Scholars and historians will debate for years to come the precise causes and historical forces that produced the sudden collapse of communism at the end of the 1980s. One matter not in dispute, however, will be the earth-shattering role played in the process by Pope John Paul II, the Polish pope.
From the moment of Cardinal Karol Wojtyla's election to the papacy in October 1978, he began to shake the very foundations of communism. His first pilgrimage to Poland in 1979 helped undermine government censorship as the Polish people heard the pope talk about human dignity and pray, "Spirit, come and renew the face of the Earth." As young Poles gathered in throngs to hear the pope preach, they saw masses and felt the press of individuals just like themselves and knew they were not alone in wanting freedom and human dignity.
It was no accident that the Polish church became a primary force behind the resistance against communism, uniting both Catholics and non-Catholic Poles in solidarity against communism. The pope was without a doubt the major source of hope and encouragement to his fellow countryman Lech Walesa, leader of the Solidarity workers' union and future president of Poland post-communism.
After the fall of communism, Pope John Paul II released a papal encyclical titled "Centesimus Annus" (1991), which explained within a Christian framework why communism had failed and from that failure drew lessons about social, political and economic organization. In the process, the papal encyclical explained how people must organize themselves secularly, not to establish "heaven on Earth" but to maintain human dignity and social conditions conducive to each individual's having an opportunity to seek and achieve salvation of his soul. In other words, the pope placed individual freedom squarely within the core of Christian theology.
Communism was a secular failure - it failed to deliver the material benefits it promised - the pope said, because it rejected the truth about the human person: "The state under socialism treats the individual, not with dignity, but as a molecule within the social organism, so that the good of the individual is completely subordinated to the functioning of the socioeconomic mechanism."
The lessons "Centesimus Annus" drew from the practical failures of communism also undermined the theoretical and any possible theological justification of collectivism.