By Fr Soroj Mullick, SDB –
The world needs a better kind of politics (Ch. 5, Fratelli tutti (FT) 154-197) with positive and pro-active forms of populism and liberalism, thus distinguishing ‘popular’ from what is ‘populist’ (FT 155-162). To create an open world with an open heart, a better kind of politics for the common and universal good is essential, politics that is “popular”, practising social charity out of “political love by integrating the economy with the social and cultural fabric into a consistent and life-giving human project.”[1] Politics is meant to be at the service of the common good (FT 180) and makes it possible for people discuss and dialogue (FT 160) in a democratic way, and not fomenting selfishness in order to increase its own popularity (FT 159). It protects work, an “essential dimension of social life”, and enables everyone to develop their own abilities (FT 162), ultimately to have a dignified life.
Certainly, there are benefits and limits of modern days’ liberal approaches (FT 163-169). The international powers, including the UNO, must work through social and political charity (FT 170-185), and promote the force of law rather than the law of force, by favouring multilateral accords that better protect even the weakest states. The United Nations must give substance to the concept of a “family of nations” working for the common good and the protection of human rights (FT 173-175).
We need politics impregnated with political love (FT 177-182). It is a universally effective love with a local flavour (FT183-185). The exercise of political love has to be manifested through selfless sacrifices born of love, a love that integrates and unites (FT 186-192), with solidarity and subsidiarity (FT 187). According to Francis, politics has to guarantee fundamental human rights, and resolve social exclusion; sale of organs, weapons and drugs; sexual exploitation and human trafficking; slave labour; terrorism and organized crime which are to be eliminated. For him, hunger, is “criminal”, because food is “an inalienable right” (FT 188-189). We have to measure its success with fruitfulness over results (FT193-197). Dialogue built on social friendship, is the basis for a better politics that seeks the truth. Dialogue that leads to a culture of encounter with respect, in turn becomes a passionate way of life.
“Charity, according to the teaching of Jesus, is the synthesis of the entire Law” (cf. Mt 22:36-40). Manipulation of laws for political gain, destroys politics itself. We need a better kind of politics, one that: truly promotes the common good; does not seek electoral gains; serves as a channel for personal/fraternal growth; promotes an economy that favours productive diversity and business creativity; is far-sighted and capable of a new, integral and interdisciplinary dialogue.
Therefore, FT calls for a social and political order whose soul is social charity: making it advance towards a civilization of love; recognizing all human beings as brothers and sisters. Charity through socio-political activities needs the light of truth, the light of reason and the light of faith. Social charity makes us love the common good; it makes us effectively seek the good of all people, in the social dimension that unites them. In socio-political activity, every person is sacred and deserves our affection and our respect, and if at least one person is helped to have a better life, that “already justifies the offering of my life” (FT 195).
Francis, therefore, writes a ‘political encyclical’ based on theological and spiritual foundations, affirms his direct positions asserting what he says, and observes reactions for further dialogue and debate having political implications, just as the Gospel has. Though FT is not a dogmatic discourse, Francis shifts his points of view with risks, from secular to religious principles. For example, the concrete application on cancelling the debt of poor countries or no to just war, is not so simple, and can be debatable. But he expresses his point of view in fraternity. Similarly, his move towards decentralization in the Church and the culture of dialogue, can shake up the Church, yet he takes the risk of making people react.
Next Week: Christian Socio-Political Task: not to be Naïve
Fr. Soroj Mullick, SDB is a Salesian priest from the Kolkata Province. He has a Licentiate in Catechetics and a Doctorate (Christian Education) from UPS, Italy. He has number of years of teaching experience in college and in the formation of future priests. Besides, he has written number of research papers and articles, and has 25 years of Ministry in India and abroad as Educator, Formator, Retreat Preacher, Editor and engaged in School, Parish Catechetical & Youth Ministry. He is now an assistant priest in Bandel Basilica, rendering pastoral and catechetical ministry to the parishioners and to the pilgrims. He can be contacted at [email protected].