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The role of Catholicism and morality in prohibition (Venezuela)
Venezuela is a traditionally Catholic country where religious identity and "community morality" markedly shape public opinion and political decisions. Prohibitions and severe restrictions on the gambling sector relied not only on economic or legal arguments, but also on moral assessments: concern for the poor, risks of addiction, criticism of "easy money." Understanding the logic of Catholic social doctrine and its impact on media and politics helps to soberly assess past decisions and build a respectful dialogue about the future of the industry.
Historical and cultural context
Religious matrix: Catholicism for many decades remained the cultural norm of the family, school, communal life. Religious holidays, parish initiatives, and philanthropy shaped the practice of "caring for one's neighbor," suspicious of what could lead to the breakdown of family budgets and addiction.
The night economy and the "permissible" dispute: pre-hotel casinos and halls coexisted with strong moral criticism of the "cult of money," luxury and "temptation" for poor neighborhoods.
Social sensitivity: periods of economic crises strengthened moral optics: "when there is no work and prices rise, excitement is not entertainment, but a trap."
What Catholic doctrine says about gaming
The Catholic tradition does not declare games a sin in essence: they themselves are morally neutral. The key criteria are fairness, moderation and no harm. The game becomes morally unacceptable when:1. damages the necessary maintenance of the family (funds are spent on basic needs);
2. creates dependence and deprives a person of freedom and responsibility;
3. related to fraud or abuse by organizers;
4. encourages vices (false promises of "easy wealth," manipulative advertising to vulnerable groups).
This implies a "moral mandate" to protect the weak and limit practices that push for harm.
How morality shapes public opinion
The "concern for the poor" narrative: focus on families with unstable incomes. In the eyes of the community, every "good luck" lost is a deducted budget for food and medicine.
Operators' reputational framework: In public discourse, "honesty" = transparent rules, moderate advertising, quick and verifiable payouts. Any scandal reinforces the moral demand for bans.
The image of "easy money": a popular motive among preachers and public leaders - criticism of the "culture of luck" instead of labor and education.
Media and pastoral word: parochial projects to help addicts, stories of "broken families" - powerful arguments for restrictions.
Why the ban turned out to be "morally understandable" but not always effective
Intent: Protect the vulnerable and "clean up" public space.
Practice: the ban often pushed demand into the gray zone (offshore, instant messengers, underground halls), where there is no self-exclusion, no limits, no ombudsman.
The moral paradox: with a formal ban, harm grows precisely for the poor (there are no rules and protection), and honest market players and the budget lose.
Conclusion: the moral goal (defense) is achieved better not by total prohibition, but by controlled, ethically designed regulation.
Catholic social doctrine as a "bridge" to compromise
Four pillars - the dignity of the individual, the common good, solidarity, subsidiarity - make it possible to build an ethical model:1. Personality dignity: centralized self-exclusion, default limits, access to help for addicts.
2. Common good: part of the GGR - in the funds of prevention, sports, education; annual public report "where the money went."
3. Solidarity: joint programs with NGOs and parishes - financial literacy training, family support.
4. Subsidiarity: local communities participate in control: QR register of "white" points, hotline, dispute ombudsman.
Typical voltage points and how to reduce them
"Advertising is a temptation for the poor." Solution: age and social filters, prohibition of promises of "guaranteed winnings," frequency limits, an honest summary of bonuses on one screen.
"Online hits young people at night." Solution: night restrictions, sleep reminders, hard time/deposit limits, buy-feature with risk warning.
"There is no real help for addicts." Solution: allocated 1-2 p.p. GGR on the helpline, mutual aid groups, consultation vouchers, joint initiatives with parishes.
"Casinos are a source of corruption/foul play." Solution: RNG certified and live providers, public access audits, public brand/domain/PSP registry.
Dialogue with the Patristic Perspective: How to Speak and What to Do
The language of respect: not to challenge the values of believers, but to show how regulation reduces harm and protects the weak better than prohibition.
Common goals:- protection of family and children;
- fighting addiction;
- honesty and transparency;
- support for education and sports.
1. Advisory Council with the participation of representatives of the Church, NGOs and doctors in the development of Responsible Gaming rules.
2. Joint educational campaigns about the risks of addiction, family budget management, critical thinking about "easy money."
3. "Red button" protocol: how to quickly close "gray" channels, where parishes/communities can promptly complain.
4. Employment and retraining programs (casino personnel, IT audit, support) are an alternative to "shadow" work.
Ethical regulatory design (skeleton rules)
GGR tax (not turnover) + earmarked contributions to social funds.
A single jurisdiction-level self-exclusion center common to all licenses.
Default limits (deposit/rates/time), easy user customization.
Payment "white tire": only verified providers, prohibition of "personal wallets" and manual P2P.
Advertising and promo: clear standards, time slots, prohibition of hyperbole and "guarantees."
Ombudsman and transparent disputes: payment terms, cashout status, public appeal statistics.
How to measure moral success (not just fiscal)
Share of active players with enabled limits.
Number of self-exclusions and proportion of returns to controlled play.
Average dispute response time and percentage of complaints resolved.
Reducing the share of "gray" traffic and cases of non-payment.
Amount of funds allocated to parish/community prevention and family assistance projects.
FAQ (short)
Why does the Church often support bans?
Because with weak government control and poverty, it is prohibition that seems the quickest way to protect the vulnerable.
Are games always immoral?
No, it isn't. They become immoral when they harm a person and family, are associated with deception or exploitation.
Can respect for faith and a working market be combined?
Yes, through regulation that minimizes harm, finances prevention, and makes the industry transparent and accountable.
Why not leave everything "in the shadows" so as not to "provoke"?
The shadow intensifies the harm: there are no tools of protection, honest payments and responsibility - exactly what the moral imperative says.
Catholic morality in Venezuela set an understandable goal - the protection of the vulnerable. Experience has shown that one ban rarely achieves this goal: demand goes into the shadows, where the harm is greater. A sustainable solution is an ethically designed regulation that aligns with the values of the Church: protecting the family, honesty, helping addicts, transparency and serving the common good. This approach does not oppose faith and economics, but combines them into the practice of responsible management of the industry.