John Paul II- A Holy Man

Part of the motivation was undoubtedly due to a felt need to respond to the inexplicit in(predicate) social injustices fostered by industrial capitalism yet desist from adopting the Marxist point of view on the subject, which was not solely secular but also exemplary of communist ideology, against which the perform was historically positioned. In other words, the discourse could benefit from a theological perspective on the issue of the " high-handedness and rights of those who organise . . . so as to ensure authentic progress by man and smart set" (7).

keister Paul positions the issue as a global one, taking account of the injustice implicit in the discrepancies in quality of life of people crosswise various nations, and operationalizing that critique by way of declaring human release to be "the essential key, to the whole social question" (10), veritable(a) in a highly industrialized and mechanized context. That world so, one key message of the encyclical is the individuals are empower to ownership of their skills and to the dignity that this implies; however, industrial organization is such that " buttoned-down and economistic thought" (17) and practice basically devalue the proder, treating him as "an promoter of production" (for example, in John Paul's native Poland) and privileging the production itself.

The chaste content of the argument begins from t

he premise that working people have intrinsic dignity and worth, even in the context of the traditional conflicts between labor and capital, or labor and management. The encyclical makes use of Marxist summary of the class struggle, even though rejecting the Marxist new fare to it as trading one set of bosses for another (28). John Paul insists that the Church properly always privileges labor everywhere capital and that even mechanized production is really a product of human work.

With regard to the issue of super C soldier dimension, which is an compulsive of industrial capitalist ideology and which is eliminated in the Marxist revolutionary formulation, the Church takes a middle ground, not denying the validity of private post conceptually but qualifying it to the degree it limits common access to the social goods that flow from it (35). In other words, property is meant to have a social function. That, of course, implies that the relationship between capital, labor, and property is dynamic, not static, and that the content of the relationship (i.e., capitalism) is subject to continual scrutiny, or as John Paul puts it, "continual revision, in parliamentary law to be reformed from the point of view of human rights" (36). (It is unachievable not to suspect that this was a reference to the experience of the Solidarity workers who had so recently and visibly arrayed themselves against the power of the Polish state. However, that does not diminish the more general point.)

What distinguishes this encyclical is that it configures the linkages between labor, capital, property, and society and shows the relevance of having a Christian attitude tow
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