The fourth Chapter of Centesimus Annus is quite famous, and deservedly so. Read chapter 4 of CA (pars. 30-43). Summarize it in 300 words, and post your summary here.
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The fourth Chapter of Centesimus Annus is quite famous, and deservedly so. Read chapter 4 of CA (pars. 30-43). Summarize it in 300 words, and post your summary here.
In Part IV, John Paul II begins by noting that the possession of private property is not an absolute right. Rather, he says that it "should be regarded as an extension of human freedom" (30). He describes the origin of private property as the dominating of the earth and acquiring of space and goods through work. He notes that both work and land can be found at the beginning of every human society, but that there is a third factor at play: the possession of know-how, technology and skill. "Besides the earth, man's principal resource is man himself," JPII writes (32). He attributes the problem in third world countries to the lack of this factor. "They have no possibility of acquiring the basic knowledge…to express their creativity and develop their potential" (33), he says. In part 35, JPII clearly states, “The purpose of a business firm is not simply to make a profit, but is to be found in its very existence as a community of persons.” Recognizing the humanity and dignity of the workers and consumers is essential to a successful businesses, according to JPII. Furthermore, the Pope discusses the “ecological question” which accompanies this problem. “The first and fundamental structure for human ecology is the family,” he explains, “the family founded on marriage” (39). He is adamant in his stance that economic freedom is only one element of human freedom. “There are collective and qualitative needs which cannot be satisfied by market mechanisms,” he says (40). By this, he means goods that cannot be bought or sold. Finally, the Pope admits that the Church has no concrete solutions to offer. He notes that the Church can, however, offer its social teaching, which recognizes the positive value of the market and of enterprise.
ReplyDeletePar 30: Personal possession is a good, but not a fundamental right. There are restrictions to ones personal possessions. Man must not think of object as his own but for all. It is necessary that an individual can own private property, but he is ordered to use it for all. For the common good. Par 31: God gave the earth and all it contains to the whole of the human race not favoring anyone. The needs of man is the first and foremost purpose of property. The origin of ownership is who did the work. Work becomes more productive when we work with/for others. Par 32: There is a new types of ownership now: “know-how”, “technology” and “skill”. People are beginning to make and do things not for themselves, but for others in exchange for a price. Man's principle resource is himself. The is much virtue to be practiced in working in a business and overcoming set backs. Today's economy is going in the right direction making room for human freedom and making a shift from valuing land to the person. Par 33: There are important things to note: We must promote the education of the individual and communication so that everyone can contribute and be fulfilled in the economic society. This must be done for the sake of human dignity. We must especially focus on Third World countries. Par 34: It would seem that the current free market is the best solution, however problems remain. Third World countries have little chance in the competition of the world economy. In these scenarios the problems of Rerum Novarum still exist.
ReplyDeleteChapter four of this text focuses on the Church’s view of private property. Rearum Novarum was written by Leo as a direct counter attack to the socialistic ideas that were circulating Europe at this time. In fact though it is written several years after The Communist Manifesto, many of Leo’s arguments are clear rebuttals against the ideas presented by Marx. Though Leo and the Church today hold up private property as a good thing, they do not hold with the same regard that Locke did. Locke believes that the right to private property is one of the most basic human rights there is. In fact he believes that government exists for the sole purpose of protecting this inalienable right. The Church does not contradict Locke’s ideas, she just doesn’t whole heartedly support them. The Church believes that private property is a good thing and something that actually helps to dignify man. There is something honorable in a man who works to make a living so he can own a car and a nice house in the suburbs. However, because the Church tells her children that they are to be in the world but not of it, she does not hold the property itself to be a right. Man is not required to own anything, a homeless man has just as much human dignity as a successful broker on Wall Street. What the Church holds to is the idea that man has the right to PERSUE private property. Rather than the man being entitled to a flat screen TV, he is entitled to the chance to be able to work for one. And because of this, it is the state’s job to create an environment where man has the opportunity to flourish, rather than simply giving him what he needs (give a man a fish etc.). In doing this, the Church takes a stand in the favor of a capitalistic system.
ReplyDeleteChapter VI in the Centesimus Annus is focused on man’s right to privet property John Paul II talks about how privet property is part of man’s freedom; therefore it is “common to all”. (30) Leo X III said this in Rerum noverarum John Paul II affirms this in his Centesimus Annus and Vatican two also affirms this. (31) John Paul II also says that those goods which man needs to “sustain human life” are a given right. The earth was given to man as a whole, but the earth does not bear fruit “without work”, those that work for the fruits of the earth have a right to those fruits. Man has two resources the earth and “man himself”. (32) The problem that third world countries have is the lack of “man himself” they have no chance for “basic knowledge” therefore they have no chance to develop in the world today. (34) The “free market” is the best way for a country to utilize their resources. The best way to help third world countries is not to put money at the problem, but is to “help these needy people to enter the circle of exchange”. (35) John Paul II changes his focus to businesses; he acknowledges the “role of profit”. But the purpose of a business is not only to make a profit, but is to make “a community of persons”. (36) The problem that he had with today’s world is the “demand for quality”. The quality of goods produced, consumed, enjoyed and life in general. (39) John Paul II makes it clear in this section that economic freedom is one part of human freedom. In the end he explains his stance on privet property. This is also the tradition of the church as a whole.
ReplyDeleteAny material goods endowed on a person are gifts from God, and these gifts are something that a hardworking man has a right to. However, man must also realize that goods are a gift from God and he has a duty to the community to use them wisely and take care of the general populous. Along with this right to property comes a duty--not hindering others' right to property.
ReplyDeleteThe encyclical takes a turn to discuss economy--capitalist versus communist--in society. Terms of ethical and moral social structures are discussed, for example, the example of drugs is utilized, a culture steeped in gross misuse of funds for pleasure suggests a corruption in society and a misuse of economy. However, this does not prove an economy to be corrupt, it merely makes present the distinction between societal behavior and economy. The eventual answer to the question of capitalism being the victor now that communism has failed was given quite poignantly, "If by "capitalism" is meant an economic system which recognizes the fundamental and positive role of business, the market, private property and the resulting responsibility for the means of production, as well as free human creativity in the economic sector, then the answer is certainly in the affirmative, even though it would perhaps be more appropriate to speak of a "business economy", "market economy" or simply "free economy".(42)
There are elements of communist ideology that are very much in line with Christian thinking, but at the end of the day, the form of economy that more aptly suits society and leads to a better fulfillment of the human person, in a fallen world, is a structured capitalism.
In Chapter Four, JP II focuses on private property and the right we have obtaining it. He says that material goods are not an absolute right according to what the Church teaches. He then says that we have to see all the things that we own as common. "In making use of the exterior things we lawfully possess, we ought to regard them not just as our own but also as common, in the sense that they can profit not only the owners but others too" (par. 30).The Earth was made for us to take from. God created it for that reason so it follows that we take of it. When man works he makes the work his own thus acquiring private property.
ReplyDeleteIn modern times peoples focus is not so much on the land but on producing thing for a price. Man’s principle resource is himself. Then he goes on to talk about the importance of education and the economic system. Education is important so that there is a bettering of the system. Education should be present especially in third world countries. The free market is the best way to fulfill needs. But there are some needs it cannot fulfill.
JPII also talks about preserving the human environment. He says it is important to protect it. He goes on to talk about the family being the main component of “human ecology”. Pope John Paul II then says that economic freedom is only one part of human freedom. (par.39) Collectivism in a society only increases alienation and exploitation. In the end the Pope says that Marxism is not the way to go and Capitalism might be but there is no definite answer. He says that the answer is complex. Also, humans have the right to earn their share and a system that denies their rights is ethically wrong.
John Paul II starts chapter four off by saying that the right to private property is actually not a fundamental right. He then reminds us that God is the creator of everything, if not for him there would be no work and land, and that work and land are at the core of every society. He also says that it is important to have the possession of know-how, technology and skill. JPII also suggests that a free market is the best solution to a society, given their problems are solvable. Next he explains that a business is not only for profit but also for the flourishing of the employee. Another role of business is to diminish debt as much as possible and keep it to a minimum. JPII then talks about how it is important to keep in mind quality and not just quantity, but to beware of consumerism. It is important to remember that no matter how great man can become, all would be impossible it were not for God. It is important to protect all of God’s creations including the environment and the human soul. It is always necessary to go back to the roots of the soul, the family, when working to flourish the soul. JPII goes to say that it is the state’s duty to make sure that the people’s rights and goods are protected. He goes on to talk about how Marx was wrong in his idea that collectivism will do away with alienation, and actually will make it worse. JPII then says that capitalism, if done right, is the best form of social system for the flourishing of humans. JPII concludes chapter four by saying the Church does not have plans for the correct social system, but has teachings to guide the correct system.
ReplyDeleteThe Pope begins explaining the right to private property and how the Church has always defended this right while at the same time preserving the Christian belief of temperance. He explains how the Popes that preceded him believed in "the necessity and the legitimacy of private ownership, as well as the limits which are imposed on it." (para. 30)The earth was made to satisfy human needs and with work, each man can partake in that. "Work becomes ever more fruitful and productive to the extent that people become more knowledgeable of the productive potentialities of the earth." (Para. 31) The Pope goes on to say that organizing widespread productive effort is a source of wealth; "initiative and entreprenurial ability becomes increasingly evident and decisive." (para. 32) One of the positive aspects of business economy is that its based on human freedom exercised in the economy. A problem with modern business economy has to do with not everyone getting the same amount of opportunity or not being able to support themselves accordingly. Again the Pope expresses this is because their dignity as humans are not acknowleged. The majority of the people in third world countries live in "bare-minimum" conditions. The Pope suggests a solution of "a society of free work, of enterprise and of participation" (para. 35) to support and satisfy all the needs of that society. In order to know these needs and wants of the society there is is the phenomenon of consumerism. To understand this idea more fully, there must be "a great deal of educational and cultural work"(para. 36). The Pope also adds that with this there comes a lot of good and immoral things, like greed. He then says that "a society is alienated if its forms of social organization, production and consumption make it more difficult to offer this gift of self and to establish this solidarity between people."(para.41) The Pope ends with the idea of "social peace" which can only be attained if the man's right to his work is preserved.
ReplyDeleteThe Pope first makes clear that while private property is not an absolute right, it "is fundamental for the autonomy and development of the person, and has always been defended by the Church." (30) This notion of ownership dates back to the creation account in Genesis, where God gave Adam dominion over the earth. This, John Paul II claims, is "the foundation of the universal destination of the earth's goods." (31) He points out how the earth used to be the main source of wealth, with man's work was the "help and support for this fruitfulness." (31) In modern times, however, man plays an increasingly important role, as technology creates different fruits, as it were. The Pope explains how "work is a matter of doing something for someone else." (31) People must work with each other in a disciplined and virtuous manner, so that they may find and harness other goods which the earth has to offer -- ones which require "know how, technology and skill." (32) Man works for a just price which he bargains for with his employer, working communities are formed, and the business economy is one that is based on human freedom. However, as the majority of people are poor, uneducated, and otherwise lacking of any opportunity to engage in this economy, human dignity is not always acknowledged. John Paul II here notes that while the free market is by far the best method for achieving this goal, it is limited by its purchasable resources. It is up to man to ensure that human dignity is upheld the world over, for "there exists something which is due to man because he is man." (34) Here is emphasized the importance of labor unions, and the folly of socialism.
ReplyDeleteThe Pope starts by explaining how the Church conflicted with the Socialists during the time of Leo XIII. Leo defended the right for private property. Pope John Paul II reinforces this, but adds the teaching that people have their limits to material goods. John Paul II reiterates Jesus’ saying that a rich man would have difficulty entering the Kingdom of Heaven. He quotes Aquinas saying, “Man should not consider his material possessions his own, but common to all.” In paragraph 31 John Paul II explains that the origin of material goods traces back to God at the creation. He created things to sustain man. No man must be excluded to right of resource. Though it may sound so, this is not Socialistic by any means. It only involves the dignity of every human being. God gave men the natural right to work for what they have. And work is more fruitful when it is done for others. But he raises the point that it is difficult for third world countries to compete on a same work level as more wealthy countries. He says that the greatest problem for those countries is getting in on the international economy. The balance of wealth is way off in those countries, which is a possible reason for altering Capitalism. This is not the same as Socialism, though. But if morality and dignity of humans is not recognized, then the country is not fulfilling its job. The debate between Socialism and Capitalism is settled at the point that the work should only project its accomplishments that benefit society as a whole. Pope John Paul II concludes by saying that if there is a society where a man cannot work to, “earn one’s bread,” then the society is not fulfilling itself. Ownership of material is justified by God, from the creation.
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