- May 2 (Hungary), May 17-June 4 (China), June 4 (Poland), July 10 (Siberia).
- August 15 (South Africa), August 19 (Poland), August 19-23 (Hungary), August 21 (Czechoslovakia), August 23 (Estonia, Latvia, Lithuania), August 24 (Poland).
- September 30 (Czechoslovakia), October 9, 18, and 31 (East Germany), October 18 and 23 (Hungary).
- October 3 and November 1 (GDR and Czechoslovakia), November 7 (US and East Germany), November 9 (Germany), November 10 (Bulgaria), November 15 (Brazil), November 15 (Poland), November 16 (El Salvador and South Africa), November 17 Czechoslovakia).
- December 1 (Vatican and GDR), December 3 (GDR and Malta), December 7 (Czechoslovakia and Lithuania), December 10 (Czechoslovakia and Mongolia), December 14 (Chile), December 17, 21, 22, 23, 25 (Romania), December 29 (Czechoslovakia).
Then also look for what happened on December 26, 1991.
After doing that, look at chapter 3 of CA (pars. 22-29). Summarize it in 300 words, and post your summary here.
In order to understand Part III of "Centesimus Annus," one must understand the social and political climates of the year 1989. As Pope John Paul II writes, “There began a difficult but productive transition towards more just political structures [during this time]” (22). Namely, the large-scale Chinese protests through Beijing, a series of anti-communist elections in Poland, the peace treaty established between Austria and Hungary, and the resignation of the East German Communist Party. JPII believed that the two factors leading to the 1989 revolutions were 1) the violation of workers which led to upheavals within the working class, and 2) protests that insisted on negotiation, dialogue, and witness to the truth. He notes that the result of the revolutions were long-lasting consequences: an encounter between the Church and the workers’ movement and the danger that the “injustices would re-explode after the collapse of dictatorship” (27). In order to avoid the recession back into communism, JPII states that countries need “concrete steps to create or consolidate international structures capable of intervening in the conflicts which arise between nations…especially needed for the nations of Europe” (27). However, warns against isolation of formerly communist countries. He advises other nations to aid such countries, saying that even though they themselves must be primarily in charge of their own success, the formerly communist countries “must also be given a reasonable opportunity to accomplish this goal” (28). Overall, Part III of Centesimus Annus is written with the following goal in mind: that development should be understood in both economic terms and fully human terms. In other words, JPII was not just interested in helping the reform of private property and economic freedom; he was more interested in seeking a “fruitful harmony” between personal interest and the interests of society as a whole.
ReplyDeleteIn part three of “Centestimus Annus,” Pope John Paul II goes into depth on the events taking place through the 1980’s. During this time, the church’s main goal was to, “defend and promote human rights” (22). A series of new and just political structures were fighting against damaged economies and social conflicts in various parts of the world, mainly in Eastern and Central European countries. In 1989 several revolutions occurred. Pope John Paul believed there were a few factors of great importance that led to, “the fall of oppressive regimes” (23). The first factor was a violation of worker’s rights, leading to much commotion and confusion among the working class. Second, a series of peaceful and truthful protests (It is important to note that the fall of these, “regimes” came about through peaceful and nonviolent protest, because Marxists believe in a more radical and violent approach). However, there were consequences because of this. The first was “an encounter in some countries between the Church and the workers’ movement” (26). The second consequence being that lots of hate between the people of Europe has accumulated. Pope John Paul says on fixing this issue, “A great effort is needed to rebuild morally and economically the countries which have abandoned Communism.” (27) He does clarify that he wants to unite the countries, not divide them. He suggests that countries in a post-war state should be aided by other countries (while not taking away aid to WW3), in order to have means to accomplish economic development. In closing he explains that by the term “development,” is not only meant to be used as an economic term, but also developing the human person into full truth and beauty in union with God.
ReplyDelete1989 was an interesting year, to say the least. Totalitarian regimes the world over were being brought down, as workers realized that they had dignity. This realization was wonderfully codified by the Church, who “affirmed clearly and forcefully that every individual –whatever his or her personal convictions – bears the image of God and therefore deserves respect.” The Pope mentions two main factors which led to the great changes which took place. The first was “the violation of the rights of the workers.” The strike of the three-hundred thousand Siberian workers is perhaps the most understandable. Still, the Pope applauds the numerous protestors for using peaceful means – “the weapons of truth and justice.” The second factor the Pope mentions is “the inefficiency of the economic system.” He explains, however, that the economic problems were not caused by some poor calculations on the part of the dictators; rather they were “a consequence of the violation of the human rights to private initiative, to ownership of property and to freedom in the economic sector.” When people are hindered in their personal search for God, the fundamental nature of their rights is obscured, and “the culture and moral life of nations are corrupted.” Atheism, the Pope says, is the root of the problem, as Marx attempted to remove the need for God. A consequence of these events was “an encounter between the Church and the workers’ movement.” The second consequence concerns the possibility of the problems “re-exploding” as the newly-freed people of Europe may begin to once again lose their moral compass. The Pope goes on to say that the rest of the world must help these countries get back on their feet, without losing sight of nations of the Third World.
ReplyDeleteIn Part III of Centesimus Annus, the Pope explains the importance of the year 1989 and speaks of the steps that the Church made that year. He talks of how far the view of human dignity has come and how he hopes that these morals will be continued in years to come. He speaks of how important it is for the dignity of workers to be upheld, and how this dignity was brought about by peace and truth. The Pope speaks about how the denouncement of private property was a major concern because it leaves a spiritual void where God cannot exist. The encyclical speaks of how it is important to remember that people’s freedom does not come through owning private property, but that owning private property is rather an exercise of the freedom that God has granted us; that politics can be used for good but they are not the means by which we achieve the Kingdom of God. The pope then speaks of an encounter between the Church and the workers’ movement in some countries and how this came to overthrow Marxism and how it was a consequence of the year 1989. The encyclical then talks about how there is a deeply rooted prejudice and hatred in everyone because of the year 1989 and Marxism and how that tension should be dealt with in Europe. Europe as a whole will have to work together to get along. Everyone must realize their rights as human beings because totalitarianism and authoritarianism are not completely gone, some countries are completely utilitarian, and there are new religious fundamentalists that are rising. It is important that people keep realistic views of what modern Europe should be like, and as always that basic principles of human dignity should be the root of all reform.
ReplyDeleteAs a response to the social achievements of the year 1989, Blessed Pope John Paul II makes two pleas. Firstly, that all humans continue to pursue the truth and general good of the people via non-violent modes. Secondly, that all humans pay attention to the economic and social needs of European brethren, while remaining cognizant of the needs of third-world countries.
ReplyDeleteMany times throughout section three, JPII praises the fact that the overcoming of the communist bloc came about through means of "peaceful protest, using only the weapons of truth and justice." Connecting this to Catholic teaching, in a more pastoral approach, he goes on to say, "May people learn to fight for justice without violence, renouncing class struggle in their internal disputes, and war in international ones." Tying this into the next topic of discussion, the Holy Father went on to describe the ways that the economy suffered and can recover through further negotiation and aid.
After the bloc had been freed and left in a state of economic wreckage, a recovery through re-organization and aid was necessary. The primary issue of these economies sprang from a disordering of rights. The "inefficiency" of their economic systems was a result of "the violation of the human rights to private initiative, to ownership of property and to freedom in the economic sector." Freedom and the respect of rights lead to a well-functioning economic system. These issues were prevalent to more than just the European countries they directly influenced; they had "worldwide importance," because "they have positive and negative consequences which concern the whole human family." All must make efforts to control potential flare ups, seek peace and prosperity, and "mobilize resources" for those in need. All in all, rights must be respected. The observation of rights must be won through peaceful protest, and the conservation of rights must be protected through militancy to the truth and the safeguarding of brethren. These lessons are as applicable now as they were in 1989.
The Pope starts by saying that the 1980’s had been a very shaping decade in human history. Towards the end of it, oppressors started to fall, and violence started to die off. The end of the decade marked the end of the Cold War. The Pope spent the rest of Chapter Three by stating how Europe had reacted to socialism, Marxism, and any other attacks on human dignity. He spoke of what effects those had on the countries of Europe. Europe eventually overcame these burdens. The contribution that the Church made to peace was the, “Church’s commitment to defend and promote human rights.” Some subsets of this quote are the peaceful protest, and stopping violation of workers’ rights. It is the people who were willing to become peaceful who changed things. They came together and started pointing the world in a new direction. He relates it to the Bible, saying that people had a spirit of the Gospel when faced with adversity. Man is capable of both good and evil. And though Jesus redeemed us on the cross, man is still corrupt. Throughout much of the 20th century, man did evil things. There was injustice done to the people, especially those belonging to Eastern European countries. There was a lot of tyranny and oppression that stripped the people of their human dignity. It is in the hands of man to improve the world. Dignity of humans should be respected in both economically and socially when developing a country. That seemed to be the thesis of what he was writing. Man should be able to live in a society become to the fullest they can be, and the closest they can come to God. The year 1898 marked the beginning of an era where this became possible.
ReplyDeleteChapter three of Centesimus Annus begins with the Pope exaplaining how the events that occurred in the year 1989 reached their climax. He describes how "in the course of the 80s, certain dictorial and oppressive regimes fell one by one in some countries." (Para. 22) He expresses the Church's position during this time, which was of paying respect to the human dignity then saying that "complex problems can be resolved through dialogue and solidarity." (para. 22). The Pope goes on to describe the different factors "involved in the fall of oppressive regimes" (para. 23) such as the violation of the rights of workers. He emphasizes the fact that "the fall of this kind of empire was accomplished everywhere by means of peaceful protest." (para. 23). He brings up the idea of peaceful confrontations and ultimately success from them. By bearing witness to the truth, the people being persecuted no longer needed to resort to violence. He mentions another factor in the crisis was the "inefficiency of the economic system" (para. 24) which derived as a consequence of the violation of human rights. The Pope follows that with saying that the events in the year 1989, were "an example of the success of willingness to negotiate and of the Gospel spirit in the face of an adversary." (para. 25) He says that wherever freedom is being attacked and human nature is disregarded, that is where society becomes progressively disorganized. The Pope explains how "man tends to the good but is capable of evil." (para. 25) and he goes on explaining the essence of the human being and human nature. Even though the events of 1989 took place in eastern/central europe, they still had a huge impact on the whole world. He lists a couple of consequences that derived from these events and explains them as "an encounter between the Church and the worker's movement"(para. 26) and the accumulation of hatred and ill-will in Europe specifically. The fall of Marxism gave light to peace and prosperity, though many countries in Europe had to restart and reorder their economic systems, etc. The Pope advises that helping these countries would be both beneficial morally and economically. He ends with several goals in his conclusion in order to help the world achieve economic development and to support the human dignity of all mankind.
ReplyDeletePar. 22: In 1989 an important, even decisive, contribution was made by the Church's commitment to defend and promote human rights. It declared how each individual has their own rights that must be respected and that many of the government forms were failing to do that. It states that this must be change through peaceful dialogue. Par. 23: Praises the many times that regimes have fallen without use of force. Talks about the end of the ‘bloc’ and the fall of Marxism in Europe. Par. 24: There was a great deal of economic inefficiency do to lack of individuality and culture. People were not motivated to work or to do well. Par. 25: 1989 is a model for how people should handle oppresive governments. It also reminds us of the importance of individuality. In this paragraph the Pope also warns us not to try and remove morals from law. Man tends toward the good, but can fail do to original sin, thus laws are needed to suppliment our ethics and keeps us on the straight and narrow. Laws are not meant to creat a heaven on earth. Par. 26: While occuring mainly in Europe the revolutions in 1989 serve as models for the whole world. It serves as an example of justice and dignity in the work place. It is just a small part of the bigger movement for recognizing human rights. Marxism does not remove injustice, but creates it. Par. 27: We should change with love and forgiveness not hatred and ill-will. Par. 28: It is not the fault of many of the nations that they are in the position they’re in. We need to work together to improve things. Par. 29: Development can’t be understood solely in economic terms, but must account for the human person.
ReplyDeletePar. 22: In 1989 an important, even decisive, contribution was made by the Church's commitment to defend and promote human rights. It declared how each individual has their own rights that must be respected and that many of the government forms were failing to do that. It states that this must be change through peaceful dialogue. Par. 23: Praises the many times that regimes have fallen without use of force. Talks about the end of the ‘bloc’ and the fall of Marxism in Europe. Par. 24: There was a great deal of economic inefficiency do to lack of individuality and culture. People were not motivated to work or to do well. Par. 25: 1989 is a model for how people should handle oppressive governments. It also reminds us of the importance of individuality. In this paragraph the Pope also warns us not to try and remove morals from law. Man tends toward the good, but can fail do to original sin, thus laws are needed to supplement our ethics and keep us on the straight and narrow. Laws are not meant to create a heaven on earth. Par. 26: While occurring mainly in Europe the revolutions in 1989 serve as models for the whole world. It serves as an example of justice and dignity in the work place. It is just a small part of the bigger movement for recognizing human rights. Marxism does not remove injustice, but creates it. Par. 27: We should change with love and forgiveness not hatred and ill-will. Par. 28: It is not the fault of many of the nations that they are in the position they’re in. We need to work together to improve things. Par. 29: Development can’t be understood solely in economic terms, but must account for the human person.
ReplyDeleteIn chapter three of Centesimus Annus Pope John Paul the second speaks about the year 1989 being the climax for countries in central and eastern europe. He speaks about the role of the church in being commited to defend human rights. He explains that every every one is made in God's image and therefore we all deserve respect no matter who we are or what social and or economical call we belong to. He speaks of how grateful he is to everyone for trying there best to peacefully move forward and past the hard times facing them. He mentions that war is not nessesary, things can be fixed with out going to war. He acknowledges all the struggles they face in 1989 and He tanks God for helping them get through. HE speaks of obsticles faced sush as people wanting to banish law and morality form the political arena. He also mentions the encounters between the church and the workers and how the workers movement had fallen under the dominance of marxims. He also said Europe as a whole had to pull themselves together because they had to get along in order to move forward and prosper. He continued be reaffirming the latter principles, which he brole down into three parts. The first part states that totalitarism and authoritariansim have not been completely vanished. Therefore all countries must put in effort to cooperate and be solidary to one another. The second states that the values of our human existence is very important and we need to become more aware of that. Finally he completes his last point by emphasizing the importance of religious rights
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