Fr Joseph Wresinski was a former French JOC lay leader who became a priest and later founded a movement now called ATD Quart Monde which aims to reach out to the people of “the third world who live in the first world,” hence, the name “Fourth World.”
The student and worker demonstrations of Paris in May 1968 caused him to reflect deeply.
“In 1968, I saw all these young people full of intelligence, with considerable possibilities, and I said to myself:” They are losing their time to make discussions whereas in the poor districts, there are millions of ‘children who can not even read and write’,” he later wrote.
“It was then that I thought of (the concept of) ‘ street knowledge’ by saying that students must come to teach the thing that they know, the things they have already learned, and share it with those who unfortunately will never have the opportunity to go to university.
“So I went to the bars, talked with them and managed to win over a few who came to join us.
“What I was looking for was for ‘the person who knows how to learn, to teach those who do not know how to learn’.”
“Knowledge should not be a privilege for a few, it must be a gift to everyone and for everyone,” he explained.
“If the students had put their demonstration at the service of the poor and if they had gone to all the cities of the Parisian region to create libraries in the street, then I think that all the working people, working people who live poorly would have agreed with them… because they would have discovered that there is no gap between the university and the world of the poor and the miserable and that it is the same humanity fighting for the same cause, namely freedom and respect for each other. ”
On the occasion of the celebration of the 127th anniversary of the publication of Rerum Novarum, on May 15, 1891, by Pope Leo XIII, Dom Reginaldo Andrietta of Jales (SP) , who is responsible for the Brazilian bishops (CNBB) National Worker Pastoral, discusses the encyclical that began to the systematization of the social thought of the Church.
In Dom Reginaldo’s view, the social doctrine of the Church is intimately integrated with its evangelizing mission, which determines important developments in his practices, especially in the poorest countries.
In this interview, in addition to talking about the modern social thought of the Church, Dom Reginaldo states that it is today’s challenge for the institution to show more clearly that the human being is essentially relational and therefore social. “In each of his essential relationships (with God, with the other, with the world, with creation and with himself), Jesus Christ reveals to man the path of love, as a way of salvation,” he said.
Read the full interview below.
On May 15, it will be the 127th anniversary of the publication of Rerum Novarum, an Encyclical which many regard as beginning the systematization of Catholic social thought, later known as the Social Doctrine of the Church. What is there in this Encyclical, that we can say remains valid for the present day?
The Church, in the context that Pope Leo XIII wrote the Encyclical Rerum Novarum, had timidly begun a dialogue with modernity, recognising the importance of analysing economic, political, social and cultural issues, and to stand before them in a more lucid and efficient.
Thanks to this openness, it began to analyze societal issues in an ever more systematic way, positioning itself officially in the face of diverse questions that emerged according to the different historical contexts. It nevertheless retained its focus on two main issues, as pointed out by Rerum Novarum: the relation between capital and labor and the relationship between private good and the common good.
These two intertwined issues became benchmarks in the development of the Church’s Social Doctrine, explicitly present or underlying in the many papal documents that continued to address social issues, several of them commemorating Rerum Novarum anniversaries .
What other documents that are part of the modern Social Doctrine of the Church do you regard as important?
The Social Doctrine of the Church, understood as a set of writings, messages, letters, encyclicals, exhortations, pronouncements and declarations that compose the Catholic magisterial’s thought about the so-called “social question”, is very important as a whole.
The Church, from its origins, has always been confronted with this question. Although its doctrine was socially agreed only from the Encyclical Rerum Novarum, it can not be said that social problems were absent from their previous positions, much less from their practice. In fact, the Social Doctrine of the Church has its source in the Holy Scriptures.
References to the situation of the poor from the standpoint of liberation and social justice in the Old and New Testaments, as well as in the early centuries of Christianity and throughout the Catholic tradition, are plentiful. The confrontation between human justice and divine justice is one of the fundamental axes of the Judeo-Christian tradition. The inspirational source is the very identity of God, as Trinity, or perfect community. The human being is, by nature, relational, destined to be his image and likeness.
Hence the questioning done in the Holy Scriptures, in particular in the book of Genesis, to human self-sufficiency. Human existence is in reality coexistence. The quality of relationships between human beings and of these with creation and with God is central to the Judeo-Christian tradition. The contemplation of the Trinity itself, says St Augustine, is obtained by charity, that is, by the dimension of communion and solidarity among human beings.
The Social Doctrine of the Church, as such from the Rerum Novarum, is the fruit of this historical-theological construction that is always updated. Many papal documents followed the treatment of social questions, such as: Pius XI’s Encyclical Quadragésimo Anno (1931); Radio Messages by Pius XII (1941 and 1951); Encyclical Mater et Magistra (1961) and Pacem in Terris (1963) by John XXIII; Encyclical Populorum Progressio (1967) and the Apostolic Letter Octogesima Adveniens (1971), by Paul VI; Encyclicals Laborem Exercens (1981), Sollicitudo Rei Socialis (1987) and Centesimus Annus (1991), by John Paul II; Benedict XVI’s Encyclical Caritas in Veritate (2009); Apostolic Exhortation Evangelli Gaudium (2014) and Encyclical Laudato Si (2015), by Pope Francis.
The 1971 Synod of Bishops on Justice in the world and the numerous pronouncements of national and continental Episcopal Conferences, addressing specific social problems in each country and continent, have also become important references in Catholic social thought.
In summary, the Catholic Church considers that its Social Doctrine is closely integrated with its evangelizing mission, which determines important developments in its practices, especially in the poorest countries. It was from the social concerns of the Church that, for example, the various contexts of Liberation Theology developed, as well as the Ecclesial Base Communities and many social movements, pastoral and Church entities.
The translation of Rerum Novarum, from Latin to Portuguese, means “of New Things”. What needs to be renewed today when we speak of the social thought of the Church?
The preponderant model of society and development promoted in modern times is economistic. The Church needs to address this question with a more scientific approach, ensuring an up-to-date theological outlook. Paul VI already warned in his Encyclical Populorum Progressio: “Development is not reduced to mere economic growth. To be authentic, it must be integral, that is, promote all human beings and the human being as a whole. ”
This view is based on Christian anthropology founded on the premise that the human being is only fully realized as relational, opening up to all the dimensions that constitute him as a person and his transcendence. Called to be realized, the person only achieves this goal, transcending himself in the relationship with God, with the other and with the world. When a human person closes him or herself to any of his or her relations, he or she moves in the opposite direction of his or her becoming, thus becoming self-sufficient, therefore, paradoxically, less human.
Individualism, in its postmodern form, denies relationality. In the present times, individualism is lived to the extreme under the “rules” of the neoliberal market and under the ever greater influence of techno-scientific reason. In this context of narcissistic hyperindividualism, the human being is disoriented, seeking a paradoxical happiness, resulting in disappointment more often than not.
Consistent with Populorum Progressio, it is only in the integrated perspective of his or her personality, that is, integrating all its constitutive dimensions, that the human being can achieve full realisation. Despite this clarity, the search for the full realisation of the human being will remain a mystery. In this respect, the Pastoral Constitution Gaudium et Spes says that the mystery of the human being is only truly clarified in Jesus Christ, because Christ reveals the human person to him or herself and reveals his or her sublime vocation to live worthily in divine love.
In short, the social thought of the Church today faces the challenge of showing more clearly that the human being is essentially relational, and therefore social. In each of his or her essential relationships with God, with the other, with the world, with creation and with him or herself, Jesus Christ reveals the way of love, as a way of salvation.
In this article, Florida International University Professor Ana Maria Bidegain, a former leader of the JUC movement in Uruguay, traces the development of liberation theology in Latin America from its roots in the Young Christian Workers movement. We also present a more recent video in which she explains the relationship of Pope Francis and the Church in Latin America.
According to the summary, the paper “presents the historic process of the Latin American laity in this century, taking the case of Catholic Action, especially among the university youth.
“The author attempts to demonstrate the role played by these movements in the process of pastoral and theological renewal in recent years in Latin America.
The study consists of three parts:
1. The birth of Catholic Action as papal policy, signifying a break in the history of the Church through the participation of the laity in the apostolic hierarchy.
2. The implanting of Catholic Action in Latin America in the face of the development of social and political movements inspired by anarchism, socialism, and communism.
3. The transformation of Catholic Action and the birth of Liberation Theology.
Former IYCW president, Romeo Maione, delivered this talk in Nairobi, Kenya in 1985.
As the village breaks down, it rebuilds. As the seed dies so will it bear bruit. In death there is life. As the village dies, so does the city find life. The city is the village reborn. The village does not die in the village rather the village moves to the city to die and gives the city new life.
As the village dies in a city, it gives birth to a universal citizen who is neither Greek or Roman, Italian or French etc. He becomes a citizen of the city. The village in the city becomes the mechanism to change the person from a member of village into a citizen of the world. The essential part of this process happens in the work place.
While the workers may live in their separate villages in the city, they all work together in the workplace of the city. It is in the factory that the villager is called for the first time to work side by side with workers coming from various languages, cultures and faiths. It is in the workplace that a new solidarity is built up far and away from the frontiers once that held them together.
The first step towards universal solidarity is the worker movement. This movement was not planned rather it came out of the urge of justice. This forced the workers to organize so as to protect their jobs and wages and conditions of work. This was the first step from barbarism where the strong loads it over the weak and impose their will on uneducated workers. The village community cannot protect them in the factory. So a new type of organization starts to develop along with the living community.
Although the Church in America encouraged the organization of unions for the good of workers, the basic organization of the Church was still the geographical parish, even today, the Church has still to discover the various new communities that have no geographical, racial, cultural or even religious boundaries. When once the village was the only organization, now a whole new set of organizations was starting to develop yet the sap of life according to the experience of the Church was to circulate in only the dying villages in the city.
It was in this new community that social justice was the real glue of a new community. It is interesting to see how the village culture played a role in this new community. My dad told me the story of how he joined a union. He was a member of a “minority tribe” in an Italian village. As there was an incredible pull to help your own, the minority was always in danger of being replaced by another worker.
The majority tribe knew how to grease the hand of the foreman who was in charge of hiring. So my father always felt the danger of being let go to make room for one of the majority tribe. So my father joined a union to protect him from the majority. It was fear that led him in joining the union.
This new type of organization did not drop out of heaven rather it was founded on the fears and secondly the hopes of workers to better working conditions. This new worker movement in time replaced the dying villages. The drive of these new communities were to become “the historic class of making history”.
The distance between the worker movement and the Church is the measure of the distance of the Church from the modern world. Industrial power can only be civilized and made human by social power. This thinking even with the social teachings is far away from the essential thinking and praying of the Church. We camouflage our betrayal by insisting that power is not our mission.
Love is our mission, we say but never even think that love may be the greatest power to humanize and civilize the beast that lies in every person and culture. Love is the only power that can ever hope to exorcise the power and the power that absolutely corrupts. Love is the power of god that must struggle with the power of Satan. The latter is close to victory when love becomes detached from justice.
It is the masses that make history contrary to much Church thinking that it is the elites who construct societies and culture. New cultures must be built on the foundation of the masses. Those who do not know the history of the masses, of the villager becoming a worker are forever doomed to build castles in the sky.
Culture grows from the roots of the masses. Its first growth is as barbaric as an infant who must learn how to walk before it can run. The worker movement is an irreplaceable part of the building up of a new culture out of the membership of various village cultures coming together in the industrial plants.
It was the communist intellectuals that preached the workers were the historic class but who used their power to build up a society dominated by intellectuals. And we all know the results of this effort of using the masses for them to gain power over the masses.
The Church thinks that it does not have to dirty her hands in the cave of history. We will wait till sometime in the future to meet the workers..TOO Late|.
One of the sticking points in a proposed new Constitution for Sri Lanka centers on the degree of prominence to be given to Buddhism as the state religion, writes former YCW and Cardijn Community chaplain, Fr Reid Shelton Fernando.
Over the years, there have been 19 amendments to the 1978 Constitution, some enacted in haste. A number of measures perceived to be “draconian” were dropped and independent “commissions” established under a Constitutional Council.
Government coalition parties promised changes to the electoral process, but they did not eventuate before the dissolution of parliament in July, 2015, pending elections.
Why the need for a change?
The most recent amendment that got through was criticized as detrimental to democratic principles. Checks and balances such as the independent commissions were watered down. And the executive role of ‘president’ was given almost absolute power.
In 1977 parliamentary elections, the ruling United National Party (UNP) had a more than two-thirds majority, allowing pursuance of its own agenda. Then Prime Minister J.R. Jayawardene later became the country’s first executive president under an amended Constitution.
This authoritarian template benefited the rich rather than poor workers. The situation was aggravated in 1983 with the outbreak of ethnic conflict with Tamil insurgents that lasted for almost 30 years.
The victors of the presidential elections in January 2015, took the first step towards a new Constitution, appointing a committee of 20 persons to seek a wide range of views.
In the meantime, all members of parliament became members of a Constituent Assembly. A steering committee was also established. One vexed issue centers on Article 9 of the 1978 constitution and the amount of prominence to be given in future to Buddhism. Cardinal Malcolm Ranjith of Colombo has taken up this matter up.
After years of ethnic conflict, expectations are high that such strife can be avoided in future and Sri Lanka can become a model of religious amity. In January 2015, during a visit to Sri Lanka, Pope Francis reminded people of the need to work towards unity and justice. He spoke of the importance of transcending religious divisions in the service of peace.
Patrick Keegan, president of the YCW International Bureau, during the late 1940s and early 1950s, delivered this speech at the opening of the YCW Interntional Congress held at Braine l’Alleud, near Brussels, Belgium on 5 September, 1950.
The YCW International exists. We have come from different parts of the world, because we are resolved to sustain, assist and make possible everywhere the complete development and liberation as Christians and as workers, of all the young workers of the world.
It is a privilege for me to welcome 450 delegates, and others from countries in the world. There has been great sacrifice to enable all of us to come here. In one factory the workers collected money to send their delegate. It is therefore with great emotion that I welcome you here, in the name of the International YCW, and I would now like to present the delegates of the different countries:
Since the last international Conference in Montreal in 1947 we have made great progress throughout the world. We have seen the rise of the YCW in new countries. Three important examples of this are:
1) Germany, which brings to the International the pledge of the cooperation of the millions of young workers of this nation;
2) The USA, bringing to the International YCW a promise of the support of the working youth of the new world.
3) Japan – In this country we see the life of our movement bringing to the International that promise of deep and profound contact with the young workers of the East.
We see now in the great continents of India and Africa the transition from agrarian and simple conditions, to the beginning of a highly concentrated industry. One hears and reads of thousands of young people leaving their tribes for the first time in their life, and entering with a simplicity unknown to the Western World, a system in which they are looked upon primarily in terms of production. The barbarities carried out during the rise of industrialism in the western countries are now shamefully repeated in countries where industrialisation is just beginning.
To these young workers, the YCW sends its message of confidence and hope. In this Study Week, there will be special sessions where the methods of the YCW will be studied in relationship to its expansion in these countries. Our responsibility in these areas where working people now feel and desire freedom is very great. We have a great responsibility as delegates of the YCW of our country at this International Conference. The main purpose of this Conference is as follows:
1) The study of the situation of the young worker in the world, and how best the YCW in each country can bring a solution. This means that we must know clearly the fundamentals of our great movement, and be prepared to study the adaptation of methods of the YCW to different countries and different continents.
2) To create and strengthen a solid, deep unity, friendship and solidarity between the YCW of the different countries. To reinforce the unity between national YCWs in order that in every country we may better solve the problems and needs of the young workers which now are not only on a national plane, but also on an international plane.
3) As a result of our studies to prepare a Manifesto which will be presented to international institutions, organisations and anywhere else where the needs of the working youth must be represented and studied. From this Conference thousands more of the young workers of the world must be assisted to understand their vocation and mission in the world of work.
At the base of all our work we place ourselves with a childlike simplicity at the service of Christ’s Church, knowing clearly that there is no true solution to the young workers unless that solution be totally Christian, totally apostolic – taking its mission from the Church of Christ’s apostles, and giving itself completely to the redemptive mission of Christ’s Church.
We know very well that the YCW International exists. Therefore it is with great joy, pride and confidence that I wish to greet one of our friends who, during these days of work, represents among us the authorities of the ILO, which itself is so interested in the problem of the working youth in the world today. The real International depends for its strength on every member, on every leader in each local section in each country. There is no International YCW if there are no local sections of young workers who work with all their effort to transform the environment of their neighbourhood, the environment of the work; and be of service to their comrades – the young workers of their districts.
When we look at the YCW International, we must see very clearly that its future hope rests in the local sections – rests in the local leader and the members who carry out the repeated, deep, slow and humble work of penetration in their own environment, in their factories, in their neighbourhoods. The strength of the YCW International rests on the leaders of our local sections, giving their comrades that profound service that springs from our mission of charity.
The union of our International does not lie in words, large meetings, or in an administrative staff alone – but it exists in the spirit of the YCW – a spirit that knows no frontiers. It exists in each member end leader in the local section being profoundly conscious that all young workers, without a single exception, regardless of their colour or race, are called to be sons and daughters of God. It exists in their work, and in their action to transform the situations of life that in any way contradict this profound and vital truth.
Therefore as a result of our work at this International Conference, we must return to our countries, intending to found and to build more local sections where the young workers of our districts will discover the meaning and purpose of their life.
To conclude: the International YCW springs from the desire of each national YCW to come together and place their efforts on an international plane; because the problems of the young worker are no longer national, but international. By its very nature, the YCW could never remain confined to any- one country, and during this study week we must discover the best means in spite of all language difficulties, to bring to the young workers of the world a message of liberation, a means to discover their vocation and mission; a movement which will answer their needs and answer the real problems of their lives. Each one of us, having the spirit of pioneers, will use this study week to do everything to further equip us to win, to recruit and to make new apostles of the young workers of our countries.
From our meetings this week, we must go out consumed with a desire to bring the message of Christ to all the young workers, bearing in mind that we are responsible before God and the whole working class to bring to each young worker a sense of his value, his dignity and his vocation.
In spite of all the difficulties in our own countries, in our local sections – this meeting here is a proof that the YCW will not fail in its mission to the young workers of the world.
Founded with YCW members from the Raiwaqa neighbourhood in Suva, the group made a strong impact during its time.
“Back in the late 1980s, Rootstrata was ahead of its time with hard hitting songs that encapsulated the feelings of unemployed and dejected youths looking for a way out of their predicament in the notorious suburbs of Raiwai and Raiwaqa,” wrote Ernest Heatley at the Fiji Times.
The lyrics of the group’s hit song, People of the world unite, shows strong YCW – and Bob Marley – influence.
“Your life is worth more than all the gold,” Freddy sings in a phrase that echoes Cardijn’s famous axiom that “every young worker is worth more than all the gold in the world.”
At the First International Congress of the YCW in 1935, Cardijn delivered his classical “Three truths” talk setting out the “Truth of faith,” the “Truth of reality,” and the “Truth of method” on which the movement was based.
He went further in 1950 at the International Congress held in Brussels, where he delivered a series of in depth talks, including “The doctrinal foundations of the YCW,” which further developed his “three truths” concept, which we present here.
I. A Truth of Faith
The Mission of the Young Workers in the Working Class
1. Each young worker and working girl has an eternal destiny. They are human persons. Not machines, not slaves or beasts of burden; they are the sons, the collaborators, the heirs of God. They are made to the image of God. This personal characteristic is sacred and inviolable; it gives to each young worker a personal dignity: the young worker is an end, an absolute in himself. One cannot respect God if one does not respect the human person.
2. This truth is universal and applies to every race, every people, every country, every age. is the lever, the motor, the stimulus of every civilisation and all human progress.
3. This eternal destiny does not begin after death. It becomes incarnate in time to flower out in eternity. From the very moment of his conception in his mother’s womb, the future young worker finds in this destiny the source of his rights to life, to education, to protection, to health, to justice. Far from being a philosophic justification or an opium, a cause or a pretext for escape, for resignation, it is the foundation of all deproletarisation, the guarantee against all violence, the inspiration of all liberation.
It gives to each young worker a vocation, a personal mission, which transforms his life into a collaboration with God, with all men, for the achievement of the divine plan in the work of creation and redemption, Created by God, redeemed by Christ, the young worker is their necessary collaborator, but freely, wilfully, through love. Not a starveling of the earth, but a responsible citizen of the City of God and of the city of men.
4. This vocation, this mission of the young worker, gives to his work, to his profession, a human and divine value. Work is not a shameful thing, a “come down”, a punishment, but a service, a ministering to his personal fulfilment and that of humanity. Without work there can be nothing: no humanity, no civilisation, no religion. This vocation demands a regime of work which excludes the exploitation and proletarisation, and which guarantees a collaboration in justice and equity.
5. This personal vocation is expressed in the family vocation and mission of each young worker. This vocation is fulfilled in the working class family which ensures the complementary vocation of the spouses and of the parents of the young worker and young working girl, with a view to the procreation and education of children. Without families, there can be no children, no citizens, no priests, no apostles.
6. This personal vocation makes clear the communal vocation and mission of each young worker, which is incarnate in every working class community, professional and local. The young worker is the first and immediate apostle and collaborator of his comrades, his companions, his neighbours. This implies a community of life, of destiny, of mutual aid, of friendship, of brotherhood. The young worker must not be an escapist, but an internal ferment, inseparable from the community in which he lives.
7. This personal vocation makes clear the mission, the vocation of the working class, which comprises all working class families and communities, in which all are united together and feel their responsibility for the transformation of all environments of life and regime of work, bearing the aspirations toward a full emancipation of the working masses of the world.
8. This vocation, this mission of working youth and of the whole working class, is their own irreplaceable vocation which inspires a conception of life, a spirit of life, a manner of life. This conception, this spirit, this manner of life must be acquired, especially between the ages of 14 and 25, between school and marriage, through a properly adapted education.
9. This vocation, this mission is essentially religious, apostolic, and missionary, and gives to each young worker, to each working class family, to all working class communities, to the whole* working class an apostolic responsibility which demands a training, graces, union with God, with Christ, with the Church.
10. The Church spreads throughout the world this essential truth concerning the destiny of each young worker and of the whole working class. By its doctrine and its grace, by its apostolate and its organisation, it enables this truth to become a living reality in the world and in history.
The State, national and international institutions, working class and employers’ organisations and the economic regimes must place this truth at the basis of their achievements, with a view to the progress of national and international communities.
11. This vocation, this mission of the young worker and of the working class will decide the future of humanity and of the Church.
II. A Truth of Experience:
A Flagrant Contradiction,
N.B. – This point of the lesson must be presented in a much more concrete form than point 1; in particular, it will be necessary to recall in all that follows, some of the facts and problems noted in the preceding lesson; “The Situation of Working Youth in the World”, in order to give a factual basis to the remarks that follow.
The various enquiries made at the occasion of the International Conference show once again the flagrant contradiction in 19$0 which exists between the plan of God and the tragic situation of the young workers and of the working class in the world.
These enquiries show:
– the ignorance of the young workers concerning their eternal destiny and their temporal mission.
– the contradiction between this mission and their conditions of housing, work, and life.
– the lack of preparation of the young workers before their entry in work.
– the abandonment in which all young workers find themselves on entering work, when they are lonely, isolated, far from their family and their teachers.
– the disastrous influence of this ignorance, this opposition and this isolation.
– the powerlessness of the young worker in the face of the system which rules the economic life and even the thought of the modem world: capitalism, “liberal economics”.
– the disastrous consequences for the young workers, for working class families, for the working class, for humanity for the Church; proletarisation, general indifference, despair, revolt, war.
– the irresistible influence of the great idealogical talents which are at present moving the masses; materialism, naturalism, existentialism, nationalism, communism, etc.
On the other hand, those enquiries have also shown something of the great living riches of working youth today in many countries: generosity, thirst for liberty, for justice, sincerity, sense of international brotherhood, etc.
These positive characteristics need further careful study, and will serve as starting points for the building of the true solution to the problem: the YCW.
III. A Truth of Method:
An Internal Solution
1. The achievement of the personal, communal, and family destiny of each young worker is conditioned by a number of efforts which must be made by the young workers themselves, so that they may train themselves, unite themselves, and support themselves in order to discover and to achieve together their own proper personal and collective mission in the uplifting and deproletarisation of the working class of the world. This personal and collective effort is especially necessary from 14-25 years, from school to marriage; before that time it is impossible; afterwards it is too late. It must coincide with the age at which human beings become persons.
2. This effort of the young workers in the discovery and achievement of their mission and the development of their personality, instead of being directed toward an individual trend, must be done from the inside, for the transformation of the environments of life, by those who belong to those environments of life, efforts of the young workers, to establish justice and charity in their environment of life; efforts to animate and develop the workers movement; efforts to create a human and Christian atmosphere in these environments of life, and thus make them more suited to their providential destiny.
3. This effort of working youth for its personal education and the transformation of the environments of life, demands and creates the reforms in social, economic, political, and cultural institutions; it is the condition and the guarantee of the success of those reforms. The latter are most urgent and necessary in a society which needs to learn how to respect the dignity of human personality in each young worker, without distinction of class, nationality, religion or race, and which has to seek to create a real and efficacious collaboration within the world of work, on the national and international plane.
These “external” reforms will be all the more efficacious if they are based at the same time on the efforts at self-education of the young workers themselves, who are trying to assume their own responsibilities toward their environment. Without that realisation by youth and the working class of their dignity and responsibility, all external reforms will be insufficient to solve the working class problems.
b. The YCW aims at achieving this organised effort of the young workers themselves who “between themselves, by themselves, and for themselves” are trained and exercised with a view to a permanent apostolate in the working class movement and in view of the uplifting of the working class which will remove proletarian conditions from the world.
5. The Church must inspire, guide and sustain the organised effort of the young workers, which must teach them and help them to achieve not only their personal vocation, but also their apostolate within the working class and the working class movement, for the total rechristianisation of their life, their environment of life, and their institutions of life.
The State, public institutions, and private organisations must support the organised effort of the young workers and assist an effective collaboration for the training and protection of working youth.
The “labor priest” is making a comeback, according to US Catholic magazine.
Leading the charge is Father Clete Kiley, a priest of the Archdiocese of Chicago. As a young priest, Kiley had many opportunities to help workers and to learn from the previous generation of labor priests. He eventually received the permission of Cardinal Francis George, Chicago’s archbishop at the time, to pursue this work full time as the director of immigration policy for the labor union UNITE HERE.
In 2012, Kiley followed in his mentors’ footsteps by organizing a new generation of priests in the labor movement. Working with the National Federation of Priests’ Councils, Kiley founded the Priest-Labor Initiative, a group of bishops, priests, and scholars committed to supporting worker justice.
In this interview from the September 2015 issue of U.S. Catholic, Kiley discusses the history of the labor priests and their role in the church today.
Among the many priests, he mentions are early Chicago YCW chaplains, Reynold Hillenbrand and Jack Egan.