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Democracy velvet

Benedict XVI - Westminster Hall

This paper is in honor of the radio message of Pope Pius XII on democracy held in the Christmas of 1944. We realize that our desire are a few excerpts of the speeches of Benedict XVI. Alongside our a brief reflection, wish you the joy of the Christian dimensions of the daily routine.

"Alexis de Tocqueville, in his time, observed that American democracy had become possible, and it had worked, because there was a basic moral consensus that go beyond the single denominations, united everyone. Only if there is a consensus on the essential, the Constitution and the law can work. This fundamental agreement from the Christian heritage is in danger where in place, instead of the moral reason, takes over the mere purposive rationality. This is actually a blindness of reason for what is essential. Fighting against this blindness of reason and retain the ability to see the essential, to see man and God, what is good and what is true, is the interest that should unite all people of good will. E 'game in the world's future. " ( Benedict XVI, Address to the Roman Curia, December 20, 2010).

"As I speak to you in this historic place, I think of the countless men and women who, over the centuries, have played their part in important events that took place within these walls, marking the life many generations ... In particular, I remember the figure of Saint Thomas More, the great English scholar and statesman, admired by believers and nonbelievers to the integrity with which he was able to follow their conscience, even if displeasure of the king, which was "good servant" because he chose to serve God first ".... .

Thomas

The central issue at stake, then, is: where can be found the ethical foundation for political choices? The Catholic tradition maintains that the objective rules that govern the right action are accessible to reason, regardless of the content of revelation. According to this understanding, the role of religion in political debate is not so much to provide such standards, as if they could not be known by non-believers, even less is to propose concrete political solutions, which is entirely outside the jurisdiction of religion, but rather to help in purifying and shed light on 'application of reason in the discovery of objective moral principles. This role of "correction" of religion against reason, however, is not always well received, partly because of the distorted forms of religion, sectarianism and fundamentalism, can show themselves due to serious social problems. And, in turn, these distortions of religion arise when not enough attention is given to the role purification and structural effects of religion. It 's a process that works in both senses. Without the corrective provided by religion, in fact, the reason can fall prey to sprains, as when it is manipulated by ideology, or applied in part, that does not take full account of human dignity. It was this distorted use of reason, after all, that gave rise to the slave trade and later in many other social ills, not least the totalitarian ideologies of the twentieth century. I would therefore suggest that the world of reason and the world of faith, the world of secular and rational world of religious beliefs, they need each other and should not be afraid to go into a deep and ongoing dialogue for the good of our civilization. " ( Benedict XVI, Address at Westminster Hall, September 18, 2010).

When the Pope calls the ethical foundation, to be rediscovered in accordance with reason, does not refer to a body of rules (which he has used so much Catholic theology) which would reduce the proposal to moralism. Recall the pretty "moral structure" present in every man under it the right to act beyond the bias, addressing the situations and circumstances of the second larger solution, considering all these factors, the most appropriate decision. Thus, the same particularities, the interest of their own "special" is forced out by itself, bring in more democratic competition solutions to the common good, despite the fierce dialectic, in the interest of the nation. E 'democracy velvet, or the work of many men and women, associations, political parties, intermediate formations committed to achieving "new forms of life and work," according to the beautiful expression of Pope John Paul II at the Meeting in Rimini in 1982; a system where they function networks which absorb the contrast, making "honorable compromise" to preserve social peace. At this level, for S. Augustine, the city man and the city of God come together, working together, respecting the role and identity of each. Within this context, can be a "positive secularism" that recognizes the public contribution of religion and, in particular, of Christianity, which shaped the history and culture of Europe. Christianity, namely the experience of the coming of God made man, Jesus, who has pitched his tent among men, to enlighten and encourage, through his company, the needs of each constituent of the heart, making human life more fascinating and interesting in every bend of the story.