"No Socialist system can be established without a Political Police: this would nip opinion in the bud, and stop criticism."

In 1937, Pius XI authored several encyclicals on political matters, including the majestic Mit Brennender Sorge. But, while National-Socialism was sent to the trash heap of history in 1945, Communism and the various forms of Atheistic Socialism ended the war in a position of strength. And, as we see clearly today throughout the West, even after the Cold War, extreme Socialism has gone from strength to strength in the halls of culture and education to reach the streets and the halls of power. Pius XI's warning in Divini Redemptoris could not be clearer:

 

Insisting on the dialectical aspect of their materialism, the Communists claim that the conflict which carries the world towards its final synthesis can be accelerated by man. Hence they endeavor to sharpen the antagonisms which arise between the various classes of society. Thus the class struggle with its consequent violent hate and destruction takes on the aspects of a crusade for the progress of humanity. On the other hand, all other forces whatever, as long as they resist such systematic violence, must be annihilated as hostile to the human race. Communism, moreover, strips man of his liberty, robs human personality of all its dignity, and removes all the moral restraints that check the eruptions of blind impulse. There is no recognition of any right of the individual in his relations to the collectivity; no natural right is accorded to human personality, which is a mere cog-wheel in the Communist system.

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Right after the war in Europe was over, the British Prime Minister,  Winston Churchill, who had been as prescient as it could have been expected about the Nazis, fought his former Labour allies in the 1945 General Election. His first radio speech is considered a "blunder" by historians, and is even called by some the "Crazy Broadcast". However, pay attention carefully to his words below, and see how they also explain in a more practical level the fears expressed by Pius XI in 1937. Also, notice how the same extreme Socialism is rearing its head throughout the West today:

 ...there can be no doubt that Socialism is inseparably interwoven with Totalitarianism and the abject worship of the State. …liberty, in all its forms is challenged by the fundamental conceptions of Socialism. …there is to be one State to which all are to be obedient in every act of their lives. This State is to be the arch-employer, the arch-planner, the arch-administrator and ruler, and the arch-caucus boss.

A Socialist State once thoroughly completed in all its details and aspects… could not afford opposition. Socialism is, in its essence, an attack upon the right of the ordinary man or woman to breathe freely without having a harsh, clumsy tyrannical hand clapped across their mouths and nostrils.   

But I will go farther. I declare to you, from the bottom of my heart that no Socialist system can be established without a political police. Many of those who are advocating Socialism or voting Socialist today will be horrified at this idea. That is because they are shortsighted, that is because they do not see where their theories are leading them.

Leo XIII -"Man Precedes the State": A State that Destroys Jobs is Destroying the Primary Instinct of Man -- Self-Preservation

At a moment in time in which governments are destroying employment more violently than ever witnessed in the history of mankind (with the best of intentions, as is always the case...), it is urgent to remember the lessons of Pope Leo XIII on the absolute necessity of employment for the preservation of human life -- and of the duty of the state not to prevent man from pursuing, "the right of providing for the substance of his body."

It is surely undeniable that, when a man engages in remunerative labor, the impelling reason and motive of his work is to obtain property, and thereafter to hold it as his very own. If one man hires out to another his strength or skill, he does so for the purpose of receiving in return what is necessary for the satisfaction of his needs; he therefore expressly intends to acquire a right full and real, not only to the remuneration, but also to the disposal of such remuneration, just as he pleases. Thus, if he lives sparingly, saves money, and, for greater security, invests his savings in land, the land, in such case, is only his wages under another form; and, consequently, a working man's little estate thus purchased should be as completely at his full disposal as are the wages he receives for his labor. But it is precisely in such power of disposal that ownership obtains, whether the property consist of land or chattels. Socialists, therefore, by endeavoring to transfer the possessions of individuals to the community at large, strike at the interests of every wage-earner, since they would deprive him of the liberty of disposing of his wages, and thereby of all hope and possibility of increasing his resources and of bettering his condition in life.

What is of far greater moment, however, is the fact that the remedy they propose is manifestly against justice. For, every man has by nature the right to possess property as his own. This is one of the chief points of distinction between man and the animal creation, for the brute has no power of self direction, but is governed by two main instincts, which keep his powers on the alert, impel him to develop them in a fitting manner, and stimulate and determine him to action without any power of choice. One of these instincts is self preservation, the other the propagation of the species. Both can attain their purpose by means of things which lie within range; beyond their verge the brute creation cannot go, for they are moved to action by their senses only, and in the special direction which these suggest. But with man it is wholly different. He possesses, on the one hand, the full perfection of the animal being, and hence enjoys at least as much as the rest of the animal kind, the fruition of things material. But animal nature, however perfect, is far from representing the human being in its completeness, and is in truth but humanity's humble handmaid, made to serve and to obey. It is the mind, or reason, which is the predominant element in us who are human creatures; it is this which renders a human being human, and distinguishes him essentially from the brute. And on this very account - that man alone among the animal creation is endowed with reason - it must be within his right to possess things not merely for temporary and momentary use, as other living things do, but to have and to hold them in stable and permanent possession; he must have not only things that perish in the use, but those also which, though they have been reduced into use, continue for further use in after time.

This becomes still more clearly evident if man's nature be considered a little more deeply. For man, fathoming by his faculty of reason matters without number, linking the future with the present, and being master of his own acts, guides his ways under the eternal law and the power of God, whose providence governs all things. Wherefore, it is in his power to exercise his choice not only as to matters that regard his present welfare, but also about those which he deems may be for his advantage in time yet to come. Hence, man not only should possess the fruits of the earth, but also the very soil, inasmuch as from the produce of the earth he has to lay by provision for the future. Man's needs do not die out, but forever recur; although satisfied today, they demand fresh supplies for tomorrow. Nature accordingly must have given to man a source that is stable and remaining always with him, from which he might look to draw continual supplies. And this stable condition of things he finds solely in the earth and its fruits. There is no need to bring in the State. Man precedes the State, and possesses, prior to the formation of any State, the right of providing for the substance of his body.

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