I mentioned two weeks ago that we’d address Labor Unions in the next article on Pope Pius XI’s encyclical Quadragesimo Anno. In the letter, there are a few places where the pope address the concept of labor unions. Towards the beginning, he mentions them by name only briefly. He again addresses the idea of unions later in the letter, but calls them “syndicates”
The first mention is in the context of lamenting that various revolutions and governments have forbidden Catholic workers from joining explicitly Catholic labor unions. This basically forces them to join secular ones. The pope, however, does not say that joining a non-Catholic union is forbidden. He only points out that all unions, Catholic or not, should profess justice and equity. More importantly, he argues that Catholic members must be allowed freedom of conscience and the ability to practice their own faith. He also points to the teaching of Pope Pius X, who was pope just before him, to say that “side by side with these unions there should always be associations… engaged in… forming their members in the teaching of religion and morality so that they in turn may be able to permeate the unions with that good spirit which should direct them in all their activity.” In other words, Catholics who belong to secular labor unions really should also belong to some kind of Catholic association to support them in bringing a specifically Catholic influence to their work. Ideally, faithful Catholics who belong to unions and who support each other in being Catholic will help to evangelize their non-Catholic coworkers and fellow union members.
Later on, while talking about government reform, the pope mentions “a special system of syndicates… of the various callings.” He goes on to say that these syndicates are often constituted as a “juridical personality” so that they can better maintain the rights of workers and employers. These syndicates can help to negotiate “labor agreements,” require dues paid by members, and allows people the freedom to join or not as they see fit. Because they have a legal status, their negotiations can be enforced by the law. Echoing the same point he made earlier, Pope Pius XI emphasizes that such organizations cannot prevent members from forming other, non-corporate organizations to support themselves. For example, a syndicate or labor union for welders can help negotiate hours and pay, but they should not force all welders to join nor should they forbid members from also joining something like a “Catholic Welder’s Guild” that supports them in integrating the faith with their own work and careers.
Perhaps one of the more controversial teachings on these unions or syndicates is the pope’s statement that “strikes and lock-outs are forbidden; if the parties cannot settle their dispute, public authority intervenes.” In general, the Church disapproves of bully tactics. Especially in economic matters, it is always the poor who are most hurt by shutdowns and lack of supplies. Also, such tactics often foster resentment and division rather than encouraging compromise and a spirit of cooperation for the common good.
Of course, all of this teaching is built on the premise of a desire to do what is good. If you assume economics is always about competition and “beating” other people, it will be hard to properly understand the Church’s teaching, which holds that people in every level of society are meant to work together in various ways for the good of all. The Church also clearly teaches about the evils of greed, whether it’s greed on the part of employers or greed on the part of unions. Corruption is a sad fact of life and any method or organization that is used in a corrupt way has to be held accountable. Nonetheless, the existence of corruption does make a principle false, nor does it excuse us from working towards a more ideal arrangement. As world economics continues to develop in unexpected ways, let us seek the wisdom of God in that important task.