«Центезимус Аннус» - әлеуметтік оқу туралы апалық хат

1991 encyclical by Pope John Paul II, concerning social teaching

Centesimus annus (Latin for "the hundredth year") is an encyclical which was written by Pope John Paul II in 1991 on the hundredth anniversary of Rerum novarum, an encyclical issued by Pope Leo XIII in 1891. It is part of a larger body of writings, known as Catholic social teaching, which trace their origin to Rerum novarum and aim to relate the teachings of Jesus to the industrial age. It was one of fourteen encyclicals issued by John Paul II. The theologian Cardinal Georges Cottier was influential in drafting the encyclical.

Written in 1991, during the last days of the Cold War, Centesimus annus specifically examines 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, condemning the horrors of the communist regimes throughout the world in the recent past. The encyclical expounds issues of social and economic justice, including a defense of private property rights and the right to form private associations, including labor unions. It compares socialism to consumerism, identifying atheism as the source of their common denial of the dignity of the human individual. The recurring themes of social and economic justice in Centesimus annus articulate foundational beliefs in the social teaching of the Catholic Church. Throughout, the Pope calls on the State to ensure justice for the poor and to protect the human rights of all its citizens. This repeats a theme from Pope Leo XIII's Rerum novarum:
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

But Pope John Paul II also defends private property, markets, and honorable business as necessary elements of a system of political economy that respects the dignity of the individual and allows him to express his full humanity. Man fulfills himself by using his intelligence and freedom. In so doing he utilizes the things of this world as objects and instruments and makes them his own. The foundation of the right to private initiative and ownership is to be found in this activity. By means of his work man commits himself, not only for his own sake but also for others and with others. Each person collaborates in the work of others and for their good. Man works in order to provide for the needs of his family, his community, his nation, and ultimately all humanity.

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 a just wage (#8). The right to discharge freely one's religious duties/freedom of religion (#9). 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).

Empathizing with those around you so as to make their good your good, leading to 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).

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, except when needed to coordinate its activity with the rest of society, always with a view to the common good (#48).

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).

The root of modem totalitarianism is found in its denial of the transcendent 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).

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 spiritual poverty as well (#57). Love is made concrete in the promotion of justice which requires changes in lifestyles, models of production 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).

Unlike Pope Leo XIII who addressed his encyclical to the Bishops of the Catholic and Orthodox Churches, Pope John Paul II directs his encyclical to both the Bishops of the Catholic and Orthodox Churches and all members of the Church. 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 1800s 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.