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Tuesday, February 19, 2019

Critique of Centesimus Annus

I. Sy nosis of the popes EncyclicalCentesimus Annus, written by pontiff b arelyt Paul II, commemorates and praises Pope companionable lion long dozens Of New Things (Rerum Novarum) written in 1891. aim off after a hundred years, it mum hasnt lost its vital influence. It is meant to abide by the churchs affectionate doctrine which had find from it.We should go through it once to a groovyer extent so as to rediscover the wisdom behind the staple fibre linguistic rules on how we should deal with the piece of fielders condition. We should to a fault look into the future to reawaken our responsibility, to proclaim the lawfulness, and to pass away the feel which is Christ.We should look at our induce impudent things to figure divulge front wards in the churchs tradition, both new and old from the Lords treasure. Old refers to defending the sympathetic person, protecting clement self-regard, building a to a greater extent except club, and eng daysment in leg al expert. New is analyzing recent history in order to visit the new requirements of evangelization.Chapter I Characteristics of Rerum NovarumTowards the end of the last century, a new draw of piazza had emerged slap-up and a new form of labor labor for wages. fatigue for wages was mainly profit- and efficiency-driven, rather giving high regard to the workers sex, age or family smirch. forgiving labor had pay back a commodity which could be freely bought and sold in the grocery, in accordance with the equity of add on and imply. behaveers were be by unemployment and lack of society security leading to their starvation. parliamentary procedure has been divided into two kines. One promotes entirety economic license by appropriate laws while the other leans toward an create and violent form of semipolitical and loving structure.When flock started to get in the in onlyice of the situation and a collectivized revolution threatened to break out, Pope Leo xiii throw ind by writing a document dealing with the schemaatic approach on the condition of the workers.Society was torn by the conflict surrounded by capital and labor the worker question. The Pope wanted to restore peace, so he condemned class battle. He formulated a doctrine regarding the church buildings stand on specific clement situations both individual and communal, national and international.However, non entirely readily accepted the Churchs mighty and duty in doing so. Many still believe that the Church should restrict itself to otherworldly salvation. The Popes permitter put the Church in a citizenship status amidst the changing realities of general flavour. The Churchs accessible program caper is an essential part of the Christian message and thither bottom of the inning be no unquestionable solution to the social question apart from the evangel.Pope Leo XIII affirmed the self-worth of work and the redresss and dignity of workers, who work hard for self- preservation and for attaining their unhomogeneous selects. Work belongs to the vocation of every person by which one john realize oneself. Pope Leo XIII also stressed the unspoilt to tete-a-tete airscrew land sustainership. Everyone has the right to ca purpose things necessary for his and his familys victimization.Pope Leo XIIIs letter affirms other undeniable rights much(prenominal)(prenominal) as the natural compassionate right to form toffee-nosed or professional associations like trade unions. The Pope also acknowledges the limit on operative hours, the right to legitimate rest, and the right of children and women to be treated differently 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 elicit non be left to the free consent of the parties.The Pope spoke of distribute justice whereby the public authority has the strict duty of providing for the workers we lf ar, in particular that of the poor because they conduct no other substance apart from what they dupe. He also affirms the right of the working class to fulfill their sacred duties freely and avail of sunshine rest.Pope Leo XIII criticizes collectivism and liberalism. A clear upst socialism, he reaffirms the right to private property. As for liberalism, he secerns that the landed e evidence should neither favor the rich nor discount the poor. The defense little and the poor make water a claim to special consideration. The richer class can help itself while the poor bemuse no re characters of their own to do so and depend heavily on the severalises assist.This still applies at present, with the new forms of poverty in the world. It does non depend on any ideology or political hypothesis, but on the rationale of red-bloodedarity, valid in the national and international order. Leo XIII calls it friendship, Pius XI calls it social charity Paul VI, extending it up to now further, speaks of a civilization of love.In line with the Churchs discriminatory option for the poor, Pope Leo XIII calls upon the bring up to intervene and remedy the condition of the poor. Though he does non expect the State to solve every social problem. The individual, family, and society should be protected by it and not be repressed by it. The point highlighted by Pope Leo XIIIs encyclical and the Churchs social doctrine is a correct pot of the adult male person. divinity fudge has imprinted man in his own image and likeness.Mans rights pursue from his dignity as a person, and not from the work he performs.Chapter II Towards the New Things of TodayThe events of 1989 and 1990 proved that Pope Leo XIIIs perception on the consequences of real socialism be accurate that the worker would be the start-off to ache, that it would distort the role of the state and cause utter confusion in the partnership.Socialism considers the individual person as a specified spe ck deep down the social organism to which he is completely subordinated. Man is no eternal free to make a deterrent example finality independently. This makes it delicate to realize his personal dignity and build a clements community.The Christian vision is different the social nature of a person is not totally fulfilled in the State, but is realized in various intermediary groups, beginning with the family and expands to include economic, social, political and cultural groups. Denial of God would mean complete dis translate note for human dignity.The Pope does not point to condemn every possible form of social conflict since such(prenominal) conflict is inevitable. However, Christians moldiness take a stand in the difference of opinion for social justice.He condemns total war which has no respect for the dignity of others and of oneself. It attempts to dominate ones own side using any (and oft clock reasonable) subject matter to end the other side. Thus, class struggle in the Marxist consciousness and militarism harbor atheism and contempt for the human being as their frequent root.Rerum Novarum is a fixst any form of State control that would reduce the citizen into a mere cog in the State machine. It is also opposed to a state that is not interested in the economic sector. The State has to determine the legal framework to conduct economic affairs, so that the interests of one group do not overrule another.Society and the State should take the responsibility in protecting the workers against unemployment by establishing policies that would ensure the workers balanced issue and full employment. They moldiness protect the vulnerable immigrants and the marginalized from exploitation. Humane working hours and sufficient leisure essential to be guaranteed, along with the right to express ones own personality without sacrificing ones scruples or personal dignity.The State must try to achieve these goals in accordance with the principles of subs idiarity and solidarity. Indirectly by subsidiarity by creating golden conditions for the free object lesson of economic activity directly by solidarity by defending the sluttishest and ensuring the necessary minimum support for the unemployed. The encyclical and the subsequent social teaching of the Church influenced numerous reforms in the years bridging the 19th and twentieth centuries.Reforms were carried out partly by States and achieved through workers movements which include Christians who established the producers, consumers, and reference work cooperatives and promoted general training, professional training, and new forms of participation in the keep of the work and society.Lack of respect for human dignity led to the tragic wars which ransacked Europe and the world amidst 1914 and 1945. Hatred and resentment built on injustices on the international level made these cruel wars possible. Though weapons have remained silent in Europe since 1945, true peace, which entails the removal of the causes of war and genuine reconciliation between people, has not tho been achieved.Half of Europe trim down under a Communist dictatorship, while the other half is stressful to defend itself. They use science and technology for creating instruments of war. Power alliances fought and caused enormous battue in different signals. Extremist groups got themselves armed those in favor of passive solutions remained isolated or fell as victims. Following mankind war II, Third military personnel countries became militarized. Terrorism spread and the whole world was threatened by an atomic war.Though new ideas most peace and war started to stir peoples consciences, the threat of Communist totalitarianism distracted peoples attention and elicit different responses. Some countries made a positive effort to restore a democratic society inspired by social justice. Others peck up dusts of national security opposing Marxism, but risked destroying the very fre edom and values of the person for which they be defending. Another response came from the affluent/consumer society, which seeks to vote down Marxism by showing how a free market society can achieve a greater satisfaction of natural human of necessity than Communism, while equally overlooking religious values.Decolonization became widespread. These countries, however remained in the men of large foreign companies which be not committed to the increase of the host country. They lack competent leadershiphip that would be able to successfully integrate all tribal groups into genuine national communities.The horrors of the WWII and a frosty sense of human rights led to the organisation of the United Nations Organization. Deeper awareness on the rights of individuals and the rights of nations shifted the focus of the social question from the national to the international level. But UN has yet to establish effective means for decide international conflicts.Chapter III The cou rse 1989In the 1980s, oppressive regimes fell in Latin America, Africa, and Asia mainly receivable to the violation of workers rights the oppressed working people recovered and rediscovered the principles of the Churchs social teaching.A second factor in this crisis was due to the technical inefficiency of the economic system which spans violation in both cultural and national dimension.We can understand a human being more completely when we place him within the cultural context through language, history, and the position he takes towards the radical sprightliness events. When these differences are overlooked, the finish and moral life of nations deteriorate. The main cause of this interrupt was the reaction of the littleer generations to the spiritual void brought by atheism. The youth did not find any sense of direction until they rediscovered the roots of their national elaboration and the person of Christ. Marxism promised to uproot the require for God from the human s napper, throwing the heart into confusion.The struggle which led to the changes of 1989 were born of prayer. Humankind, created for freedom, bears the wound of original sin, which draws persons to evil and puts them in unceasing need of redemption. This shows that the human person tends towards beloved but is also loose of evil. We must not confuse political society with the Kingdom of God. It is just now God who will do the Final Judgment. The Kingdom of God, being in the world without being of the world, throws a light on society, calling everyone, especially the laity, to infuse human reality with the Gospel.The Church encountered a workers movement that had been partly under the dominance of Marxism for al most(prenominal) a century. Workers found 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 loo king for a new theory, the Church offers her teaching, as intumesce as her concrete commitment and temporal assistance in the struggle against marginalization and suffering. Beyond an impossible compromise between Marxism and Christianity, the Church reaffirms integral human liberation with consequences historic for the countries of the Third World, prying for their own path to evolution.The second consequence concerns the European people. Many individual, social, regional and national injustices were committed during the Communism years thus on that point is great risk that such conflicts would re-occur.We need to unite international structures that would mediate the conflicts between nations and reach for a peaceful settlement. A patient material and moral reconstruction is necessary. The fall of Marxism and the end of the worlds division highlight our interdependence. Peace and successfulness belong to the whole human race and cannot be achieved if attained at the cost of o ther people and nations.The real post-war period had just begun in some countries in Europe. Their predicament was brought roughly by the tragic situation imposed upon them. The countries responsible for that situation owe them a debt in justice. This need should not diminish the willingness to sustain and assist the countries of the Third World, which often suffer even more. Priorities have to be redefined. Enormous resources could be mobilized by demilitarise the huge military machines built by East and West for conflict. These resources could become even more abundant if we found a way of resolving conflicts peacefully. A change of mentality is necessary wherein the poor is no longer seen as a burden but instead as people seeking to share the right in enjoying material considerablys and make good use of their mental ability for work so that we can create a just and prosperous world for all.Development must be tacit as something fully human, not as something merely material. I ts main solve is the enhancement of everyones capacity to respond to Gods call. Recognition 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 developed countries, the promotion of and demand for instant gratification devalue respect for human rights and values and in some countries, new forms of religious fundamentalism disavow minority groups their rights to know and live the loyalty.Chapter IV Private Property and the ordinary Destination of Material GoodsThe Church teaches that the possession of material goods is not an authoritative right, and that in that location are certain limits to that right. Man should not consider material possessions as his own but as common to all. Private property also has a social function based on the law of the common purpose of goods.Access to work and land serves as the stern of every h uman society. In the past, the hide out was the primary factor of wealthiness today, the role of human work has become an meaning(a) factor for producing non somatogenetic and material wealth. Work with and for others depends largely on insight into the productivity of the humans and knowledge of our human need.Today, the possession of know-how, technology, and skill have become as important as land. The wealth of industrialized nations is based more on the ownership of technology than on possession of natural resources.Another important source of wealth is the ability to foresee the needs of others and satisfy those needs. This often requires the cooperation of many an(prenominal) people working towards a common goal. Skills in organizing, planning, timing, and steering are also sources of wealth. The role of discipline, creativity, initiative, and entrepreneurial ability, is evident.This process reaffirms the stand of Christianity succeeding(a) to the worldly concern, hu manitys principal resource is the person himself. Once the decisive factor of toil was land then it was capital now it is the human being.Many are faced with the impossibility of acquiring the needed 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 Third World cities except to find that there is no room for them. Some sentences, there are even attempts to eliminate them through population control. Many others struggle to earn a bare minimum in inhumane conditions.Those cultivating land are excluded from land ownership and are practically 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 access to the international market in this way have suffered less from stagnation and recession than those who isolated themselves.Those who fail to keep up with the times such as the elderly, the women, and the youth are often marginalized. They are incapable of finding their place in society and are classified as part of the so-called Fourth World.The free market appears to be the most efficient tool for utilizing resources and responding to needs. But this holds true exactly when for those who have the buying power and who those whose resources are marketable.Justice and truth demand that basic human needs should be met and that none should be left to die. The possibility of live 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.Trade unions and other workers organizations find 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 unjust economic system that does not uphold the priority of the human being over capital and land.The option 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 regulator of the life of a business but is not the sole indicator of a firms condition. There are other equally important factors to be considered such as human and moral factors.After the fall of real socialism, capitalism is not the only if 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 unsupportable sacrifice of the people. There is the need to lighten, defer, or even cancel the debts, to let people subsist and progress.In advanced economics, type is more important than quantity the quality of the goods to be produced and consumed, the quality of the services to be enjoyed, the quality of the environment and of life in general. Hence the phenomenon of consumerism arises.Appealing to human soul only may create lifestyles and consumer attitudes that are damaging to spiritual and physical health. The educational and cultural formation of consumers and producers and of the mass media are urgently needed, as well as the intervention of public authority.An example of false outgo is drug abuse. This implies a wicked malfunction in the social system, a destructive reading of human needs, and the idle filling of a spiritual void. Same is true with that of pornography and other exploitative consumerism. It is not pervert to want to improve our lives it is wrong to seek a lifestyle which is presumably better when it is directed towards what one has, instead of what one is. Even the decision to invest in one way rat her than another is a moral and cultural .Consumerism also raises the ecological edit out. Humankind is consuming the resources of the earth and life in an excessive and disordered way, while neglecting the earths own needs and God- pass alongn purpose. Humanity today must be conscious of its duties and obligations towards future generations. apart from the concern on the destruction of our natural environment and the threat of liquidation of our various animal species, we must also safeguard the moral conditions of our human ecology. We must use earth with respect to the original good purpose of which it was given by God.Urbanization and work can give rise to structures of sin. Courage and patience would be needed to destroy such structures and replace them with more authentic forms of community life.The offset and fundamental structure for a human ecology is the family, founded on marriage, in which the vernacular gift of self as husband and wife creates an environment in whic h children can be born and develop their potentialities, become aware of their dignity and prepare to face their unique and individual destiny.Too often life is considered to be a series of sensations rather than as something to be accomplished. The publication 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 things which an individual can have or not have as they please.The family is sacred it is the heart of the culture of life. The Church denounces the limitation, suppression or destruction of the sources life including abortion, overbearing anti-child-bearing campaigns, and chemical warfare.The State is responsible for defending and preserving the common goods such as natural and human environments. Relying on market forces alone will not suffice. much(prenominal) mechanisms carry the risk of an idolatry of the market which ignores the existence of goods which are not jus t mere commodities.Marxism blamed capitalist societies for commercializing and alienating the human being. This censure is based on misconception of alienation the remedy of which is collectivism, but this only further aggravated the situation.Alienation 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 mere means. The way out of this deadlock is to reconsider the Christian vision of the human person and its capacity for transcendence.A human society is both alienated and alienating if its organization, production, and wasting disease make transcendence more difficult. A person who is concerned entirely with possessing and enjoying and is no longer able to control his instincts and passions cannot be free, Obedience to the truth about God and worldly concern is the first condition of freedom.After the misadve nture of Communism, should capitalism be the goal for Eastern Europe and the Third World? The answer is complex. If capitalism meant a market or free saving that recognizes the role of business, the market, private property, the resulting responsibility for the means of production, as well as free human creativity then the answer is yes. If it meant a system in which economic, religious, and ethical freedom are denied, then the answer is no.Marxism failed, but marginalization and exploitation remain. The collapse of communism is not equal 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 respected and to be involved in the life of industrial enterprises so that, in a certain sense, they work for themselves.The deali nghip between private property and the universal 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 collaborate with suppliers and customers in a continuously expanding chain of solidarity. Ownership is just if it serves a utilitarian work it is unjust when it is used to hinder others, or to break the solidarity among workers to gain profit. The obligation to earn ones bread presumes the right to do so. A society that denies this right cannot be justified, nor can it attain social peace.Chapter V State and CulturePope Leo XIII speaks of organizing a society whereby there is a balance of these three powers- legislative, executive, and judicial. Marxist-Leninism contradicted this by saying that people who have more knowledge than others should rule others in an absolute way.Totalitarianism spur ned 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 democracy and cannot encourage the formation of narrow ruling groups that would use the power of the State for their own intentions. received democracy requires a State ruled by law, true education and formation, participation and shared responsibility. Democracy does not mean that there is no ultimate truth. The Church is aware of the danger of fanaticism and fundamentalism. Christian truth is not an ideology it knows that human life is realized in history, and it endlessly respects human freedom. Freedom attains its full development only by accepting the truth.The 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 united family, to education, t o work and support oneself and ones dependents, to establish a family freely, to have and to rear children, to live in the truth of ones faith.Not all these rights are being respected though, even in countries practicing democracy. Sometimes certain demands are not met for narrow opportunistic, electoral, or financial reasons. This leads to distrust and apathy and inability to see any issue within the framework of a coherent vision of the common good. market economy cannot be run in an institutional, juridical, or political vacuum-clean the State has its role to play, guaranteeing personal freedom, a stable currency, and efficient public services. Lack of stability, corruption, improper slipway of growing rich, and speculation hinder development and social order.The State has to intervene when monopolies hinder development it can supercede its own services when certain sectors of business are too weak to render the services needed for the common good. Those interventions should o nly be design so as to avoid removing from society and business tasks that belong to them.The principle of subsidiarity must be respected A community of a higher order should not interfere with the life of a community of a lower order, taking over its functions. In case of need it should, rather, support the smaller community and help to coordinate its activity with activities in the rest of society for the sake of the common good. Not doing this leads to a waiver of human energy, an increase of bureaucratic agencies, and an increase in costs.The Church has unendingly been present and active among the needy, offering them material assistance in ways that neither humiliate nor reduce them to mere objects of assistance.To 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 b ringing up their children and looking after the elderly, thus strengthening the relations between generations.The 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 heading for its end.The first and foremost task for the adequate formation of a culture happens within a persons heart. Building 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, preaching how creation is placed in human hands to make it fruitful and more perfect, preaching how the Son of God salve and united us, making us responsible for all of mankind.Pope benedict XV and his successors recognize the negative impact of war on peoples live s and repeat the cry War, never again. Just as personal strike back 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 blockting that at the root of war and conflict there are usually serious grievances.Another name for peace is development. together we are responsible for avoiding war together we are responsible 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 profligacy 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.Chapte r VI The Human Being Is the Way of the ChurchThe 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.The human sciences and philosophy are helpful in explaining how this concrete person is involved in a complex net income of relationships within modern times. Faith 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.The Church receives the meaning of the person from bode Revelation. The theological dimension is needed both for interpreting and solving present-day(prenominal) problems in human society. This is in contrast with both the atheistic solution, which deprives humankind of one of its basic dimensions and to permissive and consumerist solutions.In the Churchs viewpoint, the social message of the Gospel must not be treated as a theory but rather a basis for action. Through time, this message has gained more credibility because of its logic and consistency. Love for others, and especially for the poor, is made concrete by promoting justice. It is not a matter of giving from ones own surplus, but of component the entire people. This requires a change of lifestyle, a reorientation of ourselves and our organizations toward the whole of the human family.Today we are facing globalization of the economy which can create unusual opportunities for greater prosperity. It asks for effective international agencies to coordinate the powerful 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.The gift of lenience is needed, a newness that is experience by following Jesus. Faith not only helps people to find solutions i t makes even situations of suffering humanly bearable, so that in these situations people will not become lost or forget their dignity and vocation.The Churchs social teaching should begin a practical and scientific dialogue at the crossroads where it meets the world as it is. Solving serious national and international problems in the world calls for specific ethical and religious values.This encyclical, while looking at the past, is directed towards the future. The intention is to prepare us for that moment, with Gods help.II. What does the Popes message mean to meBy looking back at history, we can derive lots of valuable lessons and learn from our own mistakes as well as from the mistakes of others.In this new encyclical, the Holy Father provides us with reasons to hope in a modern society which would obey the Church s social teachings. The Pope also gives us new reasons and motivation to further preach the world.In 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.Pope Leo XIII criticizes socialism and liberalism. Against socialism, 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 defenseless and the poor have a claim to special consideration. The State should exercise a preferential option for the poor.I 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, controversy is allowed, but state intervention should come should the control of the market be deemed necessary for the benefit of the common good, i.e. provide the greatest utility for all.I agree with Pope John Paul II that the new source of economic wealth is no longer land nor capital. It is a combination of new skills and talents. These skills include the knowledge of new technologies, entrepreneurship, foreseeing and meeting others needs, organizing, planning, and management. Such talents need be polished through discipline, creativity, initiative, and courage.With regards to Human Work, it can only be understood from a personalist point of view through the exercise of mans free will and intellect. This brings dignity to work.Pope 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, distributive justice, and the right to fulfill religious duties freelyIt 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 matter what type of work we perform as long as we do them with pride and conviction.On Family, I agree that it is the heart of the culture of life. The family is the real sanctuary of life. It is the fundamental structure for human ecology. It is from our family that we first learned of ideas about truth and goodness, what it means to love and be loved, and what it means to be a person.On Solidarity, it is a moral expression of our interdependence. It reminds us that we are one family regardless of race, nationality, and economic power.Pope Leo XIII also emphasized the value of quality of quantity. I think this reason 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.Indeed, this encyclical has shared to us so many insights which are worth reflecting and applying to our daily lives. We must make the most of the teachings which our Church leaders has diligently compiled through time.

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