Jan Paweł II, Encyklika Centesimus annus Jana Pawła II do czcigodnych braci w episkopacie, do kapłanów i rodzin zakonnych, do wiernych Kościoła. Many translated example sentences containing “encyklika” – English-Slovak in his encyclical entitled Centesimus Annus, reprised the subjects tackled by his. Dessa ord kommer från den älskade påven Johannes Paulus II, som i sin encyklika Centesimus Annus återupptog ämnen som hans föregångare Leo XIII.
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In a word, it is a question of transferring to the sphere of internal conflict between social groups the doctrine of “total war”, which the militarism and imperialism of that time brought to bear on international relations. This makes it difficult to reach a balanced and prudent judgement on different questions, one which takes into account all the pertinent variables. This rebuke is of course based on a mistaken and inadequate idea of alienation, derived solely from the sphere of relationships of production and ownership, that is, giving them a materialistic foundation and moreover denying the legitimacy and positive value of market relationships even in their own sphere.
While these certainly have an influence on freedom, encykliks do not determine it; they make the exercise of freedom more difficult or less difficult, but they cannot destroy it. It is by responding to the call of God contained in the being of things that man becomes aware of his transcendent dignity.
Some countries have made considerable progress, although it is far from constituting a significant proportion. But the centesimuus functioning of ecosystems also requires fungi, algae, worms, insects, reptiles and an innumerable variety of microorganisms. This necessarily entails reflection and debate about the conditions required for the life and survival of society, and the honesty needed to question certain models of development, production and consumption.
Inseparable from that required “something” is the possibility to survive and, at the same time, to make an active contribution to the common good of humanity.
It would hardly be helpful to describe symptoms without acknowledging the human origins of the ecological crisis. The war, which should have centwsimus freedom and restored the right of nations, ended without having attained these goals. Consequently the most one can expect is superficial rhetoric, sporadic acts of philanthropy and perfunctory expressions of concern for the environment, whereas any genuine attempt by groups within society to introduce change is viewed as a nuisance based on romantic illusions or an obstacle to be circumvented.
At the height of this clash, when people finally centeesimus to realize fully the very grave injustice of social realities in many places and the danger of a revolution fanned by ideals which were then called “socialist”, Pope Leo XIII intervened with a document which dealt in a systematic way with the “condition of the workers”. We require a new and universal solidarity.
By defining the nature of the socialism of his day as the suppression of private property, Leo XIII arrived at the crux of the problem. Praise him, you highest heavens, and you waters above the heavens! 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 earlier stages of development, man always lived under the weight of necessity. Yet it must also be recognized that nuclear energy, biotechnology, information technology, knowledge of our DNA, and centesimhs other abilities which we have acquired, have given us tremendous power.
Many cities are huge, inefficient structures, excessively wasteful of energy and water. Thus a great deal of educational and cultural work is urgently needed, including the education of consumers in the responsible use of their power of choice, the formation of a encykluka sense of responsibility among producers and among people in the mass media in particular, as well as the necessary intervention by public authorities.
There is a logic in all this whereby different attitudes can feed on one another, leading to environmental degradation and social decay. It would not be mistaken to see in this clear statement a springboard for the principle of the right to religious freedom, which was to become the subject of many solemn International Declarations and Conventions, 30 as well as of the Second Vatican Council’s well-known Declaration and of my own repeated teaching.
Praised be you, my Lord, through Sister Water, who is very useful and humble and precious and chaste. Continuing our reflections, and referring also to what has been said in the Encyclicals Laborem exercens and Sollicitudo rei socialis, we have to add that the fundamental error of socialism is anthropological in nature. In our time, the role of human work is becoming increasingly important as the productive factor both of non-material and of material wealth.
Once they become conscious of this, many people realize that we live and act on the basis of a reality which has previously been given to us, which precedes our existence and our abilities. At times a commendable human ecology is practised by the poor despite numerous hardships.
Given the utter necessity of certain economic conditions and of political stability, the decision to invest, that is, to offer people an opportunity to make good use of their own labour, is also determined by an attitude of human sympathy and trust in Providence, which reveal the human quality of the person making such decisions. We all know that it is not possible to sustain the present level of consumption in developed countries and wealthier sectors of society, where the habit of wasting and discarding has reached unprecedented levels.
Just as in the time of primitive capitalism the State had the duty of defending the basic rights of workers, so now, with the new capitalism, the State and all of society have the duty of defending those collective goods which, among others, constitute the essential framework for the legitimate pursuit of personal goals on the part of each individual.
In some places, where makeshift shanty towns have sprung up, this will mean developing those neighbourhoods rather than razing or displacing them.
The foundation of the right to private initiative and ownership is to be found in this activity. Equally worrying is the ecological question which accompanies the problem of consumerism and which is closely connected to it.
The denial of God deprives the person of his foundation, and consequently leads to a reorganization of the social order without reference to the person’s dignity and responsibility. To those who are searching today for a new and authentic theory and praxis of liberation, the Church offers not only her social doctrine and, in general, her teaching about the human person redeemed in Christ, but also her concrete commitment and material assistance in the struggle against marginalization and suffering.
These resources could become even more abundant if, in place of war, reliable procedures for the resolution of conflicts could be set up, with the resulting spread of the principle of arms control and arms reduction, also in the countries of the Third World, through the adoption of appropriate measures against the arms trade.
Jesus lived in full harmony with creation, and others were amazed: Theological and philosophical reflections on the situation of humanity and the world can sound tiresome and abstract, unless they are grounded in a fresh analysis of our present situation, which is in many ways unprecedented in the history of humanity.
If an artist cannot be stopped from using his or her creativity, neither should those who possess particular gifts for the advancement of encyklikka and technology be prevented from using their God-given talents for the service of others. As a result of these changes and centtesimus the persistence of poverty, a deeper analysis of centrsimus problem is called for, an analysis which will be developed later in this document.
These events are a warning to those who, in the name of political realism, wish to banish law and morality from the political arena. Furthermore, although this Encyclical welcomes dialogue with everyone so that together we can seek paths of liberation, I would like from the outset to show how faith convictions can offer Christians, and some other believers as well, ample motivation to care for nature and for the most vulnerable of their brothers and sisters. I will begin by briefly reviewing several aspects of the present ecological crisis, with the aim of drawing on the results of the best scientific research available today, letting them touch us deeply and provide a concrete foundation for the ethical and spiritual itinerary that follows.
The bishops of Brazil have pointed out that nature as a whole not only manifests God but is also a locus of his presence. At the same time, another conception of property and economic life was beginning to appear in an organized and often violent form, one which implied a new political and social structure.
In cemtesimus, beyond the rights which man acquires by his own work, there exist rights which do not correspond to any work he performs, but which flow from his essential dignity as a person. Culture is more than what we have inherited from the past; it is also, and above all, a living, dynamic and participatory present reality, which cannot be excluded as we rethink the relationship between human beings and the environment.