To Workers in Central America (8 March 1983)

On Tuesday, 8 March 1983. the Holy Father addressed a Message from San Pedro Sula (Honduras), to the workers of Central America, in which he said the Church proposes ”new ways of organizing work and structures related to work, according to the demands that emerge from the dignity of the worker, their family life and the common good of society."

Due to the short duration of my stay in these countries, I was unable to have a special meeting with the workers, although I found them dispersed among the People of God throughout my apostolic visit. Therefore, in this significant place of São Pedro de Sula, I will now deliver a written message to workers' representatives, which I address to all workers in Central America, Belize and Haiti, accompanied by a very cordial and repeated greeting to them and their families, at the same time that I bless you from the bottom of my heart.

[ Message text ]

Dear workers!

1. At the end of my apostolic journey through lands in the geographic area of ​​Central America, I address to you, workers, a cordial greeting and greeting, which I extend to your families.

It is true that this region of the world has predominantly rural characteristics. However, the still incipient industrialization, which your people are called to carry out on a larger scale, in the not distant future, makes me think about the important role that you will have as builders of society in your Nations.

I would therefore like to share with you some reflections on your work and your dignity, in the light of the Church's social doctrine.

2. If the dignity of every worker must be respected and the value of their work must be respected, all those involved in work processes must agree on the priority of work over capital as the path to the industrial development of these Nations (cf. Laborem exercens , 12).

No one is unaware that many of the conditions that currently exist are unfair; that economic structures do not serve man; that so many real situations do not elevate human dignity; that the nascent industrialization already creates a certain degree of unemployment, particularly harmful to youth. The task that arises is to honestly face the complexity of these problems on an economic and social level, but much more on a human and cultural level.

By proposing these objectives we do not simply want to accuse a system, nor carry out a kind of class analysis that contrasts one ideology with another. The Church speaks from a Christian vision of man and his dignity. Because she is convinced that there is no need to resort to ideologies or propose violent solutions, but to commit ourselves in favor of man, of each man and of all men, of their integral dignity, based on the Gospel. To this end, assuming the human and spiritual value of man as a worker, who has the right for the product of his work to contribute equitably to his own well-being and to the common well-being of society.

It is true that the worker did not always have the opportunity to achieve sufficient development; Therefore, he must be helped, technically and culturally, to be able to obtain it, in order to free him from injustices and give him the means to achieve this contribution to his own well-being and that of others, in harmony and peace with others. sectors of the world of work.

3. In order for this to be achieved progressively, it is necessary to develop systems and processes that are in accordance with the principle of the priority of work over capital, implementing structures and methods that overcome the opposition between work and capital (cf. Laborem exercans , 13).

The option before us is not that of a "status quo" or ideological class struggle, with its attendant violence. The Church addresses hearts and minds, and above all the capacity for transformation that exists in everyone. The way to end the violence of class opposition is not to ignore injustices, but to correct them, as the Church insistently demands in its social teaching.

Therefore, it proposes as a means the study of new ways of organizing work and structures related to work, according to the demands that emerge from the dignity of the worker, their family life and the common good of society; especially in a society that is beginning to industrialize, and in which the temptation to let market forces be the determining factor in the production process can be strong. In such a case, an unacceptable reduction of the worker's person to the condition of an object is achieved.

On the contrary, the Church always teaches that every effort towards social progress must respect the predominantly subjective character of the person and their work, that is, "when each person, on the basis of their own work, has guaranteed the full right to consider themselves co-owner of the great 'bank' of work in which he works together with everyone else" ( Laborem exercans ,14).

Each person and the various organizations in society must collaborate to find or create social structures that help eliminate injustices and ensure these goals. First of all, associations or unions created for this purpose and which, in accordance with the principle of subsidiarity, must enjoy appropriate freedom of action, so that they respond in the most appropriate way possible to the needs of society.

4. In terms of work, the first and indispensable condition is fair wages, which constitute the standard for measuring the justice of a socio-economic system (cf. Laborem exercans ,19). There are, however, several elements that make up a fair salary and that go beyond mere remuneration for specific work performed.

A fair wage undoubtedly includes this as a basis, but it considers first and foremost the subject, namely the worker. It recognizes him as a partner and collaborator in the production process and pays him for what he is in that process, and also for what he produced. He must naturally take into account the members of his family and their rights, so that they can live in a dignified manner in the community and thus have the necessary opportunities for their own development and mutual help.

A fair salary must consider the worker and his family as collaborators in the good of society. And their salary must be such that the worker and his family can enjoy the benefits of culture, also giving them the possibility of contributing, on their part, to the elevation of the culture of the nation and the people.  

Accomplishing this is not an easy task. Furthermore, it is not just up to two people to stipulate the relative contracts. Determining a fair salary also requires the active collaboration of the indirect entrepreneur. Government structures must have their share of balance. Because it is not acceptable for the powerful to obtain large gains, leaving the worker a few crumbs. Nor is it acceptable for the government and businesspeople, whether inside or outside the country, to establish agreements between themselves, of benefit to both, excluding the worker's voice in this process or his participation in the benefits.

The objective is, therefore, such an organization of the world of work and industry that channels of communication and participation are guaranteed. So, using these channels, all workers, managers, owners of the means of production and government must collaborate to reach the undeniable goal of a fair wage, which includes all the factors necessary to guarantee justice to the worker in the fullest and deepest sense. (cf. Laborem exercens , 14). Only when each of the components assumes its own responsibility, in collaboration with the others, can society go beyond polarizations of ideologies and class struggle, to ensure the harmonious growth of the worker, the family and society.

5. There are two other problems, distinct but related, that I would like to briefly draw attention to. These are illiteracy and unemployment. Facing these problems means first of all becoming aware of the situation and then mobilizing the available resources to eradicate these evils. It also means keeping the problem of work within human dimensions, considering all human cultural and religious values.

A necessary program to eliminate illiteracy should lead every citizen to culture, preparing them to have the opportunity to participate in the management of society and to develop their creative energies, in order to contribute to the common heritage of their country. for the good of the person, family and society.

This objective must be the basis of any program of human elevation, as it is one of the first demands of man's dignity and a prerequisite for his subsequent progress in any field.

The problem of unemployment is a scourge in our world, due to various economic and political causes. The Church is also concerned about this problem, which has not only a social or economic meaning, but also a personal, psychological and human one, because it humiliates the person in their own eyes, causes them a certain feeling of uselessness and lack of defense, constituting a painful experience, especially for young people and parents.  

It is necessary, with all available social forces, to seek to integrate all workers in the various activities of productive work. And it may be appropriate to separate part of the benefits from work, to convert them into new jobs for the unemployed. And also try to promote activities that are also linked to the production system, such as social assistance, education and cooperation projects, cultural initiatives and others.

6. Beloved workers! The Church desires for you and wants to help you, as far as it depends on her, to achieve higher goals of justice and dignity. He desires your material well-being and that of your families. But we must not stop there. You are human beings with a vocation that surpasses earthly life. Therefore, he encourages you to open yourselves to God, to welcome and follow the teachings and examples of Christ. To live your Christian faith responsibly as children of God and the Church.

I ask for you the light, the strength, the hope and the courage of faith. And I leave you, and all the workers in the countries I have visited in these days and your families, my affectionate greeting, my blessing and my cordial remembrance.

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