ROMAN CATHOLIC DIOCESE OF BELIZE

Presents:

building the

Civilization of Love in Political life

official position paper regardingprinciples of social justice and morality

Written by:Rev. Fr. Scott giuliani, SOlt

Pastor of divine Mercy Church, belize

commissioned By His eXcellencyBisHop doricK WrigHt

BisHop of tHe diocese of Belize and Belmopan

He who meditates on the law of the Lord day and night will bear fruit in due time.

- Psalm 1:2-3

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The natural law, the Creator’s very good work, provides the solid foundation on which man can build the structure of moral rules to guide his choices. It also provides the indispensable moral foundation for building the human community. Finally, it provides the necessary basis for the civil law with which it is connected…

- Catechism of the Catholic Church 1959

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We pray, O God of Mercy, for all of us that we may be blessed in the knowledge and sanctified in the observance of your most holy law that we may be preserved in union and in that peace which the world itself cannot give.

– Belizean National Prayer

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INTRODUCTION: BUILDING THE CIVILIZATION OF LOVE

As children of God we are impelled to build the civilization of love. It is a civilization that sees each and every person as being made in the image and likeness of God and called to an eternal communion with the Most Holy Trinity. Those of us who share in the grace of baptism have a unique grace to make the eternal love of God incarnate in every aspect of our lives. The most important institution where this is done is in a family where the children’s right to bond with their father and mother is promoted and protected. By means of personal intimate relationships in a family, a person learns mutual respect, forgiveness and sacrifice for one another. Love in the family leads to love in society; however, the society must be just if love will flourish in it. A so-called love that dismisses justice will in the end be self-serving and destructive. True charity fulfills justice while never neglecting it. Public servants in political life, therefore, have a unique and essential role in building a civilization of love by ensuring a culture is built on the principles of social justice which preserve equality, prevent unjust discrimination and empower the full development of each and every citizen. This pastoral letter will address the basic principles of social justice that every person of goodwill, especially those in political life, must understand and use to guide the decisions in a just society which is essential for a civilization of love.

I: OBEYING THE LAW “WRITTEN ON OUR HEARTS.” (Romans 2:15)

Lessons of history

In the wake of World War II and its horrors against humanity, the entire world was compelled to examine how such evil against the dignity of the human person and against the common good occurred. Millions of lives were lost, there was massive property damage and we still suffer the phys-iological effects. The most notorious evil was the select extermination of the Jews simply because of their race. Unfortunately, there is no short-age of examples of hate and marginalization in history. In our own day, a militant Islamic state known as ISIS, in northern Iraq and Syria, have forced Christians to be exiled from the town of Mosul and throughout their self-proclaimed Islamic State. How does this evil happen? Is there anything we can learn?

Language of creation must remain the foundation of civil law

There are many unique reasons for crimes against humanity but there is one common error that first needs be accepted by the public for these evils

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to be accepted in a society: The natural law needs to be confused and re-placed with unprincipled politics.

The natural law, the Creator’s very good work, provides the solid foundation on which man can build the structure of moral rules to guide his choices. It also provides the indispensable moral foundation for building the human community. Finally, it provides the necessary basis for the civil law…1

Those who embraced the “New Germany” of the last century never thought they were unprincipled, but they were caught up in being the elite or progressive. It was believed that the old ways needed to be replaced. The Churches were seen as an enemy of progress, and Hitler and his new ideology offered the change people thought they wanted. Unfortunate-ly, the new “justice” of Nazi Germany departed from the foundation of the natural law, and therefore, departed from the foundation of God. We would be wise to remember Saint John’s warning to the early Church, “anyone who gets so progressive in his thinking that he walks out on the teaching of Christ, walks out on God.”2 If a generation forgets the lessons of those who have gone before, it is doomed to repeat the mistakes of the previous generation. History teaches us that if a civilization departs from the natural law, alters their constitution accordingly and creates immoral civil laws, it must return to the language of creation as the foundation of civil laws or the civilization will eventually self-destruct.

Language of creation is universal and unchanging

Leaders of communities, both religious and secular, have a moral obliga-tion to respect the language of creation which is the foundation of all law in just democracies. If leaders try to build on a different foundation, even for the most seemingly justifiable reasons such as immediate financial ben-efit or international approval, there will always be negative consequences to both the person and the community. The natural moral law is universal despite moments of collective confusion in history, which were due to unbridled passions and unformed consciences. However, even when er-ror exists in public opinion, the conscience, although needing formation, does not lose its dignity and the natural law properly understood remains forever and universal.

For there is a true law: right reason. It is in conformity with nature, is diffused among all men, and is immutable

1 Catechism of the Catholic Church 1959.2 2 John 1:9.

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and eternal; its orders summon to duty; its prohibitions turn away from offense . . . To replace it with a contrary law is a sacrilege; failure to apply even one of its provi-sions is forbidden; no one can abrogate it entirely.3

The natural moral law known by right reason and aided by the supernatu-ral light of grace is the foundation of the social principles we need to build a just society. The treasury of wisdom of human history preserved and elevated in the Catholic Church reveals to us four interrelated principles of social life that are essential to build a civilization of truth and love. These basic four principles are: 1) Dignity of the Human Person; 2) Common Good; 3) Subsidiarity; and 4) Solidarity.

A healthy democracy needs principles

Pope Pius XII, whose leadership during World War II resulted in the res-cue of thousands of Jews, spoke of the importance of principled politics for a democracy to remain just and free:

A healthy democracy, based on the principles of the nat-ural law and of revealed truth, will resolutely oppose the corrupt notion which attributes to State legislation an au-thority beyond limit or restraint, and which, despite de-ceptive appearances to the contrary, will transform even a democratic regime into a system of [totalitarianism] pure and simple.4

When in power, Hitler and his progressive company never broke a civil law in their oppression, theft and murder of the Jews. Today, the Islam-ic extremists, known as ISIS, are not breaking a civil law of their new-ly acquired Islamic State in their persecution, murder and expulsion of Christians from their land. When natural law is confused, ideology and manipulation begin to form civil laws. When civil law dismisses the “law written on the hearts,”5 history teaches us that unprincipled politics and totalitarian regimes will eventually result. This is the trend of the dicta-torship of relativism that the German-born Pope Emeritus Benedict XVI warned the world of in his first homily as a newly elected Pope. If Belize were to go in this direction, civil laws, which are meant to protect and fos-ter freedom, will become the tools for the oppression of true human rights and will foster discord and economic instability in a corrupted community.

3 Cicero, Rep. III, 22, 33; as quoted in CCC 1956. 4 Pius XII, “Christmas Message”. 25 December 1944.5 Romans 2:15.

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Principled politics amidst corruption

Each generation must renew its conviction to uphold the principles estab-lished by God and known by sound reason or else unprincipled policies will lead to corruption. This is a challenge to every nation, but especially to the young nation of Belize.

Unprincipled policies come from unprincipled politicians. Moreover, un-principled politicians come into power through deceit and unprincipled voters. When the only discrimination in voting is the party colour or our personal benefit, politics can degenerate into manipulation and selfishness. The justified disgust of corrupt politicians must never lead a Christian to a disgust of politics. As followers of Christ, principled politics is a call for a man or a woman to virtuous, selfless service. Too often virtuous Christians, with false humility or preoccupation in worldly affairs, lose heart and leave the guidance of a nation to unprincipled, immoral men and women. As the Father of the Nation, Hon. George Price, demonstrates, a principled leader can lead a diverse community towards harmony; on the other hand, an unprincipled leader can lead to economic instability, discord and a culture of death.

Catholics have a moral responsibility to be active in political life

Catholics are not to remain on the sidelines when it comes to politics. Mother Church reminds us in Vatican II that:

The expectation of a new earth must not weaken but rath-er stimulate our concern for cultivating this one…while earthly progress must be carefully distinguished from the growth of Christ’s kingdom, to the extent that the former can contribute to the better ordering of human society, it is of vital concern to the Kingdom of God.6

This responsibility falls especially on mature, well-formed laity in the Church. All laity have a responsibility to follow their well-formed Catho-lic conscience in exercising their political life. For most it will be through virtuous voting for principled politicians who do not cooperate with and who prudently strive to stop intrinsic evils, such as abortion and unjust discrimination (discrimination understood as being based on personal characteristics, not sexual behavior or public opinion). There will also be those Christians who have discerned a calling to public service. They are to remember that they are citizens of heaven before they are citizens of earth and that their Christian identity affirms and strengthens, and does not inhibit their ability to serve the good of the Belizean Nation. 6 Gaudium et Spes 39.

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The Catholic Church “does not intend to take sides for any of the par-ticular forms in which the several peoples and States strive to solve the gigantic problems of domestic order or international collaboration, as long as these forms conform to the law of God”7; however, she is unable to remain silent on political issues that involve the moral life of the people of God. The Church, with 2000 years of acquired wisdom and guided by the Holy Spirit, is very well informed. She has a right and a moral obligation “to proclaim … the unchanging basic laws, saving [a nation] from every perversion, frustration, corruption, false interpretation and error.”8

Courage to live a principled life

Disciples of Christ are to be the light of the world and salt of the earth. If the entire world were to lose its principles, a faithful Christian should not follow it even if it means losing their personal comfort, possessions, free-dom or their lives. As Pope Emeritus Benedict XVI explains, “Truth and justice must stand above my comfort and physical well-being, or else my life itself becomes a lie.”9 Disciples of Jesus have principles founded on law, both natural and revealed, which are never to be compromised. Dis-ciples are extremely tolerant of other persons’ opinions and weaknesses but steadfast regarding fundamental principles. These principles are not exclusively Catholic but are a moral obligation for all people of goodwill regardless of a person’s belief or unbelief. To compromise one of these principles is to compromise them all and tend toward becoming the un-principled. Unbelievers who have not come to the liberating Christian faith are not expected to follow the Gospel that they do not understand or know; however, all people are obligated to be principled in conscience and follow a correct understanding of the natural law.

PART II: THE FOUR PRINCIPLES OF SOCIAL JUSTICE

1) The Principle of the Dignity of Human Person

…the Nation of Belize shall be founded upon principles which acknowl-edge the supremacy of God, faith in human rights and fundamental free-doms,….the dignity of the human person and the equal and inalienable rights with which all members of the human family are endowed by their Creator.

-Preamble of the Belizean Constitution of September 21, 1981

7 Pius XII, “Christmas Message”. 25 December 19428 Pius XII, “Christmas Message”. 25 December 19429 Spe Salvi 38.

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Dignity endowed by their Creator

The dignity of the human person must always be honored and defended from the conception of a new life to its natural death (according to a timing not chosen by ourselves). All persons regardless of their personal charac-teristics or their emotional wounds are made in the image and likeness of God and are destined to share eternal happiness with God. “The human being is single, unique, and unrepeatable, someone thought of and chosen from eternity, someone called and identified by name.”10 Every human person is given a conscience to be formed and freedom to be exercised with responsibility. Each person is to use his conscience and freedom to govern their lives according to right judgment, avoiding sin and growing in virtue and maturity until reaching fulfilment by God’s grace.

Faith in human rights and fundamental freedoms

The ability to choose is a magnificent gift from God when we choose wise-ly, otherwise the gift of freewill is used against our own dignity. Anyone who has suffered the pain of a loved one in addiction knows the slavery of freedom misused. Choices can lead to the loss of our dignity. This is why all parents have a moral obligation to guide their children towards virtue and away from vice, so that their choices can be guided by truth and their freedom has reasonable limits. What criteria do parents, or any other authority, use to guide freedom according to human dignity? The Belizean Constitution gives the answer. According to the Constitution, the people of Belize “recognise that men and institutions remain free only when freedom is founded upon respect for moral and spiritual values and upon the rule of law”. Loss of freedom results from the loss of recognition of the natural moral law and spiritual values. Our freedom is not absolute and our choices have consequences. The freedom of a person, whether it is a teenage daughter or a Prime Minister, needs to be guided by virtue and obeys moral principles if it will be applied in harmony with human dignity.

“The Nation of Belize shall be founded upon principles…”

There can never be political support of unjust laws without personal moral culpability. A political choice is a moral choice. Seeking a good social benefit by cooperating with moral evil will always betray the principles of the Belizean Constitution and have negative consequences to the uni-ty of the nation. The current law allowing abortion in Belize, stealthily legislated in Belize against the will of the people, is an example of an unprincipled law that does not uphold the human dignity for both mother

10 Pope John Paul II, “Christmas Message”. 25 December 1978.

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and her child equally. Whether it is through exercising the right to vote or through the noble responsibility of a public servant, a person of goodwill must adhere to the natural moral law by his political actions. In fact, any sincere Christian motivated by a love of his country, is morally obligated to do all in his or her power to fight for personal freedom and civil laws that are founded on “respect for moral and spiritual values.” An attempt to confuse and divide the public debate either by arguments in favour of a freedom without moral limits or by addressing other worthy social con-cerns must not cause a Christian to compromise his principles for a pass-ing moment of apparent compassion. Regardless of the circumstances, we can never do evil so good may come of it.11

Above all, the common outcry, which is justly made on behalf of human rights – for example, the right to health, to home, to work, to family, to culture – is false and illu-sory if the right to life, the most basic and fundamental right and the condition for all other personal rights, is not defended with maximum determination.12

As a Christian nation, and believing that God has become one of us in the Incarnation, Belize is called to be a light to the international community, uncompromising in defending the dignity of each and every human life so that the words of its national anthem may be fulfilled in society. Thus it will “be truly a land of the free with the freedom of the children of God.”13

2) The Principle of Serving the Common Good

“respect the principles of social justice and therefore believe that the op-eration of the economic system must result in the material resources of the community being so distributed as to subserve the common good, … that there should be opportunity for advancement on the basis of recognition of merit, ability and integrity, that equal protection should be given to children regardless of their social status, and that a just system should be ensured to provide for education and health on the basis of equality”

-Preamble of the Belizean Constitution of September 21, 1981

What is the Common Good?

In the Second Vatican Council document Gaudium et Spes, the Bishops of the Catholic Church declared, “the common good comprises the sum total of social conditions which allow people, either as groups or as individuals, 11 Cf. Romans 3:8. 12 Saint John Paul II, Christifideles Laici 38.13 Saint John Paul II, Homily during Visit to Belize. 9 March, 1983.

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to reach their fulfillment more fully and more easily.”14 Each and every Belizean is called to strive so that each and every Belizean may reach their full potential.

A society that wishes and intends to remain at the service of the human being at every level is a society that has the common good — the good of all people and of the whole person [i.e. the good of all and therefore the good of each person] — as its primary goal. The human person cannot find fulfilment in himself, that is, apart from the fact that he exists “with” others and “for” others.15

The principle of the common good respects the rights and diversity of each person while recognizing the common responsibility we have for one another and the good of the nation. Therefore, it opposes any form of self-ishness, corruption or dishonesty among fellow human beings. Our hope for heaven cannot be a cause for neglect of the virtue of patriotism for “the responsibility of Christians to work for peace and justice, their irrevocable commitment to build up the common good, is inseparable from their mis-sion to proclaim the gift of eternal life to which God has called every man and woman.”16 All disciples of Jesus must be marked by the maturity and sacrifice it takes for one to work for the common good. I thank God for the many Belizean heroes who have courageously given witness to virtue and generosity for the love of Belize.

A Belizean hero

One such hero is the great benefactor of Belize: Baron Bliss. He was a man with a physical handicap and blessed with material gifts who mani-fested the virtue of magnanimity for the good of everyone in Belize. He did not want something in return as if he was making a business transac-tion. He was not paying a tax or an imposed fee. He did not want to push an ideology like many international funding programs do today. He was not seeking for Belizeans to compromise their moral principles, and there-fore, their Christian identity. He was not exploiting the material poverty of Belizeans through the form of a bribe. Compromising moral integrity never serves the common good of Belizeans no matter how many millions are promised. He gave his financial riches as a gift in thanksgiving for ex-periencing the environmental and cultural riches of Belize. His gift was a gift for each and every person of the future Belize. In some way one could 14 Gaudium et Spes 26. 15 Compendium of the Social Doctrine of the Catholic Church, bracketed text by Fr. Scott Guiliani.16 Pope Benedict XVI to Pontifical Academy of Social Sciences on May 3, 2008.

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say that this is the original spirit of the Tourism Industry in Belize. If only all tourists came with the same respect and beneficence.

Practical applications for the Common Good

The following considerations demonstrate some examples of areas where the principle of serving the common good is applicable. Financial dis-tribution of funds must remain impartial, free from ideological influence and give precedence to those most in need regardless of who they know in office. Independent intermediary institutions with impartial members from different parties to objectively govern the redistribution of financial funds can help serve the common good and give greater transparency. Employment opportunities must be “on the basis of recognition of merit, ability and integrity” and not prejudiced according to political color. The environment must be seen as a treasure and a responsibility not only for this generation but for generations who will follow us. The present manip-ulation of poorer voters or the political process, whether real or perceived, to distribute benefits according to ideology, political party or self-interest is a crime against the common good, a threat to democracy and a form of calumny to the reputation of Belize. Every effort must be made by all in political life to foster a culture of integrity and civility in politics in which mutual respect and service of the common good are essential.

3) The Principle of Subsidiarity

“…all persons may, to the extent of their capacity, play some part in the institutions of national life and thus develop and maintain due respect for lawfully constituted authority.”

-Preamble of the Belizean Constitution of September 21, 1981

What is Subsidiarity?

“The ‘principle of subsidiarity’ must be respected: ‘A community of a higher order should not interfere with the life of a community of a lower order, taking over its functions.’ In case of need it should, rather, support the smaller community and help to coordinate its activity with activities in the rest of society for the sake of the common good.”17 For example, this principle is used by a good school manager. He will empower the teachers and provide the necessary tools so the class may reach its objectives. He will not micromanage or attempt to do the teachers’ job but does maintain clear and reasonable expectations. He will respect and empower teachers to freely and creatively educate the children in the best possible manner.

17 Saint John Paul II, Hundredth Anniversary of Rerum Novarum.

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Benefits and importance of the Principle of Subsidiarity

Subsidiarity is necessary for every creative and lucrative democratic state. Every person has the right and responsibility to use their creativity and gifts for the common good. Every person is to make their contribution to society in the circle of influence God’s Providence has placed them in, whether it is humble or more significant circumstances. It is in exercis-ing this responsibility with virtue and generosity in the community that a person may grow into their full potential and contribute to a better Belize. A virtuous government acknowledges its limits of interference on small bodies. Belizeans in government, according to natural law and the Be-lize Constitution, must serve, empower and protect the autonomy of these smaller institutions in order to enable their success and widen their con-tribution, rather than use the coercive force of government to manipulate their own agenda. Progress is stifled when a government micromanages. Pope Emeritus Benedict XVI said, “When those responsible for the public good attune themselves to the natural human desire for self-governance based on subsidiarity, they leave space for individual responsibility and initiative, but most importantly, they leave space for love, which always remains ‘the most excellent way.’”18 In another way, this same principle empowers Belizean government officials to remain wise and resolute in their relationship with larger international organizations, such as the Unit-ed Nations and Organization of American States, to prevent any overreach. As leaders of the nation, government officials must not allow the nation of Belize to lose its right to govern itself according to its constitution, culture and Christian moral heritage. Likewise, the government of Belize must defend the rights of persons of intermediate bodies in all sectors to freely have “some part in the institutions of national life.”

The Family: the fundamental institution of society

“the people of Belize affirm that the Nation of Belize shall be founded upon principles which acknowledge …the position of the family in a soci-ety of free men and free institutions…”

-Preamble of the Belizean Constitution of September 21, 1981

The most fundamental institution that the Belizean government has the duty to protect is the body that exists so a child’s right to grow and bond with his or her natural parents may be fulfilled. This institution is called the family, which is built on the lifelong commitment of a man and a wom-an. The principle of subsidiarity establishes the family as the first cell of love and justice in society. The rights of the family need to be protected

18 Pope Benedict XVI to Pontifical Academy of Social Sciences on May 3, 2008.

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and served by all higher institutions in society, not manipulated and re-defined. According to the principle of subsidiarity the government uses every means available to protect the child’s rights as in and through edu-cation and public forums; in policies and laws; with financial contributions and tax deductions and by their own witness of life as leaders of the na-tion. Saint John Paul II warns us “As the family goes, so goes the nation and so goes the whole world in which we live.” Even though there are many irregular family situations that many heroic Belizeans unfortunately struggle through, the unique contribution of the nuclear family must re-main protected from any national or international governmental overreach or manipulation. As the saint of the family, Pope John Paul II, teaches, “whenever the family is self-sufficient, it should be left to act on its own; an excessive intrusiveness on the part of the State would prove detrimental and would constitute an open violation of the rights of the family.”19

4) The Principle of Solidarity

We are all one family in the world. Building a commu-nity that empowers everyone to attain their full potential through each of us respecting each other’s dignity, rights and responsibilities makes the world a better place to live.20

Belize is a unique country in whose short existence is marked by a diversi-ty of cultures living in harmony, rooted in the two millennial old Christian belief of the God who is love. Belize is blessed by many races, languages and cultures. The nation is marked by examples of freedom and friendship in its short history. Differences are not to be seen as a threat; rather, the country’s Christian foundation and its Gospel principles teach its citizens to see differences as complementary gifts ordered by the moral law, as a music scale orders notes, into a harmony of justice, love and solidarity. In response to the dead-end selfish logic of gangs and unprincipled politics, a Christian is to build the civilization of love.

Solidarity is a commitment not a sentiment

The solidarity which we all share together is not without sacrifice. It is not a momentary guilt offering to the poor seen at the front of the Church or a situation to manipulate so we may have some advantage in political life or future benefit in the next life. Solidarity is a virtue, not a feeling. It is friendship offered through self-sacrifice, not a narcissistic exercise of self-affirmation. Saint John Paul II explains:

19 Saint John Paul II, Letter to Families.20 Saint John Paul II, On Social Concern.

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Solidarity is not a feeling of vague compassion or shallow distress at the misfortunes of so many people, both near and far. On the contrary, it is a firm and persevering de-termination to commit oneself to the common good; that is to say to the good of all and of each individual, because we are all really responsible for all.21

A committed dedication to the poor needs to constantly be renewed with every new administration and every new generation. If ever we allow policies, laws and distribution of benefits to be motivated by “a feeling of vague compassion” or by misguided rationale, Belize will drift away from its foundation. As Catholics, we must never cease to strive for the Gospel ideal to help the poor as we would help our brother or sister in our own family. May our assistance not only be limited to aiding the materi-ally poor, but also working to alleviate the greater affliction of moral and spiritual poverty.

Government and the Church serving the poor in Solidarity

Public servants in political life must always remember that simply re-dis-tributing wealth does not fulfill their responsibility to the poor. Writing a cheque only momentarily helps the poor and does not bring equality and solidarity. Even with the largest international grants and the greatest social programs, material assistance will always need the human touch. Therefore the government, knowing is limits, wisely lives in partnership with the Church and works side by side to achieve our shared goal of a more humane and dignified Belize. The government will always need and seek to move in partnership with those intermediate institutions which serve and promote the dignity of the human person at the grassroots level. In the history of Belize, the most influential intermediate institution is the Catholic Church who has enjoyed a partnership of dialogue and mutual respect with the government since the writing of the Constitution in 1981. This does not mean that the Anglican and Methodist ecclesial communi-ties and some of the multiple evangelical communities have not had es-sential contributions to this deeply Christian nation. The government’s relationship with the Catholic Church and our other Christian brothers and sisters marks the very identity of the country. May all these brothers and sisters and other people of virtue and goodwill continue in a partnership with common principles with the government to obtain the goals we share for each and every Belizean.

21 Saint John Paul II, On Social Concern.

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A current threat to the Belizean identity

Losing sight of the principle of solidarity sows the seeds of mistrust and conflict. A superficial coexistence can result in a lack of trust to the detri-ment of Belize. In this environment there will be a temptation to embrace an “equality” which is not rooted in the dignity of the person, but rather is measured according to an ideology that all persons must be treated the same regardless of legitimate differences. It becomes a quasi-equality that exists only in theory, and in reality harms the harmony of the diverse peoples of this nation. The quasi-equality is presented as a tolerant and compassionate gift but in the end subjects the person to an ideology of an unprincipled state and is a grave violation of human dignity and freedom. Diversity without a moral foundation leaves reality and in the end approves behaviour lifestyles that do not “protect and safeguard … unity [and] free-dom”. In this situation, human rights leave the foundation of natural law and are reinvented without universal principles and then enforced with the coercive power of the government or through the establishment of unjust mechanisms of redress like unprincipled “discrimination courts.”22 In the end, this new “equality” becomes an ideology that subjects the rights of a person or group of persons to the ideology of the state or a powerful minority. This will be the result if the unprincipled international gender ideology, introduced to Belize through aspects of the National Women’s Commission’s 2013 Revised National Gender Policy, is not completely rejected. In such a predicament, solidarity is compromised, human dignity is violated and common sense is insulted. As freedom is real only when moral and spiritual values are preserved, so also, equality is just only when it has a moral foundation. True equality and diversity need solidarity to result in peace.

22 Cf. National Women’s Commission, Revised National Gender Policy. March 2013, Pg. 26, 4th bullet.

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CONCLUSION: CALL TO UNITY AMONG DIVERSITY

May Church and State continue in the partnership and solidarity which has been present from the country’s beginning and which has contributed to the formation of the Belizean identity. May all virtuous men and women of all denominations who serve in public life continue to give witness to the joy of being a believing Belizean. May Catholics be marked with the integrity of moral and Gospel principles and generously sacrifice to build the civilization of love.

Please pray for the civil leaders of Belize. There is great pressure and challenges upon this young nation and there are many temptations and apparent justifications for political leaders to compromise their principles to the detriment of the Belizean Nation. May they have the strength and wisdom to keep these social principles of a just society and be prepared to lay down their life for the good of Belize and defend it against any threat to its Constitution or Sovereignty.

May all Belizeans freely exercise their political life with unalterable prin-ciples, sharing joy and fraternity, and building on the foundation of the Constitution, the natural moral law and the vision of the Father of the Nation. May every Belizean go beyond selfishness and fear, prejudice and hate, and reach out to those on the margins of society. Let no Christian ever give in to the temptation to see the poor as a problem to be solved, but rather, as brothers and sisters who hunger for compassion more than for food. Only in solidarity with the poor and outcasts will the rich diversity of Belizean culture lead to a harmony of equals.

With great hope in my heart for our community, I remind you of the words of Saint John Paul II during his visit to Belize in 1983 soon after its begin-ning. “It is only by working together in close harmony that you will fulfil your destiny, build a lasting society and prepare a peaceful future for your children and your children’s children.”

+ Father Scott Giuliani, SOLT