On Private Property

COMPENDIUM

The right to private property is the right by which a man may use and dispose of material things for his own benefit without interference. Private property is that which one owns in the full sense of the word, i.e. to possess the use of a thing so that one may consume, sell, give, exchange, or alter it.

The right to private property arises from Natural Law. Man has a duty to maintain life, imposed by his senses and physical powers, like animals, but by using his higher faculties of intellect and will. He is endowed with foresight, and can foresee what needs will arise in the future, and take steps to provide for them. To satisfy those needs, man requires material things, and not merely things that perish in the use (e.g., foodstuffs), but also those which can be used over again as the need arises (e.g., a plot of land). His intelligence urges him to seek after and acquire those goods and safeguard them against loss or deprivation. Therefore, by Natural Law, the right to private property is lawful and necessary. It becomes much more urgent and imperative considering man as head of a family depending upon him for present and future needs.

The right to private property is also sanctioned by Divine Law. The Seventh and Tenth Commandments enjoin respect for the right to private property as a strict and just duty. The Church teaches that the right to private property does not arise from convention or agreement among men, but is given by Nature itself. As Pope Leo XIII writes: "The right to possess private property is derived from nature, not from man." (Rerum Novarum, §47)

The right to private property is not absolute, but is limited by the nature and purpose of things. Some things cannot be owned, e.g., daylight, air, the sea, etc. They are, by their nature, superabundant. Also, man may not do absolutely what he likes with things. All things have a purpose, and to abuse them is to use them against their nature, and is immoral. The right to private property is also limited by the fact that man is not an isolated individual but a social being, having relations and obligations to others. Man's rights are limited by the claims and rights of society. He must use his gifts and goods not to the detriment of others, but as a help to them. Hence, the principle of taxation is entirely justified.

The State may have the right, and possibly the duty, to interfere with private ownership, but only when the common good requires it, and only with regard to what the public interest demands should be controlled or owned publicly and not privately. Regulation or control of private ownership may be necessary and sufficient. On the other hand, it may be necessary for the State or municipality to forbid private ownership of a particular thing, or take over from private owners, though this must always be with just compensation. The State has the right and the duty to impose limits to private ownership when and as far as the common good and general welfare demand it. But State control or ownership may not extend to such proportions as to amount to a practical denial of the right to private property.

The State has no authority to abolish all private property in the supposed interest of the common good. When the State comes into existence, it finds individuals and families already in possession private property, and is predicated upon it. Furthermore, the State is bound to observe the Natural Law. And as the right to private property is natural to man, taking such a step would be contrary to that Law. Abolishing private property, therefore, would not be in the interests of the common good, but against it.

Jesus Christ did not disapprove of personal wealth and possessions, nor of private property. He instead taught that wealth and possessions are an obstacle to the perfect following of Himself, and are to be voluntarily renounced by those who choose to serve God by the observation of the Evangelical Counsels. Voluntary poverty is not a Command, but a Counsel of Perfection, to be voluntarily practiced by individuals for the love of God. Jesus Christ nowhere demands voluntary renunciation of the multitude. On the contrary, Jesus Christ upheld and approved of private ownership of material things as a natural right of man. His speech and doctrine imply that private ownership of things is a natural right sanctioned by Divine Law. The Commandments of the Old Law - "Thou shalt not steal," "Thou shalt not covet thy neighbor's house, nor anything that is his," etc. - were repeated and re-enforced by Jesus Christ. (Matt. 19:18-19; Mark 10:19; Rom. 13:9)

While recommending voluntary poverty as a Counsel of Perfection, the Church has always asserted the justice and necessity of private property. This has happened whenever the right has been questioned or denied, as against the Waldenses (12th century), the Anabaptists (16th century), and against modern Socialists and Communists. (Cf. Quod Apostolici Muneris, 1878; Rerum Novarum, 1891; Graves de communi, 1901; Fin dalla Prima, 1903; Quadragesimo Anno, 1931.)

Modern Socialism and Communism deny that man has from nature a right to private ownership of productive goods, i.e. those goods which can be used over and over again, and are therefore means of production, e.g., land, money, capital in various forms, plant and machinery, etc. They maintain that such goods belong to the community, and that the State therefore alone possesses the ownership and management of all the means of production and distribution. This would mean that there is only one kind of legitimate ownership, i.e., public ownership, and that all men are simply employees of the State or municipality.

What has led more than anything else to the agitation in favor of Socialism and Communism is the manifold abuses of the system of private ownership, i.e. the widespread neglect of the duties attached to property, and disregard of the welfare of those from whose labor wealth is partly derived. Agitators for Socialism and Communism assume that these evils spring inevitably from inequality of wealth and opportunity; hence, they are led to demand the abolition of all private ownership.

The Church recognizes the existence of grave abuses of private ownership, and she condemns them no less strongly than Socialists and Communists do. The goods of the earth are meant by the Creator to supply the needs of all men so that they might live as human beings. The goods of the earth, and the control of them, have been allowed to concentrate into the hands of a small number of men, often by unjust and immoral means, to the detriment of the general welfare. This has resulted in the luxurious domination of the few and the destitution of the many. The Church has unceasingly condemned these abuses, increasingly since the time of Pope Leo XIII.

The chief factors which have contributed to the abuse of the system of private ownership are several. First, religion and morality have been excluded from all economic affairs; in theory and in practice, it has been held that the rights of owners are absolute, and cannot be restricted by law, neither Divine nor human. Second, immoral principles have been adopted, such as greed, avarice, the desire for easy gain and quick returns, all of which contribute to dishonesty, particularly in industry and commerce. Third, wealth is widely abused, with an increase in the unsocial use of money, the luxury of the idle rich, and a neglect of the duties of wealth. Fourth, there has been a lack of action by the State in the interests of the common good. In the individualist belief that the State should not interfere in economic affairs, it has permitted immoral practices to operate without interference. This doctrine of individualism is condemned by the Church. (Quadragesimo Anno, 1931) The Church teaches that not only can the abuses of the system of private ownership be remedied, but that they must be remedied without delay. As Pope Pius XI writes: "Unless serious attempts be made with all energy and without delay to put them (i.e., reforms) into practice, let nobody persuade himself that peace and tranquility of human society can be effectively defended against the forces of revolution." (Quadragesimo Anno, §62)

Socialists and Communists advocate the taking over by the State of all ownership and management of substantially all the means of production and distribution, so that the government, national and local, would be the owner and manager of all land and factories, banks, stores, transport, etc. Individuals would have no power or control over the production and distribution of such things, but would receive their maintenance from the State in return for services rendered.

The Church rejects and condemns the remedy advocated by Socialism and Communism, because it is against the Natural Law, and could not be put into operation without grave injustice and violation of Natural and Divine Law, as it requires robbery and confiscation, destruction of all natural order, and injury to the common welfare. Note, however, that the Church condemns Socialism and Communism in the strict and complete sense of those terms. Simply because a system is called by some "Socialism," it does not follow that such a system or proposal thereby comes under the condemnation of the Church.

The Church has a remedy which she has continuously advocated, i.e. the removal of abuses and the solution of the social problem by reform of the system of private ownership as it exists at present. The Church maintains that the evils at present existing are the result not of the right of private ownership, but of the misuse of that right. The Church lays down the guiding principles by which reform can and must be effected.

The Church teaches that the first step in the reform of the system of private property is a reform of the hearts of the men who work the system. There must be a return to the spirit of the Gospel - a return to Christian life, Christian ideals, and Christian conscience, i.e., there must be a Christianizing of man in all his relations with God and men. As Pope Pius XI writes: "No leader in public economy, no power of organization, will ever be able to bring social conditions to a peaceful solution unless first, in the very field of economics, there triumphs moral law based on God and conscience." (Caritate Christi Compulsi, 1932) This reform is to be brought about through the application by all men of Christian principles of social justice and social charity to all organized relationships: politics, civil life, professional transactions, commerce, and industry. Men must replace the immoral principles which have held sway throughout the whole economic system, particularly between Capital and Labor. Christian principles of social charity are to be applied, especially with regard to the use of property or wealth, according to the teaching of Jesus Christ and of His Church.

Jesus Christ teaches that abundance of possessions or wealth may be fraught with grave danger. It may give rise to self-satisfaction and a sense of independence of and disregard for God and fellow men. It may lead to forgetfulness of the meaning of life and life's purpose. "It is easier for a camel to pass through the eye of a needle than for a rich man to enter the Kingdom of Heaven." (Matt. 19:24) He also makes it quite clear that wealth always brings with it increased duties and responsibilities. Man has only the stewardship of his goods, of which he must render an account to God, and upon which his eternal destiny depends. (Matt. 15:14-30) The rich man in the Gospel is condemned not for having riches, but for neglecting the poor at his gate. (Luke 16:19-31)

The Church teaches that all wealth is stewardship; that man has a right in justice to what is necessary for present and future needs of himself and his dependents; that, once these needs are provided for, there arises a grave obligation in charity to use his surplus wealth for the benefit of others, especially the poor, be it by gift of money, by endowment, by increasing wages, by increasing opportunity for work and wages, etc.; and, lastly, all abuse of property, whether by rich or poor, is condemned. All selfish and anti-social use of possessions is forbidden, not only the luxurious extravagance of the rich, but also the foolish spending of the poor.

Furthermore, the Church teaches that the State has a grave obligation to uphold the right to private property, to safeguard it by removing present and preventing future abuses, and to encourage a wider distribution of private property. It is essential to the common good that individuals and families be able to exercise this right, given to them by nature. The State can safeguard the right to private property by legislation which will remove existing evils and prevent further abuse. It is the State principally which can and must effect these reforms. As Pius XI writes: "When we speak of the reform of institutions, it is principally the State we have in mind." (Quadragesimo Anno, §78) The State must adopt as its policy the increase of small farmers, and encourage and assist a wider distribution of productive property.

The first step towards a more equitable distribution of private property is the recognition of the right of labor to a living wage. Property-less wage-earners must be given the opportunity of acquiring a certain moderate ownership of some kind of property or goods. The property-less wage-earners have no means of saving except from their wages; hence, the Church insists, in the first place, on the right of the worker to a living wage.

CATECHISM

142. What is meant by the right to private property?

The right to private property is the right by which a man may use and dispose of material things for his own benefit without interference.

143. Whence arises the right to private property?

The right to private property arises from Natural Law, and is sanctioned by Divine Law.

144. Is man's right to private property limited in any way?

The right to private property is not absolute, but limited by the nature and purpose of things, and by the fact that man is not an isolated individual but a social being, having relations and obligations to others.

145. Can the right to private property be limited by the State?

The State may have the right to interfere with private ownership, but only when the common good requires it, and only with regard to what the public interest demands should be controlled or owned publicly and not privately.

146. Could the State abolish all private property in the interest of the common good?

No. The State has no authority to abolish what is a natural right of man. Such a step would not be in the interests of the common good, but against it.

147. Did not Jesus Christ disapprove of personal wealth and possessions, and therefore of private property?

No. Jesus Christ taught that wealth and possessions are an obstacle to the perfect following of Himself, and are to be voluntarily renounced by those who choose to serve God by the observation of the evangelical counsels.

148. Did Jesus Christ uphold man's right to private property?

Yes. Jesus Christ upheld and approved of private ownership of material things as a natural right of man.

149. Has the Church always upheld the right to private property?

Yes. The Church has always asserted the justice and necessity of private property.

150. What is the doctrine of modern Socialism and Communism regarding private property?

Both Socialism and Communism deny that man has from nature a right to private ownership of productive goods. They maintain that such goods belong to the community, and that the State therefore alone possesses the ownership and management of all the means of production and distribution.

151. How is it that, if the right to private property is a natural right, so many men have been and still are agitators of Socialism and Communism?

What has led more than anything else to the agitation in favor of Socialism and Communism is the manifold abuses of the system of private ownership.

152. Do the abuses of private ownership of which Socialists and Communists complain really exist?

Yes, such grave abuses do exist. The Church recognizes the existence of these abuses, and condemns them no less strongly than Socialists and Communists.

153. What are the factors which have contributed to the abuse of private property and given rise to the social problem?

The chief factors which have contributed to the abuse of the system of private ownership are the exclusion of religion and morality from all economic affairs, the adoption of immoral principles, the abuse of wealth, and the lack of action by the State in the interests of the common good.

154. Can these abuses be remedied?

The Church teaches that not only can these abuses be remedied, but that they must be remedied without delay.

155. What is the remedy advocated by Socialists and Communists?

Socialists and Communists advocate the taking over by the State of all ownership and management of the means of production and distribution, so that the government would be the owner and manager of all land and factories, banks, stores, transport, etc.

156. What is the attitude of the Church towards the remedy advocated by Socialism and Communism?

The Church rejects and condemns the remedy advocated by Socialism and Communism, because it is against the Natural Law, and could not be put into operation without grave injustice and violation of Natural and Divine Law.

157. Has the Church a remedy to the aforementioned abuses?

Yes. The Church has a remedy which she has continuously advocated: reform of the system of private ownership as it exists at present.

158. What is the first step in the reform which the Church advocates?

The Church teaches that the first step in the reform of the system of private property is a reform of the hearts of men who work the system.

159. In what particular manner is this reform to be put into practice?

This reform is to be brought about through the application by all men of Christian principles of social justice and social charity to all organized relationships: politics, civil life, professional transactions, commerce, and industry.

160. What does Jesus Christ teach regarding the duties of property and wealth?

Jesus Christ teaches that abundance of possessions or wealth may be fraught with grave danger, and that wealth always brings with it increased duties and responsibilities.

161. What is the teaching of the Church on the obligation of social charity, particularly with regard to the use of wealth?

The Church teaches that all wealth is stewardship; that man has a right in justice to what is necessary for present and future needs of himself and his dependents; that, once these needs are provided for, there arises a grave obligation in charity to use his surplus wealth for the benefit of others, especially the poor; and, lastly, all abuse of property, whether by rich or poor, is condemned.

162. What are the obligation of the State with regard to the necessary reforms?

The Church teaches that the State has a grave obligation to uphold the right to private property, to safeguard it by removing present and preventing future abuses, and to encourage a wider distribution of private property.

163. What is the first step towards a more equitable distribution of created goods?

The first step towards a more equitable distribution of private property is the recognition of the right of labor to a living wage.