The course of history is marked by the profound transformation and the exhilarating conquests of work, but also by the exploitation of so many workers and an offence to their dignity. The Industrial Revolution presented for the Church a critical challenge to which her social Magisterium responded forcefully and prophetically, affirming universally valid and perennially relevant principles in support of workers and their rights. For centuries the Church's message was addressed to agricultural societies, characterized by regular cyclical rhythms. Now the Gospel had to be preached and lived in a new “areopagus”, in the tumult of social events in a more dynamic society, taking into account the complexities of new phenomena of the unimaginable transformations brought about by mechanization. At the centre of the Church's pastoral concern was the ever urgent worker question, that is, the problem of the exploitation of workers brought about by the new industrial organization of labour, capitalistically oriented, and the problem, no less serious, of ideological manipulation — socialist and communist — of the just claims advanced by the world of labour. The reflections and warnings contained in the Encyclical Rerum Novarum of Pope Leo XIII are placed in this historical context.
Rerum Novarum is above all a heartfelt defence of the inalienable dignity of workers, connected with the importance of the right to property, the principle of cooperation among the social classes, the rights of the weak and the poor, the obligations of workers and employers and the right to form associations. The orientation of ideas expressed in the Encyclical strengthened the commitment to vitalize Christian social life, which was seen in the birth and consolidation of numerous initiatives of high civic profile: groups and centres for social studies, associations, worker organizations, unions, cooperatives, rural banks, insurance groups and assistance organizations. All of this gave great momentum to labour-related legislation for the protection of workers, above all children and women; to instruction and to the improvement of salaries and cleanliness in the work environment.
Starting with Rerum Novarum, the Church has never stopped considering the problems of workers within the context of a social question which has progressively taken on worldwide dimensions.583Cf. John Paul II, Encyclical Letter Laborem Exercens, 2: AAS 73 (1981), 580-583. The Encyclical Laborem Exercens enhances the personalistic vision that characterized previous social documents, indicating the need for a deeper understanding of the meaning and tasks that work entails. It does this in consideration of the fact that “fresh questions and problems are always arising, there are always fresh hopes, but also fresh fears and threats, connected with this basic dimension of human existence: man's life is built up every day from work, from work it derives its specific dignity, but at the same time work contains the unceasing measure of human toil and suffering, and also of the harm and injustice which penetrate deeply into social life within individual nations and on the international level”.584John Paul II, Encyclical Letter Laborem Exercens, 1: AAS 73 (1981), 579. In fact, work is the “essential key” 585John Paul II, Encyclical Letter Laborem Exercens, 3: AAS 73 (1981), 584. to the whole social question and is the condition not only for economic development but also for the cultural and moral development of persons, the family, society and the entire human race. III. THE DIGNITY OF WORK