CATHOLIC FEMINISTS may look to the writings of Pope John Paul II and Benedict XVI to support their view that careerism and feminist interpretations of history are compatible with their faith. But how do they reconcile this stance with unambiguous statements to the contrary by previous popes? As noted by Allan Carlson, and discussed today at Throne and Altar:

In his great encyclical “Rerum Novarum” (1891), Pope Leo XIII declared it “a most sacred law of nature that the father of a family see that his offspring are provided with all the necessities of life.” For their part, mothers were “intended by nature for the work of the home […] the education of children and the well-being of the family.” Consequently, Leo argued the principle underlying all employer-worker contracts must be that the wage be at least “sufficiently large to enable [the worker] to provide comfortably for himself, his wife, and his children.” 

In “Quadragesimo Anno” (1931), Pope Pius XI termed it “an intolerable abuse […] to be abolished at all costs” for mothers to be forced by their husbands’ low wage to work outside the home, thereby neglecting their natural responsibilities, “especially the training of children.” He added that “[e]very effort must therefore be made” to insure “that fathers of families receive a wage large enough to meet ordinary family needs adequately.” He rendered “merited praise to all, who with a wise and useful purpose, have tried and tested various ways of adjusting the pay for work to family burdens.”

Writing last year, Carlson, the well-known author of  books on the traditional family, said that Pope Benedict XVI has not upheld this tradition. Benedict’s encyclical “Caritas in Veritate” is remarkable for its silence on the destructive effects of feminism. Carlson writes:

In contrast, “Caritas in Veritate” seems to assume that mothers will be in the workforce (No. 63). It makes no mention of the special work of women in the home, while acknowledging “the right to a just wage and to the personal security of the worker and his or her family.” In discussing “decency” in regard to work, Benedict XVI describes “work that is freely chosen, effectively associating workers, both men and women, with the development of their community; work that enables the worker to be respected and free from any form of discrimination; work that makes it possible for families to meet their needs and provide schooling for their children, without the children themselves being forced into labor.” Earlier Popes would have added “and mothers” to that last phrase; Benedict XVI seems to have quietly accepted the two-earner or two-career family as the new social and economic norm.

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