Dec/080
Centesimus Annus – Introduction
The following is part one of a seven part-series on Centesimus Annus.
In this part, we look at the Introduction:
1. The Centenary of the promulgation of the Encyclical which begins with the words "Rerum novarum",1 by my predecessor of venerable memory Pope Leo XIII, is an occasion of great importance for the present history of the Church and for my own Pontificate. It is an Encyclical that has the distinction of having been commemorated by solemn Papal documents from its fortieth anniversary to its ninetieth. It may be said that its path through history has been marked by other documents which paid tribute to it and applied it to the circumstances of the day.2
In doing likewise for the hundredth anniversary, in response to requests from many Bishops, Church institutions, and study centres, as well as business leaders and workers, both individually and as members of associations, I wish first and foremost to satisfy the debt of gratitude which the whole Church owes to this great Pope and his "immortal document".3 I also mean to show that the vital energies rising from that root have not been spent with the passing of the years, but rather have increased even more. This is evident from the various initiatives which have preceded, and which are to accompany and follow the celebration, initiatives promoted by Episcopal Conferences, by international agencies, universities and academic institutes, by professional associations and by other institutions and individuals in many parts of the world.
2. The present Encyclical is part of these celebrations, which are meant to thank God — the origin of "every good endowment and every perfect gift" (Jas 1:17) — for having used a document published a century ago by the See of Peter to achieve so much good and to radiate so much light in the Church and in the world. Although the commemoration at hand is meant to honour Rerum novarum, it also honours those Encyclicals and other documents of my Predecessors which have helped to make Pope Leo's Encyclical present and alive in history, thus constituting what would come to be called the Church's "social doctrine", "social teaching" or even "social magisterium".
The validity of this teaching has already been pointed out in two Encyclicals published during my Pontificate: Laborem exercens on human work, and Sollicitudo rei socialis on current problems regarding the development of individuals and peoples.4
3. I now wish to propose a "re-reading" of Pope Leo's Encyclical by issuing an invitation to "look back" at the text itself in order to discover anew the richness of the fundamental principles which it formulated for dealing with the question of the condition of workers. But this is also an invitation to "look around" at the "new things" which surround us and in which we find ourselves caught up, very different from the "new things" which characterized the final decade of the last century. Finally, it is an invitation to "look to the future" at a time when we can already glimpse the third Millennium of the Christian era, so filled with uncertainties but also with promises — uncertainties and promises which appeal to our imagination and creativity, and which reawaken our responsibility, as disciples of the "one teacher" (cf. Mt 23:8), to show the way, to proclaim the truth and to communicate the life which is Christ (cf. Jn 14:6).
A re-reading of this kind will not only confirm the permanent value of such teaching, but will also manifest the true meaning of the Church's Tradition which, being ever living and vital, builds upon the foundation laid by our fathers in the faith, and particularly upon what "the Apostles passed down to the Church"5 in the name of Jesus Christ, who is her irreplaceable foundation (cf. 1 Cor 3:11).
It was out of an awareness of his mission as the Successor of Peter that Pope Leo XIII proposed to speak out, and Peter's Successor today is moved by that same awareness. Like Pope Leo and the Popes before and after him, I take my inspiration from the Gospel image of "the scribe who has been trained for the kingdom of heaven", whom the Lord compares to "a householder who brings out of his treasure what is new and what is old" (Mt 13:52). The treasure is the great outpouring of the Church's Tradition, which contains "what is old" — received and passed on from the very beginning — and which enables us to interpret the "new things" in the midst of which the life of the Church and the world unfolds.
Among the things which become "old" as a result of being incorporated into Tradition, and which offer opportunities and material for enriching both Tradition and the life of faith, there is the fruitful activity of many millions of people, who, spurred on by the social Magisterium, have sought to make that teaching the inspiration for their involvement in the world. Acting either as individuals or joined together in various groups, associations and organizations, these people represent a great movement for the defence of the human person and the safeguarding of human dignity. Amid changing historical circumstances, this movement has contributed to the building up of a more just society or at least to the curbing of injustice.
The present Encyclical seeks to show the fruitfulness of the principles enunciated by Leo XIII, which belong to the Church's doctrinal patrimony and, as such, involve the exercise of her teaching authority. But pastoral solicitude also prompts me to propose an analysis of some events of recent history. It goes without saying that part of the responsibility of Pastors is to give careful consideration to current events in order to discern the new requirements of evangelization. However, such an analysis is not meant to pass definitive judgments since this does not fall per se within the Magisterium's specific domain.
The introduction is really a tribute to Pope Leo XIII's Rerum Novarum from 1891. I've not read Rerum Novarum before, and it occurs to be that perhaps I should. We'll see how Centesimus Annus goes...
Dec/080
Centesimus Annus
With a potential new encyclical on socioeconomic issues in the works (and in the news), I thought I would go back and read the last one Centesimus Annus by John Paul II. To that end, I'm starting a seven-part series on Centesimus Annus. Each part will represent a section of the document.
Part 1: Introduction
Part 2: Characteristics of "Rerum Novarum"
Part 3: Towards the "New Things" of Today
Part 4: The Year 1989
Part 5: Private Property and the Universal Destination of Material Goods
Part 6: State and Culture
Part 7: Man is the Way of the Church
Nov/080
Forming Consciences for Faithful Citizenship
The Church wishes to help form consciences in political life and to stimulate greater insight into the authentic requirements of justice as well as greater readiness to act accordingly, even when this might involve conflict with situations of personal interest. . . . The Church cannot and must not take upon herself the political battle to bring about the most just society possible. She cannot and must not replace the State. Yet at the same time she cannot and must not remain on the sidelines in the fight for justice.
- Pope Benedict XVI, Deus Caritas Est
With the election just behind us, I took some time to review the United States Conference of Catholic Bishops statement on Forming Consciences for Faithful Citizenship. It's an interesting document. Part one of the document attempts to address some basic questions and part two is a summary of policy positions of the United States Conference of Catholic Bishops.
Why does the Church teach about issues affecting public policy?
In this statement, we bishops do not intend to tell Catholics for whom or against whom to vote. Our purpose is to help Catholics form their consciences in accordance with God’s truth. We recognize that the responsibility to make choices in political life rests with each individual in light of a properly formed conscience, and that participation goes well beyond casting a vote in a particular election.
A couple weeks ago, my wife and I attended a service where the priest spent a lot of time on politics. He clearly spoke against Obama and for McCain. There was no question about who he was behind. I know that's not the church's policy, but it was clear that different people have different interpretations of that policy.
Some question whether it is appropriate for the Church to play a role in political life. However, the obligation to teach about moral values that should shape our lives, including our public lives, is central to the mission given to the Church by Jesus Christ. Moreover, the United States Constitution protects the right of individual believers and religious bodies to participate and speak out without government interference, favoritism, or discrimination. Civil law should fully recognize and protect the Church’s right, obligation, and opportunities to participate in society without being forced to abandon or ignore its central moral convictions. Our nation’s tradition of pluralism is enhanced, not threatened, when religious groups and people of faith bring their convictions and concerns into public life. Indeed, our Church’s teaching is in accord with the foundational values that have shaped our nation’s history: “life, liberty, and the pursuit of happiness.”
We have also attended a masses with different priests, who have talked to some of the issues without any indication of candidate preference.
Who in the Church should participate in political life?
In the Catholic Tradition, responsible citizenship is a virtue, and participation in political life is a moral obligation.
That seems clear enough... Everyone.
The Church calls for a different kind of political engagement: one shaped by the moral convictions of well-formed consciences and focused on the dignity of every human being, the pursuit of the common good, and the protection of the weak and the vulnerable.
This has some interesting connotations to it. My concern is that there are many many ways to respect the dignity of every human being, pursue the common good, and protect the weak and vulnerable. The language of the document is only good in saying "not that", but it doesn't really say anything about the path to get there. I think that's good, but it also presents complications.
How does the Church help the Catholic faithful to speak about political and social questions?
The Church equips its members to address political and social questions by helping them to develop a well-formed conscience. Catholics have a serious and lifelong obligation to form their consciences in accord with human reason and the teaching of the Church.
[...]
The Church fosters well-formed consciences not only by teaching moral truth but also by encouraging its members to develop the virtue of prudence. [...] Prudence shapes and informs our ability to deliberate over available alternatives, to determine what is most fitting to a specific context, and to act decisively. Exercising this virtue often requires the courage to act in defense of moral principles when making decisions about how to build a society of justice and peace.
I love the personal responsibility that the Church advocates. I like the merger of human reason and the teachings of the Church. I'm also a big fan of prudence. The Church as a developer of good judgment is a useful model.
What does the Church say about Catholic social teaching in the public square?
The consistent ethic of life provides a moral framework for principled Catholic engagement in political life and, rightly understood, neither treats all issues as morally equivalent nor reduces Catholic teaching to one or two issues. It anchors the Catholic commitment to defend human life, from conception until natural death, in the fundamental moral obligation to respect the dignity of every person as a child of God.
This is an interesting section where the document details several principles for guiding one's choices.
- The Right to Life and the Dignity of the Human Person
In our society, human life is especially under direct attack from abortion. Other direct threats to the sanctity of human life include euthanasia, human cloning, and the destruction of human embryos for research. Catholic teaching about the dignity of life calls us to oppose torture,7 unjust war, and the use of the death penalty; to prevent genocide and attacks against noncombatants; to oppose racism; and to overcome poverty and suffering.
- Call to Family, Community, and Participation
The family—based on marriage between a man and a woman—is the first and fundamental unit of society and is a sanctuary for the creation and nurturing of children. [...] Respect for the family should be reflected in every policy and program. It is important to uphold parents’ rights and responsibilities to care for their children, including the right to choose their children’s education.
- Rights and Responsibilities
Every human being has a right to life, the fundamental right that makes all other rights possible, and a right to access to those things required for human decency—food and shelter, education and employment, health care and housing, freedom of religion and family life. The right to exercise religious freedom publicly and privately by individuals and institutions along with freedom of conscience need to be constantly defended. In a fundamental way, the right to free expression of religious beliefs protects all other rights.
- Option for the Poor and Vulnerable
While the common good embraces all, those who are weak, vulnerable, and most in need deserve preferential concern.
This preferential option for the poor and vulnerable includes all who are marginalized in our nation and beyond—unborn children, persons with disabilities, the elderly and terminally ill, and victims of injustice and oppression.
- Dignity of Work and the Rights of Workers
Employers contribute to the common good through the services or products they provide and by creating jobs that uphold the dignity and rights of workers—to productive work, to decent and just wages, to adequate benefits and security in their old age, to the choice of whether to organize and join unions, to the opportunity for legal status for immigrant workers, to private property, and to economic initiative. Workers also have responsibilities—to provide a fair day’s work for a fair day’s pay, to treat employers and co-workers with respect, and to carry out their work in ways that contribute to the common good.
- Solidarity
In light of the Gospel’s invitation to be peacemakers, our commitment to solidarity with our neighbors—at home and abroad—also demands that we promote peace and pursue justice in a world marred by terrible violence and conflict.
- Caring for God’s Creation
Care for the earth is a duty of our faith and a sign of our concern for all people. We should strive to live simply to meet the needs of the present without compromising the ability of future generations to meet their own needs.
For more on this topic, I also found this recent CNA story on the book, Catholics in the Public Square by Most Reverend Thomas J. Olmsted. I've not purchased the book yet and am unsure if I will.
Applying Catholic Teaching to Major Issues: A Summary of Policy Positions of the United States Conference of Catholic Bishops
So far, I have few (if any) real problem with what I'm reading in this document. I agree with just about everything. Who doesn't want a culture of life, a focus on human dignity and individual rights, and who's against family or community? The ideas are pillars for guiding one's actions. And as such, I totally agree.
However, I think (at least for me) as I read part two, I start to feel that the document is starting to imply solutions to these problems. And I believe one of the main reasons we have such a polarized political system here in America is that there is fundamental disagreement in how to achieve these goals.
For example, read the following:
Wages should allow workers to support their families, and public assistance should be available to help poor families to live in dignity. Such assistance should be provided in a manner that promotes eventual financial autonomy.
Ok, I want that too. But I feel like a shallow reading of that would indicate that this is a call for a higher minimum wage and for more government programs supporting those trying to reach financial autonomy. However, I disagree that those are the solutions. In fact, I believe those policies only lead to lower overall wages for workers and create financial dependence.
There are others:
Social and economic policies should foster the creation of jobs for all who can work with decent working conditions and just wages.
and:
Affordable and accessible health care is an essential safeguard of human life and a fundamental human right. With an estimated 47 million Americans lacking health care coverage, it is also an urgent national priority.
While I like the concepts in the document, I wonder at some of the language used in places.
