Work is the worker's way of participating in the enterprises, and through the enterprise, in society. Property and its value are for work, not the other way round. everyone has a right to private property and it must fulfill a social function, in order for the universal distribution of goods to realized.. Human dignity is at stake in this journey toward socialization.
For when a man works he not only alters things and society, he developed himself as well. Human dignity is the guiding principle of socio-economic activity, and therefore human labour...is superior to the other elements of economic life, for the latter have only the nature of tools.
Labour that is organized in a merely mechanical way is enslaving, since work is human when it makes use of the intelligence and freedom of the worker and when the enterprise has something of a human community about it.
In order to speak to every human person where man is the way of the church, the Pope develops a peronsalist perspective on work. This anthropology of human dignity can be considered as central to the entire teaching of John Paul II pontificate. As a person, man is therefore the subject of work. work is for man, and not man for work, meaning that the human being has priority over economic goods and over organization of labour. Capital is a resource for man, not man and his work reduced to a human form of property - is at the service of work and of the universal destination of goods': property is the product of work and exists to serve the human being and his work.
John Paul II also gives an explicit treatment of the spiritual, biblical and theological dimensions of work, going back to Genesis and to the model of christ: work is a sharing in the divine plan of creation and in the paschal mystery of Christ, and geared to the kingdom of God, the new heaven and the new earth.
Thanks to the new technologies, solidarity has acquired new opportunities. the internet, while containing the most disparate and contrasting elements and becoming almost grotesque in the process, is also a vehicle of global solidarity.
Benedict XVI goes on to suggest that it is necessary to try out a new paradigm for the economy and civilization, anew culture based on trust and solidarity, where work regains its original place, overcoming the current tendency to individualism, and he suggests that there are possibilities and facilities, even for the new technologies.....
PC: Religious should consider themselves in their own assignments to be bound by the common law of labour, and while they procure what is required for their sustenance and works, they should banish all undue solicitude and trust themselves to the provident care of their Father in heaven.
But your activities cannot derogate from the vocation of your various institutes, nor habitually involve work such as would take the place of their specific tasks. nor should these activities in any way lead you towards secularization, to the detriment of your religious life.
Be watchful therefore regarding the spirit which animates you: what a failure it would be if you felt yourselves valued solely by the payment you receive for worldly work.