Instances of racism continue to shame us, for they show that our supposed social progress is not as real or definitive as we think. Now by chance a priest was going down that road; and when he saw him, he passed by on the other side. Not only by providing for their basic needs, but by enabling them to give the best of themselves, even though their performance may be less than optimum, their pace slow or their efficiency limited. [252] Divinae Institutiones VI, 20, 17: PL 6, 708. In the first Christian centuries, a number of thinkers developed a universal vision in their reflections on the common destination of created goods. Every commitment inspired by the Church’s social doctrine is “derived from charity, which according to the teaching of Jesus is the synthesis of the entire Law (cf. [156] Pontifical Council for Justice and Peace, Compendium of the Social Doctrine of the Church, 439. May we not be content with being enclosed in one fragment of reality. 2), we can assume one of two attitudes: we can pass by or we can stop to help. We have ample evidence of the great good of which we are capable, yet we also have to acknowledge our inherent destructiveness. Fratelli Tutti, 2020, Introduction Reflection Process for small group, family, or individual: Before each meeting, read the chapter of Fratelli Tutti that will be discussed that week. We must never grow accustomed or inured to them. While acknowledging that it might detract from the discipline and silence of monasteries, Benedict nonetheless insisted that “the poor and pilgrims be treated with the utmost care and attention”. As a result, there is a growing loss of the sense of history, which leads to even further breakup. I am very grateful that … “Here we have a splendid secret that shows us how to dream and to turn our life into a wonderful adventure. If you do not have the encyclical, the Fratelli Tutti PDF is here. 80. [89], 116. 125. There is a certain interplay between those who manipulate and cheat society, and those who, while claiming to be detached and impartial critics, live off that system and its benefits. “Fratelli Tutti” the new papal encyclical on fraternity and social friendship, is an important teaching document that must be read by anyone who wants to know where Pope Francis is coming from. [260] For “reason, by itself, is capable of grasping the equality between men and of giving stability to their civic coexistence, but it cannot establish fraternity”. What applies to nations is true also for different regions within each country, since there too great inequalities often exist. There are two extreme situations that may come to be seen as solutions in especially dramatic circumstances, without realizing that they are false answers that do not resolve the problems they are meant to solve and ultimately do no more than introduce new elements of destruction in the fabric of national and global society. In the article the encyclical is cited by the acronym FT. [2]. Let us take an active part in renewing and supporting our troubled societies. Development must not aim at the amassing of wealth by a few, but must ensure “human rights – personal and social, economic and political, including the rights of nations and of peoples”. In the face of something that cannot be forgotten for any reason, we can still forgive. Even as individuals maintain their comfortable consumerist isolation, they can choose a form of constant and febrile bonding that encourages remarkable hostility, insults, abuse, defamation and verbal violence destructive of others, and this with a lack of restraint that could not exist in physical contact without tearing us all apart. [214], 230. In moments of crisis, decisions become urgent. Revenge resolves nothing. [232] Visit to the Yad Vashem Memorial, Jerusalem (26 May 2014): AAS 106 (2014), 228. It should be kept in mind that “an innate tension exists between globalization and localization. Ein Gang durch den Festkreis, Herderbücherei 901, Freiburg, 1981, 30. [98] The right to private property can only be considered a secondary natural right, derived from the principle of the universal destination of created goods. For we ourselves were once foolish” (Tit 3:2-3). Intermediaries seek to give everyone a discount, ultimately in order to gain something for themselves. The solution is not an openness that spurns its own richness. [270] Homily, Santiago de Cuba (22 September 2015): AAS 107 (2015), 1005. May God inspire that dream in each one of us. Each day we have to decide whether to be Good Samaritans or indifferent bystanders. 2, resp. In the document, Francis states that the way the COVID-19 pandemic was managed by world countries has shown a failure in global cooperation. Plunging people into despair closes a perfectly perverse circle: such is the agenda of the invisible dictatorship of hidden interests that have gained mastery over both resources and the possibility of thinking and expressing opinions. GLOBALIZATION AND PROGRESS WITHOUT A SHARED ROADMAP. 4-5. [130] GEORG SIMMEL, Brücke und Tür. The precise translation of the title has not yet been released in English. For us, this prophecy took flesh in Christ Jesus who, seeing a disciple tempted to violence, said firmly: “Put your sword back into its place; for all who take the sword will perish by the sword” (Mt 26:52). In recent years, the words “populism” and “populist” have invaded the communications media and everyday conversation. 218. A similar expression exists in Latin: benevolentia. 107. It was his visit to Sultan Malik-el-Kamil, in Egypt, which entailed considerable hardship, given Francis’ poverty, his scarce resources, the great distances to be traveled and their differences of language, culture and religion. In fact, at 123 pages, he has probably set a record. [85] Address to the European Parliament, Strasbourg (25 November 2014): AAS 106 (2014), 997. Nor should we forget that “inequity affects not only individuals but entire countries; it compels us to consider an ethics of international relations”. Yet, this can only occur to the extent that there is genuine dialogue and openness to others. They compel us to recognize Christ himself in each of our abandoned or excluded brothers and sisters (cf. [108] Address on Nuclear Weapons, Nagasaki, Japan (24 November 2019): L’Osservatore Romano, 25-26 November 2019, 6. 202. This becomes all the more serious when, whether in cruder or more subtle forms, it leads to the usurpation of institutions and laws. 9. This means working to create a many-faceted polyhedron whose different sides form a variegated unity, in which “the whole is greater than the part”. It involves “speaking words of comfort, strength, consolation and encouragement” and not “words that demean, sadden, anger or show scorn”.[208]. Every human being has the right to live with dignity and to develop integrally; this fundamental right cannot be denied by any country. [148] Address to the Members of the General Assembly of the United Nations Organization, New York (25 September 2015): AAS 107 (2015), 1037. At the same time, it warns us about the attitude of those who think only of themselves and fail to shoulder the inevitable responsibilities of life as it is. One speaks of respect for freedom, but without roots in a shared narrative; in certain contexts, those who defend the rights of the most vulnerable members of society tend to be criticized as populists. [244] Message to the United Nations Conference to Negotiate a Legally Binding Instrument to Prohibit Nuclear Weapons (23 March 2017): AAS 109 (2017), 394-396. Indeed, “the ever-increasing number of interconnections and communications in today’s world makes us powerfully aware of the unity and common destiny of the nations. In this way, fear deprives us of the desire and the ability to encounter the other”.[45]. “In the absence of objective truths or sound principles other than the satisfaction of our own desires and immediate needs… we should not think that political efforts or the force of law will be sufficient… When the culture itself is corrupt, and objective truth and universally valid principles are no longer upheld, then laws can only be seen as arbitrary impositions or obstacles to be avoided”.[201]. Political theologian, Professor Anna Rowlands, reflects on Pope Francis’ urgent call to look at the world differently and take concrete action through a true encounter with reality. Planeta, Buenos Aires, 2017, 105. Saint Paul describes kindness as a fruit of the Holy Spirit (Gal 5:22). May we recognize the goodness and beauty that you have sown in each of us, and thus forge bonds of unity, common projects, and shared dreams. Yet until substantial progress is made in achieving this goal, we are obliged to respect the right of all individuals to find a place that meets their basic needs and those of their families, and where they can find personal fulfilment. [124] Apostolic Exhortation Evangelii Gaudium (24 November 2013), 234: AAS 105 (2013), 1115. Yet the brutal and unforeseen blow of this uncontrolled pandemic forced us to recover our concern for human beings, for everyone, rather than for the benefit of a few. These tragic realities are the consequence of a deviation from religious teachings. But the content itself has something to do with it. Saint Francis “heard the voice of God, he heard the voice of the poor, he heard the voice of the infirm and he heard the voice of nature. This is the path. On the contrary, there is no life when we claim to be self-sufficient and live as islands: in these attitudes, death prevails”. Fratelli tutti (All Brothers) is the third encyclical of Pope Francis, subtitled "on fraternity and social friendship". 2. He made of them a way of life. May we not sink to such depths! So likewise a Levite, when he came to the place and saw him, passed by on the other side. What we need in fact are states and civil institutions that are present and active, that look beyond the free and efficient working of certain economic, political or ideological systems, and are primarily concerned with individuals and the common good. I cannot truly encounter another unless I stand on firm foundations, for it is on the basis of these that I can accept the gift the other brings and in turn offer an authentic gift of my own. For many people today, politics is a distasteful word, often due to the mistakes, corruption and inefficiency of some politicians. Yet it also respects the development of the sciences and their essential contribution to finding the surest and most practical means of achieving the desired results. At times, in thinking of the future, we do well to ask ourselves, “Why I am doing this?”, “What is my real aim?” For as time goes on, reflecting on the past, the questions will not be: “How many people endorsed me?”, “How many voted for me?”, “How many had a positive image of me?” The real, and potentially painful, questions will be, “How much love did I put into my work?” “What did I do for the progress of our people?” “What mark did I leave on the life of society?” “What real bonds did I create?” “What positive forces did I unleash?” “How much social peace did I sow?” “What good did I achieve in the position that was entrusted to me?”. 3 0 obj [12] Encyclical Letter Laudato Si’ (24 May 2015), 57: AAS 107 (2015), 869. 128. If the music of the Gospel ceases to sound in our homes, our public squares, our workplaces, our political and financial life, then we will no longer hear the strains that challenge us to defend the dignity of every man and woman”. We can aspire to a world that provides land, housing and work for all. For peace “is not merely absence of war but a tireless commitment – especially on the part of those of us charged with greater responsibility – to recognize, protect and concretely restore the dignity, so often overlooked or ignored, of our brothers and sisters, so that they can see themselves as the principal protagonists of the destiny of their nation”. One fails to realize that behind such statements, abstract and hard to support, great numbers of lives are at stake. 6. For that is the temptation we face if we go down the road of disenchantment and disappointment… Isolation and withdrawal into one’s own interests are never the way to restore hope and bring about renewal. For decades, it seemed that the world had learned a lesson from its many wars and disasters, and was slowly moving towards various forms of integration. [99] The right of some to free enterprise or market freedom cannot supersede the rights of peoples and the dignity of the poor, or, for that matter, respect for the natural environment, for “if we make something our own, it is only to administer it for the good of all”. What reigns instead is a cool, comfortable and globalized indifference, born of deep disillusionment concealed behind a deceptive illusion: thinking that we are all-powerful, while failing to realize that we are all in the same boat. Or better, in the face of a reality that can in no way be denied, relativized or concealed, forgiveness is still possible. As it is unacceptable that some have fewer rights by virtue of being women, it is likewise unacceptable that the mere place of one’s birth or residence should result in his or her possessing fewer opportunities for a developed and dignified life. A shallow and pathetic desire to imitate others leads to copying and consuming in place of creating, and fosters low national self-esteem. It was felt that help should be given primarily to those of one’s own group and race. In any event, one cannot claim that the unjust sufferings of one side alone should be commemorated. They err in thinking that they can develop on their own, heedless of the ruin of others, that by closing their doors to others they will be better protected. [195], 197. It means that the lives of all are prior to the appropriation of goods by a few. 175. 114. This is mainly the question that Fratelli tutti is intended to answer: the Pope describes it as a “Social Encyclical” (6) which borrows the title of the “Admonitions” of Saint Francis of Assisi, who … The Charter of the United Nations, when observed and applied with transparency and sincerity, is an obligatory reference point of justice and a channel of peace. The Samaritans lived in a region where pagan rites were practised. <> Their self-interest as a class, group or nation would inevitably set them in opposition to one another. Here, there can be a misunderstanding. [147] Encyclical Letter Laudato Si’ (24 May 2015), 189: AAS 107 (2015), 922. “God does not see with his eyes, God sees with his heart. [95] The principle of the common use of created goods is the “first principle of the whole ethical and social order”;[96] it is a natural and inherent right that takes priority over others. By approaching and making himself present, he crossed all cultural and historical barriers. Dialogue between the followers of different religions does not take place simply for the sake of diplomacy, consideration or tolerance. Once more we realized that no one is saved alone; we can only be saved together. We need to ensure that our institutions are truly effective in the struggle against all these scourges”. [67] Karl Rahner, Kleines Kirchenjahr. P ope Francis beleives that the parable of the Good Samaritan “ summons us to rediscover our vocation as citizens of our respective nations and of the entire world, builders of a new social bond. [25], 27. [159] Instead, “what is needed is a politics which is far-sighted and capable of a new, integral and interdisciplinary approach to handling the different aspects of the crisis”. Unless this basic principle is upheld, there will be no future either for fraternity or for the survival of humanity. [276] It is also urgent to continue to bear witness to the journey of encounter between the different Christian confessions. There is a kind of love that is “elicited”: its acts proceed directly from the virtue of charity and are directed to individuals and peoples. “That light is both the light of reason and the light of faith”,[180] and does not admit any form of relativism. Their biggest concern should not be about a drop in the polls, but about finding effective solutions to “the phenomenon of social and economic exclusion, with its baneful consequences: human trafficking, the marketing of human organs and tissues, the sexual exploitation of boys and girls, slave labour, including prostitution, the drug and weapons trade, terrorism and international organized crime. If rules are considered simply as means to be used whenever it proves advantageous, and to be ignored when it is not, uncontrollable forces are unleashed that cause grave harm to societies, to the poor and vulnerable, to fraternal relations, to the environment and to cultural treasures, with irretrievable losses for the global community. For “man is a limited being who is himself limitless”.[130]. [248], 264. This saint of fraternal love, simplicity and joy, who inspired me to write the Encyclical Laudato Si’, prompts me once more to devote this new Encyclical to fraternity and social friendship. Only one person stopped, approached the man and cared for him personally, even spending his own money to provide for his needs. For these reasons, the Church, while respecting the autonomy of political life, does not restrict her mission to the private sphere. Amid the fray of conflicting interests, where victory consists in eliminating one’s opponents, how is it possible to raise our sights to recognize our neighbours or to help those who have fallen along the way? 1, a. The encyclical calls for more human fraternity and solidarity, and is a plea to reject wars. [211] Address at the National Reconciliation Encunter, Villavicencio, Colombia (8 September 2017): AAS 109 (2017), 1063-1064, 1066. Let us hear the true stories of these victims of violence, look at reality through their eyes, and listen with an open heart to the stories they tell. Address to Participants in the World Meeting of Popular Movements (28 October 2014): AAS 106 (2014), 851-859. Although this Letter is addressed to all people of good will, regardless of their religious convictions, the parable is one that any of us can relate to and find challenging. In some closed and monochrome economic approaches, for example, there seems to be no place for popular movements that unite the unemployed, temporary and informal workers and many others who do not easily find a place in existing structures. There are those who prefer not to talk of reconciliation, for they think that conflict, violence and breakdown are part of the normal functioning of a society. 286. In a family, parents, grandparents and children all feel at home; no one is excluded. Pope Francis published his third Encyclical Letter Fratelli tutti on Fraternity and Social Friendship on Sunday. 178. 192. Let us realize that as our minds and hearts narrow, the less capable we become of understanding the world around us. Of those who have endured much unjust and cruel suffering, a sort of “social forgiveness” must not be demanded. An appropriate and authentic openness to the world presupposes the capacity to be open to one’s neighbour within a family of nations. Krakow WYD 2016. Acknowledging the existence of certain enduring values, however demanding it may be to discern them, makes for a robust and solid social ethics. Beginning Tuesday, Pope Francis’ recent Encyclical Fratelli tutti, on Fraternity and Social Friendship, will be more readily accessible by the faithful.. [220], 234. 20. Extraordinary Moment of Prayer in Time of Epidemic (27 March 2020): L’Osservatore Romano, 29 March 2020, p. 10; Message for the 2020 World Day of the Poor (13 June 2020), 6: L’Osservatore Romano, 14 June 2020, p. 8. 118. [15] In addition, a readiness to discard others finds expression in vicious attitudes that we thought long past, such as racism, which retreats underground only to keep reemerging. But this is to create a needless dichotomy. Which of these characters do you resemble? We see “outbreaks of tension and a buildup of arms and ammunition in a global context dominated by uncertainty, disillusionment, fear of the future, and controlled by narrow economic interests”. [153] There is need to prevent this Organization from being delegitimized, since its problems and shortcomings are capable of being jointly addressed and resolved. Pain and conflict transform us. A movement that starts from our heart and reaches the eyes, the ears and the hands… Tenderness is the path of choice for the strongest, most courageous men and women”. Peace is not achieved by normative frameworks and institutional arrangements between well-meaning political or economic groups… It is always helpful to incorporate into our peace processes the experience of those sectors that have often been overlooked, so that communities themselves can influence the development of a collective memory”. The human person, with his or her inalienable rights, is by nature open to relationship. 113. 224. [61] We likewise believe that Christ shed his blood for each of us and that no one is beyond the scope of his universal love. 71. Something else is required: an exchange of gifts for the common good. Yet, “when it is a matter of the moral norms prohibiting intrinsic evil, there are no privileges or exceptions for anyone. ��k��=s1].B�is�b�����-�BB1��C*M�L�q"�W�������T�PS�(GrFM��ޑ9!J�>;��*�=᳹�wᘢ���6ch����+��`��D�H�yV?�����G�4T�p�J��,���J؄$�Ib4�LԘF�_ �QȔ���.�ȡ[�[� Nw�b������o2�7���a�H� �*�KI�1��cˏ� a&Èb���O -��QFo%6?n���)Z�o��ܬ ��a��:��x5}B��|:i"] X�O'\�VJd����u��U{��O�S�����uYaeՈ����gC��/��`� For Christians, this way of thinking and acting is unacceptable, since it sets certain political preferences above deep convictions of our faith: the inalienable dignity of each human person regardless of origin, race or religion, and the supreme law of fraternal love. [142] Address to Participants in the World Meeting of Popular Movements (28 October 2014): AAS 106 (2014), 858. 193. [120] BENEDICT XVI, Encyclical Letter Caritas in Veritate (29 June 2009), 67: AAS 101 (2009), 700. They were not among those to be helped. 1 0 obj If one does not acknowledge transcendent truth, then the force of power takes over, and each person tends to make full use of the means at his disposal in order to impose his own interests or his own opinion, with no regard for the rights of others… The root of modern totalitarianism is to be found in the denial of the transcendent dignity of the human person who, as the visible image of the invisible God, is therefore by his very nature the subject of rights that no one may violate – no individual, group, class, nation or state. A false notion of tolerance has to give way to a dialogic realism on the part of men and women who remain faithful to their own principles while recognizing that others also have the right to do likewise. This process, by its intrinsic logic, blocks the kind of serene reflection that could lead us to a shared wisdom. “You shall not oppress a stranger; you know the heart of a stranger, for you were strangers in the land of Egypt” (Ex 23:9). When the dignity of the human person is respected, and his or her rights recognized and guaranteed, creativity and interdependence thrive, and the creativity of the human personality is released through actions that further the common good”. We are impressed that some eight hundred years ago Saint Francis urged that all forms of hostility or conflict be avoided and that a humble and fraternal “subjection” be shown to those who did not share his faith. This illusion, unmindful of the great fraternal values, leads to “a sort of cynicism. [32] Homily in Skopje, North Macedonia (7 May 2019): L’Osservatore Romano, 8 May 2019, p. 12. That is why “we need to communicate with each other, to discover the gifts of each person, to promote that which unites us, and to regard our differences as an opportunity to grow in mutual respect. Such terrorism must be condemned in all its forms and expressions”. He needs the young to be shallow, uprooted and distrustful, so that they can trust only in his promises and act according to his plans. It is remarkable how the various characters in the story change, once confronted by the painful sight of the poor man on the roadside. Today there are more and more of them. Fear and resentment can easily lead to viewing punishment in a vindictive and even cruel way, rather than as part of a process of healing and reintegration into society. CHARLES DE FOUCAULD, Méditation sur le Notre Père (23 January 1897). 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