Isidoro Mazzarolo[1]
Jonas Duarte[2]
Resumo:
O estudo que propomos disserta sobre a realidade migratória de indivíduos ou de grupos que saem de seus habitats e buscam, em outros lugares, uma “tábua de salvação” diante dos perigos e das dificuldades que vivem. No confronto com a Escritura Sagrada, percebe-se que o ser humano, em lugar de ter a consciência de hóspede ou inquilino do Paraíso recebido pelo Criador, assumiu a condição de proprietário e, com isso, estabeleceu limites, territórios, divisões e fronteiras arbitrárias, via de regra, implantadas pela força das armas. Diante do direito de posse, surge a realidade dos despejados, rejeitados ou expulsos de seus ambientes de origem, provocando os fenômenos migratórios e, em contrapartida, necessitando de acolhida por parte dos locais de destino.
Palavras chave: hospitalidade, migração, direitos humanos, cidadania.
Abstract:
The study we propose discusses the migratory reality of individuals or groups that leave their habitats and seek, in other places, a “lifeline” in the face of the dangers and difficulties they live. In the confrontation with the Holy Scripture, it is clear that the human being, instead of having the consciousness of a guest or tenant of the Paradise received by the Creator, assumed the condition of owner and, with this, established arbitrary limits, territories, divisions and borders, as a rule, deployed by force of arms. Faced with the right to possession, the reality of the evicted, rejected or expelled from their home environments arises, causing migratory phenomena and, on the other hand, requiring reception by the places of destination.
Keywords: hospitality, migration, human rights, citizenship.
Introduction
Our study aims to answer the following questions: What characterizes someone as migrant, foreigner, fugitive? What is the indicator that someone is out of his or her context or boundaries? What are the criteria to qualify an outsider and an insider? Who has the authority to establish boundaries, borders or public and private properties? When God created the universe, what kind of fences or marks did he put to make these divisions?
It is little probable that God has established limits, boundaries, or separations within the Terrestrial Paradise. God placed, yes, two trees in the center of the Garden: a. The tree of Knowledge of Good and Evil; b. The tree of Life. However, he did not establish perimeters to be respected or boundaries.
Human beings should just respect the fruits of the two trees as a way of preserving these, but the arrogance, the pride and the ambition of being equal to God and not having boundaries made them pick the fruit out of the tree and, consequently, break the one Law. Paradise was a boundless, without evils and suffering land, but sin introduced evil, boundaries and one’s rights and another’s duties into the universe.
With evil exclusions, differences and losses are born to certain categories as the fugitive, the migrant and the foreigner and, beyond that, the concept of property is born, of area of territory as determined limits, rights of possession and mastery.
The emergence of sedentariness and private property is one of the primordial facts of the conflict in which someone is considered to have full rights of possession and others depend on being accepted and on the benevolence of the owner or exclusion. But what are the criteria to determine the possessions and establish boundaries? When and how are properties delimited? Proto-Isaiah affirms that many legislators establish iniquitous laws in order to dispossess the weak of their rights, deprive the poor of justice, impoverish the widow and rob the orphans (Is 10,1-2). Not uncommonly, the right of possession may contain a conflict between what is legal and what is moral or ethical.
Within the context of Brazil, the Portuguese (the French and the Dutch) believed that the land was shapeless and voided and the native, who inhabited these continents for some millennia, without boundaries, were not human beings and had no soul. However, even without boundaries, fences, marks or divisions, Sepé Tiaraju’s cry was not silenced: This land has an owner! The Americas were not discovered, but stolen, since they had dwellers. The invaders ignored the owners and spaces were taken based on violence, exploration and domination. The right to free survival ended, since the tyrant altered the criteria of living together.
The concepts of property and the bounds established, typically by violence, war or force, determined the understanding of the migratory phenomena as the situations of people who are constrained to leave, move or look for resources outside, far away and in places where they are seen as foreigners. However, if we consider the earth and the universe as something that was not created for some, but for all, there should be no private property, but universal right to inhabitance and survival, without constraints and violence.
Who is the migrant and the Foreigner? Why?
The Author of the Epistle to the Hebrews knows the reality of many Christians and also non-Christians, in the end of the first century CE, thus he writes: 1Let Brotherly love continue. 2Be not forgetful to entertain strangers: for thereby some have entertained angels unawares (Hb 13,1-2). The Author uses two lexemes of great importance to human relations: a. philadelphi,a; b. philoxeni,a. One attitude is turned within, to the environment of the acquaintances and friends; the other attitude is turned without, to foreigners and the unknown.
Philadelphi,a (Hb 13,1) is a lexeme that translated the affectionate feelings in the relationship with siblings, relatives and neighbors. The love for siblings may be understood as the affection to the relatives and, as well, by extension, the ones known, neighbors and people we live with. The term occurs only once in the NT; it is absent from the Gospels. [3]
The verb phile,w characterizes the feeling of friendship, of caring for someone, of considering someone as a friend, sibling and with affection. It is in the context of friendship that we find the verb kataphile,w (to kiss) and the noun philhma (kiss).[4] The kiss is the profound expression of someone who loves, but can be the symbol of the greatest betrayal, as Judas’s to Jesus (Lc 22, 48). The lexeme phile,w is a regular word; from Homer onwards, it was used to express affection, love, hospitality, caring. The term philo,j, attested in the Greek mecenate, had the original meaning of expensive, costy, valuable and came to be applied to the concept of friend or relative whereas phili,a is a further abstraction that means friendship, love, devotion.[5]
In the LXX, the verb phile,w and its composites occur 345 times and agapa,w, about 208 times.[6] Even if the figures are close, it is relevant that phili,a is fundamental for human, social and political relations between persons and peoples. Among the composite lexemes, two should be highlighted: 1. The philarguri,a (love of money), which highlights the behavior of avarice (1Tm 6,10) and the subject of this behavior, the philarguro,j (lover of Money), the avaricious (Lc 16,14; 2Tm 3,2); 2. The philoneiki,ia (dispute), discussion, intrigue (Lc 22,24) and the noun philoneiko,j (quarrelsome), someone who is audacious and bellicose (1Cor 11,16).[7]
In the second epistle to Timothy, we find the term phi,lautoj, which is the one who loves oneself, usually translated as egoistic (2Tm 3,2), associated to other vices such as the one attached to money interpreted as the avaricious. In the dialog between Jesus and Peter, the verb phile’w is close to avgapa,w, since Jesus asks Peter twice if he loves him more than the others, using the verb agapa,w, and Peter answers with the verb phile,w (Σίμων Ἰωάννου, ἀγαπᾷς με πλέον τούτων; λέγει αὐτῷ· ναὶ κύριε, σὺ οἶδας ὅτι φιλῶ σε (Jo 21,15.16). In the third time, Jesus asks Peter if he loves him, using the verb phile,w, and Peter answers with the same verb (Jo 21,17). In common usage, phile’w characterizes more the love for people with whom one has close bonds, of blood or faith. Jo 15,19; 16,27 employ the word within the contexto of the relationship between father and son. Agapa,w and phile,w are employed as synonyms in Jo 3,35 and 5,20 to the love of the Father for the Son.[8] Some authors belive that agapa,w has been employed more to express the relationship of God to humanity and vice-versa, but this is somewhat difficult to confirm from this dialog between Christ resurrected and Peter (Jo 21,15-17).
The philoxeni,a (Hb 13,2; cf. Rm 12,13) expresses the relationship with strangers, unacquainted, guests, passers-by. The term appears 14 times in the NT and has distinct meanings: 11 times signifying stranger; 1 guest (Rm 16,23) and twice synonymous with stranger, unknown or guest (Ef 2,19; Hb 11,13).[9] This does not seem to be very precise, since, in 1Tm 3,2 e Tt 1,8, hospitality is a demand for the Episcopalians, which, in addition to being good rulers in their families and good educators to their children, should also practice hospitality, since it was fundamental to know how to welcome the strangers at your houses who served as domestic churches. A similar demand is expressed, but not exclusively to the Episcopalians, and actually extended to all the Christians for harmony in the relationships among all (1Pd 4,9).
Close to philoxeini,a is philanqrwpi,a, a term that appears only thrice in the NT (At 27,3; 28,2; Tt 3,4). In the two references of Lucas, in the Act of the Apostles, the ways of treatment received in the journey of Cesarea to Rome are characterized. In the first reference (At 27,3), Lucas underlines the benevolent way in which the centurion Julius, responsible for the prisoners on board, treated Paul, with special care, as they landed in Sidonia, allowing him to receive assistance from his friends on land. In the second (At 28,2), the treatment received by the natives in the island of Malta is described, after the shipwreck. In both cases, the way of relating is characterized to strange people, up to the moment, since the centurion Julius was unknown by Paul and the castaways unknown to the natives of Malta.
In the epistle to Titus, the conveyor (Paul?) exhorts the episcope of the island of Crete to act as God acts, with undistinguished love toward all human beings, in philanthropia (Tt 3,4). God acted with kindness and philanthropy, two virtues that characterize the divinization of human being and, unequivocally, can be applied, in a special way, to the behavior of the Christian.[10] Philantqrwpi,a characterizes the love for humanity, for human beings, openly and indistinctively. The philanthropical love shows that it is possible to live a life in the dimension of divine proposition, since Jesus, in assuming human nature (Jo 1,14; Fl 2,5-8; Hb 4,15), opened the doors of eternal life in the form of human love.[11]
In the pedagogy of inclusion or restoration of sickened cells, Jesus counted a parable, probably based on a true environment that has lasted until few years back (Mt 20,1-16). The parable is known as the workers of the eleventh hour (17h). He compared the Kingdom of Heavens to a family father who went to this park at 6 AM (first hour of the day) and hired some workers, agreeing with them on the payment of one denarius. Around the third hour (9h), he returned and hired others and repeated the movement in the sixth hour (12h) and until the eleventh hour (17h), when he still found some jobless workers, but sent them to his vine altogether. In meeting the last, one hour left to finishing the works, he asked them: Why art thou still here? They answered: No one hired us![12]
In Jerusalem, in the decades of 1980-1990, there was a square in front of the door of Damask, in the old city. In this park, day-workers met and many already arrived at the park around 5 o’clock in the morning hoping to be hired. Early on, many employers arrived at the square to hire day-workers and discussed with them the price of the work. Sometimes, around 5:30, there were more than 100 day-workers waiting for a job. As the sun rose, the number of workers decreased. Sometimes, around 3-4 PM, there were still people that had not been hired.
Perhaps, in the time of Jesus, something similar existed. However, the parable draws upon this reality of day-workers to, in the sociological and anthropological catechesis of inclusion, show the behavior of an employer who acted within the logic of compassion and not only according to the logic of profit. Does he arise from the observation of who were the first to be hired? Certainly, the strongest, those who represented greater productivity and yields to the employers. These would always be hired first, and the more weakened would be left to the end.
The head of the Family (employer) settled with the first workers the price of one denarius for one day of work, which was agreed upon. It was not a high price, nor were their tasks agreed upon, but the price was settled.[13] When it comes to daily tasks, the payment should be made at the end of the day, according to the old precepts (Dt 24,14-15; Tb 4,14). The novelty or the rupture of paradigms is that the employer called on his managers to make the payments from the last ones, those who had worked for only an hour.
The employer used a logic of his own, since, instead of paying a proportional salary to stress the differences between strong and emaciated, he used a criterion of human promotion, of philanthropy and hospitality. Those who had been hired by the morning received the amount to buy food for themselves and their family and, on the next day, be again in the park to another day, whereas the later, if they received only the proportional to 1/12 of one denarius, they could not be in condition to work the following day. This is the logic of exclusion that this family man rejects in giving all the same sufficient amount to be in condition to compete in the work market the following day.[14]
To the strong, justice; to the weak, compassion. To break with the logic of exclusion and marginalization, Jesus draws upon this teaching to affirm that, with the weak, the debased and the marginalized, throughout generations, justice is not enough: it is necessary to treat them with compassion and mercy. Society practices the pedagogy of exclusion, but the Gospel homologates the pedagogy of inclusion.
In the parable, the reaction of the strong against the weak is highlighted. They do not accept the attitude of the vine’s owner. The parable did not lose in validity, meaning and importance. Today, in spite of the appeals to the impoverished, there are many people that reject compassion and solidarity to the unemployed, the underdog and the outcast by politics, the unjust laws, the exclusive and elitist development and other forms of marginalization. The decision of the owner of the vine is a rare example in society and in the history of peoples, but it provokes an awareness of those who have the power to decide, of establishing social principles and those who reach to human groups. To the strong, justice is enough, but the weak are in need of mercy. That is why it is not possible to apply the rigor of law or juridical justice to migrants, to fugitives from prosecutions, to those in need of political asylum, and other categories of emergent.
Hospitality differs from the hosting of hotels, inns and cabins, since these have a commercial price, whereas fraternal hospitality is free, generous, and compassionate. The weak, the emaciated and depleted of energies, those who had no work or money for the following day, but were hired by the family man in the eleventh hour did not represent profits, yields or gains. The decision of hiring them, even without gains and with losses, was due to thinking of their families, their wives at home with ragged and famished children. The reasons for this manager to hire them may be a critique to the logic of societies that elitize the strongest, the most skilled and the already privileged by the political-economic consequences of the past. To these, therefore, justice is enough, but to all those who have been chastised and marginalized for many generations, justice is not enough; one needs to act with compassion and gratuitousness.
In the parable of the Good Samaritan (Lc 10,29-37), this passerby (a Samaritan) in the land of the Jews, in seeing the wounded man, was moved by compassion; his insides were sensitized with his situation (ἐσπλαγχνίσθη) and nothing was asked about religious principles, codes of purity and the losses the laws prescribed for performing the rites of purification. He stopped, offered the first help at the very place and, afterwards, sent him to a lodge, paying for the treatment. In the account, the acknowledgment of who is my neighbor appears, and the conclusion points to the difference between theory of knowledge and practice of knowledge.[15] Compassion is the deepest feeling in human relations and it finds no justification for action outside avga,ph.
Hospitality comprises the different principles of empathy (feeling within with someone) or sympathy (resonating or communing with someone). This is the path of e[leoj (compassion), of makroqumi,a (longanimity), of oivtirmwn (of those who act with compassion and mercy) and of spla,gcnon (feeling commotion, inner compassion).[16]
The foreigner, the migrant and the fugitive will only find hospitality when they meet somebody who breaks all paradigms of exclusion, divisions, fences, controls, borders and, above all, the “fences” tying hearts and minds. Hospitality demands rupture of paradigms, since it needs proximity and approximation.[17] It is actually the radical and true expression of the love of God to humanity. “This merciful love of the father is a visceral love, almost uterine, capable of leaning over his son who feels revalued.”[18]
In the context of migratory movements, two behaviors take place, two attitudes and two opposite results that depend on two philosophies of life: the philoxeni,a (love to the stranger or the guest) and xenophobi,a (fear of the stranger or rejection to the visitor). We can still add another aspect, which is xenofoni,a (death to the guest, killing the stranger).[19] The multiple realities involving migrants always characterize a situation of tension, fear, suffering, need, hunger and violence. The political systems (be them communism, socialism, capitalism) do nothing but diffuse hunger and fear. “The capitalist system works as an idolatric market ideology and, under the light of Is 55,1-5, it is important that Christians react against hunger and in favor of real life.”[20]
Creation, the Law of Inquilinity and the Undue Appropriation of Land
In the accounts of Creation, God did not set boundaries, fences or closed spaces dividing one from the other. The boundaries were those of the two trees: the tree of Life, and the Tree of Knowledge of Good and Evil (Gn 2,8-17). However, there were no fences, divisions, boundaries to separate one from the other, not even restraints on all the other trees in the center of the Garden.
God put human being in the Garden to manage and preserve (Gn 2,15). Being the Garden the property of God, its Creator, human being is in it as a guest or tenant. As a tenant, human being can cultivate, mange, but always under the perspective and the look of the Owner. The tenant is always in the condition of having to account to the owner.[21]
In this condition of inhabitation and management, human being is in equal terms to all his or her kin. The right of usage for one’s own sustenance and to the well-being of one’s neighbor is secure, but the unordered exploitation of the land to one’s kin is prohibited. The usurpation of the land, nature and its yields is an outrage to God.
Welcoming the migrant and the foreigner was a sacred duty, since they also knew how important it was to receive food or shelter during a walk or a journey in challenging conditions of safety and survival.[22] Quarrels for space became rougher with the emergence of sedentariness, urbanism, and the development of agriculture. These quarrels left their marks, including in nature. [23]
The de-structuring of human groups begins when geographical boundaries, divisions, fences and properties emerge, establishing criteria of insider and outsider or patrician and foreigner. When someone, for sundry reasons, has to leave a geographical boundary established as a country, language or relation of belonging and go to other, he or she begins a walk as foreigner, unknown or stranger.
In the words put in David’s mouth we find the double claim of being in the outside: “Because we are foreigner in front of you, pilgrims as all our parents; as shadow are our days on earth, and without you there is no hope” (1Cron 29,15). The Greek term is the same pa, roikoj that indicates the foreigner, the outsider, the one who is out of one’s own land.[24] In the etymology, the lexeme would be near the house, but outside it. The Greek dictionary provides the following definition: “one who lives nearby, neighbor, who lives in another region, stranger.”[25]
The psalmist presents the concept of pilgrim and outsider not in relation to his neighbor or the fact of being outside one’s native land, but in face of God, thus, in the awareness of passing through this life, it is as if someone was outside, given that the true country is with God (Sl 119,19). In this contexto, the land is property of God and all human beings are temporary guests, some for a longer time, others for a shorter time, but we are all in “transit.” John, in speaking of the incarnation of the Logos, posits that it came to camp among us, using the verb skeno,w, which means setting a hut, but not fixing residence.
In the legislations of the land, the laws of Eshnunna (§§ 12 e 13) secured the protection of properties against trespassers, but the land and the fields were guaranteed as spaces of subsistence.[26] In the Leviticus, the land is a gift of the people and could not be sold since it was not individual property, but a collective one (Lv 25,23). Thus, the psalmist expresses himself: “The earth is the Lord's, and the fulness thereof; the world, and they that dwell therein” (Sl 24,1).
It is also under this look that the usurpation of the land has always been considered a violation of the Tree of Knowledge of Good and Evil, as Proto-Isaiah claims:
Woe unto them that join house to house, that lay field to field, till there be no place, that they may be placed alone in the midst of the earth! (Is 5,8)![27]
Nomadic societies, characterized as those of gatherers and hunters, families are sees as descending from the same ancestor, living together and using the environment as a way of survival, but with no fences, divisions and boundaries defined; only spaces for hunting, fishing, and gathering fruits from nature.
The foreigner is determined by someone who settled a space for him or herself and prevented the access to those outside. But who it was that legitimized the right of establishing limits, frontiers, walls and fences that mark my rights in face of the rights of others? Even if the limits were uncertain, already in ancient times there was greed for the lands of others and, thus, the attitude of displacing landmarks or boundaries established was condemned (Dt 27,17; Os 5,10). In Hammurabi’s Code, the grower of a field, if he had to be absent from his place for the king’s military services, he could stay up too one year and, resuming, he would have the right to occupy his space, even if other had taken care of it during this time.[28]
Today, worldwide, the sin repeats itself, as the anxiety for land properties, justifying the agrobusiness and the need of production of foods. “Latin America has been the continent where 21st Century Socialism has entered the political agenda.”[29] Marcelo Barros’s proposal, in this article, was demonstrating that, in Latin America, socialism found support in the Church, even with all its wrongs and exaggerations, to resume the first love based on the exhortation of the letter to the Church by Ephesus (Ap 2,1-7).
It is very true that the Church in Latin America, from the 1970s on, sought alternative ways to resume contact with the more impoverished and marginalized. The reading of the Bible under the methodology of Seeing, Judging, and Acting, after the “Orating reading” was offering the simpler people pathways to approach the Word and inspiration of one’s actions. Thus, the Indians and the peasants who, in the continent still fought for their right to the land could feel as in a new Exodus, enlightened by the Biblical experience.”[30]
The Liberation Theology, the Basic Ecclesial Communities and the social movements headed by religious leaders always aimed at a rescue of the first love. In the preferential option for the weaker, the Latin American Church found support in the recommendations of Paul to the Corinthians, in the metaphor of the body and the limbs (1Cor 12,12-30). The weaker, in Chorintus, were the slaves who pulled the boats over the rollers from the Egeus sea port to the Adriatic port. Would some of these not be in the celebrations of Christian communities?[31]
Rules of Hospitality
In nomadic life experiences, mainly those in the desert, hospitality was a necessity that became a virtue. The guest is sacred and his or her welcoming was a matter of honor, usually attributed to the head of the clan or tribe. The foreigner could enjoy the stay for up to three days. In leaving, food was offered him or her that varied according to the provisions of arrival up to the next shelter or until the salt he or she had eaten entirely left his or her body.[32]
The guest is, by definition, an unknown person, a foreigner that could be a nomadic passerby or, more precisely, a refugee asking for help. The term gêr indicated a traveler in search for shelter, usually fleeing from his or her own tribe and in search for help in another. This visitor would have the right to hospitality, but was not protected by law (Dt 15,3; 23,21). When Moses had to flee Egypt and search for sanctuary in Midian, he was received as a fugitive in need of lodging (Ex 2,22; 18,3).
Types or Categories of Migrants
Migratory movements, not only in the times of nomadic culture, but also those of today, comprise different types of persons or groups. The passersby and the pilgrims in nomadic societies, walked from one region to the other in search for resources of survival. They were hunters and gatherers and, when natural foods declined in their environment, they needed to change their place. The pickers and gatherers were in constant changes of place and sometimes they faced small conflicts for foods exactly.
There were individuals or groups of fugitives for many reasons. In the individual ambit, it could be for crimes committed and fleeing was the only way of survival, as was the case of Moses, who finds shelter in the house of Jethro, in Midian (ex 2,11-22). Other times, wars for survival or rivalries broke between both.
The foreign migrant is unknown and called two terms in Biblical Hebrew: gêr or tôshâb. Greek literature sees the migrant as someone unknown named by the lexeme xeno,j, understood as a stranger that asks for rest in a hostel, inn or hotel. In other circumstances, this unknown person may be a foreigner residing within the clan, but who does not enjoy the same rights for being someone without a dwelling and being paid. The terms paro,ikoj h miqwto,j (Ex 12,45) indicate the roofless foreigner and the paid person, who is defined by some scholars as day-worker, that is, one who lived with the money paid day after day. Other times the term “foreigner” is defined as prosh,litoj (pilgrim, guest, foreigner converted to the Judaic or Christian dogmas). The Deuteronomist remids us that Israel (Jacob and his children) was a foreigner in Egypt: καὶ ἀγαπήσετε τὸν προσήλυτον προσήλυτοι γὰρ ἦτε ἐν γῇ Αἰγύπτῳ (Dt 10,19). Sine the term is repeated, the translators choose to vary the translation: pilgrims and foreigners.
Caring for the migrant was extended to other categories of persons in want and without shelter for many aspects being stigmatized in three categories: foreigner, orphan, widow (Dt 20,21; 24,20). The recommendations were very important for farmers, winemakers and peasants in order not to gather everything in the field in the time of harvest, but always left something for a passerby, an orphan or a lady on their way who needed a seed, a bunch of grapes or some olives to quench the immediate hunger on their way through the fields:
19 When thou cuttest down thine harvest in thy field, and hast forgot a sheaf in the field, thou shalt not go again to fetch it: it shall be for the stranger, for the fatherless, and for the widow: that the Lord thy God may bless thee in all the work of thine hands.
20 When thou beatest thine olive tree, thou shalt not go over the boughs again: it shall be for the stranger, for the fatherless, and for the widow.
21 When thou gatherest the grapes of thy vineyard, thou shalt not glean it afterward: it shall be for the stranger, for the fatherless, and for the widow.
22 And thou shalt remember that thou wast a bondman in the land of Egypt: therefore I command thee to do this thing (Dt 24,19-22).
Many categories of migrants or foreigners who look for shelter in other countries who do not possess a passport, identity card or money for a few days. In the first epistle from Peter to the Christians in the North of Asia Minor, consoling them as people outside the house (paroikoi) and outside the people (parepidhmoi), even being in their places and in the cities where they were born (1Pd 2,11). That is why many are constrained to migrate with their families within their own territories in search for identity, valuing and survival.
Migrations, Exodus and Tensions
The causes of migrations and exodus are many. The migrations typical of tribal times were often movements in virtue of food, survival or conflicts with invading tribes. These movements of people or groups not seldom hardships with feeding, hygiene, health and lodging. Today, in much worse situations than those of the nomadic times, whole peoples are sometimes at risk of death, expelled from their environments not seldom by the interference of other nations that are interested in exploring the land, the underground and the riches. The refugees, Wanderers and migrants in search for hope always face fear, insecurity, violence, stealth and other forms of oppression and danger.
Having to leave a home, a family and a country, as simple and humble as it may be, is always a sign of violence, injustice or lack of solidarity. And, in the face of these social scenarios, one question comes up: Who has the right to force somebody out of a place not owned by the one who expelled? The land should not be bought, negotiated or invaded. The land is a gift and a usufruct. Within this context, it is important to think about the anthropological, sociological and ethical values of hospitality to the migrant and the foreigner, since he or she did not choose this situation and, maybe, would never search for this voluntarily, but is forced to resign in face of greater forces. Philanthropy is a virtue that does not rely on religion, since hunger, need and fear are not choices.
17 Thou shalt not pervert the judgment of the stranger, nor of the fatherless; nor take a widow’s raiment to pledge:18 But thou shalt remember that thou wast a bondman in Egypt, and the LORD thy God redeemed thee thence: therefore I command thee to do this thing (Dt 24,17-18).
In spite of the laws and guidance to preserve the rights of the defenseless, the prophets denounced the most sinister ways in which tyrants and the powerful increased their wealth and patrimony without being molested: the elaboration of iniquitous and immoral laws (Is 10,1-2). Through perverse laws immoral principles become juridically correct laws. These juridical artifices are powerful weapons for destroying right and justice: Woe unto them that call evil good and good, evil; that put darkness for light, and light for darkness; that put bitter for sweet and sweet for bitter (Isa 5,20).
Zé Vicente and the Ethical-Political Utopia
Utopia is not fiction, illusion or, even less, abstraction deleterious of reality; on the contrary, it is a living, truthful and concrete desire due to being possible. This song has a prophetic and pneumatological inspiration. Reality never changes without dreams, desires and realizations.
The prophet Jeremiah, seven centuries before Christ, prophesized that the true alliance would be the new alliance inscribed in the heart (Jr 31,33). The stone slabs of Mosaic law had already been annulled by the “Rabbinic amendments” and other human statutes that degraded the meaning of justice and ethics. Analogously, the prophet Ezekiel claimed that Yahweh would tear out the heart of the people, which had been stiffened and petrified by sin, and put in its place a living and pulsating heart of flesh in order to imbue it with the new law. The new law could no longer be sealed in archaic and obsolete spirits. It was needed to put a new Spirit in new hearts (Ez 36,25-28).
Thus, we can interpret the inspiration of this pulsating, crystal-clear and prophetic poem of nowadays:
When the day of peace is reborn,
When the sun of hope comes to shine,
I will sing.
When the people in the streets come to smile,
And the rose garden blossom anew,
I will sing.
When the fences will drop on the ground,
When the tables will be filled with bread,
I will sing.
When the walls surrounding the gardens,
Destroyed, then will the Jasmines
Be scented.
It will be so beautiful to hear the song
Once again sung. In the look of men
The sureness of the brother... kingdom of the people.
When the weapons of destruction.
Destroyed, in each nation,
I will dream.
And the decree that finishes oppression,
Signed only in the heart,
Will triumph.
When the voice of truth be heard,
And lie no longer exists,
Will finally be,
New time of eternal justice,
No more hatred, no blood or greed,
That is how it will be![33]
Zé Vicente communes the truths of the great prophets, including the Laudato Si by Pope Francis,[34] since, as the leaders of the peoples are more worried with “walls and bridges,” we will still be facing migrants, orphans, widows and foreigners ambling the streets of the cities, some selling jewelry, others asking anything to avoid sudden death. It is important to let God circumcise the heart (Dt 30,6; Jr 4,4) so that the walls of the myths, religions, affects, profession and human relations come down. It is important to relativize the borders and the peoples that, in the past, tyrannized, exploited and destroyed other peoples, among them, Libya, Syria, Iraq, and Vietnam, which inherited a sad legacy from the wars promoted in their countries by invading nations. The objectives of war fulfilled, the invaders leave and those remaining enjoy pain, sickness, poverty and abandonment.
Hermeneutic Proposals
What is necessary in order for men and women of today not be indifferent to suffering, violence, wars, exile and massacres of whole peoples? What is necessary in order for the world not be indifferent to lie, hypocrisy, and religious pharisaism? How to keep indifferent in the face of the fallacies of agrobusiness, destruction of forests, pollution of seas? Up to when will indifference to hunger, sexual exploitation, different forms of slavery go on?
The culture of peace, the culture of forgiveness and the culture of live are possible, but it is necessary to put philoxeni,a in the place of xenophobi,a. Planetary inequalities do not reach all the people the same way.[35]
The civilization of love is utopian, but it is not possible to stop dreaming, fighting, believing that what is absent is the awareness of a “common house,” overcoming borders and prejudices. The coming to awareness of each and every one enables the oppression of the strong over the weak not to pass so glaringly as already announced by Jesus: they oppress, tyrannize and, then, make themselves benefactors (Lc 22,24). Hospitality is a remedy, but the solution is the construction of universal fraternity.
Migrations in Brazil: Some Juridical-Legal and Social Aspects
On 25 May 2017, the Law n. 13.445, enforced in 24 May 2017 (previous day), was published in the Diário Oficial da União newspaper, establishing the vacatio legis of 180 days of its publication for the full enforcement of this legal diploma, named Immigration Law. Migrations in Brazil are, thus and currently, regulated by this law that, including, expressly revokes and replaces Law n. 6.815, of 19 August 1980, the Statute of the Foreigner, which had so far oriented the subject. It expressly revokes, as well, the Law n. 818, of 18 September 1949, that regulated the acquisition, loss and reacquisition of nationality, as well as the loss of political rights. The now revoked Statute of the Foreigner, enforced during the military regime in Brazil, brought in itself, naturally, tenets charged with the strong ideology of that historical moment, expressed in contents that patented the preoccupation (or pseudo-preoccupation) with “national safety.” It is worth mentioning, as well, that in that time, the idea of universal hospitality was not yet consolidated. Likewise, the defense of human rights presented a different dimension. A truly mature debate about human rights had not as of yet occurred in a broad and satisfactory manner.
Thus, compatible and accordingly with this sociopolitical context of exception, the Statute was not a law that effectively addressed the inclusion of the foreigner. In fact, antithetically, it was preoccupied with its exclusion. This legislation, which established many duties and obligations to the foreigner, paid little or no attention to the acknowledgement of their political or labor rights and, even less, their guarantees. The discussions about the so-called natural rights of the human person were also not in their best moment, mainly in Latin America. The acknowledgement of natural rights constitutes a necessary phase for the development of human rights and respective policies of protections resulting from them.
Evidently the Statute of Foreigners should establish the obligations of the migrant, but, simultaneously, also acknowledge their rights and, as a priority, facilitate the process of regularization of their situation in Brazil. In addition to the recent Law of Immigration, Brazil is also a signatory of the Statute of Refugees and Stateless, through the Conference of the United Nations of Plenipotentiaries, convoked by the Resolution 429 (V) of the Assembly General of the United Nations, of 14 September 1950.
The Statute of the Refugee
Brazil has formally adopted the Convention related to the Statute of the Refugee through the Decree n. 50.215, of 28 January 1961 with the formulation by the Decree n. 98.602, of 19 December 1989. Afterwards, the Decree n. 70.946, of 7 August 1972, enforced the Protocol on the Statute of Refugees, act of the United Nations, concluded in 31 January 1967, that actualized the Statute referred, broadening the period that allowed the framing in the condition of refugee since, initially, it assisted only the victims of the Post-World War II period. It comprised, thus, expressly and only to the people turned into refugees due to the happenings occurred before January 1st 1951.
The Decree n. 99.757. of 29 November 1990, rectified the Decree n. 98.602/1989, which offered a new rendering to the Decree n. 50.215/1961, which had enforced the Convention of the Statute of the Refugee. This Decree, in its only article, only ratified the so named Statute, as well as its posterior Protocol that broadened its application to all the refugees of all times and places. This is because the Brazilian government, in depositing of the Letter of Adhesion to the Protocol of 1967, in 7 April 1972, had excluded the reservations found in the Articles 15 and 17 of the Convention of 1951. After that, the Decree n. 98.602/1989, which formally adopted the Statute of the Refugee, did not take into consideration this exclusion. The Decree n. 99.757/1990, then, corrected and ratified the enforcement as well of these articles, expressly signaling that “the Convention related to the Statute of Refugees will be executed and enforced as fully is contained in it.”
The updating or adaptation enabled by the Protocol is a consequence of the emergence of new categories of refugees that the Convention did not protect due to the limit-date established. Precisely, due to not fulfilling this time requisite, the Protocol on the Statute of the Refugee was enforced by the United Nations. This Protocol extended the deadline for all the refugees included in the definition found in the Convention, regardless of the deadline initially established (1st 01.1951). Therefore, from this Protocol on, all the refugees thus recognized could benefit from this law. Brazil, as referred above, again adhered to this updating with the publication of the Decree n. 70.946/1972.
Thus, according to the Statute focused on, in its Article 1st, the term “refugee” is applied to everyone who:
…fearing being persecuted for reasons of race, religion, nationality, social group or political opinions, is found outside his or her native country and cannot or, in virtue of this fear, does not want to use the protection of this country or who, if without nationality, finds him or herself outside the country in which he or she habitually resided due to these happenings cannot or, due to the aforementioned fear, does not want to return to it.
Yet, the Law n. 9.474, of 22 July 1997, defined mechanisms to the implementation of the Statute of the Refugee, which, among others, broadened the definition of refugee. In its Art. 1st and subsections, redefined as refugee as every person who:
I – due to reasonable fears of persecution for reasons of race, religion, nationality, social group or political opinions, is found outside his or her native country and cannot or does not want to recur to the protection of such country;
II – having no nationality and being outside the country where he or she previously habitually resided, cannot or does not want to return to it due to circumstances described in the previous subsection;
III – due to severe and generalized violation of human rights, is forced to leave his or her native country to seek refuge in another country.
In this law, therefore, refugees are those who left their countries due to persecutions motivated by race, religion, nationality, social groups and political opinions or who were forced to abandon their countries of origin due to severe and generalized violation of human rights. It broadens the definition of refugee, widening its application and comprising as well the victims of severe and generalized violations of human rights, as the addition of the subsection III of the same Article 1st. Thus, at any moment, after entering Brazil, the foreigner may require refuge in the country. Indeed, the Convention of 1951 and the Protocol of 1967 are the means for any person, of virtually any place, look for and receive refuge in other country, in case it is needed. This legislation establishes basic standards of treatment to the refugee without imposing any limits to any signatory country that may want to broaden them to better develop their treatment.
In spite of this legislation, which guarantees more rights to immigrants in Brazil, it is evident that the administrative structure that exists to tend to this population is defective. Not seldom the procedure adopted for the foreigner amounted to detention and information to the government authorities for deportation, resulting in evident violation of rights guaranteed by the Statute of the Refugee.
With the enforcement of the recent Law of Migration, the situation must improve as a whole. This is because the so named law expressly establishes egalitarian access of immigrants to social benefits, public goods, education, justice, work, housing and social providence. The article 4 says thus:
To the immigrant, it is guaranteed, in national territory, in condition of equality with natives, the inviolability of the right to life, to liberty, to equality, to safety and to property, as well as are assured:
I – civil, social, cultural, and economic rights and liberties;
II – right to freedom of circulation in national territory;
VII – right of association, including syndical, for lawful ends;
VIII – access to public services of health and social care and social providence, in the terms of the law, without discrimination due to nationality and migratory condition;
IX – broad access to justice and free integral juridical assistance to those who are able to prove insufficiency of resources;
X – right to public education (…)
XI – guarantee of fulfilment of legal and contractual labor duties and application of norms of protection to the worker, without discrimination due to nationality and migratory condition.
XVI – right of the immigrant to be informed about the guarantees that are assured to hum for migratory regularization.
To the stateless (person with no definition of nationality) equal rights, guarantees and protections are ensured, being equaled to the national immigrant of another country, as established in the Article 1st, § 1st, II:
§ 1st – For this law, it is considered:
II – immigrant: native person of another country or stateless working or residing and temporarily or definitely established in Brazil.
An important advancement, as well, is the non-criminalization of migration, as it is seen in the Article 3rd that enforces:
Art. 3rd – Brazilian migratory policy is ruled by the following principles and guidelines:
I – universality, indivisibility and interdependence of human rights;
II – repudiation and prevention of xenophobia, racism and any forms of discrimination;
III – non criminalization of migration.
The Law of Migration, as is seen, brought undeniable and priceless advancements in relation to the revoked Statute of Foreigner that, differently, reserved the access to some few rights, ensured in that legal diploma, only to foreigners that were regularized in the country. The current law establishes that the immigrant has the right of being informed about the guarantees ensured to him or her for migratory regularization, facilitating and promoting, thus, its regularization in Brazil (Art. 4th, XVI).
In spite of the new legislation, it is imperative to question whether the situation of the foreigner will be effectively favored in national soil.
In the case of the Statute of the Refugee, which also had its reach increased, already had legal bases for policies for including these persons that are found in this specific condition. In this case, there was a lack of qualified professionals for the better development of these policies.
It is not going to far remembering that immigrants in general are not always, actually almost never, included in discussions about their conditions in the country, their rights and their guarantees (health, education, access to justice, to public administration…). It is easily perceived, as well, that there is still a mentality that places the foreigner in a condition of stranger in relation to others. This, among other factors, motivates the inertia and structural and institutional neglect, hindering the creation of public policies necessary to allow and realize the legal advancements conquered.
The prejudiced mentality must be deconstructed and the pertinent legislation, more than never, has a crucial role in this process. After all, it is undeniable that the law also carries in itself a pedagogical character. It is also necessary that, simultaneously, the participation of the immigrants in the decisions about their lives be effectively enabled.
Finally, the immigrant’s right to work deserves special attention, undeniably essential in the search for better days in Brazil. It is a powerful instrument for dignity, integration and equality. It is also obviously essential to nationals. The fact is that foreigners, mainly those who are in irregular situation, have far greater difficulties in relation to the others who, on their turn, also struggle with unemployment today. Due to often having only provisional documents, they frequently have to subject themselves to degrading work conditions. The legislation, then, needs to advance even more in these questions. Not less important and urgent is the need to implement public policies of integration of the migrant in the market, as well as inclusion, broader and more elementary, that ensure them a minimum of social welfare.
References
*Constituição da República Federativa do Brasil, de 05.10.1988: Vade-Mecum Saraiva, 21. ed, São Paulo, 2019.
*Lei no 13.445, Lei de Migração, de 24.05.2017.
*Decreto no 50.215, de 28.01.1961 (Promulga a Convenção relativa ao Estatuto dos Refugiados, concluída em Genebra em 28.07.51.
*Decreto no 70.946, de 07.08.1972 (Promulga o Protocolo sobre o Estatuto dos Refugiados).
*Decreto no 99.757, de 29.11.1990 (Retifica o Decreto no 98.602, de 19.12.1989, que deu nova redação ao Decreto no 50.215, de 28.01.1961, que promulgou a Convenção relativa ao Estatuto dos Refugiados).
*Lei no 9.474, de 22.07.97 (Define mecanismos para a implementação do Estatuto dos Refugiados de 1951, e determina outras providências).
*Decreto no 4.246, de 22.05.2002 (Promulga a Convenção sobre o Estatuto dos Apátridas).
*Decreto no 4.388, de 25.09.2002 (Promulga o Estatuto de Roma do Tribunal Penal Internacional).
References 2
Barros, Marcelo. “Voltar ao primeiro amor”, o compromisso da Igreja latino-americana e o bolivarianismo, in: Leitura Bíblica Latino-Americana a partir das culturas oprimidas. (Estudos Bíblicos, v. 31, n. 121), 2014. Petrópolis: Vozes, p. 11-21.
Bonazzi, Benedetto. Dizionario Greco-Italiano. Nuova edizione interamente rifatta. Napoli, Alberto Morano Editore, 1943.
Bouzon, Emanuel. Uma coleção de direito Babilônico pré-hammurabiano. Petrópolis: Vozes, 2001.
----- O Código de Hamurabi. Introdução, tradução do texto cuneiforme e comentários. Petrópolis, Vozes, 2001.
Broun, Colin. file,w, in: Coenem, L., Brown, C. Dicionário Internacional de Teologia do Novo Testamento, v.1. São Paulo, Vida Nova, 2000.
Carter, Warren. O Evangelho de São Mateus; Comentário sociopolítico e Religioso a partir das margens. São Paulo, Paulus, 2002.
De Vaux, Roland. Le Istituzioni dell´Antico Testamento. Torino Marietti, 1977.
Fernandes, Leonardo Agostini. ‘A base Veterotestamentária da imitação de Deus em Lc 6,36-38’, in: Fernandes, Leonardo Agostini (Org.). Traços da misericórdia de Deus segundo Lucas. São Paulo, Academia Cristã/ Rio de Janeiro, Editora Puc-Rio, 2016, pp. 11-48.
Ferreira, Joel Antônio; Mesquita, Indiara Nunes. ‘Os escravos de Corinto e os escravos análogos do Brasil’, in: Leitura Bíblica Latino-Americana a partir das culturas oprimidas. (Estudos Bíblicos, v. 31, n. 121), 2014. Petrópolis: Vozes, p. 22-37.
Friedrich, J. H: xeno,j, in: Balz, H., Schneider, G. Exegetisches Wörterbuch zum Neuen Testament, Band II. Stuttgart/Berlin: W. Kohlhammer GmbH, 1981, p.1190-1191.
Garmus, Ludovico. ‘A “Pegada Ecológica” dos Impérios do Médio Oriente nas denúncias proféticas’, in: Estudos Bíblicos, v. 30, no. 117 (2013); Ética e sustentabilidade. Petrópolis: Vozes, 2013, p. 21-32.
Gomá, Isidoro Civit. El Evangelio Según San Mateo, v.II. Madrid, Ediciones Marova, 1976.
Gonzaga, Waldecir: ‘Um Cristo compassivo e misericordioso (Lc 15,1-32)’, in: Fernandes, L. A. (Org). Traços da misericórdia de Deus segundo Lucas. São Paulo: Academia Cristã; Rio de Janeiro, Puc-Rio, 2016, pp. 92-111.
Mazzarolo, I. Lucas, a Antropologia da Salvação. Rio de Janeiro, Mazzarolo editor, 3ed. 2013.
----- Primeira & Segunda Cartas a Timóteo e Tito. Rio de Janeiro, Mazzarolo editor, 2014.
----- ‘A misericórdia exige proximidade e aproximação: uma leitura da superação do puro e do impuro em Lc 7,11-17; 10,29-37; 15,11-32’, in: Fernandes, L. A. (Org). Traços da misericórdia de Deus segundo Lucas. São Paulo, Academia Cristã; Rio de Janeiro: Puc-Rio, 2016, pp. 73-91.
-----. Evangelho de Mateus; Ouvistes o que foi dito aos antigos...? Eu, porém, vos digo! Coisas velhas e coisas novas. Rio de Janeiro, Mazzarolo editor, 2ed. 2016.
-----. Gênesis 1 – 11, e assim tudo começou. Rio de Janeiro, Mazzarolo editor, 2ed. 2013.
Papa Francisco. Carta Encíclica Laudato Si sobre a casa comum. Roma, Libreria Editrice Vaticana, 2015.
Pa,roikoj in: NEON ORGRAFICON HERMENUTIKON LEXICON, Aqhnh, 1969.
Pereira, Gustavo de Lima. Direitos Humanos & Migrações forçadas: Introdução ao Direito Migratório e ao Direito dos Refugiados no Brasil e no Mundo. Porto Alegre: EdiPUCRS, 2019.
Zabatiero, Júlio Paulo Tavares Mantovani. ‘Comprai e comei; comprai, sem dinheiro e sem pagar, vinho e leite (Is 55,1-2)’, in: Fome e alimento na Bíblia, Estudos Bíblicos, v.35, n.37, 2018. Petrópolis: Vozes, p. 34-44.
1 PhD in Biblical Sciences, Professor at Pontifícia Universidade Católica do Rio Grande do Sul. ORCID: 0000-0001-9620-1517.
[3] Rm 12,10; 1Ts 4,9; Hb 13,1; 1Pd 1,22; 3,8; 2Pd 1,7; Ap 1,11; 3,7.
[4] Broun, C. file,w. in: Coenem, L., Brown, C. Dicionário Internacional de Teologia do Novo Testamento, v.1. p. 121.
[5] Broun, C. file,w. in: Coenem, L., Brown, C. Dicionário Internacional de Teologia do Novo Testamento, v.1. p. 121.
[6] Bible Works 10. The figures are not absulute, since some composites cannot be comprehended in the solicitations of search.
[7] Broun, C. highlights a great number of composites as the verb phile’w and the noun phili,a in the NT. Phili,a inherits a range of meanings and composites that comprise all the forms of caring and feelings of anthropological approximation in the lives of people.
[8] Broun, C. file,w. In: Coenem, L., Brown, C. Dicionário Internacional de Teologia do Novo Testamento, v.1. p. 117.
[9] Friedrich, J. H. xeno,j in: Balz, H., Schneider, G. Exegetisches Wörterbuch zum NT, Band II, p.1190.
[10] Mazzarolo, I. Primeira & Segunda Cartas a Timóteo e Tito, p. 282.
[11] Mazzarolo, I. Primeira & Segunda Cartas a Timóteo e Tito, p. 282.
[12] Gomá, I. El evangelio según San Mateo, p. 276. The author makes a very complex remark: “If the account was a chronicle of a real fact and not a pedagogical construction, he would have to admit the dishonesty of one who answers thus, since they would have gone to the square after noon and, so, they were not in any of the previous visits of this employer. But, being it a parabolical account, there is no need to focus on marginal circumstances.” Gomá seems not to know the many “squares” of the world where the unemployed walk all day, knocking on every door or in endless lines of job interviews in order to obtain a safe way of surviving through work.
[13] Carter, W. Evangelho de São Mateus, p. 498.
[14] Mazzarolo, I. Evangelho de Mateus, p.291.
[15] Mazzarolo, I. Luke, a antropologia da salvação, p. 162.
[16] Fernandes, L. A. ‘A base veterotestamentária da imitação de Deus em Lc 6,36-38’, p. 33-34.
[17] Mazzarolo, I. ‘A misericórdia exige proximidade e aproximação: uma leitura da superação do puro e impuro em Lc 7,11-17; 10,29-37; 15,11-32’, p. 79-80.
[18] Gonzaga, W. ‘Um Cristo compassivo e misericordioso (Lc 15,1-32)’, p. 100, commenting on the parable of the merciful father and contesting the tradition of characterizing as the prodigal son, the lost son and other titles applied to the parable throughout the centuries. The heart of the parable is the father who is moved and joyed by the return of the son, but also the son who acknowledges his father as good and, so, returns.
[19] Bonazzi, B. Dizionario greco-italiano, p. 699.
[20] Zabatiero, J. ‘Comprai e comei; comprai sem dinheiro e sem pagar, vinho e leite (Is 55,1-2)’, p. 43.
[21] Mazzarolo, I. Gênesis 1 – 11: e assim tudo começou, p. 131.
[22] In 1977, when I was invited for a 15-day mission in the countryside in the state of Bahia, specifically in the city of Oliveira dos Brejinhos, I visited the families of a village about 10 kilometers of the headquarters of the city. I went out early, traveled the Sandy roads of the hinterland, visited houses and blessed people. At noon, a family invited me to have lunch with them. As we were eating a Gentleman appeared and stopped a little in front of the house, asking something to it. The owners, even if entertaining a visit (who was I), instead of giving him some food or a bread and butter, immediately invited him to have lunch with us. After lunch, he politely thanked and followed on his journey. I asked my hosts who was that man. They answered me that they did not know and had never seen him before, but it was their habit to invite people to partake whenever they were at the table for a meal. It is possible, today, to make thousands of conjectures about dangers, fears and other arguments, but, with that, we would be denying solidarity.
[23] Garmus, L. A “pegada ecológica” dos Impérios do Médio Oriente nas denúncias proféticas, p. 21.
[24] Bauer, W. pa,roikoj in: Wörterbuch zum Neuen Testament, p. 1247.
[25] Pa,roikoj in: Neon Orgraficon Hermenutikon Lexicon, p. 1070.
[26] Bouzon, E. Uma coleção de Direito Babilônico pré-hammurabiano; Leis do reino de Eshnunna, p. 41.
[27] Greed for possessions, other people’s properties and undue increase of land was always considered a grave sin deserving of all execration (Am 6,1-7; Mq 2,1-5; Jr 22,13-19; Mt 23,13-32).
[28] Bouzon, E. O Código de Hamurabi, p. 70.
[29] Barros, M. “Voltar ao primeiro amor”. O compromisso da Igreja latino-americana e o bolivarianismo, in: Estudos Bíblicos, v. 31. N. 121, p.12, citando, Santos, I. Boaventura de Sousa. A esquerda tem o poder político, mas a direita continua com o poder econômico. In: Caros Amigos, março (2010), p. 42.
[30] BARROS, M. “Voltar ao primeiro amor”. O compromisso da Igreja latino-americana e o bolivarianismo. In: Estudos Bíblicos, v. 31. N. 121, p.13.
[31] Ferreira, J. A., Mesquita, I. N. Os escravos de Corinto e os escravos análogos do Brasil, in: Estudos Bíblicos, v. 31. N. 121, p.28.
[32] De Vaux, R. Le Istituzioni dell´Antico Testamento, p. 20.
[33] Zé Vicente was born in Orós, Ceará (Brazil), poet, farmer, songwriter, singer. He sings and writes song since 1981, making his creations and voice the expression. Of identity and cultural affirmation, not only for Brazilian people, but also for the peoples of places where he has been traveling through, in Latin America, Italy, South Africa.
[34] Pope Francis. Encyclical Letter Laudato Si about the common house. The Document reveals the cosmic consciousness of the Gospel and, within it, the mission of the Church is to alert the peoples about the responsibility of each person and each nation in the conservation of the environment and human relations.
[35] POPE FRANCIS, Laudato Si, p. 38-43.
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