1.
A Vatican “office” with its prefect, Cardinal
Ratzinger—that was before he became Pope Benedict XVI—published a “doctrinal
note” on the question of engagement in political life. See: CONGREGATION FOR
THE DOCTRINE OF THE FAITH—DOCTRINAL NOTE on some questions regarding the
Participation of Catholics in Political Life, 2002. Let me share a few points.
2.
Although civil life witnesses to many
improvements in conditions of life there is still the issue of “ethical
pluralism”. Ethical pluralism in politics says that there are no moral norms
rooted in human nature to which politics submit. All conceptions of what is
good have the same value. Each to his or her own morality. In politics, says
the doctrinal note, people are made not to base their political participation
on common good and on human nature.
3.
The doctrinal note then states that engagement
in politics must be based on “true” human-social good. Yes, there is plurality
in opinions and forms of engagement. There is plurality in technical management
of politics. But they should not be marked by ethical relativism. Democracy,
states the doctrinal note, needs true and solid ethical foundations; democracy
needs principles that are “non-negotiable”.
4.
Catholics can get themselves involved in many
different ways; they must exercise their political rights and duties.
Nevertheless, continues the doctrinal note, the variety of involvement should
not be confused with pluralism of moral values. All involvement, plural as they
may be, should keep intact the Christian moral doctrines. The laity should not
deviate from these doctrines in order to make their participation coherent in
politics. We can be divergent in our political lines but we are united in our
sense of humanity.
5.
If citizens participate in a democracy they need
to clarify their participation in terms of a correct notion of humanity. What
is a human person? Democracy, states the doctrinal note, stands on fragile
ground if it does not stand on the central character of the human person. Is
the human person respected? Are human rights observed?
6.
Catholics have the right and duty to intervene
in legislation that violates human life. This intervention will also remind the
social order about the sense of human life. Those engaged in making laws have
the obligation to oppose whatever is against human life. It is not encouraged
that Catholics participate in promoting such laws; not supporting such laws is
done with the vote, for example.
7.
In case there are laws violating human life that
are already in place a legislator should manifest and make known a stand with
the effort to limit the effects of that law. The doctrinal note gives the
example of opposing abortion which is legal in some countries.
8.
A “well-formed Christian conscience” does not
support programs contrary to faith and morals. The Christian must be vigilant
in commitment to faith and morals in any and all political involvement.
9.
The doctrinal note then gives a list of
principles on which votes and choices can base.
For the Catholic Voter
1.
In Church tradition there is what is called as
the “(moral) natural law”. This law states: “Do good; avoid evil”. How do we do
good and avoid evil. The natural law offers three principles. First is to
preserve and protect life. For the Church “life” means from conception to
natural death. Second is to recognize family life and the upbringing and
education of the offspring. For the Church this means that the family is
grounded on the marriage of a man and a woman. Parents have the right and duty
to educate their children. Third is the search for truth and social solidarity.
For the Church this means religious freedom, the common good, participation in
subsidiarity and solidarity.
2.
If an electoral candidate does not respect these
then the Catholic may refuse voting for that candidate. But then the three
principles, above, look very limited. The “doctrinal note” of Cardinal
Ratzinger can help us.
3.
The document does not claim to give an
exhaustive list. It does not present the entire teaching of the Church on this
matter. It “intends only to recall some principles proper to the Christian
conscience”. The note enumerates some principles.
a.
the right to life from conception to natural
death
b.
the respect and protection of the human embryo
c.
the protection and promotion of the human family
founded on the man-woman marriage
d.
the guarantee of the freedom of the education of
children
e.
the social protection of minors
f.
the right to religious freedom
g.
the development of an economy oriented to the
common good
h.
the development of social justice, solidarity
and subsidiarity
i.
the assurance of peace
4.
This is a helpful list. This list is clearly
relying on the Thomistic “natural law”. If we look closely there is a close
link between the wider social life and the principles of right to life, right
to family, to upbringing and education of children, and the right to truth and
a healthy social life. In the wider social life, for example, a government
might opt for privatizing all services—such as health services. There are
repercussions here on, say, the right to life. When hospitals become very
expensive many will think twice about caring for their ill, thus opening doors
to possible (hidden) euthanasia or abortion. The contractualization of labor,
for example, can interfere in family life and correct upbringing. The young man
or woman in precarious job conditions will stay away from the option of
marriage, will raise a family however and be unable to focus to educate their
children. The wide social life and the private individual-family life are
interconnected. If we watch the socio-economic platforms of candidates we can
somehow link that to our very own private lives.
5.
The doctrinal note of Cardinal Ratzinger stands
on the basic principle of human dignity and full human integrity. The
principles spring from this respect for the person. They are “non-negotiable”.
Now, what does “non-negotiable” mean?
6.
The principles listed are “ethical principles”
and not juridical principles, says the note. As ethical principles they orient
judgements and choices in political life. Of course the ethical does not remove
the consultation made on the fields of, say, the social and legal sciences.
Also it should not forget “practical wisdom”. Principles may sound very
convincing but their applications “in the concrete” can tell another story. A
direct application from general principles to choice of candidate can be naïve
too. The principles guide. But we need evaluation on other levels too, such as
a.
the capacity to manage efficiently a government
office
b.
the aptitude to make priorities in decisions
c.
the sensitivity and skill to organize governance
for the common good
d.
the ability to be non-violent
7.
Ethical principles, especially when “authorized”
by the natural law, are “non-negotiable”. A candidate should be a person of
those principles. But still, we need to avoid being naïve regarding skills,
aptitudes, or what we nowadays call as “competence”.
8.
The doctrinal note of Cardinal Ratzinger is in
reaction to moral relativism. Human dignity cannot be relativized. The Weberian
“access to” wealth-power-prestige, if we are to take an example, does not
determine human dignity. A person’s dignity is not based on which
social-economic class that person belong to. As we know dignity is based on the
fact of being “image of God”.
9.
Hopefully we can be guided by certain
principles. Let us add the principle of respecting the justice of the environment—ecological
justice.
10. The
doctrinal note of Cardinal Ratzinger reminds Church members to be coherent with
human dignity and integration. We may be opposed against each other due to
political lines but we should be united in our sense of human dignity.
Annex notes:
1. Birth: Each person is unique—and unique in the eyes
of God. Christian engagement here is not primarily “dictated” by a moral
position. Something more basic is here. The Christian is “dictated upon” by
love for life. Hence reject candidates who will open the doors to abortion and
death penalty and to any other form of killing. Hence the Christian is called
to be vigilant about welcoming and respecting life.
2. Family: God created the human as man and woman. God
raised human relationship to be complementary—biologically and socially. The
sexual difference between man and woman is a foundation in structuring for social
life and for human integration. The union of man and woman in marriage is the
efficient way for generations to welcome children. Children have the right to
be raised by a father-man and a mother-woman. The family must be supported
economically and protected legally. Through the children that the family raises
and educates the future of social stability is at stake. Hence the Christian is
called to reject candidates who will violate family living and will promote
family life outside the natural law.
3. Education: Education is a crucial way of respecting the
human person. Education implies the freedom and duty of parents to transmit
essential know-how to “socialize” the growing up child. The child needs the
education to form a moral conscience. The child needs the education that will
allow for respecting the dignity and wonder of human life. Hence the Christian
is called to reject candidates who reduce education to sheer “training for
employment”. Hence the Christian is called to reject candidates who refuse to
allow room for moral education.
4.
Youth: Young people must
be well integrated in society. Yes, often this integration is not done
properly. Families need help in raising and educating their young children.
Families need help to bring their children to schools. The youth need formation
in career. They need formation in their future founding of their own families.
The State must “invest” on the youth in view of social cohesion, integration
and peace. Hence the Christian is called to reject candidates who promote conditions
where the youth will not learn and deepen on their lives—such as the too early
entrance to the labor market.
5. City and town life: Many neighborhoods have become tough to
live in, filled with filth, drugs, noise, violence. Many inhabitants in these
neighborhoods are “stuck” in there. Efforts are necessary for improving living
in city and town neighborhoods; there is need to renew the habitat. Efficient transportation,
for example, is one form of renewal. Neighborhood associations can be
encouraged, as proposed by the Social Doctrine on “subsidiarity”. Hence the
Christian is called to reject candidates who promote the further coagulation of
our cities and do nothing to improve the mobility of citizens.
6. Environment: Earth is a gift of love from the Creator. Humans
live in earth to live well not just as a society but also as fellow creatures
with other creatures. When humans were invited to “dominate” earth it did not
mean to torture earth. Humans are invited to live respectfully with other
creatures. The sciences and technologies are invited to design themselves
according to this integration with all cosmos. Hence the Christian is called to
reject candidates who will promote the degradation of the environment;
candidates who do not have platform for improving the conditions of the environment.
7. Economy and justice: Work is basic to human life. Work has
dignity. Political economics must offer a perspective for work and employment
and in work conditions that have dignity. A political economy that has no room
for State intervention protecting labor is anti-human dignity. Public
authorities are called to create conditions of justice and equality in economic
life, especially for the workers. Hence the Christian is called to reject
candidates who will marginalize workers from the economic field.
8. International life: The common good of nations prescribes peace
and cooperation. Nations are invited to share their wealth and create links
that will facilitate the sharing. People have the right to travel and move from
one country to another. They also have the right to stay with dignity in their
own countries. Hence the Christian is called to reject candidates who will favor
enriching foreign nations at the expense of the locals. Hence the Christian is
called to reject candidates who will force economic migration while neglecting
the improvement of dignity of life and work in the country.
9. Handicap: The handicap must also be integrated in
society. People are not screened according to how handicapped they are. The
handicap is human and is a human with dignity. We cannot eliminate respect and integration
for the handicapped. Hence the Christian is called to reject candidates who will
force marginalization of the handicap.
10. End of life: Every person keeps dignity at all times. The
coming of generations of the aged—such as the “senior citizens”—must be welcomed.
The aged should not be abandoned. Hence the Christian is called to reject
candidates who will marginalize the aged and refuse them their right to live
with dignity till death. Euthanasia, of course, should be rejected.
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