Let us be realistic: looking at the scenario facing the current government, as well as seeing operatives like Lava Jato placed against the wall causes us a little outrage, is it like someone who has fulfilled his obligation to a people, or who has done an act of charity, been interrogated and endangered by such actions?right to be treated as an evil
Beyond this basic perception of our situation as citizens who carry the responsibility of having so many elected candidates who think so (to lose morality and common sense, in favor of the freedom of certain political figures), we must also remember the reformed perspective of fighting corruption, in order to strengthen our foundations as a Church , mainly because the way the Church is positioned in a country, directly reflects the paths that the Republic will travel?Can we take as the basis the passage in which Jesus speaks to Peter :?[?] Will I build my church, and the gates of hell will not prevail against it?For the government, to the point where the gates of hell (a figure linked to corruption and other crimes against public administration) will not prevail.
- The denominational foundations of a nation [2].
- That is.
- How and if the Church is built in the nation.
- Talk a lot about what its system will look like in terms of economics.
- Social problems.
- Electoral criteria.
- And people’s participation.
- In building measures to curb sins such as corruption (impossible to fight in its entirety.
- Given our sinful.
- Minimized nature.
- Depending on people’s commitment and motivations when choosing officials).
Indeed, wealth management (the main motivater of crimes against public administration) is a lesson for all who are on alert to escape abuse. As Justo L. González observes, in addressing the Augustinian perspective of the economy, reminds us that “use has to do with utility, and utility requires proper use, so whoever abuses or does not use well does not do so, and because possession is for misuse, abuse or use invalidates possession. 4], speaks of the use of wealth as follows :
“The other and the money, then, belong to the one who knows how to use it, because, as they say, the person is worthy of having something when he uses it well. On the other hand, those who do not use it fairly do not have it legitimately, and if those who do not legitimately claim ownership, then that claim will not be that of a righteous owner, but the lie of a shameless usurped. . [5]
This is what Gonzalez identifies as the Augustinian perception of the use of things. Among the components of the Roman concept of private property, which includes “the right to use, the right to enjoyment, and the right to abuse” [6], Let us see that Augustine’s lesson rejects the third, based on the premise of proper use of things, considering that such a model is most appropriate to take advantage of what God has given to men.
Should this reflection inspire our electoral motivation?Especially when we choose a leader, and when we defend someone: “Does a certain political figure engage in the proper use of power in their hands?A question should not be asked simply because we are dealing with the public administration and the public money it pays these managers, but because, above all, it is a reflection that we have given ourselves. Or that we should do without.
Faced with this, we face the concept of endemic corruption, defined by the psychologist Luiz Hanns as “something scattered, captivated by all the confines of society, [?] Small-scale corruption in private life?[7], that is, it is a type of corruption, found in everyday acts, whether at home, at work, among others, it is an act of corruption considered normal, or even a failure that has become regular because of how often it is practiced. We can see that this is an expression of the relativism of our time, reversing the classical definitions of what is wrong. We can see this corruption as a result of the original sin, under the responsibility of David Platt:
When one understands this first sin, he realizes that the moral relativism of the century is not new [?]. Atheists [?] They leave us unnecessary subjectivity in relation to good and evil, since we are totally dependent on social constructions. [ ?] we no longer believe that certain things are inherently good or bad, but that good and evil are determined by the social developments around us. [8]
After this first stage of corruption, we move on to the second stage, which is systemic corruption: it refers to the distortion of government-related acts, practiced by all actors in the public administration, treating public money, morality, transparency and efficiency as points. . Fraudulent or reckless handling by financial institutions, irregular operation, embezzlement or other goods that are for government-exclusive use and that are [or better, should be] in the public service.
In short, if endemic corruption is hidden, are we potential subjects to perpetuating systemic corruption?And in this case, specifically as regards the treatment of anti-corruption operations ?, which has consequences such as those of last week [9]: they are under the leadership of some (or many) people of the National Congress who oppose any attempt to combat the crimes investigated under Operation Lava Jato, in particular crimes against public administration and money laundering , often made with the help of exchange houses and other financial operators. It is true that many Members are fighting corruption with all effort and dedication, but, which leads to strangeness and even worse feelings, and the unity of many Members against the fight against corruption for the most trivial reasons.
Going back to the text: what drives politicians to get up [and fight] an operation that leads the fight against white-collar crime?And why do we have citizens who defend these same managers?Crimes committed by high-ranking social people who, in many cases, hold political office, are linked to a grave forgetfulness of what appears in Psalm 5, verse 4, which deals with a God who is not pleased with injustice; they also forget the lesson in Proverbs 22:8, which deals with the consequences of those who sow injustice.
For these reasons, Wayne Grudem suggests an expressive Christian influence on government: why is it in the Christian worldview that we find the solution to so much bad weather in our time?Is it up to us to understand, practice and guide our brethren in what characterizes, in fact, people who seek to carry the Christian vision of the world, characterized by being “firm in the truth and moral excellence of the teachings of the word of God?[11]. If we do not have the call to be in public life, we are partners in the act of choice, it should be remembered that:
“God’s moral standards revealed in the Bible are the standards by which people will be accountable to God. It’s not just about how people behave in marriage and family, in the neighborhood and at school, at work, and in business. They relate to how they behave in government functions. Faithful to God have a responsibility to bear witness to the moral standards of the Bible for which all will be accountable, including those in public office.
The way we deal with corruption is an invitation to self-reflection on the commitments that have enburred our flags, an idolatry blind enough to make us let go of the punishment of those who are wrong?Relying on biblical examples is a good start to getting back on track with our role in promoting good governance, imbued with transparency:
Undoubtedly, all the evils Herod had committed included many evil acts as ruler of the Roman Empire. Jean-Baptiste rebuked him for everything. He boldly spoke to empire officials about how his government’s policies were morally good or bad. [?] According to the New Testament, were John the Baptist’s actions those of a righteous and holy man?(Mk 6:20). Is it an excellent example of a person faithful to God who has had a significant influence on the policies of a government [?]?[13]
In this way, it is possible to have a standard to follow that 1) represents our regeneration in Christ; and 2) help improve the corruption situation in Brazil?support figures who commit themselves to legality, isonomy, morality, publicity and efficiency (known as CLEAN, in public administration theory) is only a consequence of the process of redemption that Christ Is Not Surprising that Christianity is a moral compass that blesses the wicked and the safe: good governance , the fruit of a people aware of their duty, benefits all who are in the sun.
So should we support Operation Lava Jato? You know what the answer is.
?
[1] Matthew 16:18. [2] The nation may be a Christian theist, while the state may be a lay collaborator. The first corresponds to the people, their values and culture, the second to the structure of power and the organization of those powers. [3] GONZ-LEZ, Justo L. Economy and faith at the beginning of the Christian era. Sao Paulo: Hagnos, 2015. p. 326 [4] Ibid. [5] BY HIPONA, Agustín. Sermones 50. 4 in PL, volume 38. p. 328 [6] GONZ-LEZ, Justo L. Economy and faith at the beginning of the Christian era. Sao Paulo: Hagnos, 2015. p. 327 [7] DO SABRE, House; Is it possible to overcome corruption ?; Available in: https://www. youtube. com/watch?v=vAZZ93JPUnw