centesimus annus reflection

Today we celebrate the encyclical Centesimus Annus and reflect on its meaning for our world a quarter-century after it was presented by Pope John Paul II. On the other hand, it is certainly true that the type of private property which Leo XIII mainly considers is land ownership.18 But this does not mean that the reasons adduced to safeguard private property or to affirm the right to possess the things necessary for one's personal development and the development of one's family, whatever the concrete form which that right may assume, are not still valid today. Legitimate demands for national recovery, forms of nationalism and also of militarism, principles drawn from ancient popular traditions (which are sometimes in harmony with Christian social doctrine) and Marxist-Leninist concepts and ideas — all these mingle in the many ideologies which take shape in ways that differ from case to case. As we reflect on Centesimus annus, to what extent do the new realities in the world situation today affirm or call for further development of the insights there. The present Encyclical is part of these celebrations, which are meant to thank God — the origin of "every good endowment and every perfect gift" (Jas 1:17) — for having used a document published a century ago by the See of Peter to achieve so much good and to radiate so much light in the Church and in the world. Thus a great deal of educational and cultural work is urgently needed, including the education of consumers in the responsible use of their power of choice, the formation of a strong sense of responsibility among producers and among people in the mass media in particular, as well as the necessary intervention by public authorities. In fact, where self-interest is violently suppressed, it is replaced by a burdensome system of bureaucratic control which dries up the wellsprings of initiative and creativity. Communism fell in much of Eastern Europe in 1989. 49. The war, which should have re-established freedom and restored the right of nations, ended without having attained these goals. Thus the prevailing political theory of the time sought to promote total economic freedom by appropriate laws, or, conversely, by a deliberate lack of any intervention. This affirmation has become a permanent element of the Church's social teaching, and also explains why Pope John XXIII addressed his Encyclical on peace to "all people of good will". The first paragraph of the Encyclical describes in strong terms the "new things" (rerum novarum) which gave it its name: "That the spirit of revolutionary change which has long been disturbing the nations of the world should have passed beyond the sphere of politics and made its influence felt in the related sphere of practical economics is not surprising. This option is not limited to material poverty, since it is well known that there are many other forms of poverty, especially in modern society—not only economic but cultural and spiritual poverty as well. The first consequence was an encounter in some countries between the Church and the workers' movement, which came about as a result of an ethical and explicitly Christian reaction against a widespread situation of injustice. A great effort is needed to rebuild morally and economically the countries which have abandoned Communism. Faithful to the mission received from Christ her Founder, the Church has always been present and active among the needy, offering them material assistance in ways that neither humiliate nor reduce them to mere objects of assistance, but which help them to escape their precarious situation by promoting their dignity as persons. Much has occurred economically since. It must be observed in this regard that if there is no ultimate truth to guide and direct political activity, then ideas and convictions can easily be manipulated for reasons of power. At the same time, work has a "social" dimension through its intimate relationship not only to the family, but also to the common good, since "it may truly be said that it is only by the labour of working-men that States grow rich".14 These are themes that I have taken up and developed in my Encyclical Laborem exercens.15, Another important principle is undoubtedly that of the right to "private property".16 The amount of space devoted to this subject in the Encyclical shows the importance attached to it. It is not wrong to want to live better; what is wrong is a style of life which is presumed to be better when it is directed towards "having" rather than "being", and which wants to have more, not in order to be more but in order to spend life in enjoyment as an end in itself.75 It is therefore necessary to create life-styles in which the quest for truth, beauty, goodness and communion with others for the sake of common growth are the factors which determine consumer choices, savings and investments. Man remains above all a being who seeks the truth and strives to live in that truth, deepening his understanding of it through a dialogue which involves past and future generations.102. We are dealing with each individual, since each one is included in the mystery of Redemption, and through this mystery Christ has united himself with each one for ever.108 It follows that the Church cannot abandon man, and that "this man is the primary route that the Church must travel in fulfilling her mission ... the way traced out by Christ himself, the way that leads invariably through the mystery of the Incarnation and the Redemption".109. In this encyclical John Paul II follows the pattern of other commemorative encyclicals. 14. Exploitation, at least in the forms analyzed and described by Karl Marx, has been overcome in Western society. Lastly, it should be remembered that after the Second World War, and in reaction to its horrors, there arose a more lively sense of human rights, which found recognition in a number of International Documents52 and, one might say, in the drawing up of a new "right of nations", to which the Holy See has constantly contributed. Also worthy of emphasis is the fact that the fall of this kind of "bloc" or empire was accomplished almost everywhere by means of peaceful protest, using only the weapons of truth and justice. Some years later, then, I remember the almost triumphal joy with which the affirmations of the market in the subsequent encyclical "Centesimus Annus" were greeted. It clearly rejects the idea that the fall of communism reflects the victory of capitalism. This is especially needed for the nations of Europe, which are closely united in a bond of common culture and an age old history. No one can say that he is not responsible for the well-being of his brother or sister (cf. In situations strongly influenced by ideology, in which polarization obscured the awareness of a human dignity common to all, the Church affirmed clearly and forcefully that every individual — whatever his or her personal convictions — bears the image of God and therefore deserves respect. In a sense, for some countries of Europe the real post-war period is just beginning. The Centesimus Annus pro Pontifice Foundation from time to time organizes consultation meetings on questions related to the Economy and Common Good and/or Finance and the Common Good. Attentive and pressing concern for one's neighbour in a moment of need — made easier today because of the new means of communication which have brought people closer together — is especially important with regard to in the search for ways to resolve international conflicts other than by war. Thus there is a denial of the supreme insight concerning man's true greatness, his transcendence in respect to earthly realities, the contradiction in his heart between the desire for the fullness of what is good and his own inability to attain it and, above all, the need for salvation which results from this situation. The Church has gradually developed that doctrine in a systematic way, above all in the century that has followed the date we are commemorating, precisely because the horizon of the Church's whole wealth of doctrine is man in his concrete reality as sinful and righteous. The Church is concerned with the dignity of the human person, whether he is rich or poor. Amidst the excitement of John Paul II’s beatification on May 1, the 20th anniversary of the late pope’s most important social encyclical, Centesimus Annus, got a bit lost.Blessed John Paul II was not a man given to rubbing it in. You'll get access to all of the Centesimus Annus content, as well as … For this to happen, it is not enough to draw on the surplus goods which in fact our world abundantly produces; it requires above all a change of life-styles, of models of production and consumption, and of the established structures of power which today govern societies. Political life itself is controlled by foreign powers, while within the national boundaries there are tribal groups not yet amalgamated into a genuine national community. We have seen that it is unacceptable to say that the defeat of so-called "Real Socialism" leaves capitalism as the only model of economic organization. This very error had extreme consequences in the tragic series of wars which ravaged Europe and the world between 1914 and 1945. It must be added that totalitarianism arises out of a denial of truth in the objective sense. He affirms the need for Sunday rest so that people may turn their thoughts to heavenly things and to the worship which they owe to Almighty God.28 No one can take away this human right, which is based on a commandment; in the words of the Pope: "no man may with impunity violate that human dignity which God himself treats with great reverence", and consequently, the State must guarantee to the worker the exercise of this freedom.29. For many years there has been in Europe and the world a situation of non-war rather than genuine peace. Economic activity is indeed but one sector in a great variety of human activities, and like every other sector, it includes the right to freedom, as well as the duty of making responsible use of freedom. This duty is not limited to one's own family, nation or State, but extends progressively to all mankind, since no one can consider himself extraneous or indifferent to the lot of another member of the human family. In the light of today's "new things", we have re-read the relationship between individual or private property and the universal destination of material wealth. coming from it as a group or from any of its individual members – and offer a contribution to a debate more serene than party In addition to the tasks of harmonizing and guiding development, in exceptional circumstances the State can also exercise a substitute function, when social sectors or business systems are too weak or are just getting under way, and are not equal to the task at hand. The Pope's approach in publishing Rerum novarum gave the Church "citizenship status" as it were, amid the changing realities of public life, and this standing would be more fully confirmed later on. Economic Order: Reflections on Pope s Prakash Sethi John Paul IPs Encyclical Centesimus Annus Paul Steidlmeier ABSTRACT. Peace and prosperity, in fact, are goods which belong to the whole human race: it is not possible to enjoy them in a proper and lasting way if they are achieved and maintained at the cost of other peoples and nations, by violating their rights or excluding them from the sources of well-being. Following the collapse of Communist totalitarianism and of many other totalitarian and "national security" regimes, today we are witnessing a predominance, not without signs of opposition, of the democratic ideal, together with lively attention to and concern for human rights. Here we find the first reflection for our times as suggested by the Encyclical. Moreover, man, who was created for freedom, bears within himself the wound of original sin, which constantly draws him towards evil and puts him in need of redemption. 55. The State could not directly ensure the right to work for all its citizens unless it controlled every aspect of economic life and restricted the free initiative of individuals. At the same time, the Church teaches that the possession of material goods is not an absolute right, and that its limits are inscribed in its very nature as a human right. In this regard, special mention must be made of volunteer work, which the Church favours and promotes by urging everyone to cooperate in supporting and encouraging its undertakings. It seemed that the European order resulting from the Second World War and sanctioned by the Yalta Agreements could only be overturned by another war. The Kingdom of God, being in the world without being of the world, throws light on the order of human society, while the power of grace penetrates that order and gives it life. Centesimus Annus represents the beginnings of a shift away from the static zero-sum economic world view that led the Church to be suspicious of capitalism and to argue for wealth redistribution as the only moral response to poverty. To this end, the cooperation of the local Churches is indispensable, and I would hope that the present anniversary will be a source of fresh enthusiasm for studying, spreading and applying that teaching in various contexts. These develop as real communities of persons and strengthen the social fabric, preventing society from becoming an anonymous and impersonal mass, as unfortunately often happens today. She has certainly not done this in order to recover former privileges or to impose her own vision. Start your 48-hour free trial to unlock this Centesimus Annus study guide. To those who are searching today for a new and authentic theory and praxis of liberation, the Church offers not only her social doctrine and, in general, her teaching about the human person redeemed in Christ, but also her concrete commitment and material assistance in the struggle against marginalization and suffering. Together with the whole Church, I thank God for the often heroic witness borne in such difficult circumstances by many Pastors, entire Christian communities, individual members of the faithful, and other people of good will; at the same time I pray that he will sustain the efforts being made by everyone to build a better future. The Encyclical Rerum novarum itself is a significant sign of this. In this way the requirements of a society worthy of man are better perceived, deviations are corrected, the courage to work for what is good is reinforced. 19. In proclaiming the principles for a solution of the worker question, Pope Leo XIII wrote: "This most serious question demands the attention and the efforts of others".114 He was convinced that the grave problems caused by industrial society could be solved only by cooperation between all forces. Alienation is found also in work, when it is organized so as to ensure maximum returns and profits with no concern whether the worker, through his own labour, grows or diminishes as a person, either through increased sharing in a genuinely supportive community or through increased isolation in a maze of relationships marked by destructive competitiveness and estrangement, in which he is considered only a means and not an end. This teaching is seen in the efforts of individuals, families, people involved in cultural and social life, as well as politicians and statesmen to give it a concrete form and application in history. If we keep in mind what history tells us about the practices permitted or at least not excluded by law regarding the way in which workers were employed, without any guarantees as to working hours or the hygienic conditions of the work-place, or even regarding the age and sex of apprentices, we can appreciate the Pope's severe statement: "It is neither just nor human so to grind men down with excessive labour as to stupefy their minds and wear out their bodies". Mention has just been made of the fact that people work with each other, sharing in a "community of work" which embraces ever widening circles. It is to be hoped that hatred and violence will not triumph in people's hearts, especially among those who are struggling for justice, and that all people will grow in the spirit of peace and forgiveness. I am happy to welcome you to this meeting, with which you wish to renew the sentiments of affection that bind you to the Successor of Peter, while you also show your effective solidarity with the needs of the Church. It commemorates the one hundredth anniversary of Rerum Novarum. In this context, mention should be made of the serious problems of modern urbanization, of the need for urban planning which is concerned with how people are to live, and of the attention which should be given to a "social ecology" of work. Is this the model which ought to be proposed to the countries of the Third World which are searching for the path to true economic and civil progress? Liberalism is not the subject of a special section, but it is worth noting that criticisms of it are raised in the treatment of the duties of the State.32 The State cannot limit itself to "favouring one portion of the citizens", namely the rich and prosperous, nor can it "neglect the other", which clearly represents the majority of society. Such supplementary interventions, which are justified by urgent reasons touching the common good, must be as brief as possible, so as to avoid removing permanently from society and business systems the functions which are properly theirs, and so as to avoid enlarging excessively the sphere of State intervention to the detriment of both economic and civil freedom. The Marxist solution has failed, but the realities of marginalization and exploitation remain in the world, especially the Third World, as does the reality of human alienation, especially in the more advanced countries. The absence of stability, together with the corruption of public officials and the spread of improper sources of growing rich and of easy profits deriving from illegal or purely speculative activities, constitutes one of the chief obstacles to development and to the economic order. This goal calls for programmed and responsible efforts on the part of the entire international community. Not only is this doctrine an integral part of Christian revelation; it also has great hermeneutical value insofar as it helps one to understand human reality. 52. Indeed, there is a risk that a radical capitalistic ideology could spread which refuses even to consider these problems, in the a priori belief that any attempt to solve them is doomed to failure, and which blindly entrusts their solution to the free development of market forces. In all this, one notes first the poverty or narrowness of man's outlook, motivated as he is by a desire to possess things rather than to relate them to the truth, and lacking that disinterested, unselfish and aesthetic attitude that is born of wonder in the presence of being and of the beauty which enables one to see in visible things the message of the invisible God who created them. By means of his work man commits himself, not only for his own sake but also for others and with others. Bishop Giampaolo Crepaldi Secretary of the Pontifical Council for Justice and Peace. These consequences are not mechanistic or fatalistic in character, but rather are opportunities for human freedom to cooperate with the merciful plan of God who acts within history. The role of trade unions in negotiating minimum salaries and working conditions is decisive in this area. 26. In singling out new needs and new means to meet them, one must be guided by a comprehensive picture of man which respects all the dimensions of his being and which subordinates his material and instinctive dimensions to his interior and spiritual ones. Centesimus Annus summarises Catholic objections to communism and explains the reasons for its failure. With the intention of shedding light on the conflict which had arisen between capital and labour, Pope Leo XIII affirmed the fundamental rights of workers. 10. From this mistaken conception of the person there arise both a distortion of law, which defines the sphere of the exercise of freedom, and an opposition to private property. There are goods which by their very nature cannot and must not be bought or sold. Theology 96 (January-February 1993) 27-35. Still, we must acknowledge that its prophetic message was not fully accepted by people at the time. It is part of a larger body of writings, known as Catholic social teaching, that trace their origin to Rerum novarum and ultimately the New Testament. In this way, he makes part of the earth his own, precisely the part which he has acquired through work; this is the origin of individual property. Therefore class struggle in the Marxist sense and militarism have the same root, namely, atheism and contempt for the human person, which place the principle of force above that of reason and law. On the contrary, he frequently insists on necessary limits to the State's intervention and on its instrumental character, inasmuch as the individual, the family and society are prior to the State, and inasmuch as the State exists in order to protect their rights and not stifle them.37. Stronger nations must offer weaker ones opportunities for taking their place in international life, and the latter must learn how to use these opportunities by making the necessary efforts and sacrifices and by ensuring political and economic stability, the certainty of better prospects for the future, the improvement of workers' skills, and the training of competent business leaders who are conscious of their responsibilities.74. 57. In Centesimus Annus he reminds us that there are “collective and qualitative human needs which cannot be satisfied by market mechanisms.” Far from uncritically promoting the free market, he argues for a strong juridical framework to ensure the rights of all people. People lose sight of the fact that life in society has neither the market nor the State as its final purpose, since life itself has a unique value which the State and the market must serve. To these rights Pope Leo XIII adds another right regarding the condition of the working class, one which I wish to mention because of its importance: namely, the right to discharge freely one's religious duties. Centesimus Annus includes a chapter-long reflection on the death of communistic socialism. This is, in fact, a responsibility which falls not only to the citizens of the countries in question, but to all Christians and people of good will. It would not be mistaken to see in this clear statement a springboard for the principle of the right to religious freedom, which was to become the subject of many solemn International Declarations and Conventions,30 as well as of the Second Vatican Council's well-known Declaration and of my own repeated teaching.31 In this regard, one may ask whether existing laws and the practice of industrialized societies effectively ensure in our own day the exercise of this basic right to Sunday rest. May the memory of those terrible events guide the actions of everyone, particularly the leaders of nations in our own time, when other forms of injustice are fuelling new hatreds and when new ideologies which exalt violence are appearing on the horizon. I am referring to the fact that even the decision to invest in one place rather than another, in one productive sector rather than another, is always a moral and cultural choice. To destroy such structures and replace them with more authentic forms of living in community is a task which demands courage and patience.77. Each person collaborates in the work of others and for their good. 5. Towards the end of the last century the Church found herself facing an historical process which had already been taking place for some time, but which was by then reaching a critical point. This papal letter to the entire Church gave John Paul the opportunity to offer his reflections on capitalism in the period after the collapse of the Soviet Union. But no political society — which possesses its own autonomy and laws55 — can ever be confused with the Kingdom of God. Man, who discovers his capacity to transform and in a certain sense create the world through his own work, forgets that this is always based on God's prior and original gift of the things that are. It was the throngs of working people which foreswore the ideology which presumed to speak in their name. A society is alienated if its forms of social organization, production and consumption make it more difficult to offer this gift of self and to establish this solidarity between people. Today we celebrate the encyclical Centesimus Annus and reflect on its meaning for our world a quarter-century after it was presented by Pope John Paul II. In this way labour became a commodity to be freely bought and sold on the market, its price determined by the law of supply and demand, without taking into account the bare minimum required for the support of the individual and his family. Centesimus Annus, in particular, brought a new empirical sensitivity to the papal social magisterium, which in previous pontificates was sometimes characterized by a certain abstractness about political and economic life. 38. While it is true that since 1945 weapons have been silent on the European continent, it must be remembered that true peace is never simply the result of military victory, but rather implies both the removal of the causes of war and genuine reconciliation between peoples. Science used for military purposes had placed this decisive instrument at the disposal of hatred, strengthened by ideology. Poor — be they individuals or nations — need to be found at beginning! 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