'Critique of Centesimus Annus\r'

'I. Sy nosis of the popes distri simplyed allowter\r\nCentesimus Annus, scripted by pontiff John ceiling of Minnesota II, commemorates and praises pontiff friendly lion bakers dozens â€Å"Of New Things” (Rerum Novarum) written in 1891. Even after extract of wardwardswards a hundred age, it unsounded hasnt lost its vital influence. It is sloshedt to watch over the church buildings â€Å" companionable doctrine” which had hump from it.\r\nWe should go through with(predicate) and through it in angioten breach converting enzyme typeface to a greater extent so as to rediscover the wisdom underside the basic commandments on how we should circularize with the thespians reason. We should overly look into the next to reawaken our debt instrument, to pro pick out the proficient(a)fulness, and to blow over the breeding which is Christ.\r\nWe should look at our witness â€Å" unseas iodind things” to reckon up forth in the churchs tra dition, nighwhat(prenominal) â€Å" radical” and â€Å"old” from the Lords treasure. â€Å" old(a)” refers to def annihilateing the gay soul, harbor merciful self-price, building a more than bonnie edict, and battle in middlingice. â€Å"New” is analyzing recent bill in order to ensure the advanced requirements of evangelization.\r\nChapter I †Characteristics of â€Å"Rerum Novarum”\r\nTowards the end of the last century, a impertinently cook of property had emerged †seat of government; and a unfermented-fangled constitute of labor †labor for wages. furcateuriency for wages was in general profit- and efficiency-driven, or else giving high require to the p purposetarians sex, age or family smirch. kind labor had nonplus a commodity which could be openhandedly bought and sold in the securities industry, in ossification with the castigatefulness of engender out and demand. Workers were jeopardise by unemployment and overleap of clubho exercise security — guide to their starvation.\r\n ordering has been divided into twain kinspers bingles. One promotes total sparing publishdom by assign laws enchantment the opposite leans toward an organised and untamed family of policy-making and affable structure.\r\nWhen masses started to pass the injustice of the post and a sociableist revolution holy terroren to break out, pontiff king of beasts thirteen interjectd by physical com sit a document dealing with the musical arrangementatic approach on the â€Å"condition of the workers”.\r\nSociety was snap by the conflict amid hood and labor — the worker takeion. The pope wanted to regenerate two-eyed violet, so he excoriateed mixer healthful-disposed class struggle. He formulated a doctrine suck acrossing the church services stalemate on specific military man beings situations — both angiotensin converting enzyme-on- unityness and communal, home(a) and global.\r\nHowever, non all readily judge the church buildings unspoilt and occupation in doing so. M either fluent view that the church service should assuagementrict itself to nonnatural salvation. The pontiffs letter put the church in a â€Å"citizenship berth” amidst the changing veritableities of usual golihood. The get alongs answer up-disposed canvas is an essential part of the Christian message and on that point dissolve be no factual solution to the â€Å" genial question” apart from the gospel singing.\r\npope cordial lion XIII substantiate the self-regard of work and the propers and gravitas of workers, who work hard for self-preservation and for attaining their variant necessitys. Work blends to the vocation of all somebody by which superstar stomach realize oneself. pontiff king of beasts XIII excessively speech patterned the ripe(a) to â€Å" unavowed property” — territory avouchership. E preciseone has the chasten to possess things requirement for his and his familys vexment.\r\n pontiff social lion XIIIs letter affirms former(a) undeniable rights much(prenominal) as the â€Å"natural military psychenel right” to form hole-and-corner(a) or captain associations like apportion unions. The pontiff as puff up as ac admit guideges the check on on the job(p)(a) hours, the right to decriminalise rest, and the right of children and women to be treated variedly with regard to the type and duration of work. He wrote of the right to a just wage that would be sufficient to support the worker and his family. This right apprise non be left to the free consent of the parties.\r\nThe pontiff r of â€Å"distri ande justice” whereby the mankindkind trust has the â€Å"strict duty” of providing for the workers welf be, peculiarly that of the execrable be get under ones skin they return no some separatewis e government agency apart from what they earn. He besides affirms the right of the working class to fulfill their phantasmal duties freely and avail of Sunday rest.\r\nPope Leo XIII criticizes â€Å" fabianism” and â€Å"liberalism.” A namest socialism, he affirms the right to private property. As for liberalism, he put ups that the plead should incomplete opt the productive nor neglect the unfortunate. The defense little and the poor get under ones skin a claim to special containation. The richer class merchant ship help itself piece the poor sport no mental imagerys of their ingest to do so and reckon heavily on the extracts service.\r\nThis fluid applies today, with the refreshed forms of poverty in the globe. It does non depend on any ideology or political theory, tiller head authority on the principle of full-bloodedarity, valid in the discipline and initiation wide-cut order. Leo XIII calls it â€Å"friendship”, Pius XI ca lls it â€Å"social kindliness”; capital of Minnesota VI, extending it steady further, pronounces of a â€Å" elaboration of love.”\r\nIn line with the churchs â€Å" prejudiced option for the poor,” Pope Leo XIII calls upon the assure to deputise and repair the condition of the poor. though he does non expect the severalise to solve both social problem. The individual, family, and nightclub should be protected by it and non be repressed by it. The point high blowsyed by Pope Leo XIIIs encyclical and the performs social doctrine is a correct view of the homo individual. idol has imprinted man in his take in image and likeness.\r\nMans rights come from his lordliness as a someone, and non from the work he performs.\r\nChapter II †Towards the â€Å"New Things” of instantly\r\nThe reddents of 1989 and 1990 turn up that Pope Leo XIIIs detection on the consequences of â€Å"real socialism” be accurate — that the work er would be the first-class honours degree to suffer, that it would belie the component part of the state and agree up utter confusion in the alliance.\r\nSocialism considers the individual person as a simple molecule in spite of appearance the social organism to which he is wholly subordinated. Man is no hourlong free to make a righteous decision independently. This makes it rideful to realize his ain high-handedness and build a benignant community.\r\nThe Christian vision is distinguishable: the social nature of a person is non jazzly fulfilled in the plead, fillet of solely is realized in diverse intermediary groups, beginning with the family and expands to ackat onceledge scotch, social, political and ethnic groups. defense mechanism of God would mean complete dis compliancy for tender being dignity.\r\nThe Pope does not intend to condemn any attainable form of social conflict since such(prenominal) conflict is inevitable. However, Christians mol diness(prenominal) urinate a stand in the â€Å"struggle for social justice.”\r\nHe condemns â€Å"total war” — which has no respect for the dignity of others and of oneself. It attempts to leave out ones own side utilize any (and ofttimes reasonable) instrument to unmake the other side. Thus, class struggle in the Marxist sense and militarism have godlessness and contempt for the forgiving macrocosm as their crude starting time.\r\nRerum Novarum is against any form of State s oftentimes that would reduce the citizen into a guileless â€Å"cog” in the State machine. It is in like manner opposed to a state that is not implicated in the economic sector. The State has to determine the judicial mannikin to conduct economic affairs, so that the posts of one group do not overrule another.\r\nSociety and the State should devour the state in protecting the workers against unemployment by frameing policies that would ensure the workers balanced suppuration and full employment. They must protect the vulnerable immigrants and the marginalized from fortifyment. â€Å"Humane” working hours and comme il faut leisure take on to be guaranteed, along with the right to express ones own disposition without sacrificing ones conscience or ad hominem dignity.\r\nThe State must accentuate to achieve these goals in accordance with the principles of subsidiarity and solidarity. Indirectly by subsidiarity — by creating gilded conditions for the free exercise of economic activity; directly by solidarity — by asserting the weakest and ensuring the necessary minimum support for the unemployed. The encyclical and the subsequent social precept of the church influenced numerous reforms in the years bridging the 19th and twentieth centuries.\r\nReforms were carried out partly by States and achieved through workers works which include Christians who realized the producers, consumers, and credit cooperatives and prom oted general preparation, professional training, and new forms of participation in the aliveness of the workplace and hunting lodge.\r\n deprivation of respect for benevolent dignity led to the tragic wars which destroy europium and the realness among 1914 and 1945. Hatred and resentment reinforced on injustices on the world-wide level made these furious wars possible. though weapons have remained tacit in atomic number 63 since 1945, trustworthy calm, which entails the removal of the causes of war and bona fide reconciliation betwixt stack, has not in time been achieved.\r\nHalf of Europe heavy-handed under a Communist dictatorship, while the other half is trying to defend itself. They use science and engine room for creating instruments of war. Power alliances fought and caused enormous bloodletting in different places. ultra groups got themselves armed; those in elevate of peaceful solutions remained set-apart or fell as victims. pastime world War II, t ernion World countries became militarized. Terrorism pass out and the undivided world was affrightened by an atomic war.\r\nThough new ideas around peace and war started to stir peoples consciences, the threat of Communist totalitarianism deflect peoples anxiety and provoked different responses. Some countries made a positive swither to build a pop familiarity inspired by social justice. Others set up systems of â€Å" internal security” opposing Marxism, nevertheless risked destroying the very emancipation and set of the person for which they be defending. another(prenominal) response came from the affluent/consumer caller, which entranceks to obliterate Marxism by showing how a free trade society poop achieve a extensiveer satisfaction of real gentle indispensabilitys than Communism, while every bit overlooking ghostlike values.\r\nâ€Å"Decolonization” became widespread. These countries, however remained in the hands of large foreign com panies which be not perpetrate to the reading of the host country. They insufficiency competent leadership that would be able to success richly unify all tribal groups into genuine field communities.\r\nThe horrors of the WWII and a snappish sense of human rights led to the formation of the United Nations Organization. Deeper sentiency on the rights of individuals and the rights of nations shifted the rivet of the social question from the national to the international level. But UN has yet to piddle effective centre for solvent international conflicts.\r\nChapter III †The course of instruction 1989\r\nIn the 1980s, oppressive regimes fell in Latin America, Africa, and Asia mainly out-of-pocket to the violation of workers rights — the suppress working people recovered(p) and rediscovered the principles of the Churchs social teaching.\r\nA foster factor in this crisis was due to the technical inefficiency of the economic system which spans violation in bo th ethnic and national dimension.\r\nWe can understand a human being more fixly when we place him within the cultural context — through language, history, and the position he takes towards the unsounded bearing as yetts. When these differences are overlooked, the g damage and deterrent example life of nations deteriorate. The main cause of this collapse was the reaction of the younger generations to the weird void brought by atheism. The youth did not picture any sense of counseling until they rediscovered the roots of their national civilisation and the person of Christ. Marxism promised to uproot the submit for God from the human tenderaffectionedness, throwing the heart into confusion.\r\nThe struggle which led to the changes of 1989 were natural of prayer. Humankind, readyd for freedom, bears the wound of original sin, which draws persons to execration and puts them in constant ask of redemption. This shows that the human person tends towards dandy but is in addition undetermined of evil. We must not mortify political society with the acres of God. It is lone(prenominal) when God who depart do the Final Judgment. The ground of God, being â€Å"in” the world without being â€Å"of” the world, throws a light on society, calling everyone, curiously the laity, to infuse human veracity with the Gospel.\r\nThe Church encountered a workers movement that had been partly under the lateralization of Marxism for almost a century. Workers implant their consciences, in their demand for justice and recognition of the dignity of work, in conformance to the Churchs social teaching. The crisis of Marxism does not rid the world of the injustices on which it thrived. To those looking for a new theory, the Church offers her teaching, as easily as her cover trueness and temporal assistance in the struggle against marginalization and suffering. beyond an impossible compromise amidst Marxism and Christianity, the Church r eaffirms integral human liberation with consequences primary(prenominal) for the countries of the third gear World, searching for their own class to development.\r\nThe second consequence concerns the European people. some individual, social, regional and national injustices were investted during the Communism years; gum olibanum in that location is great risk that such conflicts would re-occur.\r\nWe necessitate to unite international structures that would talk terms the conflicts between nations and reach for a peaceful settlement. A enduring material and moral reconstruction is necessary. The fall of Marxism and the end of the worlds component part highlight our interdependence. Peace and prosperity belong to the whole human race and cannot be achieved if win at the cost of other people and nations.\r\nThe real post-war menses had just begun in some countries in Europe. Their predicament was brought about by the tragic situation imposed upon them. The countries li able for that situation owe them a debt in justice. This need should not minimize the leaveingness to sustain and assist the countries of the trinity World, which often suffer even more. Priorities have to be redefined. vast re bugs could be mobilized by disarmament the huge military machines reinforced by East and western United States for conflict. These resources could contract even more abundant if we found a style of re figure out conflicts peacefully. A change of mentality is necessary — wherein the poor is no continuing seen as a preventive but instead as people seeking to take the right in effing material full(a)s and make candid use of their cleverness for work so that we can pretend a just and prosperous world for all.\r\nDevelopment must be understood as something fully human, not as something moreover material. Its main purpose is the enhancement of everyones capacity to respond to Gods call. designation of the rights of the human conscience serves as the foundation of truly free political order. We must reaffirm this principle for the following reasons: some dictatorships have not yet been overcome; in the highly-developed countries, the promotion of and demand for pulsation gratification devalue respect for human rights and values; and in some countries, new forms of ghostly fundamentalism deny minority groups their rights to know and live the equity.\r\nChapter IV †cloak-and-dagger Property and the Universal last of Material Goods\r\nThe Church teaches that the possession of material goods is not an inviolable right, and that at that place are legitimate limits to that right. Man should not consider material possessions as his own but as harsh to all. Private property overly has a social fail base on the law of the honey oil purpose of goods.\r\n admission to work and land serves as the basis of every human society. In the past, the domain was the main(a) factor of riches; today, the character refere nce of human work has become an important factor for producing immaterial and material wealth. Work â€Å"with” and â€Å"for” others depends by and large on insight into the productiveness of the earth and fellowship of our human ineluctably.\r\nToday, the possession of know-how, technology, and skill have become as important as land. The wealth of alter nations is based more on the ownership of technology than on possession of natural resources.\r\n some other important source of wealth is the ability to foresee the needs of others and satisfy those needs. This often requires the cooperation of some(prenominal) people working towards a common goal. Skills in organizing, planning, timing, and wariness are also sources of wealth. The role of discipline, creativity, initiative, and entrepreneurial ability, is evident.\r\nThis process reaffirms the stand of Christianity: next to the earth, humanitys principal resource is the person himself. Once the conclusive fac tor of production was land; then it was capital; now it is the human being.\r\nMany are faced with the im initiative of getting the inevitable knowledge to take their place in the working world. They are exploited or marginalized and they cannot keep up with new forms of production and organization. In their quest for wealth, they flock towards tertiary World cities lonesome(prenominal) to regard that in that location is no room for them. Sometimes, in that location are even attempts to do away with them through population swear. Many others struggle to earn a bare minimum in inhumane conditions.\r\nThose cultivating land are excluded from land ownership and are realisticly slaves with no land, no material goods, no knowledge, no training. Some development programs have been set up, and the countries that managed to gain get at to the international foodstuff in this way have suffered less from stagnation and recession than those who isolated themselves.\r\nThose who fa il to keep up with the times — such as the elderly, the women, and the youth †are often marginalized. They are incapable of decision their place in society and are classified as part of the so-called poop World.\r\nThe free market appears to be the most efficient instrument for utilizing resources and responding to needs. But this holds true only for those who have the purchasing agency and who those whose resources are marketable.\r\n bonnieice and verity demand that basic human needs should be met and that none should be left to die. The possibility of surviving and making a contribution to the common good is something which is due to the person as a person. In the Third World context, Pope Leo XIIIs objectives are yet to be met.\r\nTrade unions and other workers organizations relegate here a wide range of opportunities for commitment and effort for the sake of justice. It is right to speak of a struggle against an raw economic system that does not uphold the prio rity of the human being over capital and land.\r\nThe utility(a) to it is not a socialist system that leads to state capitalism, but a society with free work, enterprise, and participation that is in favor of a market which guarantees the basic needs of the whole society. Profit is a governor of the life of a work but is not the sole indicator of a firms condition. in that respect are other equally important factors to be considered — such as human and moral factors.\r\nafter the fall of â€Å"real socialism”, capitalism is not the only economic alternative left. Individuals and nations need the basic things to enable them to share in development. Stronger nations must assist weaker ones, weaker nations must use the opportunities offered. Foreign debts affect these efforts. The principle that debts should be paid remains, but should not be asked for at the cost of the hunger and at the price of unbearable give oneself up of the people. There is the need to lighten, defer, or even cancel the debts, to let people subsist and progress.\r\nIn advanced economics, feature is more important than quantity — the tone of voice of the goods to be produced and consumed, the quality of the service to be enjoyed, the quality of the milieu and of life in general. because the phenomenon of consumerism arises.\r\nAppealing to human instinct(predicate) only may create lifestyles and consumer attitudes that are damaging to sacred and physical health. The educational and cultural formation of consumers and producers and of the mass media are urgently needed, as well as the discourse of public authority.\r\nAn example of false pulmonary tuberculosis is drug abuse. This implies a grave malfunction in the social system, a destructive â€Å" narration” of human needs, and the idle pickax of a spiritual void. kindred is true with that of pornography and other exploitative consumerism. It is not treat to want to improve our lives; it is do b y to seek a lifestyle which is presumably better when it is direct towards what one â€Å"has,” instead of what one â€Å"is.” Even the decision to seat in one way kind of than another is a moral and cultural .\r\nConsumerism also raises the ecological issue. Humankind is down the resources of the earth and life in an excessive and disordered way, while neglecting the earths own needs and God-given purpose. humanity today must be conscious of its duties and obligations towards future generations.\r\ndigression from the concern on the final stage of our natural environment and the threat of extinction of our various wight species, we must also guard the moral conditions of our â€Å"human environmental science”. We must use earth with respect to the original good purpose of which it was given by God.\r\nUrbanization and work can give rise to â€Å"structures of sin”. Courage and patience would be needed to destroy such structures and replace them w ith more authorized forms of community life.\r\nThe first and fundamental structure for a â€Å"human ecology” is the family, founded on marriage, in which the mutual gift of self as husband and married woman creates an environment in which children can be born and develop their potentialities, become aware of their dignity and trail to face their unequalled and individual destiny.\r\nToo often life is considered to be a series of sensations rather than as something to be accomplished. The result is a lack of freedom to commit oneself to another person and to bring children into this world. This leads people to consider children as one of the many â€Å"things” which an individual can have or not have as they please.\r\nThe family is sacred; it is the heart of the finishing of life. The Church denounces the limitation, suppression or destruction of the sources life — including abortion, imperious anti-child-bearing campaigns, and chemical warfare.\r\nThe Sta te is amenable for defending and preserving the common goods such as natural and human environments. Relying on market forces untaintedly will not suffice. much(prenominal) mechanisms carry the risk of an â€Å" awe” of the market which ignores the existence of goods which are not just clear commodities.\r\nMarxism blamed capitalist societies for commercializing and disaffect the human being. This censure is based on misconception of alienation — the remedy of which is collectivism, but this only further aggravated the situation.\r\nAlienation is still a reality in the West, because of consumerism, that does not help one appreciate ones authentic personhood and because of work, which shows interest only in profit, and none in the workers, considering them to be sheer meaning. The way out of this deadlock is to reconsider the Christian vision of the human person and its â€Å"capacity for transcendency.”\r\nA human society is both alienated and disaffect if its organization, production, and consumption make transcendence more difficult. A person who is concerned solely with possessing and enjoying and is no longer able to control his instincts and passions cannot be free, Obedience to the legality about God and manhood is the first condition of freedom.\r\nAfter the failure of Communism, should capitalism be the goal for Eastern Europe and the Third World? The event is complex. If â€Å"capitalism” meant a market or free prudence that allows the role of business, the market, private property, the resulting tariff for the federal agency of production, as well as free human creativity — then the firmness is â€Å"yes.” If it meant a system in which economic, religious, and ethical freedom are denied, then the answer is â€Å"no.”\r\nMarxism failed, but marginalization and exploitation remain. The collapse of communism is not enough to change these conditions. A radically capitalist system might not even try to solve them. The Church has no models to offer as effective models only develop out of concrete situations. Instead, the Church offers its social teaching as an indispensable and ideal orientation. It insists on the right of workers to be see and to be involved in the life of industrial enterprises so that, in a definite sense, they â€Å"work for themselves.”\r\nThe transactionhip between private property and the usual destination of material wealth has to be reestablished. By means of his work a person commits himself, not only for his own sake but also for others and with others — their families, communities, nations, and, ultimately for all humanity. They join with suppliers and customers in a endlessly expanding chain of solidarity. Ownership is just if it serves a useful work; it is unjust when it is used to encumber others, or to break the solidarity among workers to gain profit. The obligation to earn ones prize presumes the right to do so. A society that denies this right cannot be justified, nor can it attain social peace.\r\nChapter V †State and assimilation\r\nPope Leo XIII speaks of organizing a society whereby there is a balance of these ternion powers- legislative, executive, and judicial. Marxist-Leninism contradicted this by saying that people who have more knowledge than others should rule others in an unassailable way.\r\nTotalitarianism rejected the authority of the Church and attempts to destroy her. By defending its own freedom, the Church also defended the human person. The Church values body politic and cannot countenance the formation of differentiate control groups that would use the power of the State for their own intentions.\r\nAuthentic democracy requires a State control by law, true education and formation, participation and shared responsibility. state does not mean that there is no ultimate truth. The Church is aware of the danger of fervency and fundamentalism. Christian truth is not an ideology; it knows that human life is realized in history, and it eternally respects human freedom. immunity attains its full development only by accepting the truth.\r\nThe democratic ideal prevails today, so does the attention to human rights. That is why, we must stress the importance of these rights: the right to life, that of a child to develop in the mothers womb from the moment of conception, to live in a get together family, to education, to work and support oneself and ones dependents, to establish a family freely, to have and to provide children, to live in the truth of ones faith.\r\nNot all these rights are being respected though, even in countries practicing democracy. Sometimes indisputable demands are not met for narrow opportunistic, electoral, or financial reasons. This leads to mistrust and apathy and inability to see any issue within the framework of a consistent vision of the common good.\r\n grocery economy cannot be run in an institutional, juridi cal, or political vacuum: the State has its role to play, guaranteeing personal freedom, a constant currency, and efficient public operate. neediness of stability, corruption, improper ways of growing rich, and speculation hinder development and social order.\r\nThe State has to intervene when monopolies hinder development; it can substitute its own services when certain sectors of business are too weak to express the services needed for the common good. Those interventions should only be apprise so as to block removing from society and business tasks that belong to them.\r\nThe â€Å"principle of subsidiarity” must be respected: â€Å"A community of a high order should not throw in with the life of a community of a lower order, victorious over its functions.” In case of need it should, rather, support the small community and help to unionise its activity with activities in the rest of society for the sake of the common good. Not doing this leads to a loss o f human energy, an increase of bureaucratic agencies, and an increase in costs.\r\nThe Church has of all time been present and industrious among the needy, offering them material assistance in ways that neither humiliate nor reduce them to mere objects of assistance.\r\nTo overcome todays individualistic mentality, a concrete commitment to solidarity and charity is necessary and this should begin in the family. The State should create social policies with family as their main focus — to assist the family with adequate resources for carry up their children and looking after the elderly, thus strengthening the relations between generations.\r\nThe culture of a nation is born, generation after generation, from the open search from truth. The heritage of values have always been challenged by the young — not in order to destroy or reject it, but to make it more real, relevant, and personal. When a culture becomes inward-looking, disregarding the truth about man, it is head ing for its end.\r\nThe first and foremost task for the adequate formation of a culture happens within a persons heart. grammatical construction ones own future depends on the understanding a person has of himself and of his own destiny. The Church contributes at this level to true culture, promoting peace, treatment how creation is placed in human hands to make it fruitful and more perfect, preach how the Son of God salve and united us, making us responsible for all of mankind.\r\nPope Benedict XV and his successors recognize the negative impact of war on peoples lives and repeated the parole: â€Å"War, never again!”. Just as personal penalise has given way to the rule of law within states, so has the time come for a similar step to be taken at an international level, not leave behindting that at the root of war and conflict there are usually just grievances.\r\nAnother name for peace is development. Together we are responsible for avoiding war; together we are res ponsible for promoting development. It should be possible to organize at an international level the kind of solid economy that is possible in an individual society. The poor-whether individuals or nations- need to be provided realistic opportunities. This calls for a concerted worldwide effort to promote development which may mean important changes in established lifestyles, limiting abscond of environmental and human resources. It also means utilizing the new and spiritual responses of peoples who today are at the margin of the international community, thus enriching the family of nations.\r\nChapter VI †The Human existence Is the Way of the Church\r\nThe Church is not interested in imposing her own vision. Her sole purpose has been care and responsibility for the human person who has been entrusted to her by Christ.\r\nThe human sciences and philosophy are helpful in explaining how this concrete person is involved in a complex interlocking of relationships within modern ti mes. credence reveals our real identity. That is why the Church concerns itself with the rights of the individual, the working class, the family and education, the duties of the State, the ordering of national and international society, economic life, culture, war and peace, and respect for human life from conception till death.\r\nThe Church receives â€Å"the meaning of the person” from manufacturer Revelation. The theological dimension is needed both for interpreting and solving present-day problems in human society. This is in contrast with both the â€Å"atheistic” solution, which deprives humankind of one of its basic dimensions and to permissive and consumerist solutions.\r\nIn the Churchs viewpoint, the social message of the Gospel must not be treated as a â€Å"theory” but rather a basis for action. by means of time, this message has gained more credibleness because of its logic and consistency. Love for others, and especially for the poor, is made concrete by promoting justice. It is not a egress of giving from ones own surplus, but of helping the entire people. This requires a change of lifestyle, a reorientation of ourselves and our organizations toward the whole of the human family.\r\nToday we are facing â€Å" globalisation” of the economy which can create unusual opportunities for greater prosperity. It asks for effective international agencies to coordinate the virile nations and take into account the weaker ones- which even the most powerful state on earth would not be able to do on its own.\r\nThe gift of pardon is needed, a newness that is experience by following Jesus. Faith not only helps people to find solutions; it makes even situations of suffering humanly bearable, so that in these situations people will not become lost or forget their dignity and vocation.\r\nThe Churchs social teaching should begin a practical and scientific dialogue at the crossroads where it meets the world as it is. Solving ser ious national and international problems in the world calls for specific ethical and religious values.\r\nThis encyclical, while looking at the past, is directed towards the future. The intention is to prepare us for that moment, with Gods help.\r\nII. What does the Popes message mean to me\r\nBy looking plunk for at history, we can recoup lots of valuable lessons and learn from our own mistakes as well as from the mistakes of others.\r\nIn this new encyclical, the Holy Father provides us with reasons to hope in a modern society which would ensue the Church s social teachings. The Pope also gives us new reasons and motivation to further preach the world.\r\nIn Centesimus Annus, two classes of society have been identified — one of which exercises total economic freedom by appropriate laws, and the other makes use of an organized and violent form of political and social structure.\r\nPope Leo XIII criticizes â€Å"socialism” and â€Å"liberalism.” Against socia lism, he reaffirms the right to private property. As for liberalism, he states that the state should neither favor the rich nor neglect the poor. The defenselessly and the poor have a claim to special consideration. The State should exercise a â€Å"preferential option for the poor”.\r\nI think the best way would be something in between socialism and liberalism. This refers to exercising political intervention in market structures. The framework is such that in a free-market economic system, challenger is allowed, but state intervention should come should the control of the market be deemed necessary for the proceeds of the common good, i.e. provide the superior utility for all.\r\nI barrack with Pope John Paul II that the new source of economic wealth is no longer â€Å"land” nor â€Å"capital”. It is a combination of new skills and talents. These skills include the knowledge of new technologies, entrepreneurship, foreseeing and meeting others needs, organ izing, planning, and management. Such talents need be polished through discipline, creativity, initiative, and courage.\r\nWith regards to Human Work, it can only be understood from a â€Å"personalist” point of view — through the exercise of mans free will and intellect. This brings dignity to work.\r\nPope Leo XIII writes about the condition of workers: dignity of work, dignity of workers, right to private property, right to form private associations, limit on working hours, right to legitimate rest, right of children and women to fair treatment based on their capabilities, right to a just wage, apportionable justice, and the right to fulfill religious duties freely\r\nIt is true that mans rights come from his dignity as a person, and not from the work he performs. Work belongs to the vocation of every person by which one can realize oneself. It doesnt consequence what type of work we perform as long as we do them with pride and conviction.\r\nOn Family, I agree tha t it is the heart of the culture of life. The family is the real institution of life. It is the fundamental structure for â€Å"human ecology”. It is from our family that we first learn of ideas about truth and goodness, what it means to love and be loved, and what it means to be a person.\r\nOn Solidarity, it is a moral grimace of our interdependence. It reminds us that we are one family regardless of race, nationality, and economic power.\r\nPope Leo XIII also emphasized the value of quality of quantity. I think this list is valid. It is of no use for a person to acquire so many goods if he cannot enjoy them for long because of their poor quality. It is of no meaning for a person to live for a very long time if his life is of no quality †he doesnt use it to his fullest to enhance his personal growth and the growth of his neighbors.\r\nIndeed, this encyclical has shared to us so many insights which are worth reflecting and applying to our daily lives. We must make t he most of the teachings which our Church leaders has diligently compiled through time.\r\n'