for the common good (#48). States, respecting subsidiarity, need to guarantee freedom, security, and human rights (#48). The "Social Assistance" State leads to a loss of human energies; an inordinate increase in bureaucratic public agencies is not the best way to solve these problems (#48). The Church—through charity, solidarity, and volunteer work—has always been among the needy (#49). A culture achieves its character through the search for truth (#50). The Church's contribution to culture is to form human hearts for peace and justice (#51). A culture of peace needs to promote development and provide the poor with realistic opportunities (#52). This task may necessitate changes in lifestyle that reduce the waste of resources (#52). Humans as the way of the Church The Church's purpose is the care and responsibility not only for humankind, but also for each individual (#53). The Church's social teaching is an instrument of evangelization for salvation (#54). The Church receives the "meaning of humankind" from Divine Revelation (#55). The Western countries run the risk of seeing the collapse of "Real Socialism" as a victory for their own systems and may fail to make necessary changes in those systems (#56). The social basis of the Gospel must function as a basis and motivation for action because witnessing for justice and peace is more credible than logical arguments (#57). The option for the poor is not limited to material poverty but encompasses cultural and spiritual poverty as well (#57). Love is made concrete in the promotion of justice which requires changes in lifestyles, models of production and consumption, and structures of power (#58). Grace is needed for the demands of justice to be met (#59). The Church's social teaching enters into dialogue with the other disciplines concerned with humankind (#59). People who profess no religious beliefs can contribute to providing the social question an ethical foundation (#60). The Church feels obliged to denounce poverty and injustice although her call will not find favor with all (#61). Impact Unlike Pope Leo XIII who addressed his encyclical to the Bishops of the Catholic and Orthodox Churches, Pope John Paul II directs his encyclical to both the Bishops of the 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