8/12/2019 7. Justicia Sin Misericordia

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Justicia sin misericordia?

Este domingo de la misericordia consideramos un texto de la hermosa encclica de JuanPablo II sobre la misericordia, tituladaDives in misericordia (Rico en misericordia)

No es difcil constatar que el sentido de la justicia se ha despertado a gran escala en elmundo contemporneo; sin duda, ello pone mayormente de relieve lo que est en contraste con la

justicia tanto en las relaciones entre los hombres, los grupos sociales o las clases , como entre

cada uno de los pueblos y estados, y entre los sistemas polticos, ms an, entre los diversos mundosEsta corriente profunda y multiforme, en cuya base la conciencia humana contempornea ha situado

la justicia, atestigua el carcter tico de las tensiones y de las luchas que invaden el mundo

No obstante, sera difcil no darse uno cuenta de que no raras veces los programas que parten

de la idea de justicia y que deben servir a ponerla en prctica en la convivencia de los hombres, de

los grupos y de las sociedades humanas, en la prctica sufren deformaciones. Por ms quesucesivamente recurran a la misma idea de justicia, sin embargo la experiencia demuestra que otras

fuerzas negativas, como son el rencor, el odio e incluso la crueldad han tomado la delantera a lajusticia. En tal caso el ansia de aniquilar al enemigo, de limitar su libertad y hasta de imponerle una

dependencia total, se convierte en el motivo fundamental de la accin; esto contrasta con la esenciade la justicia, la cual tiende por naturaleza a establecer la igualdad y la equiparacin entre las partes

en conflicto. Esta especie de abuso de la idea de justicia y la alteracin prctica de ella atestiguan

hasta qu punto la accin humana puede alejarse de la mismajusticia,por ms que se hayaemprendido en su nombre. No en vano Cristo contestaba a sus oyentes, fieles a la doctrina del

Antiguo Testamento, la actitud que ponan de manifiesto las palabras: Ojo por ojo y diente por

diente Tal era la forma de alteracin de la justicia en aquellos tiempos; las formas de hoy da

siguen teniendo en ella su modelo. En efecto, es obvio que, en nombre de una presunta justicia(histrica o de clase, por ejemplo), tal vez se aniquila al prjimo, se le mata, se le priva de la

libertad, se le despoja de los elementales derechos humanos. La experiencia del pasado y de nuestrostiempos demuestra que la justicia por si sola no es suficiente y que, ms an, puede conducir a lanegacin y al aniquilamiento de s misma, si no se le permite a esa forma ms profunda que es el

amorplasmar la vida humana en sus diversas dimensiones. Ha sido ni ms ni menos la experiencia

histrica la que entre otras cosas ha llevado a formular esta asercin:summum ius, summa iniuria(suma justicia es suma injusticia) Tal afirmacin no disminuye el valor de la justicia ni atena el

significado del orden instaurado sobre ella; indica solamente, en otro aspecto, la necesidad de

recurrir a las fuerzas del espritu, ms profundas an, que condicionan el orden mismo de la justicia.

(D.in M. #, 12).

Por eso que haya justicia, pero que sea acompaada con una forma mas profunda que es el

amor, el perdn, la misericordia. Estos valores deben cultivarse en cada familia aprendiendo de labondadosa misericordia de Dios.

8/12/2019 7. Justicia Sin Misericordia

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Justice without Mercy?

In this Sunday of Divine Mercy we are considering a text from the beautiful letter

by John Paul II calledDives in misericordia (rich in mercy).

It is not difficult to see that in the modern world the sense of justice has beenreawakening on a vast scale; and without doubt this emphasizes that which goes against

justice in relationships between individuals, social groups and "classes," between

individual peoples and states, and finally between whole political systems, indeed

between what are called "worlds." This deep and varied trend, at the basis of which the

contemporary human conscience has placed justice, gives proof of the ethical character of

the tensions and struggles pervading the world

And yet, it would be difficult not to notice that very often programs which start

from the idea of justice and which ought to assist its fulfillment among individuals,

groups and human societies, in practice suffer from distortions. Although they continue toappeal to the idea of justice, nevertheless experience shows that other negative forces

have gained the upper hand over justice, such as spite, hatred and even cruelty. In such

cases, the desire to annihilate the enemy, limit his freedom, or even force him into total

dependence, becomes the fundamental motive for action; and this contrasts with the

essence of justice, which by its nature tends to establish equality and harmony between

the parties in conflict. This kind of abuse of the idea of justice and the practical distortion

of it show how far human action can deviate from justice itself, even when it is being

undertaken in the name of justice. Not in vain did Christ challenge His listeners, faithful

to the doctrine of the Old Testament, for their attitude which was manifested in the

words: An eye for an eye and a tooth for a tooth." This was the form of distortion ofjustice at that time; and today's forms continue to be modeled on it. It is obvious, in fact,

that in the name of an alleged justice (for example, historical justice or class justice) the

neighbor is sometimes destroyed, killed, deprived of liberty or stripped of fundamental

human rights. The experience of the past and of our own time demonstrates that justice

alone is not enough, that it can even lead to the negation and destruction of itself, if that

deeper power, which is love, is not allowed to shape human life in its various dimensions.

It has been precisely historical experience that, among other things, has led to the

formulation of the saying: summum ius, summa iniuria (extreme justice means extreme

injustice). This statement does not detract from the value of justice and does not

minimize the significance of the order that is based upon it; it only indicates, under

another aspect, the need to draw from the powers of the spirit which condition the very

order of justice, powers which are still more profound. (Dives in misericordia, #12)

So, justice should be go with a deeper manner which is love, forgiveness. May this

values be cultivated among our families which are learnt from the experience of Divine

mercy.