Rampant corruption
GUEST EDITORIAL BY MICHAEL SHACKLETON
Corruption is a word and concept that South Africans are increasingly being made aware of. In their recent pastoral letter, our bishops have asked us to look with greater attention to the damage caused in society and in the Church by rampant corruption.

“Pope Francis recently noted that corruption is worse than other sins because of the way in which it becomes a habit that hardens the heart so much that we become insensitive to the signs of the times and the invitations of God’s grace.”30
To become corrupt, someone who has responsibilities towards others will act dishonestly in return for money or personal gain.
The bishops give examples, such as paying an official to jump the queue for housing or for a permit. This pushes everyone else back in the queue, especially the elderly, young children, refugees and single mothers.
“When bribery becomes a way of life for civil servants, business people or Church personnel, their real responsibilities are put aside in pursuit of making money for themselves.”
Corrupt behaviour in the service of others is as old as politics itself. Plato and Aristotle in the 4th century BC held that an ideal regime possesses wise and virtuous rulers who are firmly dedicated to the common interest of the state. When such rulers retreat from this dedication into the pursuit of self-interest at the expense of the common interest, they become corrupt.
Individual officials who seek their own interests while ostensibly acting in the interests of all, are quickly recognised as being dishonest, in contrast to the upright official who is as straight as a die.
In this recognition there is the implied distinction between morally bad and morally good behaviour.
Yet, it must be asked whether someone who is branded as corrupt in their dealings with the public is corrupt because of personal moral depravity or because of the social acceptance of deviant practices.
Our bishops indicate their awareness of the widespread acceptance of corruption in many cases. They comment that statistics demonstrate that half the citizens of the Southern African countries admit to having paid a bribe mostly to police officers and government officials.
It seems, then, that as long as a blind eye is turned to blatant acts of dishonesty and bribery, these can be tolerated, so as not to rock the boat.
This may seem like a cosy arrangement for those who benefit from unscrupulousness, but it remains a morally reprehensible business.
Pope Francis recently noted that corruption is worse than other sins because of the way in which it becomes a habit that hardens the heart so much that we become insensitive to the signs of the times and the invitations of God’s grace.
This hardening of the heart is in fact the dampening down of one’s conscience so that it does not clearly judge that particular acts of dishonesty are morally wrong.
When people harden their hearts to the point of insensitivity, their conscience can be said to be in error because it concentrates on personal convenience and is blind to the moral repercussions of what they do. Civil servants who simply do what is the “done thing” in corrupt conduct, as well as those who pay the price, could be said to be in this position.
We are asked to examine our own attitudes as citizens, within the family, society and the Church. A change of heart is called for.
The bishops ask us to examine our consciences and to resist the temptation to participate in corrupt actions. This will apply to those who offer a bribe and to those who pay it.
Vatican II said that our conscience is our most secret core and sanctuary where we are alone with God whose voice echoes in our depths (Gaudium et Spes, 16).
Those who do not or will not enter that sanctuary due to pressure from others or to sheer laxity will need to be encouraged and assisted to appreciate the voice of conscience and, at the same time, the damage they are doing to their community.
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