Response to "Operation Restore Order"
HARARE, Zimbabwe, 20 JUNE 2005 (ZENIT)The Zimbabwe Catholic bishops'
conference issued this pastoral letter on the nation's dire situation.
* * *
THE CRY OF THE POOR
Pastoral Letter of the Zimbabwe Catholic Bishops' Conference
June 2005
We, the members of the Zimbabwe Catholic Bishops Conference, issued a
press statement on June 2, 2005, in regard to the "clean up" operation,
dubbed "Operation Restore Order'' in which we expressed our dismay at
the suffering and hardship experienced by the most vulnerable members of
society in some areas nationwide. Now, almost four weeks after the
event, countless numbers of men, women with babies, children of school
age, the old and the sick, continue to sleep in the open air at winter
temperatures near to freezing. These people urgently need shelter, food,
clothing, medicines, etc. Any claim to justify this operation in view of
a desired orderly end becomes totally groundless in view of the cruel
and inhumane means that have been used. People have a right to shelter
and that has been deliberately destroyed in this operation without much
warning. While we all desire orderliness, alternative accommodation and
sources of income should have been identified and provided before the
demolitions and stoppage of informal trading. We condemn the gross
injustice done to the poor.
As a follow-up to our press statement, we wish to offer a pastoral
reflection on recent events based on Scripture and on the Social
Teaching of the Church.
Scripture
In the gospel of Sunday, June 5, while these events were taking place,
Jesus tells us "what I want is mercy, not sacrifice" (Matthew 9:13). His
words reflect those of the Old Testament prophets who continually state
that prayers and sacrifices are of no value unless there is concern for
the poor and needy (Amos 5:1-4). There has been no concern for the poor
and needy in this Operation and the prayers and offerings of those
responsible find no favour before God.
The prophet Isaiah reminds us "to share our bread with the hungry, to
shelter the homeless poor and to clothe the man seen to be naked"
(Isaiah 58:5-7).
The entire ministry of Jesus is marked by concern for the weak and
vulnerable. Jesus tells us that we will be judged at the end of time on
whether we have shared this concern, and he has terrible words to say to
those who saw him hungry, thirsty, a stranger, or naked, or sick (or
homeless ...) and neglected to help him (Matthews 25:42-46).
As Christians we must hear the cry of the poor and the homeless in our
townships and villages and support them in their efforts to gradually
rebuild their lives. In this task we should be motivated and guided by
the Social Teaching of the Church.
The Social Teaching of the Church
The Social Teaching of the Church sheds the light of the gospel on
issues that affect our lives in society, and offers the church's wisdom,
insight and experience in dealing with them. This teaching, based on
scripture, has developed over more than a hundred years, and is mainly
found in Papal letters and documents emanating from Synods and
Conferences of Bishops. It contains a number of principles, which are
particularly relevant at this time:
1. The Dignity of the Human Person
Created in the image and likeness of God (Genesis 1:26-27), each person
has an innate human dignity, given to us, not by secular authorities,
but by the Creator himself. This dignity was gravely violated by the
ruthless manner in which "Operation Restore Order" was conducted in the
townships and other areas.
Every violation of the personal dignity of the human being cries out for
vengeance to God and is an offence against the Creator of the individual
("Christifideles Laici," 37
Pope John Paul II).
2. The Basic Rights of the Human Person
Basic human rights are an offshoot of our God-given dignity. Every human
being
man, woman and child
has the right to life, shelter, clothing, food, education, health care,
employment, etc. These basic rights have been and are being violated. No
secular authority, no group, or no individual should be allowed to
violate such rights.
As Christian leaders we must continually remind authorities of both
their duty to respect and uphold human rights, and of the serious
consequences of failure to observe such rights. Furthermore, it is our
duty as a teaching Church to form and educate Christian people in
rights, values and principles
a
task that we will continue to perform.
3. The Promotion of the Common Good
Public authorities should promote the common good of all members of
society
not the good of an elite group
by creating an environment in which economic, social, cultural and
political life can flourish. In such an environment all citizens
including those who have lost their homes and livelihoods
can have access to the goods of the earth which are intended by God to
be equally shared. The promotion of the common good should be the first
priority of public policy, not the promotion of party political aims.
"It is the proper function of authority to arbitrate, in the name of the
common good, between various particular interests; but it should make
accessible to each what is needed to lead a truly human life: food,
clothing, health, work, education and culture, suitable information, the
right to establish a family, and so on" (Catechism of the Catholic
Church, 1992, par. 1909). In the order of things, people always come
first and cannot be subservient to an economy, a political agenda or an
ideology for that matter.
4. The Option for the Poor
In the application of the principle of the common good, some people
remain poor and marginalised. The church must show particular concern
for them. The moral test of a society is how it treats its most
vulnerable members. As Christians we must continue to examine public
policy decisions, including policies related to housing, health care and
food security, in terms of how they affect the poor, and bow our heads
in shame at the nation-wide operation that has greatly increased poverty
and destitution in all areas. The interference with informal trading,
which supports formal trading, can only accelerate our economic decline.
The option for the poor, most of whom are informal traders, is an
essential part of society's effort to achieve the common good of all its
members. To the Church, the poor are a treasure (St. Laurence, in
Butler, "Lives of the Saints," 10 August).
5. Subsidiarity
The principle of subsidiarity refers to passing powers downward from the
top to the grassroots, or as close to the grassroots as possible. The
principle implies a preference for local over central decision making.
Central authority should support local authority efforts and only
undertake those tasks which local bodies cannot achieve. If there is a
"clean-up" required on our streets or if there is a problem of
criminality in the townships, it is essentially the task of local
authorities
including community/residents associations and church bodies
supported by the police and the courts, to deal with these problems.
This should take place in an ordered process over a period of time, and
in a way that promotes and preserves human dignity, people's rights and
the common good.
6. Solidarity
As sons and daughters of our loving Father, we are all sisters and
brothers who are called by God to build a society where we can live
together in solidarity with each other. Solidarity means being ready to
see the other person as another "self" and to regard acts of injustice
done to others as done to oneself. Solidarity is not a passing feeling
of distress at the suffering of others.
Rather, it is a commitment to stand side-by-side with those who are
without shelter and means of livelihood, to do what one can do to
rectify a situation of grave injustice, and to promote the common good.
The principle of solidarity reflects St. Paul's theology of the body of
Christ: where one person suffers, each person suffers and the whole body
is weakened (1 Corinthians 12:12-30).
Reflection on the above six principles should concern all members of
society, for a whole nation has suffered because of recent and ongoing
actions. Specifically as Christians, we cannot pick and choose which
principles we wish to follow; all of them are binding. Putting them into
practice in daily life is as important as going to Church on Sundays.
Finally, we repeat what we said on a previous occasion: "... we call
upon all those (Christians in particular) who hold special
responsibilities in society, be it government, the business community or
other spheres of influence, to exercise your duties according to the
social teaching of the Church. ... We cannot lead a double way of life,
one for Sunday services in Church and another for our public tasks, be
they political, economic, social or other kind. We are always called to
be guided by our conscience and to live our Christian faith as an
integral part of our lives" (ZCBC, Lenten Pastoral Letter, March 2003,
Par. 7:3).
As always our prayer for you is PEACE BE WITH YOU.
Rev Robert C Ndlovu of Harare
Rev Pius Alec M Ncube of Bulawayo
Rev Michael D Bhasera of Masvingo (ZCBC President)
Rev Alexio Churu Muchabaiwa of Mutare
Rev Angel Floro of Gokwe
Rev Patrick M Mutume, Auxiliary Bishop of Mutare
Very Rev Fr Alphonse Mapfumo, Administrator of Gweru
Very Rev Fr Matthew Jonga, Administrator of Chinhoyi
Very Rev Fr Albert Serrano, SMI, Administrator of Hwange
ZE05062021
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