Catholic social doctrine comes to us in a series of
principles derived from Scripture, from science/reason (including social
science) and indispensably from 2,000 years of Christian experience in all
manner of social, political and cultural settings. There is no official list of
these principles, though several pamphlets and statements provide a starting
lineup—usually including innate dignity of each person, solidarity,
subsidiarity, dignity of work, common good, social justice and option for the
poor. These principles are not optional; a Catholic is expected to prudently
apply them within her or his own milieu.
Any one principle can be pulled out
for close examination and specific use. It is important to remember, however,
that the principles are complementary. For example, the principle of
subsidiarity says that decisions are best made as close as possible to those
affected by the decision, but subsidiarity cannot be pulled too far away from
other principles. Neo-conservatives wrongly use it to say “the government that
governs least governs best.” Subsidiarity has to be paired with other
principles that affirm government, like solidarity, distributive justice and
more.
Each principle builds on the
God-given dignity of each person. No employer nor any company procedure nor any
policy measure can give a person dignity. Likewise, nothing can take a person’s
dignity away. Dignity can be and often is disrespected--sometimes by others,
other times by the person. But dignity resides with God.
The principle of dignity of work
comes from a proper reading of Genesis:
Work is not the punishment for sin. It also comes from a natural law
(science/reason) understanding that people are fulfilled through work: Homo
Faber. Plus it is this principle that embodies the principle of participation
in workplaces.
The dignity of work principle has
several corollaries. Among them: The right of employees to vote yes or no on a
union without the maternal or paternal interference of their employer. A just
strike and the prohibition on Catholics to cross a just picket line are also
corollaries.
Not every workplace has to have a
union, Catholicism says. Some places can fulfill the principle of participation
with a bona fide benefits committee or safety committee and other decision-making
entities. However, a healthy, holy society must allow for unions (or guilds).
The union movement as a countervailing force is a moral necessity. Catholicism
counts on unions (and plenty of other groups) to advance justice and peace
throughout society.
The Catholic principle on unions must
not drift too far from the other principles like the common good. This turns
out to be good sociology. That’s not surprising because Catholic doctrine came
in part from a reflection on social science.
Sociology says that people join and
participate in voluntary associations to meet two needs: the need to belong and
the need to make a difference. Some organizations are mostly about belonging.
Others are primarily about making a difference. A sound union does both. It attends
to a member’s grievance, it sponsors social events for members and their
families and it services existing contracts. Simultaneously union members make
a difference as their organization aligns with social improvement
organizations, donates material and time to charity efforts, co-sponsors a
conference or assists other workers, including those overseas.
All unions, indeed all voluntary
groups must aim at the common good, says Catholicism. The common good is the
total of desirable things or conditions that no one can singularly obtain.
Common goods like clean water or fresh air or the removal of a menacing virus
can only be obtained collectively. A just and peaceful neighborhood is a common
good. Thus for example, a law enforcement union does not only bargain for the
economic and safety interests of its members, it also does its part, along with
other groups, to obtain neighborhood peace and justice.
Bill Droel is editor of INITIATIVES (PO Box 291102, Chicago,
IL 60629), a newsletter on faith and work.
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