Centesimus Annus

Part of a series of articles on
Social Teachings
of the Popes

Pope Leo XIII
Rerum Novarum

Pope Pius XI
Quadragesimo Anno

Pope Pius XII
Social teachings

Pope John XXIII
Mater et Magistra
Pacem in Terris

Vatican II
Dignitatis Humanae
Gaudium et Spes

Pope Paul VI
Populorum progressio

Pope John Paul II
Centesimus Annus
Laborem Exercens
Sollicitudo Rei Socialis

Pope Benedict XVI
Caritas in Veritate

General
Social Teachings of the Popes
Catholic social teaching
Subsidiarity

Centesimus Annus (which is Latin for "hundredth year") was an encyclical written by Pope John Paul II in 1991, on the hundredth anniversary of Rerum Novarum. It is part of a larger body of writings known as Catholic social teaching, that trace their origin to Rerum Novarum, which was issued by Pope Leo XIII in 1891, and ultimately the New Testament.

Contents

Overview

Written in 1991, during the last days of the Cold War, Centesimus Annus specifically examined contemporaneous political and economic issues. The encyclical is partially a refutation of Marxist/communist ideology and a condemnation of the dictatorial regimes that practiced it. The particular historical context in which it was written prompted Pope John Paul II to condemn the horrors of the communist regimes throughout the world. However, the Pope also reserved condemnation for reactionary regimes that persecuted their populations, ostensibly to combat Marxism/communism.

The encyclical also expounds on issues of social and economic justice. The encyclical does include a defense of private property rights and the right to form private associations, including labor unions. These however, are not the primary focus of the encyclicals message.

The reoccurring themes of social and economic justice mentioned in Centesimus Annus articulate foundational beliefs in the social teaching of the Catholic Church. Throughout the encyclical the Pope calls on the State to be the agent of justice for the poor and to protect human rights of all its citizens, repeating a theme from Pope Leo XIII Rerum Novarum.[1] Addressing the question of the States obligation to defend human rights, Pope John Paul II states:

"When there is question of defending the rights of individuals, the defenceless and the poor have a claim to special consideration. The richer class has many ways of shielding itself, and stands less in need of help from the State; whereas the mass of the poor have no resources of their own to fall back on, and must chiefly depend on the assistance of the State. It is for this reason that wage-earners, since they mostly belong to the latter class, should be specially cared for and protected by the Government"[2]

Principles

The dignity and rights of the worker. # 3

The right to establish professional associations of employers and workers. # 3

The right to private property. # 6

The right to living liberally and not just temporally.

The right to discharge freely one’s religious duties/ freedom of religion.

The right to a just wage. # 8

The kingdom of God cannot be confused with any temporal kingdom. # 25

To defend and promote the dignity and rights of human persons regardless of personal convictions. #22

Solidarity

Empathizing with those around you a way to make their good your good which allows for a common pursuit of the common good. #10

Man cannot be understood on the basis of economics alone nor defined by class membership, but within culture. #24

Total recognition must be given to the rights of the human conscience. # 29

The law is sovereign and not the arbitrary will of individuals. #44

Subsidiarity:

A community of a higher order should not interfere in the internal life of a community of a lower order, depriving the latter of its functions, but rather should support it in case of need and help to coordinate its activity with the activities of the rest of society, always with a view to the common good. # 48

Synopsis

Introduction

• Rerum Novarum is of “great importance” for the Church; the “vital energies” it unleashed continue to increase (#1).

• Rerum Novarum can be used to help look back at fundamental principles, “look around” at new events, and look to the future (#3).

• An analysis of history and current events is essential to the Church’s mission of evangelization (#3). Characteristics of Rerum Novarum.

• Rerum Novarum attempted to respond to the conflict between capital and labor (#5).

• Leo XIII gave the Church a paradigm and a corpus to analyze, judge, and indicate directions for social realities (#5).

• To teach and spread her social doctrine is an essential part of the Church’s evangelizing mission (#5).

• There can be no genuine solution to the “social question” apart from the Gospel (#5).

• Rerum Novarum strongly affirms the dignity of work and the rights to private property, private associations, a just wage, and to discharge freely religious duties (#6-9).

• Rerum Novarum’s criticism of socialism and liberalism is still relevant today (#10).

• Rerum Novarum’s emphasis on the rights of the poor and the defenseless gives testimony to the continuity of the option for the poor (#11).

• The guiding light of Rerum Novarum is its view of human dignity (#11).

Toward the “New Things” of Today

• The fundamental error of socialism is its misunderstanding of the human person as simply an element (#13).

• This error springs from atheism and results in a distortion of law and human freedom (#13).

• Atheism and contempt for the human person cause class struggle and militarism (#14)

• The State, respectful of the principle of subsidiarity, has a positive role to play in determining the juridical framework of economic affairs (#15).

• The role of the workers’ movement in economic reform has been an important one (#16).

• Rerum Novarum opposed ideologies of hatred and showed how violence could be overcome by justice (#17).

• Since 1945, in Europe, there has been a situation of non-war but not genuine peace: many people lost the ability to control their own destiny; an “insane” arms race swallowed up vital resources; violent extremist groups found ready support; the atomic threat oppressed the world (#18).

• After World War II, decolonization occurred. Genuine independence of developing nations is impeded by foreign economic and political control and the lack of a competent professional class (#20).

• Since 1945, the awareness of human rights—with the United Nations as a focal point—has grown (#21).

• The UN has not yet succeeded in establishing a continuously favorable development aid policy or an effective system of conflict resolution as an alternative to war (#21)

End of the Cold War

• In 1989: in Eastern Europe, oppressive regimes fell; some Third World countries began a transition to more just and participatory structures (#22).

• The Church’s commitment to defend and promote human rights was an important contribution to the events of 1989 (#22).

• Factors that contributed to the fall of oppressive regimes: violation of workers’ rights (#23); inefficiency of the economic system (#24); spiritual void brought about by atheism (#24).

• Non-violent, peaceful protest accomplished almost all of the changes in Eastern Europe (#23).

• The events of 1989 would be unthinkable without prayer and trust in God (#25).

• The events of 1989 illustrate opportunities for human freedom to cooperate with the plan of God who acts in history (#26).

• In some countries, the events of 1989 resulted from an encounter between the Church and the workers’ movement (#26).

• The events of 1989 illustrated that the Church’s social doctrine of (as well as concrete commitment to) integral human liberation does not necessitate an “impossible” compromise between Christianity and Marxism (#26).

• International structures that can help rebuild, economically and morally, the countries that have abandoned communism are needed (#27).

• Marxism’s fall has highlighted human interdependence (#27).

• Peace and prosperity are goods that belong to the whole human race (#27).

• Aid for Eastern Europe, without a slackening of aid for the Third World, is needed (#28).

• There must be a change in priorities and values on which economic and political choices are made (#28).

• The advancement of the poor is an opportunity for the moral, cultural, and economic growth of all humanity (#28).

• Development must be seen in fully human, and not merely economic, terms (#29).

Private Property and the Universality of Material Goods

• Catholic social teaching affirms a right to private property that is limited by the common purpose of goods (#30).

• Work, which is in our day work with and for others, is the human response to God’s gifts (#31).

• The possession of know-how, technology, and skill is surpassing land as the decisive factor of production (#32).

• The majority of people today do not have the means or the possibility of acquiring the basic knowledge to enter the world of technology and intercommunication. They are thus exploited or marginalized (#33).

• The human inadequacies of capitalism are far from disappearing (#33).

• Many human needs are not satisfied in a free market economy (#34).

• It is a “strict duty of justice and truth” and a requirement of dignity to help needy people acquire expertise and develop the skill to enter the modern economy (#34).

• The State needs to control the market to guarantee that the basic needs of society are satisfied (#35). • A business firm is a community of persons, endeavoring to meet their basic needs, who form a group at the service of society (#35).

• Human and moral factors are just as important as profit to the life of a business (#35).

• The defeat of “Real Socialism” does not leave capitalism as the only model of economic organization (#35).

• Stronger nations must offer weaker nations the opportunity to take their place in the international order (#35).

• The foreign debt of poorer countries needs to be handled in a way that respects the rights of peoples to subsistence and progress (#35).

• Consumerism has created attitudes and lifestyles which damage the physical and spiritual health of human beings (#36).

• It is necessary to create lifestyles in which the quest for truth, beauty, goodness, and the common good determine choices (#36).

• The mass media has a special role to play in fostering a sense of general responsibility (#36).

• The ecological question emphasizes human responsibility to future generations (#37).

• Social structures can create environments conducive to sin which impede full human realization (#38). • The family, founded on marriage, is the sanctuary of life (#39).

• True human alienation happens when a person refuses to transcend the self and live a self-giving life in an authentic human community that is oriented toward God (#41).

• The Marxist solution has failed, but marginalization, exploitation, and alienation still exist in the Third World (#42).

• The Church’s social teaching should serve as an orientation, rather than as a model, toward solving problems (#43).

State and Culture

• The root of modem totalitarianism is found in its denial of the transcendental dignity of the human person (#44).

• In defending her own freedom, the Church defends the dignity of the human person (#45).

• The Church values any democratic system that ensures its citizens’ ability to participate in it (#46).

• Democratic systems need to solidify their foundations by explicitly recognizing certain rights, especially the rights to life, to work, and to establish a family (#47).

• Some democracies have lost the ability to make decisions for the common good (#48).

• States, respecting subsidiarity, need to guarantee freedom, security, and human rights (#48).

• The “Social Assistance” State leads to a loss of human energies; an inordinate increase in bureaucratic public agencies is not the best way to solve these problems (#48).

• The Church—through charity, solidarity, and volunteer work—has always been among the needy (#49).

• A culture achieves its character through the search for truth (#50).

• The Church’s contribution to culture is to form human hearts for peace and justice (#51).

• A culture of peace needs to promote development and provide the poor with realistic opportunities (#52).

• This task may necessitate changes in lifestyle that reduce the waste of resources (#52).

Humans as the Way of the Church

• The Church’s purpose is the care and responsibility not only for humankind, but also for each individual (#53).

• The Church’s social teaching is an instrument of evangelization for salvation (#54).

• The Church receives the “meaning of humankind” from Divine Revelation (#55).

• The Western countries run the risk of seeing the collapse of “Real Socialism” as a victory for their own systems and may fail to make necessary changes in those systems (#56).

• The social basis of the Gospel must function as a basis and motivation for action because witnessing for justice and peace is more credible than logical arguments (#57).

• The option for the poor is not limited to material poverty but encompasses cultural and material poverty as well (#57).

• Love is made concrete in the promotion of justice which requires changes in lifestyles, models of produc tion and consumption, and structures of power (#58).

• Grace is needed for the demands of justice to be met (#59).

• The Church’s social teaching enters into dialogue with the other disciplines concerned with humankind (#59).

• People who profess no religious beliefs can contribute to providing the social question an ethical foundation (#60).

• The Church feels obliged to denounce poverty and injustice although her call will not find favor with all (#61).[3]

Impact

Unlike Pope Leo XIII, Pope John Paul II writes to all people of good will.

The Document begins by pointing out various events that happened in the year of 1989 but more importantly how it embraced a longer period of the 1800’s with dictatorial and oppressive regimes. This chapter expresses the importance of using moral, peaceful and visibility of the truth to diminish dictatorship or whatever they may have had which was negative to society as a whole. This approach was opposite of what the Marxists thought ought to be followed. Marxist believed that only by social conflict would such matters be able to be resolved. The inefficiency of the economic system in different dimensions was greatly looked down upon as well. It was made clear that “no political society should ever be confused with the kingdom of God” because many firms because of the industrial developments had a sense of possibly obtaining a “kingdom” due to the wealth and the financial level that they were placed made them feel at a certain stage of perfection. Overall this chapter is an overview of how the events of 1989 had a worldwide importance because of the negative and positive outcomes that it brought upon the whole human society.

About the Pope

Pope John Paul II

Karol Józef Wojtyła, known as John Paul II since his October 1978 election to the papacy, was born in the Polish town of Wadowice, a small city 50 kilometers from Krakow, on May 18, 1920. He was the youngest of three children born to Karol Wojtyła and Emilia Kaczorowska. His mother died in 1929. His eldest brother Edmund, a doctor, died in 1932 and his father, a non-commissioned army officer died in 1941. A sister, Olga, had died before he was born.

He was baptized on June 20, 1920 in the parish church of Wadowice by Fr. Franciszek Zak, made his First Holy Communion at age 9 and was confirmed at 18. Upon graduation from Marcin Wadowita high school in Wadowice, he enrolled in Krakow's Jagiellonian University in 1938 and in a school for drama.

The Nazi occupation forces closed the university in 1939 and young Karol had to work in a quarry (1940-1944) and then in the Solvay chemical factory to earn his living and to avoid being deported to Germany.

In 1942, aware of his call to the priesthood, he began courses in the clandestine seminary of Krakow, run by Cardinal Adam Stefan Sapieha, archbishop of Krakow. At the same time, Karol Wojtyła was one of the pioneers of the "Rhapsodic Theatre," also clandestine.

After the Second World War, he continued his studies in the major seminary of Krakow, once it had re-opened, and in the faculty of theology of the Jagiellonian University. He was ordained to the priesthood by Archbishop Sapieha in Krakow on November 1, 1946.

Shortly afterwards, Cardinal Sapieha sent him to Rome where he worked under the guidance of the French Dominican, Garrigou-Lagrange. He finished his doctorate in theology in 1948 with a thesis on the subject of faith in the works of St. John of the Cross (Doctrina de fide apud Sanctum Ioannem a Cruce). At that time, during his vacations, he exercised his pastoral ministry among the Polish immigrants of France, Belgium and Holland.

In 1948 he returned to Poland and was vicar of various parishes in Krakow as well as chaplain to university students. This period lasted until 1951 when he again took up his studies in philosophy and theology. In 1953 he defended a thesis on "evaluation of the possibility of founding a Catholic ethic on the ethical system of Max Scheler" at Lublin Catholic University. Later he became professor of moral theology and social ethics in the major seminary of Krakow and in the Faculty of Theology of Lublin.

On July 4, 1958, he was appointed titular bishop of Ombi and auxiliary of Krakow by Pope Pius XII, and was consecrated September 28, 1958, in Wawel Cathedral, Krakow, by Archbishop Eugeniusz Baziak.

On January 13, 1964, he was appointed archbishop of Krakow by Pope Paul VI, who made him a cardinal June 26, 1967 with the title of S. Cesareo in Palatio of the order of deacons, later elevated pro illa vice to the order of priests.

Besides taking part in Vatican Council II (1962-1965) where he made an important contribution to drafting the Constitution Gaudium et spes, Cardinal Wojtyła participated in all the assemblies of the Synod of Bishops.

The Cardinals elected him Pope at the Conclave of 16 October 1978, and he took the name of John Paul II. On 22 October, the Lord's Day, he solemnly inaugurated his Petrine ministry as the 263rd successor to the Apostle. His pontificate, one of the longest in the history of the Church, lasted nearly 27 years.

Driven by his pastoral solicitude for all Churches and by a sense of openness and charity to the entire human race, John Paul II exercised the Petrine ministry with a tireless missionary spirit, dedicating it all his energy. He made 104 pastoral visits outside Italy and 146 within Italy. As bishop of Rome he visited 317 of the city's 333 parishes.

He had more meetings than any of his predecessors with the People of God and the leaders of Nations. More than 17,600,000 pilgrims participated in the General Audiences held on Wednesdays (more than 1160), not counting other special audiences and religious ceremonies [more than 8 million pilgrims during the Great Jubilee of the Year 2000 alone], and the millions of faithful he met during pastoral visits in Italy and throughout the world. We must also remember the numerous government personalities he encountered during 38 official visits, 738 audiences and meetings held with Heads of State, and 246 audiences and meetings with Prime Ministers.

His love for young people brought him to establish the World Youth Days. The 19 WYDs celebrated during his pontificate brought together millions of young people from all over the world. At the same time his care for the family was expressed in the World Meetings of Families, which he initiated in 1994.

John Paul II successfully encouraged dialogue with the Jews and with the representatives of other religions, whom he several times invited to prayer meetings for peace, especially in Assisi.

Under his guidance the Church prepared herself for the third millennium and celebrated the Great Jubilee of the year 2000 in accordance with the instructions given in the Apostolic Letter Tertio Millennio adveniente. The Church then faced the new epoch, receiving his instructions in the Apostolic Letter Novo Millennio ineunte, in which he indicated to the faithful their future path.

With the Year of the Redemption, the Marian Year and the Year of the Eucharist, he promoted the spiritual renewal of the Church.

He gave an extraordinary impetus to Canonizations and Beatifications, focusing on countless examples of holiness as an incentive for the people of our time. He celebrated 147 beatification ceremonies during which he proclaimed 1,338 Blesseds; and 51 canonizations for a total of 482 saints. He made Thérèse of the Child Jesus a Doctor of the Church.

He considerably expanded the College of Cardinals, creating 231 Cardinals (plus one in pectore) in 9 consistories. He also called six full meetings of the College of Cardinals.

He organized 15 Assemblies of the Synod of Bishops - six Ordinary General Assemblies (1980, 1983, 1987, 1990, 1994 and 2001), one Extraordinary General Assembly (1985) and eight Special Assemblies (1980,1991, 1994, 1995, 1997, 1998 (2) and 1999).

His most important Documents include 14 Encyclicals, 15 Apostolic Exhortations, 11 Apostolic Constitutions, 45 Apostolic Letters.

He promulgated the Catechism of the Catholic Church in the light of Tradition as authoritatively interpreted by the Second Vatican Council. He also reformed the Eastern and Western Codes of Canon Law, created new Institutions and reorganized the Roman Curia.

As a private Doctor he also published five books of his own: "Crossing the Threshold of Hope" (October 1994), "Gift and Mystery, on the fiftieth anniversary of my ordination as priest" (November 1996), "Roman Triptych" poetic meditations (March 2003), "Arise, Let us Be Going" (May 2004) and "Memory and Identity" (February 2005).

In the light of Christ risen from the dead, on 2 April a.D. 2005, at 9.37 p.m., while Saturday was drawing to a close and the Lord's Day was already beginning, the Octave of Easter and Divine Mercy Sunday, the Church's beloved Pastor, John Paul II, departed this world for the Father.

From that evening until April 8, date of the funeral of the late Pontiff, more than three million pilgrims came to Rome to pay homage to the mortal remains of the Pope. Some of them queued up to 24 hours to enter St. Peter's Basilica.

On April 28, the Holy Father Benedict XVI announced that the normal five-year waiting period before beginning the cause of beatification and canonization would be waived for John Paul II. The cause was officially opened by Cardinal Camillo Ruini, vicar general for the diocese of Rome, on June 28 2005.[4]

See also

Notes

External links