University of San Jose-Recoletos

Corner P. Lopez and Magallanes Street

Catholic Social Teaching

Religious Education 4

THE ONE HUNDREDTH YEAR

JOHN PAUL II
HOLY FATHER
« CENTESIMUS ANNUS »
ENCYCLICAL LETTER
TO HIS VENERABLE BROTHER BISHOPS
IN THE EPISCOPATE
THE PRIESTS AND DEACONS
FAMILIES OF MEN AND WOMEN RELIGIOUS
ALL THE CHRISTIAN FAITHFUL
AND TO ALL MEN AND WOMEN
OF GOOD WILL
ON THE HUNDREDTH ANNIVERSARY OF
RERUM NOVARUM

Group 12 Members: Instructor:

Barro, Fiona Ashford S. Mr. Dwight Ypanto
Torrevillas, Clive
i. Summary of the Report

Pope John Paul II published the encyclical "Centesimus Annus" in 1991 to

commemorate the 100th anniversary of Pope Leo XIII's groundbreaking "Rerum Novarum"
encyclical. In the encyclical, the pope considers the social and economic changes that have
taken place since "Rerum Novarum" and provides insights into Catholic social teaching in the
contemporary world.

The encyclical's core message is the assertion of human dignity, which highlights each
person's intrinsic value and the significance of community and individual solidarity.
Emphasizing the subsidiarity principle, Pope John Paul II recognizes the legitimate function of
the state in ensuring social justice and resolving systemic disparities while also promoting
decision-making at the most local level possible.

"Centesimus Annus" addresses urgent global issues like globalization and environmental
deterioration. It highlights how crucial it is to practice sustainable growth and take good care of
the environment. Pope John Paul II urges international cooperation and a dedication to
development that helps all societal members, but especially the underprivileged and
disenfranchised. He calls for a comprehensive strategy based on justice, solidarity, and respect
for human dignity while highlighting the connections between social, economic, and
environmental challenges.

In conclusion, “Centesimus Annus” is a thorough understanding on the values of social

justice, solidarity and subsidiarity and the dignity of human beings within the framework of
Catholic social teaching. It calls for an action for fair and response to the problems in economic
and social aspects. The timeless message of encyclical has resonated in today’s time, by
motivating the individuals in the society to create a more and just compassionate society.

ii. Issues when the document was written

The determining factor in this process was a combination of radical changes which had
taken place in the political, economic and social fields, and in the areas of science and
technology, to say nothing of the wide influence of the prevailing ideologies.

In the sphere of economics, scientific discoveries and their practical application come
together, and new structures for the production of consumer goods have progressively taken
shape. The result of this transformation was a society divided into two classes, separated by a
deep chasm”. This situation was linked to the marked change taking place in the political order.
Thus the prevailing political theory of the time sought to promote total economic freedom by
appropriate laws, or, conversely, by a deliberate lack of any intervention.

When people finally began to realize fully the very grave injustice of social realities in
many places and the danger of a revolution fanned by ideals which were then called “socialist”,

Rerum Novarum initiates the idea that the State must help the poor by standing up for
their rights; the poor have a claim to special consideration by virtue of their particular
vulnerability, stemming from their lack of resources. Accordingly, John Paul affirms the Church’s
more recent “preferential option for the poor,” which he defines as a special form of primacy in
the exercise of Christian charity.

John Paul proposes solidarity – “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 response In solidarity to human need brings forth the transcendence of the self in
service to another and serves as the necessary antidote to what John Paul regards as key
problems, the individualism and materialism of our age. The principle is that the goods of the
world are intended to benefit everyone because God originally gave the world to the entire
human race for the benefit of all people, “without excluding or favoring anyone.”

John Paul states that the key to reading Rerum Novarum is the dignity of the worker and
the dignity of work itself

Here, particular mention must be made of the Encyclical Libertas praestantissimum,

which called attention to the essential bond between human freedom and truth, so that freedom
which refused to be bound to the truth would fall into arbitrariness and end up submitting itself to
the vilest of passions, to the point of self-destruction.

iii. Citation of the Principles involved in the document

Pope John Paul II wrote the encyclical Centesimus Annus in 1991 to commemorate the
100th anniversary of Rerum Novarum. It happened soon after the Soviet Union's demise and
the fall of the Berlin Wall. John Paul II aims to "reread" Pope Leo's seminal encyclical Rerum
Novarum in order to reexamine the depth of the underlying ideas that addressed the state of
labor and the economy at large.

❖ Common Good
 At the same time, work has a "social" dimension through its intimate relationship not only
to the family, but also to the common good, since "it may truly be said that it is only by the labor
of working-men that States grow rich" (Paragraph 6: 14).

The statement highlights how important work is to the Promotion of Common Good.
Work as a general is seen as individuals participating in various social activities with the goal to
promote common good, by producing goods and services that will benefit society as a whole.
Work is not a personal responsibility, but it also has broader social implications that affect the
well-being of families and the communities.

❖ Human Dignity

With the intention of shedding light on the conflict which had arisen between capital and
labor, Pope Leo XIII affirmed the fundamental rights of workers. Indeed, the key to reading the
Encyclical is the dignity of the worker as such, and, for the same reason, the dignity of work,
which is defined as follows: "to exert oneself for the sake of procuring what is necessary for the
various purposes of life, and first of all for self-preservation". The Pope describes work as
"personal, inasmuch as the energy expended is bound up with the personality and is the
exclusive property of him who acts, and, furthermore, was given to him for his advantage". Work
thus belongs to the vocation of every person; indeed, man expresses and fulfills himself by
working. (Paragraph 6: 12-13).

In the context of Catholic social teaching, the passage highlights the principle of human dignity.
In order for individuals to meet the necessary purpose of life such as food, shelter and safety
they exert more effort as a means to procure these necessities. Overall, the passage
underscores the importance of self-preservation and intrinsic value of every human being as an
expression of human dignity in the wider context of Catholic social teaching.

Together with this right, which — it must be stressed — the Pope explicitly acknowledges
as belonging to workers, or, using his own language, to "the working class", the Encyclical
affirms just as clearly the right to the "limitation of working 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 (Paragraph 6: 21).

The preservation of Health and Well-Being upholds the Human Dignity within the framework of
the Catholic Social Teaching. The passage suggests that individuals should have adequate time
to rest and do leisure activities to help prevent exploitation and overwork. Individuals have the
right to inherent dignity simply by virtue of being human beyond their economic role. By giving
them their control over their time to have freedom to do what they want to do in their lives.
 ❖ Economic Justice

If we keep in mind what history tells us about the practices permitted or at least not
excluded by law regarding the way in which workers were employed, without any guarantees as
to working hours or the hygienic conditions of the work-place, or even regarding the age and
sex of apprentices, we can appreciate the Pope's severe statement: "It is neither just nor human
so to grind men down with excessive labor as to stupefy their minds and wear out their bodies".
And referring to the "contract" aimed at putting into effect "labor relations" of this sort, he affirms
with greater precision, that "in all agreements between employers and workers there is always
the condition expressed or understood" that proper rest be allowed, proportionate to "the
wear and tear of one's strength". He then concludes: "To agree in any other sense would be
against what is right and just" (Paragraph 7: 22).

Economic Justice relates to the fair treatment and just working conditions of every individuals
and so this passage aligns with the Principle of Economic Justice within the framework of
Catholic social teaching. This calls to a more equitable distribution of rights and powers to the
individuals within the working environment. And that workers should be treated with respect and
dignity regardless of gender and age, which includes giving them enough time to rest,
acceptable working hours and compensations. Aside from Economic Justice this passage also
relates to the Promotion of Common Good, prioritizing the welfare of the workers by recognizing
the possible harms and conditions within the working environment.

The Pope concludes, "that every individual has a natural right to procure what is required
to live; and the poor can procure that in no other way than by what they can earn through their
work" (Paragraph 8: 24).

A workman's wages should be sufficient to enable him to support himself, his wife
and his children. "If through necessity or fear of a worse evil the workman accepts harder
conditions because an employer or contractor will afford no better, he is made the victim of force
and injustice" (Paragraph 8: 25).

Economic Justice upholds the rights of workers to safe working conditions. Evident in current
time, workers are forced to accept unjust working conditions due to external pressures and their
rights are undoubtedly violated. As a form of injustice, the well-being and rights of workers
should be prioritize to promote fairness and equity in the workplace.

❖ Rights and Duties

The Pope immediately adds another right which the worker has as a person. This is the
right to a "just wage", which cannot be left to the "free consent of the parties, so that the
employer, having paid what was agreed upon, has done his part and seemingly is not called
upon to do anything beyond". It was said at the time that the State does not have the power to
intervene in the terms of these contracts, except to ensure the fulfillment of what had been
explicitly agreed upon. This concept of relations between employers and employees, purely
pragmatic and inspired by a thorough-going individualism, is severely censured in the Encyclical
as contrary to the twofold nature of work as a personal and necessary reality. For if work as
something personal belongs to the sphere of the individual's free use of his own abilities and
energy, as something necessary it is governed by the grave obligation of every individual to
ensure "the preservation of life". "It necessarily follows" (Paragraph 8: 23-24).

In the context of contractual agreements, the passage highlights the importance of the free
consent of both parties in a contractual agreement. It suggests that once parties have freely
consented to the terms of a contract, they have fulfilled their respective duties and obligations to
each other. And if the employer has done their job within the specified agreements then the
employer should not be compelled to do anything beyond the agreement. For the reason that
parties should be held accountable to fulfilling their respective roles and responsibilities.

To these rights Pope Leo XIII adds another right regarding the condition of the working
class, one which I wish to mention because of its importance: namely, the right to discharge
freely one's religious duties. The Pope wished to proclaim this right within the context of the
other rights and duties of workers, notwithstanding the general opinion, even in his day, that
such questions pertained exclusively to an individual's private life. He affirms the need for
Sunday rest so that people may turn their thoughts to heavenly things and to the worship which
they owe to Almighty God. No one can take away this human right, which is based on a
commandment; in the words of the Pope: "no man may with impunity violate that human dignity
which God himself treats with great reverence", and consequently, the State must guarantee to
the worker the exercise of this freedom (Paragraph 9: 28-29).

The passage features the freedom of religious into a broader framework of employee rights and
responsibilities. It highlights that the freedom to carry out one's religious obligations should not
be limited to private life but rather taken into account alongside other rights and obligations
within the working class. This integration emphasizes how rights and obligations are interrelated
in Catholic social teaching and emphasizes the necessity of striking a balance between
personal liberties and obligations to others and society at large.

❖ Preferential Option for the Poor

The State cannot limit itself to "favoring one portion of the citizens", namely the rich and
prosperous, nor can it "neglect the other", which clearly represents the majority of society.
Otherwise, there would be a violation of that law of justice which ordains that every person
should receive his due. "When there is question of defending the rights of individuals, the
defenseless and the poor have a claim to special consideration. The richer class has many
ways of shielding itself, and stands less in need of help from the State; whereas the mass of the
poor have no resources of their own to fall back on, and must chiefly depend on the assistance
of the State. It is for this reason that wage-earners, since they mostly belong to the latter class,
should be specially cared for and protected by the Government".

These passages are relevant today, especially in the face of the new forms of poverty in
the world, and also because they are affirmations which do not depend on a specific notion of
the State or on a particular political theory. Leo XIII is repeating an elementary principle of sound
political organization, namely, the more that individuals are defenseless within a given
society, the more they require the care and concern of others, and in particular the
intervention of governmental authority (Paragraph 10: 33-34).

This reflects the preferential option for the poor within Catholic social teaching, which calls for
prioritizing the needs and well-being of the most vulnerable members of society. Prioritizing the
needs of the poor within society and affirm the role of governmental authorities in promoting
justice, equity, and the common good. They highlight the moral imperative to care for the most
vulnerable members of society and underscore the principles of solidarity, justice, and human
dignity within Catholic social teaching.

iv. Relevance of the document to current issues

"Rerum Novarum" remains relevant today by offering a moral framework for addressing
contemporary labor issues such as (1) fair wages, (2) workplace safety, and (3) human dignity,
especially in industries like manufacturing, agriculture, and technology. It’s principles of social
justice are crucial in navigating modern labor landscapes, including emerging employment
forms like gig work and remote freelancing. Upholding these principles is essential for promoting
worker well-being amidst ongoing challenges of exploitative labor practices and insufficient
working conditions. "Rerum Novarum" emphasizes workers dignity and rights, addressing
income inequality and exploitation. It urges recognition of labor's value and fair treatment for all,
regardless of background.

The document underscores social justice, advocating for inclusive policies and global
cooperation. It promotes solidarity, subsidiarity, and a focus on marginalized communities
well-being, envisioning societies built on justice and compassion. "Rerum Novarum" is a moral
guide promoting human dignity, solidarity, and the common good. It urges advocacy for justice,
equality, and the well-being of all. Emphasizing solidarity and prioritizing the common good, it
remains relevant in shaping a more just and compassionate world.

Resources:
● https://www.vatican.va/content/john-paul-ii/en/encyclicals/documents/hf_jp-ii_enc_01051
991_centesimus-annus.html
● https://social-spirituality.net/catholic-social-teaching/centesimus-annus-the-hundredth-ye
ar/
● https://www.benedictine.edu/academics/departments/economics/centesimus-annus-and-
key-elements-john-paul-iis-political-economy
● https://capp-usa.org/2021/03/importance-of-centesimus-annus-article/