Joseph Cardinal Höffner CHRISTIAN SOCIAL ... - Ordo Socialis

The subject of Church and democracy had already received the most extensive treatment in
Paul VI's apostolic letter „Octogesima adveniens“ (1971) before „Sollicitudo rei socialis“
and „Centesimus annus“; the Church's social teaching „does not intervene to authenticate a
given structure or to propose a ready- made model, it does not thereby limit itself to recalling
general principles“ (42). This general statement is explained in the light of the Church's position
on I democracy; „Octogesima adveniens“ speaks of „the aspiration to equality and the
aspiration to participation „(22) as „two forms of man's dignity.“ It draws the conclusion;
„The two aspirations, to equality and to participation, seek to promote a democratic type of
society. Various models are proposed, some are tried out, none of them gives complete satisfaction,
and the search goes on between ideological and pragmatic tendencies.“(24)
The direction is thus clear; Though there are different possibilities for different democratic
systems to ensure equality and participation in keeping with the Church's concept of human
dignity, the system sought should definitely be a democratic one.
All of these postulations contain the qualification that whatever system of government is chosen
it must „take account of the prevailing circumstances and the condition of the people; and
these are things which vary in different places and at different times“ (Pacem in terris 68, see
also Gaudium et spes 31.2; 74.5) This qualification takes account of specific historical obstacles
on the road to democracy, albeit without losing sight of the objective. Thus it offers no
alibi for the slow progress towards democracy in some developing countries, or for a transitional
period in which to legitimize 'development dictatorships'. In „Sollicitudo rei socialis“
and „Centesimus annus“ John Paul /I thoroughly denounces such justifications. He perceives
in the lack of democratic conditions one of the main reasons for underdevelopment and therefore
declares that certain countries „need to reform certain unjust structures and in particular
their political institutions, in order to replace corrupt, dictatorial and authoritarian forms
of government by democratic and participatory ones „, to be more specific, „the participation
of all citizens in public affairs „, „the rule of law „,and“ respect for and promotion of human
rights“; all this is, he said, „the necessary condition and sure guarantee for the development
of 'the whole individual and of all people' „ („Sollicitudo rei socialis“, 44,4).
To sum it up in the words of „Centesimus annus“; „The Church values the democratic system
inasmuch as it ensures the participation of citizens in making political choices, guarantees to
the governed the possibility of both of electing and holding accountable those who govern
them, and of replacing them through peaceful means when appropriate. Thus she cannot encourage
the formation of narrow ruling groups which usurp the power of the State for individual
interests or for ideological ends“ (46.1).
This of course does not apply to everything that is called 'democracy' but only to the „authentic
democracy“ which „is possible only in a State ruled by law, and on the basis of a correct
conception of the human person.“ This means that the Church dissociates itself from the assertion
that „agnosticism and skeptical relativism are the philosophy and the basic attitude
which correspond to democratic forms of political life“ (46,2). For „freedom attains its full
development only by accepting the truth. In a world without truth, freedom loses its foundation
and man is exposed to the violence of passion and to manipulation, both open and hidden
(46.4) The 'authentic’ democracy and thus one approved by the Church is only possible on the
basis of hyperpositive, pre-state and inalienable „human rights .“ Therefore it is „necessary
for peoples. ..to give democracy an authentic and solid foundation through the explicit recognition
of those rights“(47.1)
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