The Lord clearly says this in the Gospel, when he calls the attention of all to the true hierarchy of values: "For what will it profit a man, if he gains the whole world and forfeits his life?" This is the so-called civilization of "consumption" or " consumerism ," which involves so much "throwing-away" and "waste." As a third point, the Encyclical provides a very original contribution to the social doctrine of the Church in its totality and to the very concept of development. Without going into an analysis of figures and statistics, it is sufficient to face squarely the reality of an innumerable multitude of people - children, adults and the elderly - in other words, real and unique human persons, who are suffering under the intolerable burden of poverty. Collaboration in the development of the whole person and of every human being is in fact a duty of all towards all, and must be shared by the four parts of the world: East and West, North and South; or, as we say today, by the different "worlds." This is not however the sole motive or even the most important one. If at this point we examine the reasons for this serious delay in the process of development, a delay which has occurred contrary to the indications of the Encyclical Populorum Progressio, which had raised such great hopes, our attention is especially drawn to the political causes of today's situation. The pace of progress in the developed and developing countries in recent years has differed, and this serves to widen the distances. At the same time, however, the "economic" concept itself, linked to the word development, has entered into crisis. It was inevitable that by developing antagonistic systems and centers of power, each with its own forms of propaganda and indoctrination, the ideological opposition should evolve into a growing military opposition and give rise to two blocs of armed forces, each suspicious and fearful of the other's domination. In it, the pontiff elaborates on Catholic social teaching and applies its principles to the problem of under-developed and developing nations. The principal obstacle to be overcome on the way to authentic liberation is sin and the structures produced by sin as it multiplies and spreads.84, The freedom with which Christ has set us free (cf. Indeed, the Lord Jesus himself, in the parable of the talents, emphasizes the severe treatment given to the man who dared to hide the gift received: "You wicked slothful servant! The awareness under discussion applies not only to individuals but also to nations and peoples, which, as entities having a specific cultural identity, are particularly sensitive to the preservation, free exercise and promotion of their precious heritage. Here the words of the Encyclical Laborem Exercens are extremely appropriate: "It must be stressed that the constitutive element in this progress and also the most adequate way to verify it in a spirit of justice and peace, which the Church proclaims and for which she does not cease to pray...is the continual reappraisal of man's work, both in the aspect of its objective finality and in the aspect of the dignity of the subject of all work, that is to say, man." ters" ( Sollicitudo Rei Socialis, henceforth to be referred to as Sollici-tudo). Furthermore the Christian who is taught to see that man is the image of God, called to share in the truth and the good which is God himself, does not understand a commitment to development and its application which excludes regard and respect for the unique dignity of this "image." Thus the exploitation, oppression and annihilation of others are excluded. Gen 1:26). It therefore belongs to the field, not of ideology, but of theology and particularly of moral theology. It demands an ever greater degree of rigorous respect for justice and consequently a fair distribution of the results of true development.48. 9. This general analysis, which is religious in nature, can be supplemented by a number of particular considerations to demonstrate that among the actions and attitudes opposed to the will of God, the good of neighbor and the "structures" created by them, two are very typical: on the one hand, the all-consuming desire for profit, and on the other, the thirst for power, with the intention of imposing one's will upon others. At the same time sin, which is always attempting to trap us and which jeopardizes our human achievements, is conquered and redeemed by the "reconciliation" accomplished by Christ (cf. We are thus confronted with a strange phenomenon: while economic aid and development plans meet with the obstacle of insuperable ideological barriers, and with tariff and trade barriers, arms of whatever origin circulate with almost total freedom all over the world And as the recent document of the Pontifical Commission Iustitia et Pax on the international debt points out,42 everyone knows that in certain cases the capital lent by the developed world has been used in the underdeveloped world to buy weapons. The statement in the Encyclical Populorum Progressio that the resources and investments devoted to arms production ought to be used to alleviate the misery of impoverished peoples41 makes more urgent the appeal to overcome the opposition between the two blocs. Obviously, such a delicate process cannot be put into effect without the collaboration of all. It is the injustice of the poor distribution of the goods and services originally intended for all. In fact there is a better understanding today that the mere accumulation of goods and services, even for the benefit of the majority, is not enough for the realization of human happiness. But this "development" fundamentally corresponds to the first premises. The first fact to note is that the hopes for development, at that time so lively, today appear very far from being realized. Nevertheless, one must have the courage to set out on this path, and, where some steps have been taken or a part of the journey made, the courage to go on to the end. Indeed, nothing genuinely human fails to raise an echo in their hearts. In this sense, just as we Catholics invite our Christian brethren to share in our initiatives, so too we declare that we are ready to collaborate in theirs, and we welcome the invitations presented to us. 29. It is God, in "whose hands are the hearts of the powerful"67 and the hearts of all, who according his own promise and by the power of his Spirit can transform "hearts of stone" into "hearts of flesh" (cf. In this consists the difference between sociopolitical analysis and formal reference to "sin" and the "structures of sin." Thus, all is not negative in the contemporary world, nor could it be, for the Heavenly Father's providence lovingly watches over even our daily cares (cf. On the one hand it is constant, for it remains identical in its fundamental inspiration, in its "principles of reflection," in its "criteria of judgment," in its basic "directives for action,"6 and above all in its vital link with the Gospel of the Lord. The reason for this description is not purely political but is also, as the expression goes, geopolitical. This tells us a great deal about the nature of authentic development: either all the nations of the world participate, or it will not be true development. If in the years since the publication of Pope Paul's Encyclical there has been no development - or very little, irregular, or even contradictory development - the reasons are not only economic. ", Recently, in the period following the publication of the encyclical Populorum Progressio, a new way of confronting the problems of poverty and underdevelopment has spread in some areas of the world, especially in Latin America. 32. Many of the Church's canonized saints offer a wonderful witness of such solidarity and can serve as examples in the present difficult circumstances. In recent years, one of the special means of intervention has been the Magisterium of the Roman Pontiffs which, beginning with the Encyclical Rerum Novarum of Leo XIII as a point of reference,1 has frequently dealt with the question and has sometimes made the dates of publication of the various social documents coincide with the anniversaries of that first document.2. 22. But we also present to her social situations and the international crisis itself, in their worrying aspects of poverty, unemployment, shortage of food, the arms race, contempt for human rights, and situations or dangers of conflict, partial or total. The exercise of solidarity within each society is valid when its members recognize one another as persons. The examination which the Encyclical invites us to make of the contemporary world leads us to note in the first place that development is not a straightforward process, as it were automatic and in itself limitless, as though, given certain conditions, the human race were able to progress rapidly towards an undefined perfection of some kind.49. Mt 6:25-32; 10:23-31; Lk 12:6-7, 22- 30). 1. Blessing. Book Review: Sollicitudo Rei Socialis. In the East there exists a system inspired by the Marxist collectivism which sprang from an interpretation of the condition of the proletarian classes made in the light of a particular reading of history. The dominion granted to man by the Creator is not an absolute power, nor can one speak of a freedom to "use and misuse," or to dispose of things as one pleases. For the "health" of a political community - as expressed in the free and responsible participation of all citizens in public affairs, in the rule of law and in respect for the promotion of human rights - is the necessary condition and sure guarantee of the development of "the whole individual and of all people.". This shows that although development has a necessary economic dimension, since it must supply the greatest possible number of the world's inhabitants with an availability of goods essential for them "to be," it is not limited to that dimension. Likewise, in this concern for the poor, one must not overlook that special form of poverty which consists in being deprived of fundamental human rights, in particular the right to religious freedom and also the right to freedom of economic initiative. This determination is based on the solid conviction that what is hindering full development is that desire for profit and that thirst for power already mentioned. Pronunciation of Sollicitudo Rei Socialis with 1 audio pronunciation, 1 meaning and more for Sollicitudo Rei Socialis. The positive values, as well as the deviations and risks of deviation, which are damaging to the faith and are connected with this form of theological reflection and method, have been appropriately pointed out by the Church's Magisterium.83. IOANNES PAULUS PP. Given in Rome, at St. Peter's, on December 30 of the year 1987, the tenth of my Pontificate. The limitation imposed from the beginning by the Creator himself and expressed symbolically by the prohibition not to "eat of the fruit of the tree" (cf. It is an imperative which obliges each and every man and woman, as well as societies and nations. Peoples and individuals aspire to be free: their search for full development signals their desire to overcome the many obstacles preventing them from enjoying a "more human life. According to Sacred Scripture therefore, the notion of development is not only "lay" or "profane," but it is also seen to be, while having a socio-economic dimension of its own, the modern expression of an essential dimension of man's vocation. In its own time the fundamental teaching of the Encyclical Populorum Progressio received great acclaim for its novel character. But those demanded by the situation of international imbalance, as already described, must not be forgotten. We can therefore affirm that the Encyclical Populorum Progressio is a kind of response to the Council's appeal with which the Constitution Gaudium et Spes begins: "The joys and the hopes. Our personal commitment, like Christ's and in union with his, will-not be in vain but certainly fruitful. "9 These words express the fundamental motive inspiring the great document of the Council, which begins by noting the situation of poverty and of underdevelopment in which millions of human beings live. Sollicitudo Rei Socialis. By sharing the good things you give us, may we secure justice and equality for every human being, an end to all division and a human society built on love and peace. A true concept of development cannot ignore the use of the elements of nature, the renewability of resources and the consequences of haphazard industrialization - three considerations which alert our consciences to the moral dimension of development.63, V. A THEOLOGICAL READING OF MODERN PROBLEMS. In the context of these reflections, the decision to set out or to continue the journey involves, above all, a moral value which men and women of faith recognize as a demand of God's will, the only true foundation of an absolutely binding ethic. The Kingdom of God becomes present above all in the celebration of the sacrament of the Eucharist, which is the Lord's Sacrifice. I wish to entrust to her and to her intercession this difficult moment of the modern world, and the efforts that are being made and will be made, often with great suffering, in order to contribute to the true development of peoples proposed and proclaimed by my predecessor Paul VI. Precisely because of the essentially moral character of development, it is clear that the obstacles to development likewise have a moral character. This is one of the reasons why the Church's social doctrine adopts a critical attitude towards both liberal capitalism and Marxist collectivism. The second consideration is based on the realization - which is perhaps more urgent - that natural resources are limited; some are not, as it is said, renewable. For this reason, I now wish to conduct a brief review of some of the characteristics of today's world, in order to develop the teaching of Paul VI's Encyclical, once again from the point of view of the "development of peoples.". Populorum Progressio already foresaw the possibility that under such systems the wealth of the rich would increase and the poverty of the poor would remain.33 A proof of this forecast has been the appearance of the so-called Fourth World. In the modern world - where starvation claims so many victims, especially among the very young - there are examples of not particularly developed nations which have nevertheless achieved the goal of food self-sufficiency and have even become food exporters. In other words, one can find in the teaching of the Fathers an optimistic vision of history and work, that is to say of the perennial value of authentic human achievements, inasmuch as they are redeemed by Christ and destined for the promised Kingdom.58. Unfortunately, after analyzing the situation we have to conclude that this political will has been insufficient. According to this latter viewpoint, there enter in the will of the Triune God, his plan for humanity, his justice and his mercy. Quality and hierarchy arise from the subordination of goods and their availability to man's "being" and his true vocation. Jn 15:13). If reduced in this way, development would be emptied of its true content, and this would be an act of betrayal of the individuals and peoples whom development is meant to serve. These are illiteracy, the difficulty or impossibility of obtaining higher education, the inability to share in the building of one's own nation, the various forms of exploitation and of economic, social, political and even religious oppression of the individual and his or her rights, discrimination of every type, especially the exceptionally odious form based on difference of race. It is appropriate to emphasize the preeminent role that belongs to the laity, both men and women, as was reaffirmed in the recent Assembly of the Synod. The development of peoples begins and is most appropriately accomplished in the dedication of each people to its own development, in collaboration with others. This twofold dimension is typical of her teaching in the social sphere. 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 Positive signs in the contemporary world are the growing awareness of the solidarity of the poor among themselves, their efforts to support one another, and their public demonstrations on the social scene which, without recourse to violence, present their own needs and rights in the face of the inefficiency or corruption of the public authorities. Seen in this way, the present division of the world is a direct obstacle to the real transformation of the conditions of underdevelopment in the developing and less advanced countries. At that point, awareness of the common fatherhood of God, of the brotherhood of all in Christ - "children in the Son" - and of the presence and life-giving action of the Holy Spirit will bring to our vision of the world a new criterion for interpreting it. This is not the case. It is likewise essential, as the Encyclical Populorum Progressio already asked, to recognize each people's equal right "to be seated at the table of the common banquet,"61 instead of lying outside the door like Lazarus, while "the dogs come and lick his sores" (cf. Paul Brett. 45. 48. In fact, these changes and updatings are urgent and essential for the cause of a development common to all. Sollicitudo rei Socialis is also known by the English title On Social Concerns. And she must affirm her confidence in a true liberation. The lack of housing is being experienced universally and is due in large measure to the growing phenomenon of urbanization.35 Even the most highly developed peoples present the sad spectacle of individuals and families literally struggling to survive, without a roof over their heads or with a roof so inadequate as to constitute no roof at all. The intermediate groups, in their turn, should not selfishly insist on their particular interests, but respect the interests of others. 28. I have wished to introduce this type of analysis above all in order to point out the true nature of the evil which faces us with respect to the development of peoples: it is a question of a moral evil, the fruit of many sins which lead to "structures of sin." There are many millions who are deprived of hope due to the fact that, in many parts of the world, their situation has noticeably worsened. In this way the moral nature of real development is meant to be shown clearly. And since it is a doctrine aimed at guiding people's behavior, it consequently gives rise to a "commitment to justice," according to each individual's role, vocation and circumstances. attention is focused on the millions of human beings lacking adequate housing or with no housing at all, in order to awaken everyone's conscience and to find a solution to this serious problem with its negative consequences for the individual, the family and society.34. The first portrayal of him, as given in the Bible, certainly presents him as a creature and image, defined in his deepest reality by the origin and affinity that constitute him. Though it be with sorrow, it must be said that just as one may sin through selfishness and the desire for excessive profit and power, one may also be found wanting with regard to the urgent needs of multitudes of human beings submerged in conditions of underdevelopment, through fear, indecision and, basically, through cowardice. Such an idea - linked to a notion of "progress" with philosophical connotations deriving from the Enlightenment, rather than to the notion of "development"50 which is used in a specifically economic and social sense - now seems to be seriously called into doubt, particularly since the tragic experience of the two world wars, the planned and partly achieved destruction of whole peoples, and the looming atomic peril. On the contrary, it is a firm and persevering determination to commit oneself to the common good; that is to say to the good of all and of each individual, because we are all really responsible for all. The social concern of the Church, directed towards an authentic development of man and society which would respect and promote all the dimensions of the human person, has always expressed itself in the most varied ways. II. The dream of "unlimited progress" reappears, radically transformed by the new outlook created by Christian faith, assuring us that progress is possible only because God the Father has decided from the beginning to make man a sharer of his glory in Jesus Christ risen from the dead, in whom "we have redemption through his blood...the forgiveness of our trespasses" (Eph 1:7). In order to be genuine, development must be achieved within the framework of solidarity and freedom, without ever sacrificing either of them under whatever pretext. In Sollicitudo Rei Socialis, Pope John Paul II celebrates the twentieth anniversary of Populorum Progressio by updating the Church’s teaching on the “development of peoples” and changes that took place in the preceding two decades. 9 Sollicitudo, on the other hand, declares that given the fact that the Social Doctrine of the Church is not a "third way" then, "…it rather constitutes a category in itself. Ezek 36:26). It likewise implies a lively awareness of the need to respect the right of every individual to the full use of the benefits offered by science and technology. Pope John Paul II, 1987. This phenomenon too, with its series of negative consequences for individuals and for society, ranging from humiliation to the loss of that self respect which every man and woman should have, prompts us to question seriously the type of development which has been followed over the past twenty years. This mainly negative overview of the actual situation of development in the contemporary world would be incomplete without a mention of the coexistence of positive aspects. These are elements and aspects which render the social question much more complex, precisely because this question has assumed a universal dimension. 17. In other words, true development must be based on the love of God and neighbor, and must help to promote the relationships between individuals and society. 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