unacceptable. This is because the method needs human embryos which have been produced by means of cloning. These then serve as the raw material for the extraction of embryonic stem cells. We must not forget: In therapeutic cloning, human life, which is always at the same time a personal life approved by God, is downgraded to being a source of spare parts. Even medical gain cannot justify any process which uses human life and questions the inviolable dignity of this life. The clear indications have to be followed here which show that the above-mentioned medical goals can be reached by other means, e.g. by harvesting stem cells from adults (adult stem cells).

In the production of drugs genetic engineering closes a gap to the extent that certain drugs could not be produced at all by any other means and, if so, then only with great effort, less security and less purity. With respect to the ethically necessary need to protect health, it would be irresponsible to dispense with the new opportunities which genetic engineering opens up in the production of drugs. The significance of other pharmaceutical agents is not reduced by the production of a few recombinant products. They too continue to have their justification in the treatment of illnesses and diseases.

Patenting Life

Augsburg, 7 March 2001

Präses Kock of the EKD published on July 10^th, 2000, a complete report "Violence against women as a theme of the church". First also the violence in the church is handled in this report, but social questions as well. This report is linked to the ecumenical decade "Churches in solidarity against women". The text shall give courage to steps about overcoming violence. At first the press report follows about the publication, and then there are several texts of the large twopart study.

"The „Ecumenical decade - Churches in solidarity for the women" has encouraged essentially the readiness in the last decade, to make "Violence against women" a topic in the church and theology. In the order of the council of the Protestant church in Germany (EKD) two commissions worked on church specific questions about violence against women in the years 1997 - 1999. In the Gütersloher Verlagshaus was now published the result, with the title "Violence against women, as a topic of the church – an essay with two parts".

The synod of the EKD has welcomed explicitly the total report in November 1999. The EKD connects the hope with the publication, "that this text will give courage to concrete steps for surmounting of violence, and that it will be accepted by women, who were victims of violence, as a selfcritical reflection of the church", so the president of the council of the EKD, Präses Manfred Kock in the foreword. The text wants to support the widening the theological, educational and pastoral competence in the confrontation about violence against women. "Power overcoming processes" should be suggested, discussions about this topic and looking for resolving should be supported, so Präses Kock.

In the first part of the essay comments about the problem are listed as social scientific questions, church support and the further work with theological aspects. The second part looks for the consequences of theological and church traditions: In which way the church favoures or legitimizes violence against women, but the church is able to support the overcoming of this violence, as well. In fact the fundamtental statements are part of christian theology, that the churches decline violence in each form, so the authors. But this has been not shown clearly enough in the area of violence against women till now."

3.2.2.2 About the report

he largest part of the text is the stock-taking of church and diakonic activities. They are an impressive piece of evidence of the existing long termed engagement of the churches, obtained at the society as the whole. The enclosure shall show the variety of the church activities on-site. The text always then refers to this, if a single project had exemplary character.

With the part of the synod order, which wished a reflection of forming theological and church models handling the violence, the coordination group came to the limits of that was was possible to do, by the predefined temporal and personnel conditions. In February 1997 they did a consultation with representatives of all theological disciplines about this topic. Despite considerable single results, it got clear, that in the context of this report, the order of the synod about the theological reflection cannot been fulfilled adequately. The need about theological fundamental research, about theologically based actions of these topics and the complex of the problem is so serious, that a separated and recessed handling seems to be nessecary. So the coordination group has decided on leaving aside this part for the moment, after much thought, and to ask for a futher order in a new formed working group. To indicate the question horizon, a digression taken into the report. It is the comparative summary of positions of the Protestant womenwork in Germany (EFD) and menwork of the EKD.

Even during the present handling of the topic got clear, which great hopes and expectations are tied on, that the Protestant church in Germany, many national churches and the ecumenical movement, as well, do a courageous look to this area of social and church reality, which is confronted to a community of women and men, like no others."

The church has to be a safe place for person affected by violence. About this is done a statement in chapter V of the second part with the title "Act". Proclamation and service, spiritual welfare and religion education have to help here, the theme violence against women and non-violence have to be handled. But this has to become clear in the leadership and organization as well.

4. Organization and leadership

At all levels and in all areas of churchwork the problems about violence against women have to be picked up as a central theme, and procedures have to be developed and made public about handling cases of violence in the area of the church. Persons, who are victims of violence and who are looking for advice and support, shall not to have to fight against taboo-barriers and not-understanding, neither against hiding and playing down. The national churches have to check their work regulations about sanctioning sexual violence and sexual annoyance at the workplace church, also to list the possibilities of reports and complaints and the structures of advice and company. (Exemplary to this the word of the Protestant church of Westfalen (hg.), rules about handling sexual violence, May 1998, and Protestant church in Rheinland (hg.), final report of the "round table " „Violence against women" analysis and recommendations for church leading actions, May 1998.) The church order has to pick up the topic and to make clear, that men and women, who work in a church or diakonic profession or honorary have a special responsibility. Men, who work as parish priest, pastor, therapist, adviser, religion educationalist, orderly, educator, social worker, in the area of education of adults, youth speakers have to realize again and again, that an advance in confidence is given to them, which they never may misuse by sexual actions, neither if the initiative is coming from the other side.

A church, which wants to be a "safe place" against violence, has to be become recognizable as a sanctury and sanctions have to be done. It is not coincidental that both central words of the concepts contain the words "sanctus" - holy. The church is a holy place and there is unconditional protection and partisanship for the weak ones, victims of persecution und those, who were put at a disadvantage. Not only womenhouses belong to these safe sancturies, but also services, municipality events and the apartments of parishioners. Particularly these have to be refuges, where women and girls are protected und no violence is done. Sanctions are not only punishments or legal steps, but also the efforts, that the done social sanctions hurt the right ones by shame and disgrace. Often just the concerned women think to have to be ashamed, whereas the perpetrators think they will get silent consent and actual accomplice shaft. (L. Macdonald a.a.O. S. 70f)

Besides these concrete actions there are relevant about the topic of violence further efforts about the equality of women and men in the structures of the church. An equal and numerical balanced participation of women in church offices and management functions jobs, and of men in the practical of diakonic and in the social honorary activities, have to contribute longtermed the reduction of the sex hierarchy, and to present new roll parts for men and women, and to start the communication- and relationship ability between women and men."

3.2.3.1 To the statistics

In the year 1999 lived in the Federal Republic of Germany 7.343.591 foreigners. Of this was 28,0% from Turkey, 10,0% from the FR Yugoslavia (Serbia/Montenegro), 8,4% from Italy, 5,0% from Greece, 4,0% from Poland, 2,9% from Croatia, 2,5% from Austria, 2,3% from Bosnia and Herzegovina, 1,8% from Portugal, 1,8% from Spain - to list the highest numbers only. The state has difficulties particularly with the refugees and their treatment, definitely the problems with the Kurds and the wars on the Balkans show this very clearly.

A common word about these questions was published by the churches in Germany in the year 1997. ".… and the stranger, who is at your door." A common word of the churches about the challenges of migration and escape, published by the ecclesiastical office of the protestant church in Germany and the office of the German conference of bishops in cooperation with the association of Christian churches in Germany. n the introduction the parish priest Uwe Kühne of the ACK (Association of Christian churches) said

"It’s the first time both big churches in Germany, together with the other member churches of the study-group of christian churches in Germany, have worked out and published a statement about the actuel, sociopolitical challenge."

In the introduction is pointed to the goal:

(129.) This story continues in the New Testament. According to the witness of Acts, the Early Church had similar experiences. Because of violent persecution the members of the early Christian community had to flee from Jerusalem. Migrants and refugees who came to Phoenicia, Cyprus and Antioch brought there the good news of Jesus Christ. In Antioch the Judaeo-Christian migrants and refugees approached the Greeks. They accepted the new message and understood it afresh in the cultural religious context. A reciprocal understanding and witnessing set in. There were continuing violent struggles until this process was accepted by the Judaeo-Christian community. Worlds clashed. But in this way the church grew (Acts 11 and 15).

Ethical problems are handled in this context as well. Here it seems sometimes, that the concept retards a little behind the social doctrine of the Vatican. Primarily the discussion about the right of immigration. But it was a progress at that time, that there was talked generally about immigration. However, a basic position about the mainproblem of migration and the resulting immigration is asked. Simultaneous the causes of escape have to be fighted.

nature is a human being whose dignity is in the fact that they have been given a spirit and reason, are able to look for truth, to recognize it and to decide for the right. In this a person has a' fundamental right of self-determination. As person, every human is an original bearer of basic rights which have their root in human dignity and are therefore independent of any special Attributes (e.g. gender, race, professional status, income, health, marital status, belonging to a community or a state). Basic rights mean that the right to life has to be granted and protected unconditionally. This basic right to life includes the right of physical protection. Therefore, when somebody is threatened in life or lirnb they have a right of protection.

(135.) The right of asylum according to Art. 16a, para. 1 GG ("Anybody persecuted on political grounds has the right of asylum"), in connection with the Geneva Convention on Refugees, protects at its core people who are persecuted on political grounds meaning those whose life, health and freedom are threatened because of their ethnicity, religion, nationality, membership of a certain social group or because of a certain political conviction.

(138.) Human beings have the right freely to choose their place of residence within their country's borders. It has also to be generally permitted, as long as there are just causes, to emigrate to other countries and ask for acceptance there. Belonging to a certain country does not change the fact that every human remains at the same time member of the whole human farnily and a citizen of the universal human community of life and justice. Although the right of free settlement belongs to the sphere which touches on basic rights, such freedom of movement is not without limits because the settlement of a person in another country is always connected to entry into already-existing structures of living and working together. This is the reason why the accepting state also has the right and duty to ensure the common good in this respect. It carries responsibility on the one hand for the acceptance of migrants into the existing social structures, the labour market and the cultural and political context, and on the other hand for ensuring that these structures are not overburdened.

(147.) It is also necessary to improve the legal opportunities for irnmigration of people who have no right of asylum. It is urgent to find a practical way to accept refugees of war and civil war. In the light of the developing integration in Europe and world-wide economic interconnectedness it is also urgent to control, limit and form in a social way workers, and economic migration.

(149.) An overall framework for immigration would be incomplete without legal and social integration and without effective improvements in political participation and civil rights. Part of this is to take into account the cultural condition of the accepting society and also to take seriously existing reservations and fears.

(262.) Because of their calling, the Churches also have the task of a guardian. They take a stand for human dignity and the rights for all people which flows out of the dignity of all people. Christians cannot call to God, the Father of all, when an attitude of brotherhood is denied to other persons who also have been created in the image of God. Therefore Christian churches object to every discrimination and every exclusion because of race or colour, class, origin or religion.

(263.) In a pluralistic society Churches have to take a stand in the first place for the arrangement of the political structure in a Christian spirit, to ensure human rights and dignity for all. They therefore have to participate in public discussion and in the accompanying of the respective costs in an expert way as social forces in a democratic community.

3.3.0 The global church

North America with the states USA and Canada is the richest continent of the world, but if you add Mexico, things change seriously. Greenland is added as well. The statements about Mexico might have sooner common grounds with south America. In USA there are about 274 million inhabitants, in Canada about 29 million, in Mexico approximately 92 million and in Greenland about 55 000 people. Altogether there are about 382 million people in North America.

The USA are the third-largest nation of the world with 9,8 millions km², there were 274 million inhabitants 1999, among them 23% Roman Catholics. 73% white people, 13% black people, 9% Hispanics, 4% Asians and less than 1% Indians. The church has 360 dioceses and 48 archbishoprics, is particularly powerful in the school system with 238 colleges and universities (700 000 students) and with schools where nearly 2,7 million pupils are learning, by a complete separation from church and state and without any church tax. The USA has the firmest and most modern economy of the world. The per capita income is (in the year 2000) 30.200 US-$. This is top class. In Germany it is lower, about 23.560 US-$. In spite of this wealth the US American bishops complained very seriously the poverty in the country, even in the year 1986.

3.3.1.1. „We can’t accept to give up the fight against poverty"

10 years after the call "economic justice for all" another pastoral of the US American Roman Catholic conference of bishops was published in the year 1996. Parts of this follow now.

It is about the goal of economizing, which cannot be handled by production numbers.

.... Our pastoral letter insisted that the measure of our economy is not only what it produces, but also how it touches human life, whether it protects or undermines the dignity of the human person, and how it promotes the common good. We emphasized that economic decisions have human consequences and moral content; they help or hurt people, strengthen or weaken family life, advance or diminish the quality of justice in our land. Our letter was not an economic blueprint, but a moral challenge and a call to action. We called for a "New American Experiment" of participation and collaboration for the common good that has yet to be really tried in our land.

Poor children, workers and families may not have the most powerful lobbies, but they have the greatest needs. We welcome a broad debate on economic life, but we cannot support a retreat in the fight against poverty and economic injustice.

It seems, that the economy leads to a splitting of the nation.

Therefore, at this time of national choices, we ask the Catholic community's help in assessing how far we have come and where we need to go to realize the promise of our nation and to be faithful to our Catholic teaching on economic life. Much has changed in this decade -- in our economy and our world, our churches and our communities. But much remains the same -- there is still too much poverty and not enough economic opportunity for all our people.

A third community is growing more discouraged and despairing. Called an American underclass, their children are growing up desperately poor in the richest nation on earth. Their question at the end of the month is whether they can afford the rent or groceries or heat.

Here the Christian cannot stand by and watch.

First a look back to the economy pastoral of 1986. No new principle letter shall be done, but the guidelines of the first letter, of which the anniversary is celebrated, shall be impressed.

As we mark this anniversary, we ask the Catholic community in its ongoing activities to:

look back at the economic letter and its major themes; look around at the U.S. economy a decade later, noting progress and continuing problems; look ahead at future challenges in light of our developing Catholic teaching.

The meaning of the first letter is recalled one more time.

The most important statements of the letter are summarized briefly one more time.

The moral measure of any economy is how the weakest are faring.

The encyclical "Centesimus annus" of the year 1991 impresses one more time the action for Solidarity and justice".

The American bishops accept the criteria of the market economy, but they demand simultaneously an "Option for the poor ones".

An Overview

Discrimination, lack of jobs, poor education and other factors have left African Americans and Hispanics far more likely to be jobless and poor. Forty-four percent of African American children and 36% of Hispanic children are growing up poor.

The bishops point to the fact, that the number of people, who are living in permanent hunger has increased from 500 million 1985 to 800 million 1995. 1.3 billions people live in poverty.

There is no consensus on what explains these trends. The decline of manufacturing jobs, rapid technological change, the globalization of the economy, the diminished influence of labor and trade unions, the erosion of the minimum wage, and the costs of health insurance all have contributed to the declining real family income.

The growing income differential and the reduced employers‘ contribution cause new tensions in the society as well.

It starts out of the Roman Catholic tradition, to strengthen the affected families and to reduce the poverty. To this some principle questions are asked:

A look ahead

- What are the moral responsibilities and limitations of markets, the state and the voluntary sector? How can business, labor, various levels of government and mediating structures like churches, charities and voluntary groups work together to overcome economic injustice and exploitation in our communities?

- How can we address the enormous economic pressures which undermine families and the family factors (e.g., absent fathers, teenage mothers, high rates of divorce) which leave so many children poor? How can we support families in their essential moral, social and economic roles?

- How can the Church practice in its own life and institutions what it preaches to others about economic justice, human dignity and the rights of workers?

In this situation the Roman Catholic church has a „function of a brigdge". Its members can be found in all groups.

.... We are CEO's and Senators, union leaders and small business owners, migrant farm workers and homeless children. Ten years after the pastoral, we need to help our Church renew its sense of solidarity and our society rediscover a sense of national community, pursuing the common good rather than our own narrow economic and other interests. ......We can be the advocates of a renewed social contract between employers and employees, between recipients and providers of assistance, between investors and managers that seeks long term progress over short term gains, that offers respect and security in exchange for responsibility and hard work, and that protects the vulnerable, especially our children.

The attention of the public shall be pointed again to this question. All church organizations shall discuss these topics as well, that applies also for all municipalities. The social proclamation and the prayer about these problems are part of the municipality actions. This isn’t anything new, but an important component of church activities. Therefore the bishops renew the obligation:

3.3.1.1 Conscience of the nation

By these letters the Roman Catholic bishops become something like a conscience of the nation. Not many decades ago they were more a fringe group, but now their word is heard, but whether there were consequences can be asked absolutely. However, the american bishops show clearly, what is also behind the shiny surface and how it has to be handled. The option for the poor ones, the social justice and the public welfare are asked, in the face of the growing splitting of the society into poor ones and rich ones.

3.3.2.0 Acting for total South America

South America is with 12% of the ground der fourth greatest of the seven continents (behind Asia, Africa and North America). The continent stretches itself from the Carribean in the north to cape Hoorn in the south with a length of 7 400 km. In South America live approximately 304 million inhabitants, 6 % of the world population. There are ten Latin-American states on the continent and three others, which are caused in a Western European colonization. Spanish is predominant the official language, in Brazil Portuguese.

The conquest started by the landing of Columbus on the West Indies 1492. The conquest was attended (similar as in North America) by a genocide at the Latin-American Indians. Later Negro slaves, who were robbed in Africa, were taken into the country as workers. The most important groups of the population are the descendants of the pre Colombian inhabitants, of the Spaniards, Portugueses and black Africans, as well as mestizos (Descendats of European and Indian parents) and mulattos (Descendants of European and African parents). The numerically biggest group of Indian descent live in the highland regions of the central Anden. 90% of them is Roman Catholic, other denominations are only minorities. Among the official religions suitable cults, just of the african tradition, are still alive.

Almost all these countries are very poor, particularly the population with African descent or mulattos are affected strongly by this. The economic situation of these poor groups comes on only little. It’s satisfactory that the military dictatorships go down in the last few years. The farming is important mainly for the self-sufficiency. The industrialization is restricted principally at the town regions. The splitting between the poor ones and the rich ones is spectacular.

In Brazil the Portugueses are the numerical largest European group (44% of the population is white), here live more Black Africans and mulattos than in any other nation in South America. First there were four million Latin-American Indians, now there are only 250.000.

The slave trade took 3,6 million black African workslaves 1532 - 1850 to the nation. Brazil is the largest nation of South America, and owns the half of the country area. Woodlands, primarily the rain forest at the Amazon cover 2/3 of the area, but because of the extension of settlement and sale of wood large regions become cleared.

80 % of the population (159 million) is Roman Catholics. About 20 million of them are followers of afro brazilian cults as well (eg. Candomblé). There are 253 dioceses for about 126 million Roman Catholics (1991).

The agglomeration Sao Paulo has more than 10 million inhabitants, a result of the excess of births over deaths and the emigration to the cities (75% municipal, 25% rural population), Favelas (Slum settlements) are the results. Economicly Brazil is the most industrialized nation in South America, it belongs to the so-called newly industrializing nations (Name for Third World nations, which are on the point of developing to an industrial nation) but the contrast between riches and poverty still is extremely glaring. Poverty, unemployment, ethnic differences of opinion, corruption and violence are some of the biggest problems of the country.

In a first part the bishops invite for a social dialog and they discuss also the scars, which open again in such a anniversary.

Porto Seguro, in the federalstate Bahia, to celebrate festively the 500 years evangelization in Brazil. At this place the first mass was celebrated on our soil 500 years ago. On this occasion we wanted to think about our past, united with the whole nation, and to give our opinion on current and future challenges.

We confess, that he is the "Way, truth and life" of the world. Two thousand years after his birth celebrated by the church with the great anniversary, he is still the light for human.

They bring back consciously memories of the past, also the part of the church at the guilt by the connection of throne and altar.

"18.The indigen people, which were enslaved in their majority, were wiped out step by step except some, by hard work, by illnesses, by cultural uprooting, by wars and massacre. After the failure of the indigen enslavement the colonial power abducted people from Black Africa to do slavery at the Fazendas and in the mines. This is one of the darkest aspects of the colonization. However, if human isn't respected, the consequence will be damage for all."

The bishops apologizes mainly to the Latin-American Indians and the Blacks, who often are not accepted in their civil rights till today.

The foundation of the Brazilian conference of bishops in the year 1952 caused a change of the views of the church. Works were founded, which took the church nearer to the people, who are at the edge and suffer, and which realize the option for the poor ones, like it’s proclaimed in the gospel. In the connection with this 8500 parishes were founded with 100.000 base municipalities. Steps in the ecumenical movement are important, too, which lead to a new understanding and to new forms of cooperation between some christian churches.

The view has to be pointed to a further change in the future.

35. The Brazilian society is rich in means, knowledge and people, to form the future which will bring dignity and hope to the people. This forming lies in the hands of all Brazilians, according to their conditions and possibilities. It cannot be given simply to the government or the political class, who have to consider their actions, too, to realize the basic needs of the people. All of them have to be partners and have to look for ways for a common welfare and for the development of the nation. The church, as institution and as community of the believers, is open for the dialog with all Brazilians, the church wants to play its part about welfare, and to present considerations and suggestions:

36. The first obligation for all of them and each single - in opposite to the current trend of individualism and corporativism - is the responsibility for the own municipality and the society as a whole one. This requires democratic participations at all levels. Democracy isn't allowed to confine itself to elections, but the voted persons have to look for resolvings of all problems during the time of their mandate. On the contrary, an actual democratization asks the people to take share in the responsibility about running the public institutions as schools, health stations, municipality budgets - and the task, to teach the public administration and to control by equal councils, how it is provided in the law, or which could be founded to guarante the transparency of the public authorities and to increase the participation of the citizens by this way..."

38. So its consequently necessary, to intensify the care about the choice of the representatives of the people and how they are running their actions. The programs of the parties shall be checked fairly as well as the work of their parliamentarians shall be analyzed before new elections. We want to encourage our municipalities and pastoral organizations for offering possibilities of the political education, about studying the programs of the parties and supporting other initiatives - booklets, lectures, discussions, trainings for faith and politics - as contribution for a better consideration at the choice within the political supply.

42. The engaging of the whole civilian society requires clear targets. The prior-ranking commandment is the amortization of the so-called social fault. We know, that the realization of the social justice doesn't tolerate any delay. A first step is the guarantee of minimal conditions for the cost of living in the accord with the human dignity. Also when it is difficult, this guideline can made come true, by the support of everybody. A discussion is necessary, how a durable result can be found and how it can be prevented, that the financial means for social programs are used in a way, in which they aren't intended to be used, and the needy population doesn't get anything. There are already initiatives with good results, like the help in schools. They oblige the families to send their children to school. To prevent the corruption or wastefulness, a program shall guarantee a least income. Anyway, there is also the necessity of living rooms, sewage systems, improved health supply and the upvaluation of the public schools. There is also required the help for agricultural family concerns, a faster land reform, a corresponding agricultural policy, the upvaluation of the farmers, a guaranteed supply with food to low costs.

33. The phenomenon of the unemployment has to be noticed very exactly, because the development of this problem is alarming, even tragic, in the last years. The unemployment shall be fought by a politic, which makes it easier to found new jobs, approximately by the transfer from workers from one sector of the economy into another. This change to another area can be time expensive. In this case the social justice demands at least a limited social insurance. This transfer requires an education for the work and its better assessment by training and new qualification, which should be offered by the public spending and charitable facilities.

44. Within the last years in many nations there were given successfully credits to poor ones, and the banks require low interests. The public spending, as well as the private sector, could cause here very much, besides charitable organizations and religious associations.

6 Centesimus Annus, Nr. 34.

7 see Entrevista de Michel Camdessus ä revista Repüblica, AbriI2000, p. 46-52.

8 see Centesimus Annus, Nr. 42.

9 see Essay of the Brazilian commission Justitia et Pax und IBRADES: Pela etica na gestäo do sistema financeiro na cionaL Edii; öes Loyola, Säo Paulo 2000.

49. Well, this is a "fixed system of laws", what we demand for our nation and what is in our opinion the necessary condition for social justice and democratic development. In the current associated field of the globalization this legal regulation for economic activities in the worldplan is missed and an important demand. Even if there isn't any effective international legislation yet, our own legislation is to bring into line with the new conditions of the economy and the current financial system urgently. Clear rules of the game and full transparency of the public administration are required.

53. Another serious attack on the democratic life is deduced by the present distrust about the three national powers. The high number of charges of corruption and deceits, which the representatives send against each other, the missing clarity and speed for the clearing up of reproaches and punishment of the guilty persons produce disappointment and distrust in the public opinion about the democratic institutions. The Roman Catholic church demands to appreciate the democratic institutions as the autonomy of the three national powers, the liberty of information and the manifestation of the civil rights. In a similar manner the church asks for the ethical and religious shaping of political ideas, as a way to fight the current crisis, which weakens the bases of the democratic relations.

55. The strengthening of the ethical consciousness at public activities, at the politics of the parties as well as at the use of the resources of the nation is not only the effort of the church but of the whole civilian society, too. The people don't expect only from the ruling ones and politicians, but from the complete elite, a clearer and more effective obligation for the national interests. We address an appeal to the rich ones, to invest into the development of the nation, and to form jobs and prosperity for all Brazilians. We complain the extrem contradiction between the accumulation of high debts for foreign nations and our own nation, which depresses the nation and all citizens, and the open und den offenen or veiled transfer of Brazilian capital to foreign nations.

56. From the progress in science and technology new ethical questions arise to our generation. The church worries about the full respect of the life, starting at the conception up to the mystery of the death. In view of the increasing possibilities, to intrude on the biological circulation of human, animals and plants, caution is demanded at all interventions, which may have negative consequences for the life, particularly for human life. It cannot be handled like a manipulable object, just as they like, because it has worth itself and the right for an inviolable existence.

58. It is necessary to strengthen other aspects of the democracy in our nation: The peaceful living together of different ethnics, cultures and religious form of expression, the respect about the variety, the esteem of the till today discriminated part of the population.

59. The Roman Catholic church is called for a serious check of its thinking and its attitudes as well. We cannot accept any form of discrimination, oppression and violence against people, who are our brothers and sisters, children of the same heavenly father. We cannot accept a concept, which despises the women, when we respect highly the Immaculate Conception of the mother of God, who we admire as the patron of Brazil. We don't have only to consider our attitude, but also to accept with open hearts the legal demands of all movements - of the Latin-American Indians, the black ones, the women and others - who represent in any organized form groups, which were discriminated in the past and who stay in the presence for the equality of their rights. We think we are obliged to defend the variety of the cultures with special attention on the afro Brazilian and indigen population. We take on the obligation, to demand the keeping of the constitution possessions, as the demarking and regulation of indigen areas and the remainses of the Quilombos.

61. The environment question is in Brazil also in the municipal room, where about 80% of the population are concentrated. The physical, social and economic fall, as well as the ecological reduction in Brazilian towns are alarming. Urgency of the public politics is demanded - federation, federal states, municipalities, allied to each other - to handle this situation and to start a turning back of the trends. It's estimated (going out at the data from 1995): a lack of 5.6 million apartments, 4 million from this in the urbane area. The water supply is ensured for 67% of the Brazilian population (88% in the municipal areas), but only for 31% of the population a sewage system is available, what causes the increase of dirtying the water cycle and the distribution of illnesses, connected to the danger of epidemics by the dirty water. The increase of the motorized transport causes an air pollution becoming more and more dangerous.

V The church in the service of the hope

This solidarity shall be spreaded particularly at the needy people of Africa and Asisa. It shall be supported by many people. In thankfullness the bishops remind on all, who work in the most different areas, in the church and politics, in their employment for streetkids and drug addicts against the structures of sin and force, which are the causes of all evils. So they place their hope on Christ as well, who had cleared a new way.

The bishops of the Roman Catholic church in Brazil

Source: WELTKIRCHE 4/2000 101

3.3.3.0 Situation in Africa

Africa is the second largest continent of the world. Africa has an area with 30.330.000 km², this is about 22 % of the total ground of the world. With that it’s area is three times larger than Europe. About 675 million people live in Africa; 13% of the world population.

Loking at the surface of this continent, Africa be devided into three mainparts: The tablenations of North Africa with the Sahara in the south, the tablenations in Middle- and South Africa, and the mountainous region in East Africa.

Real industry exists only in few nations. The industry suffers often by lack of capital or its products, eg. copper from Zambia, have no more importance at the world market. Africa was colony of many western nations. An independence movement started after World War II, its peak was 1960. Today nearly all nations are independent politically, but the financial and economic dependence has remained mostly, yes, it became even stronger.

The past as colonies and the economic dependence of today takes a great part at the present development. Falling world market prices for agricultural products, oil crises, falling prices for products of mining, many nations are heavily in debt, climate catastrophes with periods of drought, civil wars with the resulting floods of refugees, moneymaking of the powerful and impoverishment of the others, altogether predominantly little per capita income, corruption and the spreading of the immunodeficiency AIDS and malaria, high infant mortality and a low life expectancy, widely illiteracy rate and egoism of tribes, this are only some of the negative factors of many nations. Thanks God trends grow like turning away from dictators and turning towards to multiparty systems. Altogether Africa is the economically poorest continent, great differences between the nations have to be added. The younger generation is a large part of the population, they are hoping for the future, and this is necessary, too.

The Christianity is the religion, which is dissemated most among all the other denominations. Nordafrika was christianized in the 1^st century, so it is christian much longer than Germany. The Islam is the second largest religion in Africa and it expands more and more, since its foundation in the 7^th century. Nearly 15 % of the african people practice traditional religions.

About 14% of the population is Roman Catholic. There are 419 dioceses in Africa (Districts of administration of justice). There are several regional conferences of bishops, but there is a symposium of all conferences of bishops as well. In some, primarily Islamic nations, the church and the Roman Catholics have a hard time, eg. in the south of Sudan.

3.3.3.1.1 Wars in Central Africa

The general meeting of the uniting of the conferences of bishops of Central Africa was held from November 12^th – 15^th according to the statutes. Members of this uniting are the conferences of bishops of Rwanda, Burundi and the Democratic Republic Congo (Zaire). In their areas there were run civil wars for many years. The bishops of these countries handle those probelms and their consequences.

3.3.3.1.2 But you all are brothers" (Mt 23,8) Stop the wars!

The situation of our churches

Places and objects for practicing the religion are desacrated, the pastoral life is disturbed. When you look at the destructions, you may try to think, the main objectiv of these wars is the church.

Respect of the sovereignty and the territorial intactness of all nations;

Respects of the rights of single persons;

Respects of the rights of organizations.

To this we support all initiatives, which want to realize the goals, particularly the continuation of the negotiations in Arusha, the bringing into force of the agreements of Lusaka 2 and holding the international meeting of the countries of the "Great Lakes", about a harmonic »living together« of our nations...."

Then the text is pointed to the Christians, the pastoral employees and the other churches. They shall act against hate and for reconciliation und fraternity, so they make primarily a contribution to peace, but the politicians, the governments and the international organizations are asked particularly as well. The churches among themselves have to do a common part about reconciliation, too.

3.3.3.2.0 Sambia – a nation in economic decline

Example nation Zambia

One of the nations, where the population suffers very seriously by the results of the debt crisis, eg. is Zambia. The nation had at the end of 1995 long-term foreign exchange debts at a height of 5,091 billion US-Dollar, although the government run the structure adapting programs, which were ordered by the International Monetary Fund (IWF) in the early eighties. The Zambian bishop De Jong told about small successes of these programs, when he spoke at the foundation event of the German campaign about cancellation of debt: The inflation has sunk from 200% 1991 to about 23% 1997. There is now also a balanced national budget, a harder control of the money supply is done, as well as the opening of the rate of exchange.

"Anyway, the national economic improvements were paid dearly with a high human price. 1990 – 1993 the Zambian government spent 37 million US-$ for primary school education – in the same time 1,3 billion US-$ were paid to run down the debts. 1985 - 1995 the life expectancy sank from 52 years to 48 years. In the same period of time the death-rate of children, younger than 5 years, rose from 13,5% to 20,3 % and the chronic malnutrition of the same group from 40% to 53%. According to statements of the World Bank up to 80% of the Zambians live in absolute poverty." Nevertheless, in the meantime the debts rose more and more: All these efforts and repayments were not enough to pay even the payable installments and interests.

A high number of infections by HIV (AIDS), more than 20% in the whole country, has to be added. The number of orphans is even at 400.000, totally there are a little more than 8 million inhabitants. The parents die and the children are infected, before they are born.

About two third of the Zambians are Christians, mainly Roman Catholics or members of a Protestant denomination. There is a significant number of Muslims and Hindus, too. About 20 % of the inhabitants belong to conventional religious denominations.

Solidarity in view of the social crisis of the country

Pastoral statement of the conference of bishops

Only a short time ago the bishops of Zambia have criticized clear the politics the government of their nation. They pointed especially to serious deficits in the health- and education system by a statement from June 16^th 2000. The problems are not the resources, but the priorities. Alone the government and its policy is responsible for this situation, so the bishops. Here the text of the statement: Is not this the sort of fast that pleases me: to break unjust fetters, to undo the thongs of the yoke, to let the oppressed go free, and to break all yokes? Is it not sharing your food with the hungry, and sheltering the homeless poor; if you see someone lacking clothes, to clothe them, And not to turn away from your own relatives?

It is for this reason that we have called for this day of prayer and fasting, to humbly beg from our loving Creator the wisdom and the courage for all of us to respond more energetically and more effectively to the very serious problems affecting our country at this moment.

primary and secondary educational systems, assessments undertaken by the Government itself, reveal the extremely disappointing level of quality and the very disturbing decline in quantity of education being offered Zambian children. Moreover, both of our major universities move from day to day in circumstances of uncertainty regarding their future. Technical institutions face closure or curtailment of needed services for staff and students.

Communique of the general meeting of the bishopsconference of Zambia. Lusaka 25. - 28. 1. 2000

But nothing seems to be happening that would measure up to the severity of the crisis. Surely more serious responses are called for by all Zambians, whatever their positions or political persuasion. We know that we cannot enter peacefully and hopefully into the coming election year of 2001 with the country in a state of social crisis. We are frequently told that there are insufficient resources to meet the pressing needs of the people. But we repeat the analysis made by our Catholic Commission for Justice and Peace and many other groups, that the primary challenge facing Zambia today is not resources but priorities. Is the perception of ordinary Zambians wrong when we ask again and again why money cannot be found for drugs in hospitals and books in schools, for rural feeder roads and provision of clean water and sanitation, but can easily be found for extensive foreign travel of high government officials, importation of fancy vehicles, improvement of roads in low-density urban neighbourhoods, purchase of unnecessary materials, and many other expenditures that do not meet the pressing social needs of the people?

It is regrettable that even the meager resources that are available for the common good and for the benefit of the most vulnerable members of our society are not directed towards priorities that answer essential needs, in other words essential needs are not provided.

3. We call upon government to recognise and appreciate the commitment and dedication of Church Management agencies serving in our Educational and Health institutions. This should be concretely demonstrated by ensuring that Church social institutions get their fair share of all resources necessary for their operations.

What we have spoken about in this statement may sound foreign to true religious concerns to some people. But we ask anyone with such a feeling to read again Isaiah 58 and to discern what the meaning of the Prophets strong words is for us today. And for anyone who might feel that we are unrealistic in expecting real change to come in the midst of this social crisis, we ask them to reflect on the words of Jesus in Matthew 19:26: By human resources, these things are impossible. But with God, all things are possible.

3.3.4.0 Overview

Asia is the largest continent of the world. Its area is about 44,4 million km², including the offshore islands. That‘s about 33 % of the total area of the earth. In Asia there live more than 3,4 (1998) billion people - approximately 60 % of the world population.

Asia consists of the Asian part of Russia, the Caucasian and the Central Asian states, Eastern Asia with China, Tibet, the Mongolia, North and South Korea and Japan; Southeast Asia with Myanmar, Thailand, Cambodia, Laos, Vietnam, Malaysia, Singapore, Indonesia, Brunei and the Philippines; South Asia with India, Bangladesh, Pakistan, Sri Lanka, Nepal and Bhutan, South West Asia with Afghanistan, Iran, Iraq, Turkey, Syria, Lebanon, Israel, Jordan and the states of the Arabian peninsula (Saudi Arabia, Yemen, Oman, United Arabian emirates, Katar, Bahrain and Kuwait). Because of this the various problems and challenges of this continent become clear yet.

The economy in the different nations of Asia is very various. Besides high industrialized nations like Japan and nations with large stocks of raw materials like Kuwait or Katar, there are nations, which are only little developed like eg. Laos. Most people work in the farming. Less workers are working in producing business and in services sector. The poor developed infrastructure is a hard problem in many nations. Natural disasters and wars have damaged some nations very much. The highest level of development of all Asian nations has Japan, followed by Taiwan, South Korea, Singapore and Hong Kong. In the rich nations, which extract oil, the high income is concentrated to few persons.

At the moment China has the highest economic growth by foreign investors. The in several nations seriously growing industrie had to take relapses in the last few years. Very different is the payment for the workers, women and men, in the industrializid nations, too. Altogether in Asia there are nearly all chances and problems of the world.

The Christians and the Roman Catholics are a minority in Asia, except the Philippines: Totally 4,5% members – approximately 150 million. After the Second Vatican Council a united Asian conference of bishops was founded (FABC). This conference discusses the social challenges as well. The bishops put here on modern means of communication, to disseminate the ideas of the church.

Reflections of a meeting of the FABC bishops.

To recognize and to formulate the main line of the development of the Asian nations and societies – the so called megatrends, this was the aim of the seminar, at November 22^nd - 27^th 1999 in Bangkok. The meeting was organized by the office for social communication of the federation of Asian conferences of bishops (FABC-OSC). More than 20 bishops, priests and medium experts out of 13 nations took part. The knowledge and conclusion about the arising challenges for the church, and how they are to handle, were summarized by the participants in the concluding remark.

3.3.4.1 Modern communication and the church

Challenges

4. Christian communication must help to make people aware of various trade agreements (like NAFTA, APEC, etc) to help them safeguard their rights and prevent exploitation.

1. Consumerist and western influences tend to develop cultures without God and deeper values. Christian communication must help to keep God and bring Him back into the center of human life, which corresponds very much with Asian values.

5. Consumers should be made aware of real facts behind advertisements and marketing strategies. Good advertising, on the other hand, can help promote Asian and Christian values.

4. From Government-controlled to Market-driven

Challenges

2. Young people, especially in cities, grow up with the latest communication equipment. Church leaders should be aware of the importance and possibilities of modern communication technologies for their communities, especially their young members, and take up these challenges.

7. From Rich to Poor

3. Church communicators should help see the effects of globalization, both positive and negative. Globalization should not damage people and nations in their dignity but contribute to their development.

3. Christian communicators should create programs, where dialogue between traditional and new emerging groups of women can be facilitated.

10. From Belief to Fundamentalism

Quelle: UCA NEWS, Bangkok, Dispatch Nr. 1057/A, 6.12.1999.

The nations consists of more than 13 600 islands. The nation has 217 million inhabitant in very different ethic groups. There are more than 8 million inhabitants in the capital Djkarta. More than 85 % of the population belong to different lines of the Islam. More than 17 million Christians, mostly Protestants, and more than 1,5 million Buddhists, mostly chinese origin belong to other religious groupings. The Hinduism, once with great influence, restricts today mainly to Bali.The Roman Catholic church has little more than 5 million members, 2,9 % of the population. The Roman Catholic church in Osttimor with the Nobel prize winner bishop Beli and its about 500.000 Roman Catholics is exempt (subordinated Rome directly).

Overcrowded apartments, missing sanitary facilities and poluted water are the causes for the serious problems in the Indonesian health service. Corruption, drug addiction und prostitution are big problems. The exploitation of the woods has to be added and to list other facts: The western industry with a bad payment, a double ruling in the nation (government and military), and the problems by civil war and its consequences in the illegal occupied Osttimor. The life expectancy for men is about 59 years and for women about 62 years; the infant mortality: 83 children of 1000 live births.