Our objective with this article is to analyze the need and the raison d'être of the participation of the faithful in the perspective of faith in politics and in the reworking of the constitution. In it we identify the fundamental elements, the representational forms and participations, seeking to understand how these elements interfere in the people's liberation militancy from the point of view of the Church's Magisterium and the Church's Social Doctrine. Thus, to show that politics, although there are few good examples of those who exercise it, there is no doubt that, in essence, it is a good for everyone. Yes, because politics is, originally, a way of thinking and living in society, with a healthy and community objective, that is, the good of the human person in society, the common well1. Hence, in politics, it does not matter the diversity of thoughts or position, what matters is the objective for the common well. That is why it has already been said that politics is the healthy coexistence of contrary thoughts / manifestations. The important thing is that the desire for a good always arises in us, a demand for valuing the other, as a human person, image and likeness of God2. This work is based on the theory of Social Representation since the Christian social and political faith present in that society and in the life and practice of politicians. Thus, it is possible to verify whether the political-social representation of faith is a constitutive element for the common well and the dignity of the human person, that of politics in the faith.
| Published in | International Journal of Education, Culture and Society (Volume 9, Issue 6) |
| DOI | 10.11648/j.ijecs.20240906.13 |
| Page(s) | 271-292 |
| Creative Commons |
This is an Open Access article, distributed under the terms of the Creative Commons Attribution 4.0 International License (http://creativecommons.org/licenses/by/4.0/), which permits unrestricted use, distribution and reproduction in any medium or format, provided the original work is properly cited. |
| Copyright |
Copyright © The Author(s), 2024. Published by Science Publishing Group |
Political-social Participation of the Christian, Religion, Faith and Politics
| [1] | CONDE, Manuel J. A. La Iglesia as a presence. Religious Life, Madrid, v. 86, no. 3, p. 183-192, 1999. BIBLE of Jerusalem. 5. ed. São Paulo: Paulus, 2008. |
| [2] | II VATICAN ECUMENICAL COUNCIL, 1962-1965, Dogmatic Constitution Lumen Gentium. LG, In (21.11.1964), AAS 57 (1965) 5-71: VIER, Frederico (Coord.). Compendium of Vatican II: constitutions, decrees, declarations. 23. ed. Rio de Janeiro: Voices, 1994a. p. 37-118. |
| [3] | II VATICAN ECUMENICAL COUNCIL, Pastoral Constitution on the Church in the contemporary world Gaudium et Spes, GS (7 December 1965), in AAS 58 (1966): Voices, 1994a. pp. 1025–1120. |
| [4] | II VATICAN ECUMENICAL COUNCIL, 1962-1965. Decree on the missionary activity of the Church Ad Gentes (7 December 1965), 7-XII-1965, AG in AAS 58 (1966), pp. 947-990: Voices, 1994b. p. 355-356. |
| [5] | II VATICAN ECUMENICAL COUNCIL, 1962-1965, Vatican. Decree Presbyterorum Ordinis, in AAS 58 (1966) 99- 1024., PO: Vozes, 1994c. p. 437-484. |
| [6] | II VATICAN ECUMENICAL COUNCIL, 1962-1965, Vatican Decree Christus Dominus. In AAS 57 (1965 PP 401-436): Vozes, 1994. p. 401-436. op. cit. 440-442; CD. |
| [7] | JOHN PAUL II, Post-Synodal Apostolic Exhortation Christi-fideles Laici ChL (30 December 1988): AAS 81 (1989), pp. 393-521. |
| [8] | VATICAN ECUMENICAL COUNCIL II, Declaration on religious freedom Dignitatis Humanae, DH (7 December 1965): in AAS 58 (1966) pp. 929-941. |
| [9] | JOHN PAULUS PP. II, Code of Canon Law, Apostolic Constitution: Sacred Disciplinary Laws (January 25, 1983), in AAS 75 Part I (1983), PP. 1-137 ed. Revised and Expanded with the Complementary Legislation of the CNBB and the Apostolic Letters in the form of Motu Proprio Gentle Ju-dex Lord Jesus and Concord between the Codes, Loyola. Brazil, SP. 2015; JOHN PAUL II. Encyclical Letter Redeemer Mission. City: Rome. Libreria Editrice Vaticana, 1990. (7 December 1990): AAS 83 (1991), pp. 249-340. |
| [10] | MARTÍN, Julio. The formation of Missionary Rights during the Tridentine system (1563-1917). Rome: Marci-anum, 2013. |
| [11] | POPE JOHN PAUL II, Post-Synodal Apostolic Exhortation Pastores Pregis, on the bishop, servant of the Gospel of Jesus Christ for the hope of the world, Rome, libreria Editrice Vaticana, October 16, 2003. PG, in AAS 95 (2003) pp. 649-719. |
| [12] | PAUL VI. Apostolic Exhortation Evangelii Nuntiandi. Rome: Libreria Editrice Vaticana, 1975. (8 December 1975): AAS 58 (1976), pp. 5-76. |
| [13] | JOHN PAULUS PP. II, Code of Canon Law, Apostolic Con-stitution: Sacred Disciplinary Laws (January 25, 1983), in AAS 75 Part I (1983), PP. 1-137 ed. Revised and Expanded with the Complementary Legislation of the CNBB and the Apostolic Letters in the form of Motu Proprio Gentle Ju-dex Lord Jesus and Concord between the Codes, Loyola. Brazil, SP. 2017. |
| [14] | CATECHISM OF THE CATHOLIC CHURCH, Typical Vatican Edition, Loyola, Brazil, SP. 2000. |
| [15] | PONTIFICAL COUNCIL “JUSTICE AND PEACE”, Compendium of the Social Doctrine of the Church, CNBB, 7th ed. 6th Reprint, Paulinas, Brazil. SP. 2017.; Jean-Paul II, Exhort. apost. post-synodale lay faithful (December 30, 1988), n. 42: AAS 81 (1989), p 472; Catholic Documentation 86 (1989), p. 177. This doctrinal note obviously relates to the political commitment of the lay faithful. Pastors have the Right and Duty to propose moral principles also in the social order; "but active involvement in political parties is reserved for the laity" (John Paul II, Post-Synodal Apostolic Exhortation Lay Christians, n. 60: AAS, l.c., p. 511; Catholic Documentation 86 1989, p. 189). Cf. also Congregation for the Clergy, Directory for the Ministry and Life of Priests (31 March 1994), 33; The Catholic Documentation 91 (1994), p. 367. |
| [16] | JOANNES PAULUS PP. II, Codex Cononum Ecclesiarum Orientalium, Constitutione Apostolic: De eparchiis et de Episcopis, in AAS LXXXI (1990), pp. 1061-1363... Vatica-nis: Libreria Editrice Vaticana, 1990. |
| [17] | JOHN PAUL II, Encyclical Letter Redemptor Hominis (March 4, 1979): AAS 71 (1979), pp. 257-324. |
| [18] | II VATICAN ECUMENICAL COUNCIL, Dogmatic Constitution on Divine Revelation God's Word, DV (18 November 1965): AAS 58 (1966), 817-836.; Paul VI, Address to the Sacred College and the Roman Prelature (20 December 1976): Insegnamenti di Paolo VI, 14 (1976), pp. 1088-1089; Catholic Documentation 74 (1977), pp. 54-55.; Conc. ecumen. Vat. II, Decree Human Dignity, n. 1: "The Council declares that God himself has made known to the human race the way in which men and women can obtain salvation and attain blessedness by serving him. This one true religion we believe subsists in the Catholic and Apostolic Church." This does not prevent the Church from considering the different religious traditions with true respect, and even from recognizing that there are in them "elements of truth and goodness." Cf. Conc. ecumen. Vat. II, Const. dogm. Light of the Gentiles, n. 16; Decree to the Gentiles, n. 11; Decree. Know your age, n. 2; John Paul II, Encyclical Letter Redeemer's mission (7 December 1990), 55: AAS 83 (1991), pp. 302-304; Catholic Documentation 88 (1991), p. 173; Congregation for the Doctrine of the Faith, Decree. Lord Jesus (6 August 2000), nn. 2; 8; 21: AAS 92 (2000), pp. 743-744; 748-749; 762-763; Catholic Documentation 97 (2000), pp. 812-813; 814-815; 820. |
| [19] | POPE JOHN XXIII, Enc. Mother and Teacher, (15 May 1961): AAS 53 (1961) p. 401-464.; Conc. œcum. Vat. II, Decree Human Dignity, n. 1: «The Council declares that God Himself has made known to mankind the way in which men and women can obtain salvation and attain to blessedness by serving Him. This one true religion we believe subsists in the Catholic and Apostolic Church." This does not prevent the Church from viewing the different religious traditions with true respect, and even from recognizing that there are in them "elements of truth and goodness». Cf. Conc. œcum. Vat. II, Const. dogm. Light of the Gentiles, n. 16 Decree to the Gentiles, n. 11 Decree. Know your age, n. 2; Jean-Paul II, encycl. Redeemer's mission (7 décembre 1990), n. 55: AAS 83 (1991), pp. 302-304; Catholic Documentation 88 (1991), p. 173; Congregation for the Doctrine of the Faith, Decree. Lord Jesus (6 août 2000), nn. 2; 8; 21: AAS 92 (2000), pp. 743-744; 748-749; 762-763; Catholic Documentation 97 (2000), pp. 812-813; 814-815; 820. |
| [20] | POPE JOHN XXIII, Enc. Peace on earth, (11 April 1963): AAS 55 (1963), p. 257-304.; Conc. œcum. Vat. II, Decree Human Dignity, n. 1: «The Council declares that God Himself has made known to mankind the way in which, by serving Him, men can obtain salvation and attain to blessedness. This one true religion we believe subsists in the Catholic and Apostolic Church." This does not prevent the Church from considering the different religious traditions with true respect, and even from recognizing that there are in them "elements of truth and goodness." Cf. Conc. ecumen. Vat. II, Const. dogm. Light of the Gentiles, n. 16; Decree to the Gentiles, n. 11; Decree Know your age, n. 2; John Paul II, Encyclical Letter Redeemer's mission (7 December 1990), 55: AAS 83 (1991), pp. 302-304; Catholic Documentation 88 (1991), p. 173; Congregation for the Doctrine of the Faith, Decree. Lord Jesus (6 August 2000), nn. 2; 8; 21: AAS 92 (2000), pp. 743-744; 748-749; 762-763; Catholic Documentation 97 (2000), pp. 812-813; 814-815; 820. |
| [21] | JOHN PAUL II, Enc. Sollicitudo rei socialis (December 30, 1987): AAS 84 (1988), 513-586.; CONC. ECUM. VATICANO II, Constituição pastoral sobre a Igreja no mundo contemporâneo Gaudium et Spes, GS (7 de dezembro de 1965), in AAS 58 (1966): Vozes, 1994a. pp. 1025–1120. |
| [22] | JOÃO PAOLO II, Exhort. app. post-synodal Pastores dabo vobis (25 March 1992), pp. 657-804: PDV in AAS 84 (1992). |
| [23] | JOÃO PAOLO II, Encyclical Letter Redemptoris Missio, RM (7 December 1990): AAS 83 (1991), 249-340. |
| [24] | IOANNES PAULUS II. Constitutio Apostolica Sacri Canones. In: CODEX Canonum Ecclesiarum Orientalium. CCEO. Vaticanis: Libreria Editrice Vaticana, 1990. can. 642, in AAS LXXXII (1990), pp. 1061-1363, in D. J. ANDRÉS GUTIÉRREZ, Leges Ecclesiae post codicem Iuris Canonici editae, VII (Romae 1994), n. 5173, coll. 10403-10607. BAC: Madrid, 2015. |
| [25] | Nota de la Congregación para la Doctrina de la Fe (CDF) NOTE DOCTRINAL on some questions relating to the commitment and conduct of Catholics in political life (Nota Doctrinal del 24. XI. 2002): in AAS12 (2002) pp. 179-193, fidelium iura. |
| [26] | JOHN PAUL II, Encyclical Letter Fides et Ratio, FR (14 September 1998): AAS 91 (1999), 5-88. |
| [27] | A. DE FUENMAYOR, Religious freedom, Pamplona, 1974. |
| [28] | A. CATTANEO, Questioni fondamentali della canonística nel pensiero di Klaus Mörsdorf, Pamplona 1986. |
| [29] | ARANHA, Maria Lúcia de Arruda. History of Education and Pedagogy: General and Brazil. São Paulo: Moderna, 2006. |
| [30] | Antônio Houaiss, Francisco Manoel de Mello Franco and Mauro de Salles Villar, Instituto Antônio Houaiss de Lexicografia e Banco de Dados da Língua Portuguesa S/C Ltda, Instituto de lexicografia, RJ, Brazil, 2001, P. 1244. |
| [31] | C. CORRAL, “Religious freedom”, in DiccDC2 2000, 412-420. |
| [32] | C. SOLER, Religious liberty in the conciliar declaration Dignitatis Humanae, Ius Canonicum 65 (1993) 13-30. |
| [33] | CUNHA CLEONES, Church-State Relations. The Church and the State, Religious Freedom, the Secular State, the Church and International Relations and the Brazil-Holy See Agreement, Fons Sapientiae, 1st ed., SP, Brazil, 2016. |
| [34] | DENILSON GERALDO, Canonical Legal Methodology, Santuário, 2nd ed, Brazil, SP. 2010. |
| [35] | E. AUBERT, Le problem de la liberte religieuse à travers l'histoire du Christianisme, Scripta Theologica 1 (1969) 337-401. |
| [36] | EDSON LUIZ SAMPEL, Notions of Canonical Constitutional Law, Sanctuary, Aparecida, Brazil, SP, 2020. |
| [37] | Edson Luiz, SAMPEL. Christian responsibility in public administration. São Paulo: Paulus, 2011. |
| [38] | EICHER, Peter; COSTAL, João R. Dictionary of fundamental concepts of Theology. São Paulo: Paulus, 1993. |
| [39] | FRANCISCO JAVIER MARTÍNEZ REAL, PE. DR., OP, RE-VISTA UNIBE, Ciencia y Cultura, la Justicia y el amor, la iglesia y el Estado, paraphrase of Deus Caritas Est, vol XXIV, July 2006. |
| [40] | GHIRLANDA, Gianfranco. Introduction to Ecclesiastical Law. São Paulo: Loyola, 1998. |
| [41] | Cf. Conc. œcum. Vat. II, Décl. Decree Human Dignity, n. 1: «The Council declares that God Himself has made known to mankind the way in which men and women can obtain salvation and attain to blessedness by serving Him. This one true religion we believe subsists in the Catholic and Apostolic Church." This does not prevent the Church from viewing the different religious traditions with true respect, and even from recognizing that there are in them "elements of truth and goodness». Cf. Conc. œcum. Vat. II, Const. dogm. . Light of the Gentiles, n. 16 Decree to the Gentiles, n. 11 Decree. Know your age, n. 2; Jean-Paul II, encycl. Redeemer's mission (7 dé-cembre 1990), n. 55: AAS 83 (1991), pp. 302-304; Catholic Documentation 88 (1991), p. 173; Congregation for the Doctrine of the Faith, Decl. Lord Jesus (6 août 2000), nn. 2; 8; 21: AAS 92 (2000), pp. 743-744; 748-749; 762-763; Catholic Documentation 97 (2000), pp. 812-813; 814-815; 820; Cf. Jean-Paul II, EncyclThe gospel of life (25 mars 1995), n. 22: AAS 87 (1995), p. 425-426; Catholic Documentation 92 (1995), p. 361. |
| [42] | GOMES, Demetrio. Justice and Mercy: does the Church really need Canon Law? Cândida Campinas: Ecclesiae, 2016. |
| [43] | G. LO CASTRO, La misión Cristiana del laico, in VV. AA., La mission of the laity in the Church and in the world, Pamplona 1987, pp. 456-460. |
| [44] | G. FELICIANI, La Libertà religious nel magistero di Giovanni Paolo II, in VV. AA., (J. MIRAS, ed.), written in homage to Javier Hervada, Pamplona 1999, 921-930. |
| [45] | J. DUFFAR, La liberte religieuse dans les textses interna-tionaux, in VV. AA., Religious freedom, Mexico 1996, 471-498. |
| [46] | J. HERVADA, Freedom of thought, religious freedom and conscience freedom, Díkaion: lo just 3 (1994) 97-123. |
| [47] | J. MANTECÓN, El Derecho fundamental de libertad religiosa, Pamplona, 1996. |
| [48] | JEAN DANIÉLOU AND HENRI MARROU, New History of the Church I. From the Beginnings to Saint Gregory the Great, trans. Dom Frei Paulo Evaristo Arns, O. F. M. 2nd ed. Voices, Brazil, Pe-trópolis, 1973. |
| [49] | JOHNSON, Paul. History of Christianity. Rio de Janeiro: Imago, 2001. |
| [50] | J. HERRANZ, Le Statut juridique des laïcs: l´apport des documents conciliaires et du Code de droit canonique, in ´´Studia Canonica´´ 19 (1985). |
| [51] | J. HERVADA, Pensamientos de un canonista en la hora presente, Pamplona 1989, p. 133-134. |
| [52] | R. JACQUES, La Compétence propre des laïcs (et Religieux) à l´égard des réalités temporelles, in “Praxis Juridique et Religion” 2 (1985), pp. 192-201. |
| [53] | J. T. MARTIN DE AGAR, El Derecho de los laicos a la liberty em lo temporal, in “Ius Canonicum” 26 (1986), pp. 531-562. |
| [54] | MARTÍNEZ-TORRÓN, The international protection of religious liberty, in Treaty of Ecclesiastical Law, Pamplona, 1994, 141-239. |
| [55] | P. PAVAN, Religious freedom and public powers, Madrid 1967. |
| [56] | EP. ANTONIO APARECIDO ALVES, Social Doctrine of the Church. A Practical Guide for Study, Vozes Petrópolis, Brazil RJ. 2014. |
| [57] | P. A. D'AVACK, Religious liberty in the current teaching of the Catholic Church, Ius Canonicum 5 (1965) 365-384. |
| [58] | P. LOMBARDÌA, Christian Dualism and religious liberty in the Second Vatican Council, Ius Canonicum 51 (1986) 13-32. |
| [59] | Y CAPONY, Le champ d´activité des laïcs ou leslimites de la notion de fidéle, en´´ Praxis Juridique et Religio´´ 2 (1985), pp. 185-191. |
| [60] | BÍBLIA de Jerusalém. 5. ed. São Paulo: Paulus, 2008. |
| [61] | JEAN-PAUL II, Encyclique “Redemptor Hominis”, 4 mars 1979, DC, Nr.1761, 1979, § 13-15 (ci-après RH); Discours à la 36th Assemblée Générale des Nations Unies, 2 oct. 1979, DC, Nr.1772, 1979, § 7, 14. |
| [62] | Jean-Paul II, Encycl. The gospel of life (25 mars 1995), n. 22: AAS 87 (1995), p. 425-426; Catholic Documentation 92 (1995). John Paul II, Message for the Celebration of the 1991 World Day of Peace: "If you want peace, respect the conscience of every man", IV (8 December 1990): AAS 83 (1991), pp. 414-415; Catholic Documentation 88 (1991). |
| [63] | Jean-Paul II, Discours au Corps diplomatique accrédité près le Saint Siège (10 janvier 2002): AAS 94 (2002), pp. 327-332; La Documentation catholique 99 (2002), pp. 104-106. |
| [64] | Paul VI, Discours au Sacré Collège et à la Prélature romaine (20 décembre 1976): Insegnamenti di Paolo VI, 14 (1976), pp. 1088-1089; La Documentation catholique 74 (1977), pp. 54-55. |
| [65] | Pie IX, Encycl. What a concern (8 décembre 1864): ASS 3 (1867), p. 162; Léon XIII, encycl. Immortal God (1er novembre 1885): ASS 18 (1885), pp. 170-171; Pie XI, encycl. What a first (11 décembre 1925): AAS 17 (1925), pp. 604-605; Catechism of the Catholic Church, n. 2108; Congregation for the Doctrine of the Faith, Decl. Lord Jesus (6 août 2000), n. 22: AAS 92 (2000), pp. 763-764; Catholic Documentation 97 (2000). |
| [66] | JEAN-PAUL II, Encyclique “Redemptor Hominis”, 4 mars 1979, DC, Nr.1761, 1979, § 13-15 (ci-après RH); Discours à la 36e Assemblée Générale des Nations Unies, 2 oct. 1979, DC, Nr.1772, 1979. |
| [67] | JEAN-PAUL II, Audience Générale du 14 nov. 1979, § 2-3, L’individu, la nation et l’Etat, Textes de Jean-Paul II (oct. 1978-janv. 1980), Commission Pontificale Justice et Paix, Cité du Vatican, 1981, pp. 9-10. |
| [68] | THOMAS D’AQUIN, Somme Théologique (ST), I, II, q 1.2, 3, q 7.4, q 8. (Nous nous reportons à la nouvelle édition commentée de la Somme Théologique, Paris, Cerf, 1984-85, vol. 2, pp. 77-82). |
| [69] | De la MORANDAIS, Alain, La Torture pendant la Guerre d’Algérie, Thèse d’Histoire (Université Paris Sorbonne) et Théologie (Institut Catholique de Paris), ronéotypée, 1983, p. 667. Cette étude contient un excellent exposé des fondements de la loi naturelle, pp. 664-92. |
| [70] | AUBERT, Jean-Marie, «Pour une herméneutique du droit naturel», Recherches de Sciences Religieuses, Nr.59, 1971. |
| [71] | BÖCKENFÖRDE, „Kirchliches Naturrecht und politisches Handeln“, in Naturrecht in der Kritik, p. 101 (Traduction CG). |
| [72] | BOSC, Robert, Sociologie de la paix, Paris, Spes, 1965. |
| [73] | AUGUSTIN de Hipona, La Cité de Dieu, Livre XII, 2-5, 20-22, Livre XIII, 3-6, Paris, Desclée de Brouwer, 1959, «Œuvres», (vol. 35, pp. 155-63, 217-29, 255-65). C’est cette perspective que reprendra Luther. |
| [74] | AUGUSTIN de Hipona, La Cité de Dieu, Livre V, 11(vol. 33, pp. 689-90), Livre XIX, 17, 19(vol. 37, pp. 127-33, 135-37, 139-41). |
| [75] | PIE XII, Encyclique “Summi Pontificatus”, 20 oct. 1939, in Relations Humaines et Société Contemporaine, Synthèse chrétienne, Directives de SS, Pie XII, éd. Alain Savignal selon l’édition allemande de A. F. Utz et J. F. Groner, Fribourg/Paris, Ed. St Paul, 1956, vol. l, Nr.44, p. 22 (ci-après, UTZ-GRONER). Pie XII reprend ici les termes de l’Encyclique “Immortale Dei” de Léon XIII (1885). |
| [76] | LEON XIII, "In the midst of solicitudes," 16 Feb. 2019. 1892, in The Social Doctrine of the Church through the Centuries, Ed. Arthur Utz, Basel/Rome/Paris, Beauchesne, XXIII, Nr. 177-207 (hereinafter, UTZ); In particular the call for reconciliation of 1 August 1917. On the attitude of German Catholics, see FENEBERG, op.cit., pp. 41-42, 68-71. For French Catholics, see VAUSSARD, Maurice, History of Christian Democracy, vol. l, France, Belgium, Italy, Paris, Seuil, 1956. |
| [77] | voir BÖCKENFÖRDE, Ernst-Wolfgang, “Die Entstehung des Staates als Vorgang der Säkularisation”, in Säkularisation und Utopie, Erbracher Studien, Ernst Forsthoff zum 65, Geburtstag, Stuttgart, Kohlhammer, 1967, pp. 75-94. |
| [78] | MJ ROCA-Z. IT WEAKENED HER. VEJA, Religion and fundamental freedoms in the countries of the United Nations: constitutional texts, Granada 2003. |
APA Style
Fénélus, S. (2024). A Juridical-Canonical Perspective on the Rights and Duties of Christians in Active Participation in Politics for the Common Good. International Journal of Education, Culture and Society, 9(6), 271-292. https://doi.org/10.11648/j.ijecs.20240906.13
ACS Style
Fénélus, S. A Juridical-Canonical Perspective on the Rights and Duties of Christians in Active Participation in Politics for the Common Good. Int. J. Educ. Cult. Soc. 2024, 9(6), 271-292. doi: 10.11648/j.ijecs.20240906.13
Share This Article
Twitter
Linked In
Facebook
Copy
Download@article{10.11648/j.ijecs.20240906.13,
author = {Saint-Luc Fénélus},
title = {A Juridical-Canonical Perspective on the Rights and Duties of Christians in Active Participation in Politics for the Common Good
},
journal = {International Journal of Education, Culture and Society},
volume = {9},
number = {6},
pages = {271-292},
doi = {10.11648/j.ijecs.20240906.13},
url = {https://doi.org/10.11648/j.ijecs.20240906.13},
eprint = {https://article.sciencepublishinggroup.com/pdf/10.11648.j.ijecs.20240906.13},
abstract = {Our objective with this article is to analyze the need and the raison d'être of the participation of the faithful in the perspective of faith in politics and in the reworking of the constitution. In it we identify the fundamental elements, the representational forms and participations, seeking to understand how these elements interfere in the people's liberation militancy from the point of view of the Church's Magisterium and the Church's Social Doctrine. Thus, to show that politics, although there are few good examples of those who exercise it, there is no doubt that, in essence, it is a good for everyone. Yes, because politics is, originally, a way of thinking and living in society, with a healthy and community objective, that is, the good of the human person in society, the common well1. Hence, in politics, it does not matter the diversity of thoughts or position, what matters is the objective for the common well. That is why it has already been said that politics is the healthy coexistence of contrary thoughts / manifestations. The important thing is that the desire for a good always arises in us, a demand for valuing the other, as a human person, image and likeness of God2. This work is based on the theory of Social Representation since the Christian social and political faith present in that society and in the life and practice of politicians. Thus, it is possible to verify whether the political-social representation of faith is a constitutive element for the common well and the dignity of the human person, that of politics in the faith.
},
year = {2024}
}
TY - JOUR T1 - A Juridical-Canonical Perspective on the Rights and Duties of Christians in Active Participation in Politics for the Common Good AU - Saint-Luc Fénélus Y1 - 2024/11/26 PY - 2024 N1 - https://doi.org/10.11648/j.ijecs.20240906.13 DO - 10.11648/j.ijecs.20240906.13 T2 - International Journal of Education, Culture and Society JF - International Journal of Education, Culture and Society JO - International Journal of Education, Culture and Society SP - 271 EP - 292 PB - Science Publishing Group SN - 2575-3363 UR - https://doi.org/10.11648/j.ijecs.20240906.13 AB - Our objective with this article is to analyze the need and the raison d'être of the participation of the faithful in the perspective of faith in politics and in the reworking of the constitution. In it we identify the fundamental elements, the representational forms and participations, seeking to understand how these elements interfere in the people's liberation militancy from the point of view of the Church's Magisterium and the Church's Social Doctrine. Thus, to show that politics, although there are few good examples of those who exercise it, there is no doubt that, in essence, it is a good for everyone. Yes, because politics is, originally, a way of thinking and living in society, with a healthy and community objective, that is, the good of the human person in society, the common well1. Hence, in politics, it does not matter the diversity of thoughts or position, what matters is the objective for the common well. That is why it has already been said that politics is the healthy coexistence of contrary thoughts / manifestations. The important thing is that the desire for a good always arises in us, a demand for valuing the other, as a human person, image and likeness of God2. This work is based on the theory of Social Representation since the Christian social and political faith present in that society and in the life and practice of politicians. Thus, it is possible to verify whether the political-social representation of faith is a constitutive element for the common well and the dignity of the human person, that of politics in the faith. VL - 9 IS - 6 ER -
The Pontifical Lateran University (PUL), Juridical-Faculty, Rome, Italys
