Ordinarily when we think of labor unions and their activity, we focus on their ability to secure better wages and benefits for their members. This is a critically important function of collective bargaining but hardly exhausts what unions do. Workers generally want to do their jobs well – indeed they are often more concerned about the quality of their craft than management, which is focused primarily on the bottom line.

We saw an example of this last Thursday when National Nurses United (NNU) led actions in front of hospitals across the country – public and private, Catholic and secular, for-profit and non-profit – to draw attention to a staffing crisis in American hospitals.

The nurses contend that patient care is being undermined by a shortage of nurses on duty in the nation’s ERs, and for years have called for staffing ratios limiting the number of patients assigned to each nurse. NNU regularly makes staffing ratios the centerpiece of its bargaining demands – it was staffing ratios that brought 7,000 NNU nurses out on strike in New York City a few weeks ago, and that dominated bargaining for 12,000 NNU nurses in Minnesota last September. The union persuaded California legislators to enact staffing ratios in law in 1999 and is pursuing safe staffing laws in other states.

Seeing a union taking action for the common good rather than narrowly focused on economic gains for its members may be surprising for some, but it should not be for Catholics. Historically the Church has seen unions as successors to the medieval guilds. The guilds served to establish prices and work rules in their trades, to be sure, but they were also created to preserve standards of quality and practice in their craft. As Pope Leo XIII noted in Rerum Novarum, the guilds “were the means of affording not only many advantages to the workmen, but in no small degree of promoting the advancement of art [49].” Clearly the Holy Father was hoping that the “workingmen’s unions” that he praised in the modern industrial economy would continue to do so. Nurses advocating for safe staffing ratios fall in this tradition.

Hospital administrators often object that they are doing their best and are struggling to hire and retain nurses as it is. Solving the problem may well entail offering nurses improved wages and benefits – after all, that’s how the market usually resolves labor shortages. But the nurses have made a sound and important choice – instead of leading with their economic demands, they have prioritized the issue of staffing ratios. Now they are trying to start a national conversation on the topic. Will we listen?

Born Joseph Ratzinger, the man who would become Pope Benedict XVI first came to the world’s attention as an insightful theologian at Vatican II. He would become more widely known as head of the Vatican’s Congregation for the Doctrine of the Faith (CDF) under Pope St. John Paul II, and was elected his successor in 2005. He is almost universally described as a conservative – and rightly so. But “conservative” in what sense?

In American politics we have developed a notion that “conservatives” favor small government and free markets while opposing government regulations and labor unions. That may be what self-styled “conservatives” in American politics stand for, but it’s a far cry from the original definition of “conservative” – one who is skeptical of change and wants to “conserve” traditions, customs and ways of life and governance.

A theological conservative, Ratzinger spent much of his career defending Church orthodoxy. As Prefect of the CDF it was his job to do so, and it often put him at odds with Catholic progressives seeking changes in the Church. What does this have to do with labor? The right of workers to form unions is an orthodox element of Catholic Social Teaching, established clearly in Pope Leo XIII’s encyclical Rerum Novarum and reaffirmed repeatedly by his successors. While some of Ratzinger’s “conservative” fans hoped he would change this, as Pope Benedict XVI he maintained Church teaching in this regard. In fact, in his social Encyclical Caritas in Veritate, he offered the most emphatic endorsement of the right to organize you will find in a papal document:

Through the combination of social and economic change, trade union organizations experience greater difficulty in carrying out their task of representing the interests of workers, partly because Governments, for reasons of economic utility, often limit the freedom or the negotiating capacity of labour unions. Hence traditional networks of solidarity have more and more obstacles to overcome. The repeated calls issued within the Church’s social doctrine, beginning with Rerum Novarum, for the promotion of workers’ associations that can defend their rights must therefore be honored today even more than in the past [25].

That’s Ratzinger’s conservatism in a nutshell. Skeptical of “social and economic change,” which he believed was harming workers and labor organizations. Favorable toward “traditional networks of solidarity.” Reminding the faithful of the “repeated calls issued within the Church’s social doctrine” to promote labor unions – adding only the flourish that, in a globalized world, this traditional teaching is even more important now than it was in the past.

The Pope Emeritus had a lot to teach us about our faith, and a little about what it means to be “conservative” too. For another take on this theme, check out Michael Sean Winters, American conservatives don’t understand the late Pope Benedict’s legacy.

 

Pope Francis recently addressed members of the CGIL — Italy’s version of the AFL-CIO — about labor unions, worker justice and other themes. The English version of the Holy Father’s remarks comes courtesy of Google Translate.

Dear brothers and sisters, good morning!

I welcome you and thank the Secretary-General for his words. This meeting with you, who form one of the historic Italian trade union organizations, invites me to express once again my closeness to the world of work, in particular to the individuals and families who are struggling most.

There is no union without workers and there are no free workers without unions. We live in an age that, despite technological progress – and sometimes precisely because of that perverse system that calls itself technocracy (cf. Laudato Si’, 106-114) – has partly disappointed expectations of justice in the workplace. And this asks above all to start afresh from the value of work, as a place of encounter between the personal vocation and the social dimension. Working allows the person to realize himself, to live fraternity, to cultivate social friendship and to improve the world. The Encyclicals Laudato si’ and Fratelli tutti can help to undertake formation courses that offer reasons for commitment in the time we are living.

Work builds society. It is a primary experience of citizenship, in which a community of destiny takes shape, the fruit of the commitment and talents of each one; This community is much more than the sum of the different professions, because everyone recognizes himself in the relationship with others and for others. And so, in the ordinary web of connections between people and economic and political projects, the fabric of “democracy” is given life day by day. It is a fabric that is not made at a table in some building, but with creative industriousness in factories, workshops, farms, commercial, crafts, construction sites, public administrations, schools, offices, and so on. It comes “from below”, from reality.

Dear friends, if I recall this vision, it is because one of the tasks of the union is to educate in the meaning of work, promoting fraternity among workers. This formative concern cannot be missing. It is the salt of a healthy economy, capable of making the world better. In fact, “human costs are always also economic costs and economic dysfunctions always involve human costs as well. Giving up investing in people in order to make a greater immediate profit is a bad deal for society” (Enc. Laudato Si’, 128).

In addition to training, it is always necessary to point out the distortions of work. The throwaway culture has crept into the folds of economic relations and has also invaded the world of work. This is found, for example, where human dignity is trampled underfoot by gender discrimination – why should a woman earn less than a man? Why does a woman, as soon as you see that she begins to “get fat”, send her away to avoid paying for maternity? –; You can see it in youth precariousness – why should life choices be delayed because of chronic precariousness? –; or even in the culture of redundancy; And why are the most demanding jobs still so poorly protected? Too many people suffer from lack of work or undignified work: their faces deserve to be heard, they deserve union commitment.

I would like to share with you in particular some concerns. Firstly, the safety of workers. Your Secretary-General has spoken about this. There are still too many dead — I see them in the newspapers: there is someone every day — too many maimed and injured in the workplace! Every death at work is a defeat for the whole of society. Rather than counting them at the end of each year, we should remember their names, because they are people and not numbers. Let us not allow profit and the person to be put on the same level! The idolatry of money tends to trample on everything and everyone and does not guard differences. It is about training to care about the lives of employees and educating oneself to take safety regulations seriously: only a wise alliance can prevent those “accidents” that are tragedies for families and communities.

A second concern is the exploitation of people, as if they were performance machines. There are violent forms, such as the hiring and slavery of laborers in agriculture or on construction sites and in other workplaces, the constraint on grueling shifts, the downward game in contracts, the contempt for motherhood, the conflict between work and family. How many contradictions and wars between the poor are consumed around work! In recent years, the so-called “working poor” have increased: people who, despite having a job, cannot support their families and give hope for the future. The union – listen carefully to this – is called to be the voice of those who have no voice. You must make noise to give voice to those who have no voice. In particular, I recommend attention to young people, often forced into precarious, inadequate, even enslaving contracts. I thank you for every initiative that promotes active employment policies and protects people’s dignity.

In addition, in these years of pandemic, the number of those who resign from work has grown. Young and old are dissatisfied with their profession, the climate in the workplace, the contractual forms, and prefer to resign. They look for other opportunities. This phenomenon does not mean disengagement, but the need to humanize work. Also in this case, the union can do prevention, focusing on the quality of work and accompanying people towards a relocation more suited to the talent of each one.

Dear friends, I invite you to be “sentinels” of the world of work, generating alliances and not sterile oppositions. People thirst for peace, especially at this moment in history, and everyone’s contribution is fundamental. Educating for peace even in workplaces, often marked by conflicts, can become a sign of hope for all. Also for future generations.

Thank you for what you do and will do for the poor, migrants, fragile and disabled people, the unemployed. Do not neglect to take care of those who do not join the union because they have lost trust; and to make room for youth responsibility.

I entrust you to the protection of Saint Joseph, who knew the beauty and effort of doing his job well and the satisfaction of earning bread for his family. We look at him and his ability to educate through work. I wish a peaceful Christmas to all of you and your loved ones. May the Lord bless you and Our Lady keep you. And if you can, pray for me. Thank you!

After a long journey toward justice, Washington DC’s domestic workers scored a major victory yesterday when the DC City Council voted unanimously to enact a Domestic Workers’ Bill of Rights. Until now, domestic workers – maids, nannies, au pairs, and many home health aides – were excluded from employment law protections that most workers take for granted. Now the District has joined several other cities and states in passing a Domestic Workers’ Bill of Rights.

The legislation, known as the DC Domestic Workers Employment Rights Amendment Act, was announced in March. The legislation extends the protection of DC’s Human Rights law (which addresses both discrimination and sexual harassment) and its Occupational Safety and Health law to cover domestic workers. It further entitles domestic workers to a written contract explaining terms and conditions of employment.

The Catholic Labor Network has accompanied the domestic workers in their campaign for more than a year. In February, CLN co-hosted a “listening session” with domestic worker Antonia Sucro for area faith leaders, including several from DC-area Parishes and the Archdiocese of Washington. Like most domestic workers today, Sucro, a parishioner at St Catherine Laboure in Maryland, is an immigrant. She told of losing her job abruptly during the early spread of covid but – lacking a written work contract – was unable to access the supplemental unemployment benefits approved by Congress.

In the months since, the workers have tirelessly rallied and lobbied DC Council members to ensure that the legislation progressed. Catholic Labor Network has joined the domestic workers for these events and organized supporters to write letters and emails in support of the legislation.

Congratulations to DC’s domestic workers on their big win!

A guest contribution from Don Villar at the Chicago Federation of Labor

I had only gotten a few hours of sleep when I was suddenly wide awake. My watch said it was 4:00 a.m. Friday, December 9. I was physically exhausted, but apparently not enough to fall back to sleep.

Since arriving in Israel as part of the Jewish United Fund of Chicago labor delegation five days ago, I logged dozens of miles (more than 125,000 steps on my Fitbit) walking around Tel Aviv, Jerusalem, and near the Gaza Strip. We met with government officials, Israeli and Palestinian labor activists, workers, and struggling families. Besides visiting religious sites, we were immersed in Israeli history and geopolitics. The visit revealed the complexity, the challenges, and the promise of the region.

For another hour, I laid in bed. I tried to go back to sleep, but it didn’t work. I felt something  pulling at me, calling me to get up. I fumbled in the darkness of my hotel room to get dressed, and tried not to wake my wife Rose asleep beside me.

I walked out of the hotel to a dark and quiet Jerusalem street. Hours earlier, the streets were frenetic as people enjoyed the start of their weekend. It was a cold December morning as I made my way to the Old City. It was about a 15 minute walk, up winding streets, to get to the Damascus Gates, one of the entrances to the Old City. I had some rosary beads I purchased earlier in the Old City in my pocket, and began praying the rosary as I walked in the early morning silence.

When I visited during the day, the Old City was bustling with locals, tourists, merchants, children, and workers. The sounds of conversations, footsteps, and hum of city life echoed through the narrow streets and alleys. Now, the streets were silent, except for my own footsteps on the ancient cobblestones. The once crowded shops were now shuttered. I followed the signs to the Church of the Holy Sepulcher, meandering through the dark alleys and narrow streets. The signs led me through an archway that opened up to the modest courtyard of the church, Christianity’s most holy place.

I stepped into the church. The chatter of tourists from the day before was replaced by chants, prayers and serenity. I made my way to the main rotunda of the church containing the Aedicule, a small chapel or shrine. The long line of tourists waiting to enter the Aedicule was gone. In this early hour, groups of pilgrims were gathered in the side chapels of the church, praying and waiting for their turn to enter the tomb.

In the Aedicule, about two dozen Polish Catholic pilgrims were celebrating mass. After they finished mass, the Polish pilgrims filed quietly out of the tomb. As they exited, a group of Italian Catholic pilgrims entered the Aedicule to celebrate mass. I made eye contact with the pilgrimage leader, asked if I could join them. After her group entered, she invited me to come into the Aedicule with them.

I was the last person to enter as they closed the wooden doors behind me for the mass. The Aedicule is made up of two very small rooms. The first contains a remnant of the Angel’s Stone. The stone that was rolled to cover the entrance of Christ’s tomb. On Easter Sunday morning, Mary Magdalene found the tomb open and empty, and the angel sitting on the stone. The second room contains the tomb itself.

While the mass was in Italian, I could make out the parts of the liturgy and responses. I whispered the responses to myself in English. During the course of the mass, two pilgrims at a time would enter the tomb, kneel before and touch the place where Jesus was laid to rest. During the liturgy of the Eucharist, after nearly all the pilgrims had gone into the tomb, she invited me to do the same. Standing in the back of the crowded room, the pilgrims parted enough to allow me inside the tomb. I knelt, said a prayer, grateful for this moment, and kissed the place where our faith tradition tells us Christ was laid after he was crucified. After a moment, I got back up and returned to the room of the Angel’s Stone. I pressed myself into the corner near the entrance of the tomb to allow others to come forward.

When it was time for Holy Communion, the priest emerged from the tomb and began distributing the Eucharist. He placed the host in my hand. I paused, stared at the wafer, and thought about this moment. I was taking the body of Christ in the tomb where he had risen from the dead.

I placed the host in my mouth. As it dissolved on my tongue, I felt a sudden rush of emotions come upon me. The hairs on the back of my neck stood up, goosebumps ran up my arm. I felt a sensation throughout my entire being. It was something I have never felt before. I felt the immense solidarity of faith across the world and time. I felt small and humbled. I felt joy and elation. I felt so many emotions. We often talk about being in a state of Grace, about having the Holy Spirit come upon us. At that moment, I truly felt a state of Grace, the Holy Spirit.

After the priest gave his final blessing, ending the mass, we filed out of the Aedicule. A group of Korean Catholic pilgrims came in behind us to also celebrate mass. Mass in the tomb was a transformative moment. I was burdened when I entered the tomb. A half hour later, I emerged transformed, changed, uplifted.

As I exited the church, I felt a new sense of clarity. I had been preoccupied by work, family life, responsibilities, meetings, challenges, personal and professional relationships, image, disappointments, heartache, sorrows, joys, successes, and with absorbing all I had seen and heard during the past few days. The burdens, ebb and flow of life that preoccupy everyone weighed me down. For a moment, those burdens felt lifted. My daily prayer included a plea for God to guide me, show me the way, give me strength to continue on as a labor activist, as an advocate, as someone trying to live their faith, and advance the Labor Movement and the cause for worker justice.

When I first entered the church, it was dark outside. The darkness was now replaced by the morning light and blue skies. The sound of birds singing filled the air. The shops catering to tourists in the Old City were still closed, except for a bakery. The baker was placing dough into an old brick oven. The smell of fresh baked bread wafted from the oven, filling the narrow streets of the Old City. Jerusalem was slowly waking from its slumber to a new and beautiful day.

Rose was still in bed when I returned to our hotel room. I sat beside her and began to cry as I shared with her what I just experienced. I know I don’t always get life right. I make mistakes. I stumble. At this moment, I felt a renewed sense of purpose. I felt that God was answering my prayers to guide me, show me the way, and give me strength to continue on.

On this Friday morning, it was God that was calling me, pulling me from my sleep and exhaustion, to spend a moment of peace in the early morning in the Holy City and renew my spirit.