(Posted www.institutoacton.com.ar, December 2010).
We reviewed the last time the praise of Benedict XVI to the British legal and political institutions, examining their historical context and its importance in the Social Doctrine of the Church, especially after the classic confrontation with liberalism Rousseau of continental origin.
The issue we discuss today is more current and has to do with the speech (written, not spoken) to La Sapienza, the January 17, 2008. There Benedict XVI addressed the role of faith in public life. Fully aware of current debates on the subject, especially those from Rawls and Habermas, the Pope then developed a new notion of public reason from Christianity, which we discuss and comment in due course (1). On this occasion, the Pope follows the same path. Bluntly, poses a key question: "Where is the ethical foundation of political deliberations?" And he answers: "... The Catholic tradition holds that the objective standards for action fair share of government are accessible to reason, regardless of the content of revelation. In this regard, the role of religion in political debate is not so much provide those rules, as if they could not know the nonbelievers. " This is first asserts that human reason can know justice in political life, is why believers or not, but knows that the Catholic tradition, through reason, faith harmony (key of his pontificate (2)) has provided, after the original sin, the knowledge of the natural law tradition of thought that is in a meta-physical level to the world today is very difficult to understand. So says with great subtlety: the role of religion in public life is to provide such standards as if they themselves inaccessible to the reason of non-believers. And still less that we have stressed all the time from the Acton Institute, discarding clericalisms left and right, "... to propose concrete political solutions, which is completely outside the purview of religion." What then? "Their role is rather she continues to help purify and illuminate the application of reason to the discovery of objective moral principles." That is, combining this notion with the statement on 17/01/2008, faith provides a "sensitivity intellectual "for issues that are relevant to social life, especially those issues that touch the natural law" primary. " The believer can speak in public without hiding because they were believers, but by giving reasons, from this condition, which can be shared by the unbeliever. In this sense, the Fe has a dual role corrector: protects the right to fight religion as an enemy in the social sphere (secularism) while protecting the religion to become intolerant fundamentalism (and this protection is sound secularism). In the words of Benedict XVI, "... This paper" spell "of religion to reason has not always been welcome, in part due to distorted expressions of religion such as sectarianism and fundamentalism, which may be perceived as generating serious social problems. And again, these distortions of religion arise when insufficient attention to cleansing and unifying role of reason regarding religion. This is a two-way process. Without corrective aid of religion, the reason may also be prey to distortions, and when it is manipulated by ideologies or partially implemented at the expense of full consideration of the dignity of the human person. After all, the abuse of the reason was what caused the slave trade in the first place and many other social ills, particularly the spread of the totalitarian ideologies of the twentieth century. So I wish to state that the world of reason and the world of faith-the world of secular rationality and the world of religious beliefs, need each other and should not be afraid to engage in deep and continuing dialogue on the good of our civilization. " Particularly interesting is this paragraph: "... After all, the abuse of the reason was what caused the slave trade in the first place and many other social ills, particularly the spread of the totalitarian ideologies of the twentieth century, when Hayek himself reported lifetime "abuse of reason" (3) as the cause of totalitarian ideologies that were the main source of healthy abandoned the ideals of classical liberal tradition, which is that healthy secularism of which Benedict speaks . These ideologies are also authoritarian right-wing fundamentalist Catholic origin, who have always tried to lead directly fidei depositum corporatist dictatorship, accusing of heresy to Catholics who disagreed with his peculiar sense of "tradition." And are the left-wing authoritarianism some liberation theologies, which absorbed the Marxist socialism, also, as identified with Catholicism, denouncing as "church institution" to all that opposed them, and now subsists on a light on all Catholics to identify their ideologies of left with the thought of the Church.
But the most important conclusion derived from this pontiff who knows Rawls and Habermas, is: a believer can enter the public reason and deliberative democracy, no problem. Not so fundamentalist clerical, but remember, from his own Christian sensibility, in dialogue with other religions, social ethics for believers to share. Of course, for it must try to do communicative effort. It is not "fighting" to a nonbeliever supposedly located in a "culture of death" with a discourse on natural law do not understand who is listening and sometimes no memory who repeats it. It's about finding a path of dialogue with people of good will, to think differently on key issues and worried about life just like us. Catholicism is now closed ideologies attacked by dialogue, but does not mean that people do not ideologized behind certain positions that defend values \u200b\u200bsuch as equality, non-discrimination, freedom of choice, which are values \u200b\u200bin themselves Christians but deformed by beliefs rather than ideologies are horizons of pre-understanding in which all are born and live today, including Catholics. Our role is to be well trained, very calm and very willing to intervene with intelligent arguments in public life, just thinking that we inhabit a world which is no longer clear what it was centuries ago yes, but also backwards and very positive. So scandalized the faithful understand that renunciation of public life and lives in new catacombs. But the Faith, and especially the Catholic Faith, "is in the world" even for "non-secular," because Jesus Christ came to save the world and not condemn. Not founded an esoteric initiation rite, but an ad exoteric life and preaching. For the life of a Christian, for that life which is "go and baptize" for the life that is "being and preach" is talking about Benedict XVI. -----------------------------------
(1) See http://
http://www.institutoacton.com.ar/articulos/gzanotti/artzanotti33.doc www.institutoacton.com.ar/articulos/gzanotti/artzanotti34.doc and (2) See http://www.institutoacton.com. ar/editoriales/editorial16.doc
(3) See Hayek, FA von: The Counter-Revolution of Science, Liberty Press, 1952.
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