development of policy in1891 and 1991 in terms of the church’s teaching, within the context of the wider social and political movements of the late twentieth century. I will determine that whilst John Paul II used the centenary in 1991 to publish Centesimus Annus and see it as a ‘re-wording’ of the original, it ultimately failed to take forward the radical change envisaged in Rerum Novarum, with limited exceptions. Firstly we need to analyse the background to the period leading up to Rerum Novarum’s
2013 was, to lift a phrase from Queen Elizabeth, a year I shall not look back on with undiluted pleasure. It was an annus mirabilis for the hideous (Putin, Assad, Cyrus), an annus horribilis for just about everyone else. Indeed, if the year didn’t imbue you with a deep and abiding dislike of politicians, pundits, and pop stars, then you weren’t paying attention, had long ago determined that they were all loathsome anyway, or just might consider lowering your Klonopin dosage. You see, the problem
consumed and compelled by greed into wanting more to benefit their lives as well as their own selves. The Church’s view on how capitalism is unethical is that “it is wrong from the ethical point of view to disregard human nature” (John Paul II, Centesimus Annus). It is not morally correct to disregard those who are in developing countries and are affected by capitalism in developed countries, as they are treated very poorly and more often than not, completely forgotten about. Greed prompts many into
Truth or Surrender Defining what is true can be a source of debate and conflict for many depending on the lenses one is looking through. Some prefer to remain ignorant of the world around them and stay in their own bubble of their own self-made truth and security, while others tend to think truth should be embraced and accepted by all. Somewhere in the middle of these two extremes is the real truth, the truth that many know in their hearts, yet still refuse to believe. In the article “Multiculturalism