The Church cannot abstain from politics lest it betrays its mission. Politics – different from partisan politics that clerics are asked to avoid, that, being the field of lay people – pervades and defines our lives. To fulfill its prophetic mission, the Church of Jesus has the duty to exercise vigilance so that the common good is correctly interpreted and pursued, social injustices are addressed and God’s privileged poor are not neglected. Keeping away from political affairs, especially in dictatorial regimes and weak democracies, is in itself a political stance; and when grave injustices are committed, it is equivalent to cowardice and connivance with the perpetrators.
A socially-minded hierarchy in developing countries is not liked by unscrupulous politicians who accuse them of “meddling in politics.” Knowing that the Church lacks resources to maintain its structures and care for the neglected, the politicians may coddle it with cash doles (actually tacit bribes) in exchange for silence about their misgivings. Being a beneficiary of dirty political patrons, the Church loses its freedom to stand for what is right. To be true to its vocation, the Church must uphold the values of independence, truth, accountability, transparency, justice, peace and the common good.
In countries where corruption levels are very high and some politicians are Catholics, the Church may become reluctant to make pronouncements on political issues that affect the community at large. It may concentrate on its religious tasks and on charity. This is a temptation, because it is difficult to see how the Church can effectively help the poor when it closes its eyes to injustice, violence and pillage – when the money supposed to be providing education, health care and public services is siphoned to private pockets. Thus, the poor are robbed and deprived of a future while the Church, hostage of fear and subservience, fails them.
The relationship between the Church and politics is a very sensitive and divisive issue, even among the Church’s hierarchy. It is not a secret that even the Holy See is not sympathetic with outspoken clerics, priests and bishops who put forward fiery criticisms of gross human rights’ violations perpetrated by the rich and powerful. Such matters cannot be left only to non-ordained Catholics, because they do not have enough visibility and sometimes they need support and directions for their political involvement. Can a pastor be the voice of his flock? What solidarity can the victims of injustice expect from their religious leaders?
Obviously, in any political intervention, the virtue of prudence has to be tempered with that of courage; the art of diplomacy has to be matched with the duty of truthfulness; charity must be completed with justice; the pursuit of communion cannot compromise one’s freedom. In the face of gross abuse, the Church cannot but side with the poor, vulnerable and destitute people; and cannot be silent, neutral, letting the aggressors evade justice with impunity.
Interesting is the position taken by the Second Special Assembly for Africa of the Synod of Bishops, gathered in Rome in October last year. In its final message, the Synod “expressed the hope that saintly politicians and heads of state would emerge in Africa,” following the example of Julius Nyerere of Tanzania whose beatification cause is already on course. But with regard to corrupt public officials who are churchgoers, the bishops give a tough verdict: “Many Catholics in high positions have fallen woefully short in their performance in office. The Synod calls on such people to repent, or quit the public arena and stop causing havoc to the people and giving the Catholic Church a bad name” (No. 23). “Repent or resign” is indeed a prophetic call.
