In this way the moral nature of real development is meant to be shown clearly. The focus of this research is to explore the meaning of solidarity and peace and the relation of both in Solicitudo Rei Socialis. Private property, in fact, is under a "social mortgage,"79 which means that it has an intrinsically social function, based upon and justified precisely by the principle of the universal destination of goods. (Para.41) But this "development" fundamentally corresponds to the first premises. But it should be made clear that proclamation is always more important than condemnation...(Para. If we do not, even what we have will be taken away from us. Indeed, as a result of a sort of internal dynamic and under the impulse of mechanisms which can only be called perverse, this interdependence triggers negative effects even in the rich countries. Sollicitudo rei socialis 41. 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. Solidaritas adalah keutamaan Kristiani yang di dalamnya ada kemurahan hati yang tulus, pengampunan, dan perdamain. Thus it should be obvious that development either becomes shared in common by every part of the world or it undergoes a process of regression even in zones marked by constant progress. 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. John Paul II, Encyclical Letter Sollicitudo Rei Socialis, 17, 39, 45: AAS 80 (1988), 532-533, 566-568, 577-578. International solidarity too is required by the moral order; peace in … This of course is not limited to merely satisfying material necessities through an increase of goods, while ignoring the sufferings of the many and making the selfishness of individuals and nations the principal motivation. INTRODUCTION 1. Fill the hearts of all with the fire of your love, and the desire to ensure justice for all their brothers and sisters. This is a process which we hope will spread and grow stronger. It is also through these contributions that some Third World countries, despite the burden of many negative factors, have succeeded in reaching a certain self-sufficiency in food, or a degree of industrialization which makes it possible to survive with dignity and to guarantee sources of employment for the active population. At the time of the twentieth anniversary, the same Commission organized a solemn commemoration in which I myself took part and gave the concluding address.5 And now, also taking into account the replies to the above-mentioned circular letter, I consider it appropriate, at the close of the year 1987, to devote an Encyclical to the theme of Populorum Progressio. because like the former it is contrary to what is good and to true happiness. It is important then that as far as possible the developing nations themselves should favor the self-affirmation of each citizen, through access to a wider culture and a free flow of information. "92 This, in conclusion, is what I ask in the name of all my brothers and sisters, to whom I send a special blessing as a sign of greeting and good wishes. Gen 1:31), because he is the image of the Creator, placed under the redemptive influence of Christ, who "united himself in some fashion with every man,"86 and because the efficacious action of the Holy Spirit "fills the earth" (Wis 1:7). Through her commitment she desires, on the one hand, to place herself at the service of the divine plan which is meant to order all things to the fullness which dwells in Christ (cf. They frequently impose a distorted vision of life and of man and thus fail to respond to the demands of true development. Gen 3:17-19). If certain forms of modern "imperialism" were considered in the light of these moral criteria, we would see that hidden behind certain decisions, apparently inspired only by economics or politics, are real forms of idolatry: of money, ideology, class, technology. 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. It is their task to animate temporal realities with Christian commitment, by which they show that they are witnesses and agents of peace and justice. VI. The motivating concern for the poor - who are, in the very meaningful term, "the Lord's poor"80 - must be translated at all levels into concrete actions, until it decisively attains a series of necessary reforms. But in general, taking into account the various factors, one cannot deny that the present situation of the world, from the point of view of development, offers a rather negative impression. Lk 16:19-31).77. Development demands above all a spirit of initiative on the part of the countries which need it.81 Each of them must act in accordance with its own responsibilities, not expecting everything from the more favored countries, and acting in collaboration with others in the same situation. For world peace is inconceivable unless the world's leaders come to recognize that interdependence in itself demands the abandonment of the politics of blocs, the sacrifice of all forms of economic, military or political imperialism, and the transformation of mutual distrust into collaboration. Here I would like to indicate one of them: the option or love of preference for the poor. He pointed to the divisions, both East-West and North-South, which were widening … On the other hand, without departing from the lines of this moral vision, the originality of the Encyclical also consists in the basic insight that the very concept of development, if considered in the perspective of universal interdependence, changes notably. 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. Nor can the moral character of development exclude respect for the beings which constitute the natural world, which the ancient Greeks - alluding precisely to the order which distinguishes it - called the "cosmos." 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." SOLLICITUDO REI SOCIALIS DEL SOMMO PONTEFICE GIOVANNI PAOLO II NEL XX ANNIVERSARIO DELLA POPULORUM PROGRESSIO . Indeed, Sollicitudo Rei Socialis vivifies the role of the capitalist entrepreneur with the spirit of the Wojtylan anthropology. Thus man comes to have a certain affinity with other creatures: he is called to use them, and to be involved with them. The world monetary and financial system is marked by an excessive fluctuation of exchange rates and interest rates, to the detriment of the balance of payments and the debt situation of the poorer countries. A. 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. I. "Sollicitudo Rei Socialis is an important but dated document. Just a few years after Laborem Exercens, on December 30, 1987, John Paul II issued the second of his social encyclicals, Sollicitudo Rei Socialis.Unlike most of the social encyclicals, which were published on an anniversary of Leo XIII's Rerum Novarum, Sollicitudo Rei Socialis, was issued to commemorate the twentieth anniversary of Paul VI's Populorum Progressio. 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. It needs a greater degree of international ordering, at the service of the societies, economies and cultures of the whole world. Such a situation has its consequences also from the point of view of the "rights of the individual nations." II. 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. These attitudes and "structures of sin" are only conquered - presupposing the help of divine grace - by a diametrically opposed attitude: a commitment to the good of one's neighbor with the readiness, in the gospel sense, to "lose oneself" for the sake of the other instead of exploiting him, and to "serve him" instead of oppressing him for one's own advantage (cf. The first positive note is the full awareness among large numbers of men and women of their own dignity and of that of every human being. In fact, Just as social inequalities down to the level of poverty exist in rich countries, so, in parallel fashion, in the less developed countries one often sees manifestations of selfishness and a flaunting of wealth which is as disconcerting, as it is scandalous. ORIGINALITY OF THE ENCYCLICAL POPULORUM PROGRESSIO. It is fitting to add that the aspiration to freedom from all forms of slavery affecting the individual and society is something noble and legitimate. The international trade system today frequently discriminates against the products of the young industries of the developing countries and discourages the producers of raw materials. Everyone recognizes the reality and growing seriousness of this problem in the industrialized countries.36 While it is alarming in the developing countries, with their high rate of population growth and their large numbers of young people, in the countries of high economic development the sources of work seem to be shrinking, and thus the opportunities for employment are decreasing rather than increasing. 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 goods of this world and the work of our hands-the bread and wine-serve for the coming of the definitive Kingdom, since the Lord, through his Spirit, takes them up into himself in order to offer himself to the Father and to offer us with himself in the renewal of his one Sacrifice, which anticipates God's Kingdom and proclaims its final coming. It should be noted that in spite of the praiseworthy efforts made in the last two decades by the more developed or developing nations and the international organizations to find a way out of the situation, or at least to remedy some of its symptoms, the conditions have become notably worse. The tension between the two blocs which began at the end of the Second World War has dominated the whole of the subsequent forty years. 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. 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