This unjust distribution of wealth develops on the one hand a class idle and wasteful because they are too rich, and on the other hand a class idle and wasteful because they are too poor. It deprives men of capital and opportunities which would make them more efficient producers. It thus greatly diminishes production.  ...  read the whole article

Henry George: The Condition of Labor — An Open Letter to Pope Leo XIII in response to Rerum Novarum (1891)

It seems to us that your Holiness misses its real significance in intimating that Christ, in becoming the son of a carpenter and himself working as a carpenter, showed merely that “there is nothing to be ashamed of in seeking one’s bread by labor.” To say that is almost like saying that by not robbing people he showed that there is nothing to be ashamed of in honesty. If you will consider how true in any large view is the classification of all men into working-men, beggar-men and thieves, you will see that it was morally impossible that Christ during his stay on earth should have been anything else than a working-man, since he who came to fulfil the law must by deed as well as word obey God’s law of labor.

See how fully and how beautifully Christ’s life on earth illustrated this law. Entering our earthly life in the weakness of infancy, as it is appointed that all should enter it, he lovingly took what in the natural order is lovingly rendered, the sustenance, secured by labor, that one generation owes to its immediate successors. Arrived at maturity, he earned his own subsistence by that common labor in which the majority of men must and do earn it. Then passing to a higher — to the very highest — sphere of labor, he earned his subsistence by the teaching of moral and spiritual truths, receiving its material wages in the love-offerings of grateful hearers, and not refusing the costly spikenard with which Mary anointed his feet. So, when he chose his disciples, he did not go to landowners or other monopolists who live on the labor of others, but to common laboring-men. And when he called them to a higher sphere of labor and sent them out to teach moral and spiritual truths, he told them to take, without condescension on the one hand or sense of degradation on the other, the loving return for such labor, saying to them that “the laborer is worthy of his hire,” thus showing, what we hold, that all labor does not consist in what is called manual labor, but that whoever helps to add to the material, intellectual, moral or spiritual fullness of life is also a laborer.*

* Nor should it be forgotten that the investigator, the philosopher, the teacher, the artist, the poet, the priest, though not engaged in the production of wealth, are not only engaged in the production of utilities and satisfactions to which the production of wealth is only a means, but by acquiring and diffusing knowledge, stimulating mental powers and elevating the moral sense, may greatly increase the ability to produce wealth. For man does not live by bread alone. . . . He who by any exertion of mind or body adds to the aggregate of enjoyable wealth, increases the sum of human knowledge, or gives to human life higher elevation or greater fullness — he is, in the large meaning of the words, a “producer,” a “working-man,” a “laborer,” and is honestly earning honest wages. But he who without doing aught to make mankind richer, wiser, better, happier, lives on the toil of others — he, no matter by what name of honor he may be called, or how lustily the priests of Mammon may swing their censers before him, is in the last analysis but a beggar-man or a thief. — Protection or Free Trade, pp. 74-75.

In assuming that laborers, even ordinary manual laborers, are naturally poor, you ignore the fact that labor is the producer of wealth, and attribute to the natural law of the Creator an injustice that comes from man’s impious violation of his benevolent intention. In the rudest stage of the arts it is possible, where justice prevails, for all well men to earn a living. With the labor-saving appliances of our time, it should be possible for all to earn much more. And so, in saying that poverty is no disgrace, you convey an unreasonable implication. For poverty ought to be a disgrace, since in a condition of social justice, it would, where unsought from religious motives or unimposed by unavoidable misfortune, imply recklessness or laziness.

 

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Henry George: How to Help the Unemployed   (1894)

Yet there has been no disaster of fire or flood, no convulsion of nature, no destruction by public enemies. The seasons have kept their order, we have had the former and the latter rain, and the earth has not refused her increase. Granaries are filled to overflowing, and commodities, even these we have tried to make dear by tariff, were never before so cheap.

What more unnatural than that alms should be asked, not for the maimed, the halt and the blind, the helpless widow and the tender orphan, but for grown men, strong men, skilful men, men able to work and anxious to work! What more unnatural than that labor -- the producer of all food, all clothing, all shelter -- should not be exchangeable for its full equivalent in food, clothing, and shelter; that while the things it produces have value, labor, the giver of all value, should seem valueless!  ...

What that injustice is may be seen by whoever will really look. We have only to ask to find. ...

The country is suffering from "scarcity of employment." But let anyone today attempt to employ his own labor or that of others, whether in making two blades of grass grow where one grew before, or in erecting a factory, and he will at once meet the speculator to demand of him an unnatural price for the land he must use, and the tax-gatherer to fine him for his act in employing labor as if he had committed a crime. The common-sense way to cure "scarcity of employment" is to take taxes off the products and processes of employment and to impose in their stead the tax that would end speculation in land. ...  Read the entire article