Catechismo della Chiesa Cattolica in Rome
Catechismo della Chiesa Cattolica in Rome
The complex phenomenon of globalization, as I mentioned earlier, is one of the characteristics of today's world, particularly visible in America. Within this multifaceted reality, great importance is the economic aspect. With her social doctrine the Church makes an effective contribution to the issues presented by the current global economy. His moral vision in this area "rests on three cornerstones of human dignity, solidarity and subsidiarity." (202) The globalized economy must be viewed in the light of the principles of social justice, respecting the preferential option for the poor, who must be allowed to take their place in a globalized economy, and the demands of the international common good. In fact, "the Church's social doctrine is a moral vision which aims to encourage governments, institutions and private organizations to shape a future consistent with the dignity of every person. In this perspective one can consider issues relating to external debt, internal political corruption and discrimination both within nations and between them. " (203).
The Church in America is called not only to promote greater integration between nations, thereby helping to create an authentic globalized culture of solidarity, (204) but also to cooperate with every legitimate means in reducing the negative effects of globalization, such as domain of the powerful over the weak, especially in the economic field, and the loss of the values ??of local cultures in favor of a misconstrued homogenization. Social sins which cry to heaven 56. In light of the Church's social doctrine must be assessed more clearly the seriousness of "social sins which cry to heaven because they generate violence, disrupt peace and harmony between communities within single nations, between nations and between different areas the continent. " (205) Among these must be mentioned: "the drug trade, money laundering of illicit funds, corruption at every level, the terror of violence, the arms race, racial discrimination, inequality between social groups and the irrational destruction of nature. " (206) These sins of a deep crisis due to the loss of the sense of God and the absence of those moral principles that should guide the life of every man. Without moral points of reference, an unbridled greed for wealth and power, obscuring any Gospel-based vision of social reality. Not infrequently, this leads some public institutions to ignore the social situation. Increasingly in many countries of America, a system known as 'neoliberalism' system, referring to a purely economic conception of man, considers profit and the laws of the market as parameters, to the detriment of the dignity and respect of the person and the people.
This system has become, at times, the ideological justification for certain attitudes and ways of acting in the social and political spheres leading to the marginalization of the weakest. In fact, the poor are more numerous, victims of specific policies and structures which are often unjust. (207) The best answer from the Gospel, to this tragic situation is the promotion of solidarity and peace, with a view to achieving real justice. To this end, encourage and assist those who are examples of honesty in the public finances and of justice. As well as the need to support the democratization process under way in America, (208) because in a democratic system are greater opportunities for control that will prevent abuse. "The rule of law is the necessary condition for establishing a genuine democracy." (209) For democracy to develop, there is need for civic education and the promotion of public order and peace. In fact, "there is no authentic and stable democracy without social justice. This requires that the Church pay greater attention to the formation of consciences and social leaders to prepare for public life at all levels, promote civic education, respect for law and human rights, and inspire greater efforts in the ethical training of politics. " (210) The ultimate foundation of human rights 57. It should be noted that the foundation on which all human rights is the dignity of the person. "The masterpiece of the divine, man is the image and likeness of God, Jesus assumed our nature, except for sin has promoted and defended the dignity of every human person without exception and died for the freedom of all.
The Gospel shows us Christ insisted on the centrality of the human person in the natural order (cf. Lk 12, 22-29), in the social and religious, even against the law (cf. Mk 2, 27); defending the man and the woman (cf. Jn 8, 11) and children (cf. Mt 19, 13-15), who in his time and his culture occupied an inferior place in society. From the dignity of man as a child of God and its human rights obligations. " (211) For this reason, "any offense against the dignity of man is an offense against God himself, for whom he stands." (212) That dignity is common to all men without exception, all have been created in the image of God (cf. Gn 1, 26). Jesus' answer to the question "Who is my neighbor? "(Lk 10, 29) requires each individual an attitude of respect for the dignity of others and concern for them, it was also a stranger or an enemy (cf. Lk 10, 30-37). In every part of the awareness that human rights are respected has increased in recent times, however, much remains to be done, if we consider the violations of the rights of individuals and groups still in place on the continent. Love for the poor and marginalized 58. "The Church in America must incarnate in her pastoral solidarity of the universal Church to the poor and marginalized of all kinds. His attitude needs to be of assistance, promotion, liberation and the fraternal welcome. The aim of the Church is that there is no outsider. " (213) The memory of the dark chapters of history, involving the practice of slavery and other situations of social discrimination, can not but arouse a sincere desire for conversion leading to reconciliation and communion. The attention to the need springs from the choice of loving the poor in a preferential manner. It is a love that is not exclusive and can not be interpreted as a sign of bias or sectarianism, (214) in loving the poor the Christian attitudes of the Lord, who in his earthly life he devoted himself with special compassion the needs of poor people spiritually and materially.
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