The recent election of Pope Leo XIV has reignited global discourse on Catholic Social Teaching (CST), bringing to the fore historic documents such as Rerum Novarum, Pope Leo XIII’s 1891 encyclical on capital and labour.
At a time when Zimbabwe, like many developing economies, is searching for pathways to economic renewal, social equity, and moral leadership, this foundational text offers a compelling framework to reimagine economic life through the lens of human dignity and social justice.
Far from being a relic of history, Rerum Novarum reads today like a blueprint for societies grappling with rising inequality, fragile institutions, and the erosion of social trust. It calls us to rethink the very foundations of business, property, and labour relations — not just from an economic perspective, but from a deeply ethical one.
The social question revisited in Rerum Novarum, Pope Leo XIII responds to what he describes as “the spirit of revolutionary change,” brought on by industrialisation and the growing alienation between capital and labour.
He identifies a troubling concentration of wealth, the marginalisation of the working poor, and the inadequacy of state structures to protect human welfare.
Over a century later, Zimbabwe faces its own version of these challenges: widespread youth unemployment, economic informality, and a sharp gap between elites and the marginalised.
A growing number of citizens labour outside of protective legal frameworks, surviving hand to mouth in the informal economy, while access to land, finance, and productive resources remains concentrated in a few hands.
Private property, moral economy
One of the central tenets of Rerum Novarum is the affirmation of the natural right to private property. Pope Leo XIII strongly rebukes socialist calls for the abolition of private ownership, warning that such measures would do more harm than good by removing incentives for work, savings, and personal responsibility. But this defence is not without qualification.
Ownership is not an absolute right — it carries social obligations. The Pope insists that private wealth should serve the common good, and that those blessed with abundance bear a moral duty to support the less fortunate.
Zimbabwe’s land reform experience remains a cautionary tale. While the redistribution of land addressed historical injustices, its implementation failed to balance the right to property with the principles of stewardship, productivity, and social responsibility.
The result has been underutilised land, degraded infrastructure, and continued rural poverty.
Dignity of work, worker’s value
Central to CST is the belief that work is not merely a transactional exchange of labour for wages, but a means through which people participate in God’s creation.
The worker, therefore, must be respected not as a tool of production but as a person of dignity. Zimbabwean workers in both public and private sectors often struggle under exploitative conditions—whether it is teachers earning salaries that fall below the cost of living or artisanal miners operating under precarious arrangements with middlemen. Pope Leo XIII condemns such conditions, stressing that “to misuse men as though they were things” is a grave injustice.
A just wage, one that allows workers to support themselves and their families, is not simply a policy preference but a moral imperative.
Yet in Zimbabwe, the erosion of real wages and the absence of safety nets have left many in working poverty. A human-centred approach would require a reassessment of wage structures, benefits, and workplace protections, especially in sectors that drive economic growth, such as agriculture, mining, and education.
Labour, capital, social harmony
Pope Leo XIII rejects the notion that the interests of labour and capital are irreconcilably opposed. Rather, he sees them as complementary, each dependent on the other for the sustenance of the economic order.
“Capital cannot do without labour, nor labour without capital,” he writes. The message is especially pertinent in Zimbabwe, where mistrust between business, labour unions, and government has often stymied social dialogue and delayed economic reforms. Collective bargaining remains weak, and tripartite forums are underutilised or politicised.
This calls for a revitalised social contract — rooted not in antagonism but mutual respect and shared purpose. Employers must recognise workers as partners in development, and the state must act as a neutral arbiter, enforcing just labour laws and facilitating social cohesion. In practice, this means more inclusive national economic dialogue platforms, robust dispute resolution systems, and targeted investment in labour intensive industries.
Family as economic unit
Rerum Novarum also situates the family at the centre of the economic order. The family, it argues, predates the state and possesses inherent rights and duties, including the right to own property and raise children in dignity.
For Zimbabwe, where many families are fragmented due to economic migration, and where social safety nets are often informal, this teaching holds profound relevance.
Policies that support family life — affordable housing, access to quality education, and public healthcare — are not merely welfare provisions; they are investments in the moral and economic bedrock of society.
Moreover, with a growing number of youths now serving as heads of households due to the loss of parents from HIV/Aids and other hardships, there is a need for youth-targeted economic programmes that go beyond entrepreneurship rhetoric and offer real pathways to stability and prosperity.
Role of religion, moral leadership
Perhaps one of the most radical assertions in Rerum Novarum is that economic reform cannot succeed without spiritual renewal.
The encyclical insists that the church has a duty not only to preach charity but also to form consciences and shape economic behaviour.
This spiritual framing of economics invites a fresh role for Zimbabwean faith-based organisations, many of which already run schools, hospitals, and social services.
These institutions can lead in the promotion of ethical business practices, inclusive finance models, and vocational training for youth.
In this respect, Catholic Social Teaching aligns well with the rise of humanistic management philosophies that emphasise dignity, purpose, and well-being. At a time when business education in Zimbabwe is being called to adapt to the country's industrialisation and innovation agenda, these traditions offer a compelling alternative to hyper-individualistic or exploitative market models.
Conclusion
As Zimbabwe seeks to chart a new development trajectory, the teachings of Rerum Novarum offer a sobering yet hopeful guide.
They remind us that economies exist not for the aggrandisement of a few, but for the flourishing of all. Justice in the workplace, the sanctity of property balanced with social good, and the dignity of every human being — these are not utopian ideals, but necessary conditions for sustainable progress.
In drawing from this well of wisdom, Zimbabwe can help shape a new era of moral economic leadership, rooted in its own cultural and religious heritage. The time is ripe for such a vision, and the responsibility lies with each of us to bring it to life.
- Jongwe is a humanistic leader with extensive expertise across various industries in Southern Africa, including higher education. — WhatsApp at+263 788016938/ email: consultgws@gmail.com.