Dear friends,

Good afternoon, and thank you for your warm welcome. I deeply desired to meet with all of you, representatives of the work community in Argentina: workers and business leaders; members of trade unions and popular movements; teachers and other members of the academic community of the Catholic University of Argentina. I warmly greet the Grand Chancellor, the Archbishop of Buenos Aires, and the President of the Episcopal Commission for Social Pastoral Care, and I thank you for the words addressed to me on behalf of everyone present. In a particular way, I thank those who have shared their testimonies and artistic talents with us, bearing witness to the greatness of God in their lives.

Just as music helps us lift our souls to God and transcend the everyday realities of our lives, work invites us to take part in the Lord’s marvelous and harmonious activity. In this regard, Saint John Paul II reminded us that “men and women, created in the image of God, share by their work in the activity of the Creator and, within the limits of their own human capabilities, in a sense continue to develop that activity, and perfect it as they advance further and further in the discovery of the resources and values contained in the whole of creation” (Laborem Exercens, 25). Work, therefore, is not an instrument of conflict. Rather, it helps build society through the contribution of all and respect for the order of Creation.

This conviction remains valid, however much the circumstances around us, and even the very structure of work itself, may change (cf. Magnifica Humanitas, 150). Today, the anthropological underpinnings and the global dimension of work are not only confronted by the foundations of the economy, but are also challenged by the ecological crisis and the irresponsible use of the planet’s resources. Wherever the domination of a few becomes the rule, work is turned into the exploitation of all components of the work community, and workers end up being valued solely for their efficiency. This reality takes on an unprecedented urgency when viewed from the perspective of integral ecology articulated by Pope Francis, according to which work contributes to the responsible stewardship of creation, in which technological development must be harmonized with respect for the rhythms of nature and the limits of the various ecosystems (cf. Laudato Si’, 11). This is an insight that remains valid even now, amid profound changes in the structure of work, when the interests of a few seem to prevail, forgetting that “true progress is not what increases the wellbeing of some by degrading ecosystems, shifting costs onto the most disadvantaged communities, or compromising the living conditions of those who will follow us” (Magnifica Humanitas, 84).

All work, and every aspect of the work community, must always bear this distinctive mark: it must be carried out by people, who bring all their potential to bear, and it must likewise be directed toward the full development of those who perform it. Here we encounter the first and most fundamental of the principles of the Church’s Social Doctrine: the dignity of the human person. The human person is the author, the center and the goal of all economic and social life. The economy, therefore, must be at the service of the person, and not the person at the service of the economy. Although this statement may seem theoretical, it is a central point of the Church’s social thought dating back to my predecessor Leo XIII. In order to foster harmony between all parties and eliminate conflicts in the workplace, he reflected upon the need to establish a proper balance between economic principles, the outlook of employers and the needs of workers and their families (cf. Rerum Novarum, 20). This is why unemployment is a genuine tragedy in the life of those affected by it. To deprive a person of work is not simply to deny that person an income. It severely wounds their dignity, deprives them of the ability to contribute to society and plunges them into social exclusion, thereby fragmenting the unity of society and undermining the communal activity that is aimed toward the common good.

As Pope Francis reminded us, “In a genuinely developed society, work is an essential dimension of social life, for it is not only a means of earning one’s daily bread, but also of personal growth, the building of healthy relationships, self-expression and the exchange of gifts. Work gives us a sense of shared responsibility for the development of the world, and ultimately, for our life as a people” (Fratelli Tutti, 162). Here we see how the principle of dignity is directly linked to the principle of the common good, defined as the sum total of social conditions which allow people, either as groups or as individuals, to reach their fulfilment more fully and more easily. The common good requires us to overcome sterile individualism and corporatist utilitarianism, and to promote a culture of encounter in which economic growth is translated into genuine integral human development.

From a Christian perspective, moreover, we see work as a means of sanctification, since through it we fulfil the will of the Most High. As we read in the opening pages of the Bible, “The Lord God took the man and put him in the garden of Eden to till it and keep it” (Gen 2:15). This biblical mandate is the foundation of the principle of the universal destination of goods. Although the Church recognizes and defends the right to private property, this right is always subject to a social mortgage: the earth and its fruits have been given by God for the sustenance of all humanity (cf. Laudato Si’, 93). To “till” and “keep” means that we are not lords, but stewards of an inheritance that must be shared with equity and justice, eliminating the structural inequalities that marginalize the weak and taking into account our responsibility towards future generations. Such situations of inequality affect individuals, communities and nations, and even have an impact on relations between States, undermining mutual trust and each people’s sense of belonging to the one human family, as well as the awareness of the duty of States to cooperate in resolving problems through joint decisions. We can therefore say that, from the very beginnings of our existence on earth, work has belonged to the way in which the human person cooperates with God’s action in bringing the world to perfection.

Human dignity, the common good, and the universal destination of goods: these principles speak to us of an intrinsic relational dimension and converge in the principle of solidarity. Solidarity is not a superficial feeling of compassion, but the responsibility of each person and each institution for the good of all. In a globalized economic structure that tends towards a “throwaway culture,” solidarity becomes a force capable of building a social structure that can redefine market needs and labor relations according to criteria of justice and the logic of reciprocity. In this way, in the hands of those who know how to use them, talents become a privileged means of contributing to an effective common good that adapts to technological advances without leaving anyone behind. For Christians, this also means recognizing that it is God who acts within us — if we are humble enough to acknowledge it.

The ingenuity with which the people of Argentina have applied themselves to work, contributed to the common good and developed innovations useful to society is undeniable. To mention only a few examples, we can think of areas such as astronomy, agriculture and medical science, where the contributions of Argentinians have led to significant advances. We can also think of the quiet and sacrificial work involved in household tasks, the unpaid hours devoted to preparing mate for neighborhood children, or the long days spent ploughing, cultivating and harvesting a field. Here the principle of subsidiarity is clearly manifested, by which it is established that neither the state nor large corporations should absorb the initiatives and capacities of local communities and intermediate associations, but rather support and strengthen them. In the tradition of the Church’s social thought, the State is not expected to do everything. Rather, it has the task of fostering the activity of intermediate bodies: families, local authorities, social groups and movements, while retaining its regulatory power for the common good and taking on those tasks that lower-level associations cannot fulfil. Today, this principle, which Pope Pius XI was the first to incorporate into social doctrine (cf. Quadragesimo Anno, 80), has become the framework for government action and for the regulation of forms of economic integration between States. At the same time, popular movements, the popular economy and informal workers — waste-pickers, farmers and artisans — are living expressions of this active subsidiarity, which Pope Francis defended in his addresses to popular movements. They do not passively wait for State assistance; they organize themselves from the grassroots to build community-based solutions. Through their demand for social inclusion, they advocate the three “Ts”: tierra, techo y trabajo — land, housing and work — which Pope Francis often identified as requirements of social justice.

This is why it is so encouraging to hear your testimonies, dear friends, and to discover how God has been growing within you. Through the path of humility, we come to realize that we are not self-sufficient, that we need others and that only by opening ourselves to collaboration with those around us can we build a better world together. Just as God created each of us in a unique way, he also counts on each one of us as individuals. At the same time, however, he invites us to communion, to enter into relationship with him and with others. This is the path toward building the united Argentina that we desire for the future, a genuine “social friendship,” in the words of Fratelli Tutti, which overcomes dialectical polarization and shapes an architecture of peace founded on justice and dialogue, at both the national and multilateral levels.

In the business world, the life of Venerable Enrique Shaw, a Catholic entrepreneur who underwent a conversion after discovering the beauty of the Gospel as expressed in the Church’s Social Doctrine, speaks to us with particular force. The future Blessed, with his Christian understanding of the human person, “understood that industry was not just a productive mechanism or a means of accumulating capital, but a true community of people called to grow together” (Message to the Participants in the 31^st Argentine Industrial Conference, 8 September 2025). His thought, thoroughly studied at this University, which he himself helped to found, is clearly expressed in his own words: “It is necessary to form Christian business leaders and provide them with a specific way of living: that of contributing to a better world, principally through the action of each Christian business leader in his own sphere… This is a mission of religion and life: seeking to sanctify ourselves through our profession and to sanctify the profession” (Notas y apuntes personales, p. 58).

Business leaders, whose capital creates jobs, often put their own assets at risk, for it is impossible to create wealth in a country without personal involvement, without accepting the uncertainty that the future brings, whose parameters are entirely beyond our control. At the same time, we must remain alert to the danger of greed which, as Pope Francis said, “is a sickness of the heart” (General Audience, 24 January 2024). The business vocation is a noble task when it is guided by the principle of the social function of property and capital. When economic profit is established as the sole criterion of success, a business becomes dehumanized and turns into a structure of sin that generates exclusion. Business leaders are called to overturn this technocratic mentality through ethical investment that gives priority to the dignity of work and environmental sustainability, recognizing that financial success must be measured in terms of the common good (cf. Laudato Si’, 109).

In this regard, trade unions and workers’ associations find an important area for growth and development by becoming more directly involved in ensuring that workers’ conditions are dignified. “The initiatives which emerged from that tradition, including associations, trade unions, cooperatives and welfare organizations, have contributed decisively to improving labor legislation, protecting the most vulnerable and promoting more humane conditions” (Magnifica Humanitas, 155). Their specific mission is to be instruments of solidarity and cohesion, channels of cooperation between workers and businesses. From this perspective, trade unions are indispensable institutions when they defend those who have no voice and resist the commodification of labor. To maintain this moral authority, however, the trade union movement must keep its gaze fixed on the existential peripheries, welcoming and reaching out to precarious workers and those excluded from the formal system, while taking into account the profound transformations affecting the work community.

The challenges posed by artificial intelligence and unregulated automation can put countless jobs at risk and become a real threat to proper integral human development. Technology must always be subject to ethics; an algorithm cannot replace human discernment or the intrinsic value of a worker’s physical presence and effort (cf. Laudato Si’, 107). Public authorities must ensure that this does not happen. On the contrary, “access to work for all must be a high priority for public policies and economic processes, serving as a criterion for evaluating the human quality of any development model” (Magnifica Humanitas, 154). The commitment of public authorities is indispensable in promoting stable policies that foster full employment and social inclusion within an ethical framework in which the economy, the market and the State act according to the principle of subsidiarity in the just redistribution of opportunities.

God calls each of us to be attentive to the needs of those around us, serving others through our work. Recognizing the face of those who suffer in urban and rural peripheries is the key to the political love proposed by Fratelli Tutti. Fraternity is not an abstract utopia, but a political and theological category that obliges us to regard one another as equals, breaking down the walls of globalized indifference (cf. Fratelli Tutti, 73). Let us not shy away from our daily encounter with Christ in the tasks of each day, however banal and insignificant they may seem to us. No work is trivial in the eyes of God: the greatness of a task lies not in what is done, but in the love invested in every gesture, every word and every thought.

Dear brothers and sisters, in a world undergoing profound change, I leave you with the principles that gave rise to the Church’s Social Doctrine as a task to be undertaken: defend the dignity of the human person, promote the common good, recognize the universal destination of goods, practice effective solidarity and responsible subsidiarity, so that together we may build the civilization of love. Let us “work perseveringly, placing God at the forefront of our actions and the human person at the center of our choices” (Magnifica Humanitas, 16). Only in this way can we be sure that we are following on earth the path that God has prepared for us in heaven. Indeed, only in this way can our work bear fruit, fruit that will last (cf. Jn 15:16). Thank you.