Fact-Check: Centesimus Annus

Centesimus annus (Latin for "the hundreth year") is an encyclical written by Pope St John Paul II in 1991 on the hundreth anniversary of Rerum novarum (or Rights and Duties of Capital and Labor), an encyclical written by Pope Leo XIII in 1891. It is part of a larger body of writings, known as Catholic social teaching, which trace their origin to the Rerum novarum and aim to relate the teachings of Jesus to the industrial age.

It was one of fourteen encyclicals written by Pope St John Paul II. The theologian Cardinal Georges Cottier was influential in drafting the document.

Written in 1991, during the last days of the Cold War, Centesimus annus specifically examines contemporaneous political and economic issues.  The encyclical is partly a refutation of Marxist/communist ideology and a condemnation of the dictatorial regimes that practiced it, condemning the horrors of the communist regimes throughout the world in the recent past.

The encyclical expounds issues of social and economic justice, including a defense of private property rights and the right to form private associations, including labor unions. It compares socialism to consumerism, identifyimg atheism as the source of their common denial of the dignity of the human individual.

The recurring themes of social and economic justice in Centisimus annus articulate foundational beliefs in the social teachings of the Catholic Church. Throughout, the Pope calls on the State to ensure justice for the poor and to protect the human rights of all its citizens. This repeats a theme from Pope Leo XIII's Rerum novarum:

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 defend on the assistance of the State. It is for this reason that wage-earners, since they mostly belong to the latter class, should be specifically cared for and protected by the Government.

But Pope St John Paul II also defends private property, markets, and honorable business as necessary elements of a system of political economy that respects the dignity of the individual and allows him to express his full humanity:

Man fulfills himself by using his intelligence and freedom. In so doing he utilizes the things of this world as objects and instruments and makes them his own. The foundation of the right to private initiative and ownership is to be found in this activity. By means of his work man commits himself, not only for his own sake but also for others and with others. Each person collaborates in the work of others and for their good. Man works in order to provide for the needs of his family, his community, his nation, and ultimately all of humanity.

 Unlike Pope Leo XIII who addressed his encyclical to the Bishops of the Catholic and Orthodox Churches, Pope St John Paul II directs his encyclical to both the Bishops of Catholic and Orthodox Churches, and all members of the Church.

The Document begins by pointing out various events that happened in the year of 1989 but more importantly how it embraced a longer period of the 1800s with dictatorial and oppressive regimes. This chapter expresses the importance of using morals, peaceful, and visibility of the truth to diminish dictatorship or whatever they may have had which was negative to society as a whole. This approach was opposite of what the Marxist thought ought to be followed. Marxists believe that only by social conflict would such matters be able to be resolved. The inefficiency of the economic system in different dimensions was greatly looked down upon as well. It was made clear that "no political society should ever be confused with the kingdom of God" because many firms of the industrial developments had a sense of possibly obtaining a "kingdom" due to the wealth and financial level that they were placed that made them feel at a certain stage of perfection. Overall this chapter is an overview of how the events of 1989 had a worldwide importance because of the negative and positive outcomes that it brought upon the whole human society.

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