In my reading of the encyclical Rerum Novarum, written by Pope Leo XIII in 1891, I felt that the emphasis of the writing was primarily addressed to socialism, rather than Lockean liberalism. In fact, Leo XIII seems to utilize Lockean vocabulary by calling private property a “right” belonging to an individual as a motive for and fruit of labor. (para. 4) By the power of reason, man is endowed with the right of providing for the life of his body – this right being prior to government, and found in nature. (para. 6) Since private property can be seen as a means by which man provides for himself and for his family as well, it is seen as a natural right, which no human law can abolish. (para. 9)
In paragraphs 11 and 12, socialism is addressed as a “great and pernicious mistake” that “penetrate[s] and pervade[s] the family and household” at will. (para. 11) It flouts the personal right to self-preservation by depriving a person of a means thereto. It causes great unrest and disruption among classes of citizens, and hence also deprives the State of peace. (para. 12) Because of this, socialism is seen to be worthy of rejection.
It is really not until paragraph 23 that we begin to see the difference in what Pope Leo is proposing politically from Lockean liberalism, specifically when he maintains that “Christian morality” is essential to worldly prosperity. (para. 23) As a “deposit of piety,” the Church acts in the interest of the poor, not to keep them from climbing out of poverty, but to address their needs in charity. In like manner, the State must also do its part to produce “well-being and private prosperity,” principally by respecting institutions of religion and promoting justice. (para. 24) This can be seen as contrary to Lockean liberalism because it gives government a larger role than simply negative ramification for violation of another’s property. The State, for the wellbeing of the community, cannot and should not have the ability to absorb individual or familial freedoms, but must, nevertheless uphold the maintenance of peace and order. (para. 28) By this, the State is seen to have the obligation of protecting all of its citizens, not any special class. (para. 29)
Leo XIII most important, and most concise, thought regarding the balance of the State and the Rights of the Individual is found in the section concerning workmen’s associations:
“… every precaution should be taken not to violate the rights of individual, and not to make unreasonable regulations under the pretense of public benefit. For laws only bind when they are in accordance with right reason, and therefore with the eternal law of God.”(para. 38)
This idea, echoing the thoughts of Aquinas regarding Law from his Summa Theologiae, brings into focus the crux of the encyclical, namely, that reason and wisdom must be utilized in order for a just government to exist, one that promotes the rights of the individual while maintaining the integrity of the society. It is only by this type of State, where balance and cooperation among the various classes and respect for the role of religion exist, that man can reach his potential in true happiness and prosperity. (para. 45)
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