The Legacy of Pope John Paul II:
On the hundredth anniversary
of Rerum Novarum
(Centesimus Annus), Part II

By Cardinal Justin Rigali

“Socialism” versus the “Christian View”
Among the hallmarks of the Papacy of John Paul II, we see the consistent display of the dignity of the human person and the condemnation of those ideologies which view the human person solely from a utilitarian perspective. The one hundredth anniversary of the publication of the encyclical Rerum Novarum by Pope Leo XIII provided for Pope John Paul II another opportunity to reiterate the Church’s teachings on the human person, the dignity of human work, issues of justice toward workers and to reflect on significant events in the contemporary world which led to the erosion of Communism. Centesimus Annus, the encyclical of Pope John Paul II commemorating the milestone anniversary of Rerum Novarum, demonstrates the prophetic nature of the teachings of Pope Leo XIII concerning the dignity of the worker and the nature of socialism.

In our previous reflection, we were reminded of the deplorable conditions and harsh realities of the working class. In order to overturn a system in which the few who held property and wealth could exploit the working class, some embraced a new philosophy, known as “socialism.” Pope John Paul II explains that “Socialism considers the individual person simply as an element, a molecule within the social organism, so that the good of the individual is completely subordinated to the functioning of the socio-economic mechanism. Socialism likewise maintains that the good of the individual can be realized without reference to his free choice, to the unique and exclusive responsibility which he exercises in the face of good or evil. Man is thus reduced to a series of social relationships, and the concept of the person as the autonomous subject of moral decision disappears, the very subject whose decisions build the social order”(no. 13).

Pope John Paul II noted that this erroneous conception of the person leads to a “distortion of the law” as well as “opposition to private property” (cf. 13). He added: “A person who is deprived of something he can call ‘his own,’ and of the possibility of earning a living through his own initiative, comes to depend on the social machine and on those who control it. This makes it much more difficult for him to recognize his dignity as a person, and hinders progress towards the building of an authentic human community” (no. 13).

In opposition to this, the Christian vision of the human person casts the proper light on society. “According to Rerum Novarum and the whole social doctrine of the Church, the social nature of man is not completely fulfilled in the State, but is realized in various intermediary groups, beginning with the family and including economic, social, political and cultural groups which stem from human nature itself and have their own autonomy, always with a view to the common good” (no. 13).

Our late Holy Father also emphasized that atheism is the primary cause of the incorrect concept of the human person. Pope John Paul II noted that it is in responding to the call of God that the human person becomes conscious of his transcendent dignity. The denial of God, on the other hand, deprives the human person of his foundation and results in a reorganization of the social order without reference to the dignity and responsibility of the human person (cf. 13).

Addressing the struggle between the classes
Our knowledge of the history of the 20th century presents to us graphic reminders of the revolutions sparked by those who embraced socialist ideologies, particularly those influenced by Karl Marx. The aftermath of the Bolshevik Revolution in Russia, the Communist take-over in China and the Revolution in Cuba led by Fidel Castro have shown us the dangerous fruits of socialism rooted in atheism. Violence and the degradation of the human person are the legacy of such ideologies.

Pope Leo XIII, in Rerum Novarum, suggested reforms designed toward the defense of human rights and dignity that would avoid the use of violent force to ensure the rights of the working class. Pope John Paul II highlighted these reforms in Centesimus Annus. First, society and the State must assume responsibility for protecting workers from unemployment. Second, society and the State must ensure wage levels which are adequate for the worker to provide for himself and his family, as well as enough for some savings. Third, fair and humane working hours and adequate free time must be guaranteed along with the right to express one’s own personality in the workplace without suffering any affront to one’s conscience or personal dignity (cf. no.15).

Pope John Paul II added: “The State must contribute to the achievement of these goals both directly and indirectly. Indirectly and according to the principle of subsidiarity, by creating favorable conditions for the free exercise of economic activity, which will lead to abundant opportunities for employment and sources of wealth. Directly and according to the principle of solidarity, by defending the weakest, by placing certain limits on the autonomy of the parties who determine working conditions, and by ensuring in every case the necessary minimum support for the unemployed worker” (no. 15).

The events of 1989
Our late Holy Father took the opportunity afforded by the commemoration of Rerum Novarum to reflect on the dark and painful episodes which scarred the 20th century. The terrible world wars, the horrible attempts at genocide by evil totalitarian regimes, and the spread of Marxism inflicted deep wounds on the human race. For several decades, the world seemed bent on its own destruction through the Cold War and the nuclear arms race.

In 1989, totalitarian regimes in Central and Eastern Europe began to crumble. Peoples who had been oppressed for decades joined together in solidarity to defeat Communism. Events in Poland, Russia and Germany, as well as in other nations brought about the demise of atheistic socialism and welcomed the triumph of the Gospel. “It was throngs of working people which foreswore the ideology which presumed to speak in their name. On the basis of a hard, lived experience of work and of oppression, it was they who recovered and, in a sense, rediscovered the content and principles of the Church’s social doctrine” (no. 23).

Pope John Paul II observed: “The events of 1989 are an example of the success of willingness to negotiate the Gospel spirit in the face of the adversary determined not to be bound by moral principles. These events are a warning to those who, in the name of political realism, wish to banish law and morality from the political arena. Undoubtedly, the struggle which led to the changes of 1989 called for clarity, moderation, suffering and sacrifice. ... It is by uniting his own sufferings for the sake of truth and freedom to the sufferings of Christ on the Cross that man is able to accomplish the miracle of peace and is in a position to discern the often narrow path between the cowardice which gives in to evil and the violence which, under the illusion of fighting evil, only makes it worse” (no. 25).

Pope John Paul II foresaw certain problems on the horizon. Among them was the realization that totalitarianism and communism were not fully vanquished. It is necessary for nations to work together in solidarity to aid and educate developing nations so that such false ideologies and oppressive governments will not take hold again (cf. no.29). Solidarity among nations, a cooperation based on the dignity of the human person, a dignity bestowed by God, is the assurance of a world which works toward justice and embraces the gospel of true peace.

November 3, 2005