-
Centesimus Annus
In preparation for the Wednesday, July 24th Reading Group:
Questions for our discussion of St. John Paul II’s Centesimus Annus (1991)1.) Last week we ended up talking a lot about anthropology and how that relates to social questions. What is the human person and what does that mean for how they are to be treated? John Paul II deals with this subject much more extensively than Leo XIII or Pius XI. What does he have to say about humans, and what does this mean for social organization and social questions? (Paragraphs 11, 14, 17, 24, 25, 41, and 55 at least).
2.) When people talk about Catholic social teaching two phrases inevitably come up: "solidarity with the poor" and "the preferential option for the poor". Given that these phrases are ubiquitous, it is necessary for us to have an understanding of what they mean. Thankfully, John Paul II defines them here for us. What does he say? What are the implications of this? (Paragraphs 10-11).
3.) Like Quadregesimo Anno (1991), the encyclical under discussion this week explicitly returns to Leo’s Rerum Novarum for continued instruction and inspiration (see especially Paragraphs 4-11). In light of what John Paul II writes, what themes or ideas in Rerum Novarum are taken to be most salient for addressing the “new things of today.”
4.) Returning to our original gathering in which we treated the basic principles of Catholic social teaching (the primacy of the human person, the promotion of the common good, the universal destination of goods, subsidiarity, participation, and solidarity), in what way do these principles receive explicit treatment, and in what ways are they integrated and shown to be mutually enriching, within Centesimus Annus? Looking back over the three encyclicals we have discussed, how can we describe the ongoing articulation and clarification of these principles?
Quadragesimo AnnoIn preparation for the Wednesday, July 17th Reading Group:Questions for Reading Group Discussion of Pius XI’s Quadragesimo Anno (1931)
1.) Last week we noted that one of the major motivations for Leo XIII in writing Rerum Novarum was denouncing socialism/communism. At the same time, Leo XIII noted that the plight of the working class is largely due to greedy entrepreneurs. In this section, how does Pius XI try to balance the argument by pointing out that there are errors on both sides? For example, what are the two natures of property? What is the purpose of property and wealth generally? What are the duties of the rich? (Paragraphs 45-50)
2.) What are the concerns that animate Pius XI’s treatment of the “just wage”? What are some erroneous views of determining wages that Pius mentions in the Encyclical? What is the proper relationship between “capital” and “labor” that Pius proposes, which informs the discussion of the “just wage”? (cf. Paragraphs 63-75, as well as 53-58)
3.) Quadragesimo Anno is especially known for its elaboration of the principle of “subsidiarity [also termed “subsidiary function”].” What does Pius XI mean by this principle? What does it entail for the proper relationship between individuals-associations-the State? How is the principle applied to the social problems addressed throughout the Encyclical? (cf. especially Paragraphs 78-80)
4.) Up to this point we have read almost 70 pages dealing with various social problems, personal rights, labor relations, and governmental forms. Much of Rerum Novarum and Quadragesimo Anno deal with theories that support and lead to concrete solutions. In this section, however, Pius XI points out what is both the root cause and the root solution to social problems. What is it? In particular, what role does the Christian moral life play in this crisis? (Paragraphs 129-138)
5.) In general, what does Pius mean by the twin and erroneous extremes of “individualism” and “collectivism”? What are the errors and dangers of these two forms of organizing social life?
