The Compendium of Social Doctrine of the Catholic Church was not published as a letter to the Pope …
Sorry, you are wrong. The
Compendium of Social Doctrine of the Catholic Church (CSDCC) was published as the “Letter of Cardinal Angelo Sodano to His Holiness Pope John Paul II.”
And the form of all teachings are indicative of the weight of the authority for the teachings it contains. This report is just a compendium; just as the
Catechism of the Catholic Church is a compendium.
When the Catechism was released, Cardinal Ratzinger offered some interesting comments about its authority. He insisted that the Catechism was not “a kind of new ‘Superdogma,’.
”Rather, it was simply a compendium of doctrines that have been taught by the Church. Naturally, these doctrines possess a wide variety of authoritative weights, and the inclusion of a doctrine in the Catechism does not alter its weight. … The individual doctrines that the catechism affirms have no other authority than that which they already possess.” Joseph Ratzinger, “The Catechism of the Catholic Church and the Optimism of the Redeemed,” Communio 20 (1993): 469-84, at 479.
So too with the CSDCC. One should be skeptical when lectured by another on the
Great Books, and waves only their copy of the
Cliff Notes as all one ever needs to know about those great books.
So you should examine the footnote of your reference from the CSDCC if you truly wish to understand the teaching. Why do you refuse to read the footnote in your own citation – [662] Leo XIII, Encyclical Letter
Rerum Novarum :
Acta Leonis XIII , 11 (1892), 131?
Now,
Rerum Novarum (“New Things”) is an encyclical and the specific teaching we discuss now is predicated on those
new things that are particular to 1892. The teaching has two components – doctrinal and contingent. The contingent relates to the “new things” unique to 1892 – the unregulated clash between labor and capital. SJPII in
Centesimus Annus reminds us exactly what that *new
contingent thing was:
It was said at the time that the State does not have the power to intervene in the terms of these contracts, except to ensure the fulfillment of what had been explicitly agreed upon. This concept of relations between employers and employees, purely pragmatic and inspired by a thorough-going individualism, is severely censured in the Encyclical as contrary to the twofold nature of work as a personal and necessary reality.
The caveat in
Rerum Novarum beyond the free agreement of employer and employee as necessary to a just wage is that a
workman’s wages should be sufficient to enable him to support himself, his wife and his children. Pope Leo’s injunction is not aimed at a moral obligation of employers but of the state. In 2019, that contingency has been addressed; the state has acted.
Today, the employer has no moral obligation to pay a wage higher than what is agreeable to the community as “sufficient”. The employer and the employee still must freely agree if the wage is to be just. That doctrinal component continues.