Dottrina sociale della Chiesa e teologia morale

• Autor(a) principal: Bastianel, Sergio
• Data de Publicação: 2014
• Outros Autores: Abignente, Donatella
• Tipo de documento: Artigo
• Idioma: ita
• Título da fonte: Repositório Científico de Acesso Aberto de Portugal (Repositórios Cientìficos)
• Texto Completo: https://doi.org/10.34632/didaskalia.2014.2422

A Unitarian reflection on the contribution that the Church’s social doctrine gives to the whole of moral theology draws its reasoning from the experience of historical relationships gathered in the light of the Word, according to an instance of justice recognised as such on the part of the weakest. The present text focuses on three questions that express the solicitude of the Church’s social doctrine and of present-day moral theology: that of the relation between the individual and the common good, between solidarity and privilege of the weak, between the formation of conscience and structured living. Ever since the ancient Biblical and extra-Biblical ethical and juridical traditions, pressure on the common good and solidarity as decision in pursuit of it are essential references to bring about an understanding of the sense and the fulfilment of living for the individual and for society. Human honesty matures when it consciously pledges its own liberty in responsibility towards the other, in a sincere and objective search for communion. In the word and in the existence of Jesus of Nazareth solidarity becomes recognisable in its sense and in its concrete possibility in this story, as a reality of sharing and of the gratuitous building of reciprocity. This sense needs to be recognised today, in the face of the pluralism that actually marks the world’s reality and in the face of arbitrary economic policies that weigh upon the life of the weakest, obviating the temptation to think of the common good as the sum of resources aimed at the private good of the individual or to speak of solidarity, without reference to the concrete pledge concerning the common destiny of the earth’s resources, to enable access to these on the part of the poorest. With regard to the force of structures that are not easily modified and that consolidate forms of thinking that do not show solidarity, we continue to be entrusted with the interpretation of life present in the Eucharist. The bread and wine, with all that they signify in the system of inter-human relations, are bestowed on us in remembrance of the real bestowal of Jesus, appealing to our consciences and our becoming a believing community in bringing about the life of Christ operating in our own. If the social conditions of our ways of living really do form us, the historical conditions themselves are formed by the fabric of freedom. Solicitude for the formation of consciences has the aim of favouring the personal freedom of each individual and of a form of social living that guarantees better conditions for humanity.