Upon the hundredth anniversary of the Pope Leo XIII’s Rerum Novarum, an encyclical entitled Centesimus Annus was written by Pope John Paul in 1991 as the Cold War was coming to an end to promote ideals in accordance with the Catholic social teaching. Centesimus Annus addressed various economic and social issues. Pope John Paul II largely condemns communism and those who impose dictatorship upon others. The document also focuses on justice, particularly of social and economic nature. This includes, but is not limited to, the right to private property, and the right to assemble and form organizations/associations. As previously and extensively addressed in the Rerum Novarum by Pope Leo XIII, these topics are not the sole focus of this encyclical. Consequently, the main points addressed by Pope John Paul II include that of the role of the state in the protection of human rights, and this being true for all citizens. The various topics addressed incorporate the views and opinions of the Catholic Church including justice for the less fortunate, and the defense of human rights. Pope John Paul II states, “When there is question of defending the rights of individuals, the defenseless 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.” (Sect. 25)
General rules put forth by Pope John Paul II in order to ensure liberty and justice for all include the rights of workers to fair treatment by employers, the right to establish labor unions, or any organization for that matter, the right to private property, the right to a full and prosperous life on earth, freedom of religious worship, the right to a just wage (minimum wage), and equality for all members of society. He further states that in order to establish a harmonious society, one must follow certain moral guidelines. This includes concerning one’s self with the well being of others, as doing so promotes the well being of society itself. Every member of society, regardless of economic standing, is worthy and equal to all others. Laws are made in accordance with moral goodness, and with the spirit of the “greater good.” Laws do not exists as to interfere with mans pursuit of happiness, but are designed to maintain order and balance within the society to which one lives.
Pope John Paul II addresses some of the problems of society that do not promote the general welfare. According to him, socialism views human beings as mere elements and not as individual persons. The state, in order to ensure that this belief does not come into play, promotes the positive role of the judiciary system in protecting the liberties of citizens. In working towards a so-called “better tomorrow” human rights and liberties must be of highest importance to the State. Working with other nations in peace, to encourage a prosperous world is also of great importance. Pope John Paul II proclaims, “Such a society is not directed against the market, but demands that the market be appropriately controlled by the forces of society and by the State, so as to guarantee that the basic needs of the whole of society are satisfied” (Sect. 35) In Centesimus Annus Pope John Paul II strongly condemns communistic governments. In 1898 the dictatorships that were enforced in Eastern Europe fell, as these third world countries began to establish democratic societies like that of the US. He states that the events that contributed to the demise of communist leaders include disregard for human rights, unjust laws and regulations, an inefficient economic system, and the loss of religion from the heart of society. Oppressive governors with surely fail to sustain their regime. Successful governments will concern themselves with the betterment of the poor, and cannot progress in just economic terms without fulfilling moral duties as well. Without the existence and promotion of human relationships and compassion for others, society will become slaves to materialism. To support such claims, Pope John Paul II elaborates: “These criticisms are directed not so much against an economic system as against an ethical and cultural system. The economy in fact is only one aspect and one dimension of the whole of human activity. If economic life is absolutized, if the production and consumption of goods become the center of social life and society’s only value, not subject to any other value, the reason is to be found not so much in the economic system itself as in the fact that the entire socio-cultural system, by ignoring the ethical and religious dimension, has been weakened, and ends by limiting itself to the production of goods and services alone” (Sect. 39)
Pope John Paul II affirms the right to private ownership of property and the ability to provide for one’s self and family. Material goods are not evil, but can have evil effects on the soul of mankind when they become all-consuming and promote hedonistic ideals.
“The Church respects the legitimate autonomy of the democratic order… These general observations also apply to the role of the State in the economic sector. Economic activity, especially the activity of a market economy, cannot be conducted in an institutional, juridical or political vacuum. On the contrary, it presupposes sure guarantees of individual freedom and private property, as well as a stable currency and efficient public services. Hence the principal task of the State is to guarantee this security, so that those who work and produce can enjoy the fruits of their labors and thus feel encouraged to work efficiently and honestly” (Sect. 47-48)
Pope John Paul II addresses capitalism and how it should be defined in government. He argues, “Returning now to the initial question: can it perhaps be said that, after the failure of Communism, capitalism is the victorious social system, and that capitalism should be the goal of the countries now making efforts to rebuild their economy and society? Is this the model which ought to be proposed to the countries of the Third World which are searching for the paths to true economic and civil progress? The answer is obviously complex. 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 it would perhaps be more appropriate to speak of a “business economy,” “market economy” or simply “free economy.” But if by “capitalism” is meant a system in which freedom in the economic sector is not circumscribed within a strong juridical framework which places it at the service of human freedom in its totality and sees it as a particular aspect of that freedom, the core of which is ethical and religious, then the reply is certainly negative” (Sect. 42)
The role of the church, according to Centesimus Annus is vital to an efficient society. The church should regard every person fully, and promote the holy gospel as the course to salvation. The Gospel should exist as a moral guide as it promotes justice and peace, which is more valuable than any logical argument. The moral goodness of Christianity will trump all evils of the world, and its teachings are in agreement with those necessary for mankind. Works Cited
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