Concupiscence is not a flaw limited to our own day. How good would this be! In recent years, the words “populism” and “populist” have invaded the communications media and everyday conversation. The parable, though, is troubling, for Jesus says that the wounded man was a Judean, while the one who stopped and helped him was a Samaritan. Or when, at other times, they seek popularity by appealing to the basest and most selfish inclinations of certain sectors of the population. Often nowadays we find neither the time nor the energy to stop and be kind to others, to say “excuse me”, “pardon me”, “thank you”. Closed groups and self-absorbed couples that define themselves in opposition to others tend to be expressions of selfishness and mere self-preservation. Oddly enough, while closed and intolerant attitudes towards others are on the rise, distances are otherwise shrinking or disappearing to the point that the right to privacy scarcely exists. Nor should we naively refuse to recognize that “obsession with a consumerist lifestyle, above all when few people are capable of maintaining it, can only lead to violence and mutual destruction”. Lord, Father of our human family, you created all human beings equal in dignity: pour forth into our hearts a fraternal spirit and inspire in us a dream of renewed encounter, dialogue, justice and peace. How marvellously human! Politics too must make room for a tender love of others. Only by basing themselves on the historical truth of events will they be able to make a broad and persevering effort to understand one another and to strive for a new synthesis for the good of all. : AAS 105 (2013), 1105-1106. 7. 138. 55. The internet, in particular, offers immense possibilities for encounter and solidarity. Pope Francis's new encyclical, "Fratelli Tutti," outlines his recipe for rebuilding a post-pandemic world, beginning with a complete restructuring of politics and civil discourse in order to create systems prioritizing the community and the poor, rather than individual or market interests. [210] EPISCOPAL CONFERENCE OF THE CONGO, Message au Peuple de Dieu et aux femmes et aux hommes de bonne volonté (9 May 2018). Amen. This summons is ever new, yet it is grounded in a fundamental law of our being: we are called to direct society to the pursuit of the common good and, with this purpose in mind, to persevere in consolidating its political and social order, its fabric of relations, its human goals. Ultimately, "persons are no longer seen as a paramount value to be cared for . 2267 of the Catechism of the Catholic Church on the Death Penalty, Address to Delegates of the International Association of Penal Law, Address to the National Association of Magistrates, Address to the International Meeting for Peace organized by the Community of Sant’Egidio. [78] This false universalism ends up depriving the world of its various colours, its beauty and, ultimately, its humanity. It is remarkable how the various characters in the story change, once confronted by the painful sight of the poor man on the roadside. The parable "speaks to us of an essential and often forgotten aspect of our common humanity: we were created for a fulfilment that can only be found in love." It highlights the theme of friendship and kinship, calling for peace and harmony among all peoples, religions, and nations. A land will be fruitful, and its people bear fruit and give birth to the future, only to the extent that it can foster a sense of belonging among its members, create bonds of integration between generations and different communities, and avoid all that makes us insensitive to others and leads to further alienation”. 65. Yet “today’s world is largely a deaf world… At times, the frantic pace of the modern world prevents us from listening attentively to what another person is saying. The nervous indifference that makes them pass to the other side of the road – whether innocently or not, whether the result of disdain or mere distraction – makes the priest and the Levite a sad reflection of the growing gulf between ourselves and the world around us. In the first century before Christ, Rabbi Hillel stated: “This is the entire Torah. [92] De Lazaro Concio, II, 6: PG 48, 992D. The phrase is taken from the writings of St. Francis, one of the . 127. En Asís y desde la pobreza y la sencillez, proponía a los suyos vivir bajo el sabor del Evangelio. [15] Cf. [158] Encyclical Letter Laudato Si’ (24 May 2015), 189: AAS 107 (2015), 922. Not even the majority of the social body may violate these rights, by going against the minority”. As examples, we may cite: increasing and simplifying the granting of visas; adopting programmes of individual and community sponsorship; opening humanitarian corridors for the most vulnerable refugees; providing suitable and dignified housing; guaranteeing personal security and access to basic services; ensuring adequate consular assistance and the right to retain personal identity documents; equitable access to the justice system; the possibility of opening bank accounts and the guarantee of the minimum needed to survive; freedom of movement and the possibility of employment; protecting minors and ensuring their regular access to education; providing for programmes of temporary guardianship or shelter; guaranteeing religious freedom; promoting integration into society; supporting the reuniting of families; and preparing local communities for the process of integration. [1], The Pope also calls for the establishment of the concept of "full citizenship" and the rejection of the discriminatory use of the expression "minorities". [223] Encyclical Letter Centesimus Annus (1 May 1991), 14: AAS 83 (1991), 810. Jn 19:26), she cares not only for Jesus but also for “the rest of her children” (cf. Behind these trends that tend to level our world, there flourish powerful interests that take advantage of such low self-esteem, while attempting, through the media and networks, to create a new culture in the service of the elite. [36][37], Fratelli tutti accepts the right to property, but states that this right "can only be considered a secondary natural right" when compared to human dignity. We televise live pictures of them, even speaking about them with euphemisms and with apparent tolerance”.[59]. In this world that races ahead, yet lacks a shared roadmap, we increasingly sense that “the gap between concern for one’s personal well-being and the prosperity of the larger human family seems to be stretching to the point of complete division between individuals and human community… It is one thing to feel forced to live together, but something entirely different to value the richness and beauty of those seeds of common life that need to be sought out and cultivated”. Solidarity is a word that is not always well received; in certain situations, it has become a dirty word, a word that dare not be said. Those who were fierce enemies have to speak from the stark and clear truth. Indeed, “without internal forms of solidarity and mutual trust, the market cannot completely fulfil its proper economic function. 22. As silence and careful listening disappear, replaced by a frenzy of texting, this basic structure of sage human communication is at risk. They may attract some attention by their sharp and aggressive tone. It also gives rise to healthy and enriching exchanges. [250] PONTIFICAL COUNCIL FOR JUSTICE AND PEACE, Compendium of the Social Doctrine of the Church, 402. [141] BENEDICT XVI, Encyclical Letter Caritas in Veritate (29 June 2009), 35: AAS 101 (2009), 670. [31], In the same section, Pope Francis also criticises those who believe that worshipping God is enough and are untrue to what their faith demands of them. By approaching and making himself present, he crossed all cultural and historical barriers. Una enciclica "diversa" - 3. Something else is required: an exchange of gifts for the common good. Unless we recover the shared passion to create a community of belonging and solidarity worthy of our time, our energy and our resources, the global illusion that misled us will collapse and leave many in the grip of anguish and emptiness. Every brother or sister in need, when abandoned or ignored by the society in which I live, becomes an existential foreigner, even though born in the same country. Paradoxically, we have certain ancestral fears that technological development has not succeeded in eliminating; indeed, those fears have been able to hide and spread behind new technologies. [215] Meeting with Political, Economic and Civic Leaders, Quito, Ecuador (7 July 2015): L’Osservatore Romano, 9 July 2015, p. 9. In the first, people get caught up in an abstract, globalized universe… In the other, they turn into a museum of local folklore, a world apart, doomed to doing the same things over and over, incapable of being challenged by novelty or appreciating the beauty which God bestows beyond their borders”. [271] Yet we Christians are very much aware that “if the music of the Gospel ceases to resonate in our very being, we will lose the joy born of compassion, the tender love born of trust, the capacity for reconciliation that has its source in our knowledge that we have been forgiven and sent forth. 107. 178. The first is universal love. We must not lose our ability to listen”. [164] Encyclical Letter Laudato Si’ (24 May 2015), 191: AAS 107 (2015), 923. ID., Address to the Roman Curia (21 December 1984), 4: AAS 76 (1984), 506. Yet, “the commandment of peace is inscribed in the depths of the religious traditions that we represent… As religious leaders, we are called to be true ‘people of dialogue’, to cooperate in building peace not as intermediaries but as authentic mediators. Saint Paul VI, Encyclical Letter Populorum Progressio (26 March 1967): AAS 59 (1967), 265; Benedict XVI, Encyclical Letter Caritas in Veritate (29 June 2009), 16: AAS 101 (2009), 652. Benedict XVI, Encyclical Letter Caritas in Veritate (29 June 2009), 6: AAS 101 (2009), 644. The Acts of the Apostles notes that the disciples, albeit persecuted by some of the authorities, “had favour with all the people” (2:47; cf. [185] It will likewise inspire intense efforts to ensure that “everything be done to protect the status and dignity of the human person”. 257. La rilevanza pubblica della - fraternità - 4. The benefits and limits of liberal approaches, 163. "[28] He says that migrants should also benefit from love, and quoted the USCCB's 2018 pastoral letter against racism, saying that there are some rights that "precede any society because they flow from the dignity granted to each person as created by God". The Bishops of South Africa have pointed out that true reconciliation is achieved proactively, “by forming a new society, a society based on service to others, rather than the desire to dominate; a society based on sharing what one has with others, rather than the selfish scramble by each for as much wealth as possible; a society in which the value of being together as human beings is ultimately more important than any lesser group, whether it be family, nation, race or culture”. There are also attempts to discredit politics, to replace it with economics or to twist it to one ideology or another. BENEDICT XVI, Encyclical Letter Caritas in Veritate (29 June 2009), 67: AAS 101 (2009), 700-701. Complex challenges arise when our neighbour happens to be an immigrant. For this reason, “terrorism is deplorable and threatens the security of people – be they in the East or the West, the North or the South – and disseminates panic, terror and pessimism, but this is not due to religion, even when terrorists instrumentalize it. [41] Message for the 2020 World Day of Migrants and Refugees (13 May 2020): L’Osservatore Romano, 16 May 2020, p. 8. 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. October 6, 2020 "We're on the Brink": Cardinal says Fratelli Tutti is Needed Now for a World in Crisis Patheos. They should be ready to listen to other points of view and to make room for everyone. 104. [30][31] Pope Francis says this parable is an "ever new" call from Jesus to "rediscover our vocation as citizens of our respective nations and of the entire world, builders of a new social bond". The ancient commandment to “love your neighbour as yourself” (Lev 19:18) was usually understood as referring to one’s fellow citizens, yet the boundaries gradually expanded, especially in the Judaism that developed outside of the land of Israel. It follows that “we believers need to find occasions to speak with one another and to act together for the common good and the promotion of the poor. Without an attempt to enter into that way of thinking, what I am saying here will sound wildly unrealistic. Theirs is not a culture meant to benefit the powerful, those driven to create for themselves a kind of earthly paradise. It is the third encyclical since Cardinal Jorge Bergoglio took the name Francis on his election to the papacy in . We have to stand in the place of others, if we are to discover what is genuine, or at least understandable, in their motivations and concerns. 3, dist. The limits and borders of individual states cannot stand in the way of this", and adds: "Each country also belongs to the foreigner inasmuch as a territory's goods must not be denied to a needy person coming from elsewhere. [134] Cf. 19. Pope Francis (Latin: Franciscus; Italian: Francesco; Spanish: Francisco; born Jorge Mario Bergoglio, 17 December 1936) is the 266th and current Pope of the Roman Catholic Church, a title he holds ex officio as Bishop of Rome, and Sovereign of the Vatican City. We should not expect everything from those who govern us, for that would be childish. I ask God “to prepare our hearts to encounter our brothers and sisters, so that we may overcome our differences rooted in political thinking, language, culture and religion. Political life no longer has to do with healthy debates about long-term plans to improve people’s lives and to advance the common good, but only with slick marketing techniques primarily aimed at discrediting others. Reading other texts of the New Testament, we can see how the early Christian communities, living in a pagan world marked by widespread corruption and aberrations, sought to show unfailing patience, tolerance and understanding. Instead, it proved easier to pursue partisan interests without upholding the universal common good. Today there is a tendency to claim ever broader individual – I am tempted to say individualistic – rights. Certainly, he had his own plans for that day, his own needs, commitments and desires. 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. [280] Homily, Colombo, Sri Lanka (14 January 2015): AAS 107 (2015), 139. 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. [53] In the attempt to search for a ray of light in the midst of what we are experiencing, and before proposing a few lines of action, I now wish to devote a chapter to a parable told by Jesus Christ two thousand years ago. It often happens that good ideas are not accepted by the poorer sectors of society because they are presented in a cultural garb that is not their own and with which they cannot identify. 5. [114], 133. «Fratelli tutti»,1 escribía san Francisco de Asís para dirigirse a todos los hermanos y las hermanas, y proponerles una forma de vida con sabor a Evangelio. This also means finding ways to include those on the peripheries of life. [76] Cf. 165. The word ‘people’ has a deeper meaning that cannot be set forth in purely logical terms. [65] Since we were made for love, in each one of us “a law of ekstasis” seems to operate: “the lover ‘goes outside’ the self to find a fuller existence in another”. [282], 284. [197] Apostolic Exhortation Querida Amazonia (2 February 2020), 108. Subtitle: 285. For these reasons, the Church, while respecting the autonomy of political life, does not restrict her mission to the private sphere. 91. Attempts can be made to justify or excuse it when it tends to serve one’s own economic or ideological interests, but sooner or later it turns against those very interests. We fail to keep our attention focused, to penetrate to the heart of matters, and to recognize what is essential to give meaning to our lives. [187] Address to the United Nations Organization, New York (25 September 2015): AAS 107 (2015), 1039. Such dialogue needs to be enriched and illumined by clear thinking, rational arguments, a variety of perspectives and the contribution of different fields of knowledge and points of view. 217. Charity is at the heart of every healthy and open society, yet today “it is easily dismissed as irrelevant for interpreting and giving direction to moral responsibility”. The Admonitions are principles and guidance for monks who belonged to the religious orders established by Saint Francis. We encounter the command not to do to others what you would not want them to do to you (cf. [158] Although misuse of power, corruption, disregard for law and inefficiency must clearly be rejected, “economics without politics cannot be justified, since this would make it impossible to favour other ways of handling the various aspects of the present crisis”. 200. 11. [117], 135. Never again, Lord, never again!”.[232]. Education serves these by making it possible for each human being to shape his or her own future. For our part, let us foster what is good and place ourselves at its service. In Fratelli Tutti, . [276] Enarrationes in Psalmos, 130, 6: PL 37, 1707. [84] A truly human and fraternal society will be capable of ensuring in an efficient and stable way that each of its members is accompanied at every stage of life. [9] We are more alone than ever in an increasingly massified world that promotes individual interests and weakens the communitarian dimension of life. His answer is one that we ourselves all too often give: “Am I my brother’s keeper?” (ibid.). Nor can it save us from the many ills that are now increasingly globalized. If we want true integral human development for all, we must work tirelessly to avoid war between nations and peoples. On an even broader scale, Grand Imam Ahmad Al-Tayyeb and I have observed that “good relations between East and West are indisputably necessary for both. I realize that some people are hesitant and fearful with regard to migrants. Another sign of the decline of popular leadership is concern for short-term advantage. [17] BENEDICT XVI, Encyclical Letter Caritas in Veritate (29 June 2009), 22: AAS 101 (2009), 657. [224] Homily at Mass for the Progress of Peoples, Maputo, Mozambique (6 September 2019): L’Osservatore Romano, 7 September 2019, p. 8. Aside from the different ways that . At the beginning of the encyclical, Pope Francis draws our attention to point 25 of the Admonitions, in which . In this way, they deny that there is room for everybody. 220. The text was made public the following day, 4 October. "[27], The encyclical asserts that "[r]acism is a virus that quickly mutates and, instead of disappearing, goes into hiding, and lurks in waiting." Francis has inspired these pages. The politician, on the other hand, builds a bridge, and that too is an act of charity. 29. 167. 23, a. Whoever sheds the blood of a man, by man shall his blood be shed” (Gen 9:5-6). In some countries, a concept of popular and national unity influenced by various ideologies is creating new forms of selfishness and a loss of the social sense under the guise of defending national interests. For this reason, I think not only of the need to remember the atrocities, but also all those who, amid such great inhumanity and corruption, retained their dignity and, with gestures small or large, chose the part of solidarity, forgiveness and fraternity. He went to him and bandaged his wounds, having poured oil and wine on them. If someone has a problem, even a serious one, even if he brought it upon himself, the rest of the family comes to his assistance; they support him. One fundamental human right must not be forgotten in the journey towards fraternity and peace. [15][21], The notion of "neighbour" elaborated in the document is partly inspired by the interpretation of Paul Ricoeur, whom the pope quotes twice in the encyclical; the pope also quotes one of Ricoeur's thought leaders, Christian existentialist philosopher Gabriel Marcel. From the various peace processes that have taken place in different parts of the world, “we have learned that these ways of making peace, of placing reason above revenge, of the delicate harmony between politics and law, cannot ignore the involvement of ordinary people. [100], 123. Business activity is essentially “a noble vocation, directed to producing wealth and improving our world”. Indeed, “only the man who approaches others, not to draw them into his own life, but to help them become ever more fully themselves, can truly be called a father”. It can offer a generous welcome to those in urgent need, or work to improve living conditions in their native lands by refusing to exploit those countries or to drain them of natural resources, backing corrupt systems that hinder the dignified development of their peoples. [101] God encourages us to develop the talents he gave us, and he has made our universe one of immense potential. [266] BENEDICT XVI, Encyclical Letter Deus Caritas Est (25 December 2005), 28: AAS 98 (2006), 240. And that is not something automatic, but rather a slow, difficult process… of advancing towards a common project”.[132]. [234] The victims themselves – individuals, social groups or nations – need to do so, lest they succumb to the mindset that leads to justifying reprisals and every kind of violence in the name of the great evil endured. 243. "[15], Francis also calls for a reform of the United Nations to prevent it from being "delegitimized". [149] When we talk about the possibility of some form of world authority regulated by law,[150] we need not necessarily think of a personal authority. Revenge resolves nothing. 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. True charity is capable of incorporating all these elements in its concern for others. Once the foundations of social life are corroded, what ensues are battles over conflicting interests”. Such a covenant also demands the realization that some things may have to be renounced for the common good. He made of them a way of life. Building social friendship does not only call for rapprochement between groups who took different sides at some troubled period of history, but also for a renewed encounter with the most impoverished and vulnerable sectors of society. Use these to accompany your reading and reflection on the full encyclical. Indeed, “doubly poor are those women who endure situations of exclusion, mistreatment and violence, since they are frequently less able to defend their rights”. In her conclusion, Tsikhanouskaya challenged the Pope for guidance for the peaceful protesters facing continuous violence from the government. “When you gather the grapes of your vineyard, do not glean what is left; it shall be for the sojourner, the orphan, and the widow. These considerations help us recognize the urgent need to combat all that threatens or violates fundamental human rights. Pope Francis asks for recognition of the dignity of each person, in order to build a more just world. For “the international community is a juridical community founded on the sovereignty of each member state, without bonds of subordination that deny or limit its independence”. [43] Address to the Diplomatic Corps accredited to the Holy See (13 January 2014): AAS 106 (2014), 84. Our own days, however, seem to be showing signs of a certain regression. 93. Let us stop feeling sorry for ourselves and acknowledge our crimes, our apathy, our lies. [44], 41. 19. [127] SAINT JOHN PAUL II, Address to Representatives of Argentinian Culture, Buenos Aires, Argentina (12 April 1987), 4: L’Osservatore Romano, 14 April 1987, p. 7. [144] In that sense, such movements are “social poets” that, in their own way, work, propose, promote and liberate. When the last day comes, and there is sufficient light to see things as they really are, we are going to find ourselves quite surprised”.[278]. [29] Technology is constantly advancing, yet “how wonderful it would be if the growth of scientific and technological innovation could come with more equality and social inclusion. [240] At issue is whether the development of nuclear, chemical and biological weapons, and the enormous and growing possibilities offered by new technologies, have granted war an uncontrollable destructive power over great numbers of innocent civilians. [249] This means that legitimate public authority can and must “inflict punishments according to the seriousness of the crimes”[250] and that judicial power be guaranteed a “necessary independence in the realm of law”. Kindness facilitates the quest for consensus; it opens new paths where hostility and conflict would burn all bridges. Its point of departure must be God’s way of seeing things. 6. That peace is not achieved by recourse only to those who are pure and untainted, since “even people who can be considered questionable on account of their errors have something to offer which must not be overlooked”. Will the wounded man end up being the justification for our irreconcilable divisions, our cruel indifference, our intestine conflicts? An injured man lay on the roadside. At the same time, though, I have wanted to stress that I have no intention of proposing “a completely enclosed, a-historic, static ‘indigenism’ that would reject any kind of blending (mestizaje)”. The truth is that violence has no basis in our fundamental religious convictions, but only in their distortion. The Church esteems the ways in which God works in other religions, and “rejects nothing of what is true and holy in these religions. 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. In the case of personal encounters, including those involving a distant or forgotten brother or sister, it can do so by employing all the resources that the institutions of an organized, free and creative society are capable of generating. 211. [171] Each of us is fully a person when we are part of a people; at the same time, there are no peoples without respect for the individuality of each person. In the face of so much pain and suffering, our only course is to imitate the Good Samaritan. This presupposes a different way of understanding relations and exchanges between countries. The parable is clear and straightforward, yet it also evokes the interior struggle that each of us experiences as we gradually come to know ourselves through our relationships with our brothers and sisters. [188] Address to Participants in the World Meeting of Popular Movements (28 October 2014): AAS 106 (2014), 853. [111], 131. Having received this universal motherhood at the foot of the cross (cf. [28], 31. Halfway through, we interrupt him and want to contradict what he has not even finished saying. Yet we also need to look to the local, which keeps our feet on the ground. At times, however, leftist ideologies or social doctrines linked to individualistic ways of acting and ineffective procedures affect only a few, while the majority of those left behind remain dependent on the goodwill of others. 67. ", but rather about "how much love did I put into my work?" Dialogue between generations; dialogue among our people, for we are that people; readiness to give and receive, while remaining open to the truth. 137. From our faith experience and from the wisdom accumulated over centuries, but also from lessons learned from our many weaknesses and failures, we, the believers of the different religions, know that our witness to God benefits our societies. The overview document includes a helpful chapter by chapter summary of the document, and the summary provides a one-page introduction to some of Fratelli Tutti's main themes.Use these to accompany your reading and reflection on the full . Saint John Paul II observed that the Church “does not intend to condemn every possible form of social conflict. [264] It is wrong when the only voices to be heard in public debate are those of the powerful and “experts”. [118] Latinoamérica. [131] Cf. 143. Fratelli Tutti sends out a clarion call to discover new ways of engaging in politics, society and religion that are grounded in a culture of encounter and friendship rather than fear and self-interest. Nor can it exclude the conviction that it is possible to arrive at certain fundamental truths always to be upheld. Porque san Francisco, que se sentía hermano del sol, del mar y del viento, se sabía todavía más unido a los que eran de su propia carne. [14] Address to the Diplomatic Corps accredited to the Holy See (13 January 2014): AAS 106 (2014), 83-84. This leads to the simplistic belief that the poor are dangerous and useless, while the powerful are generous benefactors. [40] Post-Synodal Apostolic Exhortation Christus Vivit (25 March 2019), 92. FRATELLI TUTTI. They considered themselves important for the society of the time, and were anxious to play their proper part. On the contrary, there is no life when we claim to be self-sufficient and live as islands: in these attitudes, death prevails”. Differences of colour, religion, talent, place of birth or residence, and so many others, cannot be used to justify the privileges of some over the rights of all. Universal does not necessarily mean bland, uniform and standardized, based on a single prevailing cultural model, for this will ultimately lead to the loss of a rich palette of shades and colours, and result in utter monotony. In this regard, Grand Imam Ahmad Al-Tayyeb and I have called upon “the architects of international policy and world economy to work strenuously to spread the culture of tolerance and of living together in peace; to intervene at the earliest opportunity to stop the shedding of innocent blood”. 201. For “our own cultural identity is strengthened and enriched as a result of dialogue with those unlike ourselves. An awareness of our own limitations and incompleteness, far from being a threat, becomes the key to envisaging and pursuing a common project. Only one person stopped, approached the man and cared for him personally, even spending his own money to provide for his needs. Fratelli tutti. In his parable, Jesus does not offer alternatives; he does not ask what might have happened had the injured man or the one who helped him yielded to anger or a thirst for revenge. The title, "Fratelli Tutti," can be translated as "Brothers and Sisters, All.". [24] Our world is trapped in a strange contradiction: we believe that we can “ensure stability and peace through a false sense of security sustained by a mentality of fear and mistrust”. Pope Francis argues throughout the encyclical . [86] Let us return to promoting the good, for ourselves and for the whole human family, and thus advance together towards an authentic and integral growth. There is always the factor of “gratuitousness”: the ability to do some things simply because they are good in themselves, without concern for personal gain or recompense. As a result, they have lost whatever value they might have had, and have become another source of polarization in an already divided society. Pôvodne bola napísaná v španielčine, názov je v taliančine.Podpísaná bola 3. októbra 2020 v Assisi pri hrobe svätého Františka, publikovaná . If everything is connected, it is hard to imagine that this global disaster is unrelated to our way of approaching reality, our claim to be absolute masters of our own lives and of all that exists. Francis felt himself a brother to the sun, the sea and the wind, yet he knew that he was even closer to those of his own flesh. Mt 18:23-35). The opportunities offered by the end of the Cold War were not, however, adequately seized due to a lack of a vision for the future and a shared consciousness of our common destiny. 250. People can develop certain habits that might appear as moral values: fortitude, sobriety, hard work and similar virtues. All this calls for the ability to recognize other people’s right to be themselves and to be different. 103. Love enables us to create one great family, where all of us can feel at home… Love exudes compassion and dignity”.[56]. For “the future is not monochrome; if we are courageous, we can contemplate it in all the variety and diversity of what each individual person has to offer. Some economic rules have proved effective for growth, but not for integral human development. [116], 134. We cannot come to terms and unite for the sake of revenge, or treating others with the same violence with which they treated us, or plotting opportunities for retaliation under apparently legal auspices”. For I have come to set a man against his father, and a daughter against her mother, and a daughter-in-law against her mother-in-law; and a man’s foes will be members of his own household” (Mt 10:34-36). It means confronting the destructive effects of the empire of money… Solidarity, understood in its most profound meaning, is a way of making history, and this is what popular movements are doing”.[90]. But this can degenerate into an unhealthy “populism” when individuals are able to exploit politically a people’s culture, under whatever ideological banner, for their own personal advantage or continuing grip on power. [195], 197. There is no need for me to stress the benefits of dialogue. [102] Cf. Significantly, many small communities living in desert areas developed a remarkable system of welcoming pilgrims as an exercise of the sacred duty of hospitality. By its very nature, love calls for growth in openness and the ability to accept others as part of a continuing adventure that makes every periphery converge in a greater sense of mutual belonging. [142], 169. This requires us to place at the centre of all political, social and economic activity the human person, who enjoys the highest dignity, and respect for the common good. Perhaps this is why, so often, Francis . Some liberal approaches ignore this factor of human weakness; they envisage a world that follows a determined order and is capable by itself of ensuring a bright future and providing solutions for every problem. Welcome Letter from Mike. Then too, it is extremely difficult to carry out a long-term project unless it becomes a collective aspiration. The development of a global community of fraternity based on the practice of social friendship on the part of peoples and nations calls for a better kind of politics, one truly at the service of the common good. Good and evil no longer exist in themselves; there is only a calculus of benefits and burdens. A living culture, enriched by elements from other places, does not import a mere carbon copy of those new elements, but integrates them in its own unique way. The path to peace does not mean making society blandly uniform, but getting people to work together, side-by-side, in pursuing goals that benefit everyone. [249] Address to Delegates of the International Association of Penal Law (23 October 2014): AAS 106 (2014), 840. [145] They may be troublesome, and certain “theorists” may find it hard to classify them, yet we must find the courage to acknowledge that, without them, “democracy atrophies, turns into a mere word, a formality; it loses its representative character and becomes disembodied, since it leaves out the people in their daily struggle for dignity, in the building of their future”.[146]. An economy that is an integral part of a political, social, cultural and popular programme directed to the common good could pave the way for “different possibilities which do not involve stifling human creativity and its ideals of progress, but rather directing that energy along new channels”. There are powerful countries and large businesses that profit from this isolation and prefer to negotiate with each country separately. Liberty becomes nothing more than a condition for living as we will, completely free to choose to whom or what we will belong, or simply to possess or exploit. This document is also addressed to all people of good will offering a "modest contribution to . For this reason, they feel it is better to keep things as they are, maintaining a balance of power between differing groups. [226] Meeting with the Children of the “Bethany Centre” and Representatives of other Charitable Centres of Albania, Tirana, Albania (21 September 2014): Insegnamenti II, 2 (2014), 288. Such planning should include effective assistance for integrating migrants in their receiving countries, while also promoting the development of their countries of origin through policies inspired by solidarity, yet not linking assistance to ideological strategies and practices alien or contrary to the cultures of the peoples being assisted”. Yet let us not do this alone, as individuals. Reflexión onto-lógica”, Revista Universitas Philosophica, 15-16 (December 1990-June 1991), Bogotá, 95-106. These three realities can be harmonized whenever, through dialogue, people are unafraid to get to the heart of an issue. Summa Theologiae, II-II, q. Fraternity between all men and women. In the end, this will impoverish us all. 98. "[28], Pope Francis repeats that the death penalty is "inadmissible" and that "there can be no stepping back from this position. It has to do with our daily efforts to expand our circle of friends, to reach those who, even though they are close to me, I do not naturally consider a part of my circle of interests. On the contrary, “she cannot and must not remain on the sidelines” in the building of a better world, or fail to “reawaken the spiritual energy” that can contribute to the betterment of society. For this reason, “care must be taken not to fall into certain errors which can arise from a misunderstanding of the concept of human rights and from its misuse. 120. Social love is a “force capable of inspiring new ways of approaching the problems of today’s world, of profoundly renewing structures, social organizations and legal systems from within”. 72. Indeed, “society benefits when each person and social group feels truly at home. [123] PONTIFICAL COUNCIL FOR JUSTICE AND PEACE, Compendium of the Social Doctrine of the Church, 447. Solidarity finds concrete expression in service, which can take a variety of forms in an effort to care for others. Then too, “in some host countries, migration causes fear and alarm, often fomented and exploited for political purposes. 92. This trust can be built only through dialogue that is truly directed to the common good and not to the protection of veiled or particular interests”. 112] Document on Human Fraternity for World Peace and Living Together, Abu Dhabi (4 February 2019): L’Osservatore Romano, 4-5 February 2019, p. 7. Encyclical Letter Laudato Si’ (24 May 2015), 159: AAS 107 (2015), 911. Racism is a virus that quickly mutates and, instead of disappearing, goes into hiding, and lurks in waiting. Digital relationships, which do not demand the slow and gradual cultivation of friendships, stable interaction or the building of a consensus that matures over time, have the appearance of sociability. Gen 11:1-9). 102. It also means combatting the structural causes of poverty, inequality, the lack of work, land and housing, the denial of social and labour rights.
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