In , Pope John Paul II reflected on the rapid downfall of communism in his encyclical Centesimus. Annus. He named three ‘decisive factors’ in the fall of. Cenetisimus Annus (on the hundredth anniversary), the ninth encyclical of John Paul II’s pontificate and his third social encyclical, was written on the one. From the Encyclical Letter Centesimus Annus of Pope John Paul II, 1 May Following the collapse of Communist totalitarianism and of many other.
|Published (Last):||22 March 2004|
|PDF File Size:||12.13 Mb|
|ePub File Size:||1.39 Mb|
|Price:||Free* [*Free Regsitration Required]|
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”.
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.
Centesimus Annus 25 Years Later
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.
The family is indeed sacred: The “new evangelization”, which the modern world urgently needs and which I have emphasized many times, must include among its essential elements a proclamation of the Church’s social doctrine.
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: East Dane Designer Men’s Fashion. But if war can end without winners or losers in a suicide of humanity, then we must repudiate the logic which leads to it: This is especially confirmed by the events which took place near the end of and at the beginning of It is uncomfortable to do so and can not be carried to where ever I happen to have the time to read.
The Promises of Centesimus Annus
But man needs to work in a fashion which allows him to exercise his intellect and will. The social order will be all the more stable, the more it takes this fact into account and does not place in opposition personal interest and the interests of society as a whole, but rather seeks ways to bring them into fruitful harmony.
The fall of Marxism has naturally had a great impact on the division of the planet into worlds which are closed to one another and in jealous competition. It may seem surprising that “socialism” appeared at the beginning of the Pope’s critique of solutions to the “question of the working class” at a time when “socialism” was not yet in the form of a strong and powerful State, with all the resources which that implies, as was later to happen.
Some of these resulted from militarism and exaggerated nationalism, and from related forms of totalitarianism; some derived from the class struggle; still others were civil wars or wars of an ideological nature. While the Pope proclaimed the right to private ownership, he affirmed with equal clarity that the “use” of goods, while marked by freedom, is subordinated to centesimhs original common destination as created goods, as well as to the will of Jesus Christ as expressed in the Gospel.
In the sphere of economics, in which scientific discoveries and their practical application come together, new structures for the production of consumer goods had progressively taken shape.
Centesimus annus – Wikipedia
With the formal re-acquisition of State sovereignty, however, these countries often find themselves merely at the beginning of the journey towards the construction of genuine independence. However, aspects typical of the Third World also appear in developed countries, where the constant transformation of the methods of production and consumption devalues certain acquired skills and professional expertise, and thus requires a continual effort of re-training and updating.
If by “capitalism” is meant an economic system which recognizes the fundamental and positive role of business, the market, private property and the resulting responsibility for the means of production, as well as free human creativity in the economic sector, then the answer is certainly in the affirmative, even though fncyclical would perhaps be more appropriate to speak of a “business economy”, “market abnus or simply “free economy”. English Choose a language for shopping. To these rights Pope Encyclcal XIII adds another right regarding the annjs of the working class, one which I wish to mention because of its importance: Unfortunately, the great majority of people in the Third World still live in such conditions.
At the root of the senseless destruction of the natural environment lies an anthropological error, which unfortunately is widespread in our day. It cannot be forgotten that the fundamental crisis of systems claiming to express the rule and indeed the dictatorship of the working class began with the great upheavals which took place in Poland in the name of solidarity.
There are important human needs which escape its logic.
Proponents of the Welfare State act against the worker’s dignity when they see only “employment” when they should see “work”, for they look only at the paycheck. Indeed, besides the earth, man’s principal resource is man himself. Instead of carrying out his role as a co-operator with God in the work of creation, man sets himself up in place of God and thus ends up provoking a rebellion on the part of nature, which is more tyrannized than governed by him.
The historical experience of the West, for its part, shows that even if the Marxist analysis and its foundation of alienation are false, nevertheless alienation — and the loss of the authentic meaning of life — is a reality in Western societies too.
ComiXology Thousands of Digital Comics. To call for an existence which is qualitatively more satisfying is of itself legitimate, but one cannot fail to draw attention to the new responsibilities and dangers connected with this phase of history.
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 centesimmus doctrine and Marxist-Leninist concepts and ideas — all ventesimus mingle in the many ideologies which take shape in ways that differ from case to case.
From this historical process new forms of democracy have emerged which offer a hope for change in fragile political and social structures weighed down by a painful series of injustices and resentments, as well as by a heavily damaged economy and serious social conflicts. Pope Paul VI, expanding the concept to cover the many modern aspects of the social question, speaks of a “civilization of love”.
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.
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.
In this context its efforts were often joined to those of Christians in order to improve workers’ living conditions. In addition, the precariousness of the peace which followed the Second World War was one of the principal causes of the militarization of many Third World countries and the fratricidal conflicts which afflicted them, as well as of the spread of terrorism and of increasingly barbaric means of political and military conflict.