[274] SAINT PAUL VI, Encyclical Letter Ecclesiam Suam (6 August 1964): AAS 56 (1964), 650. They must not be neglected, so that each can be enriched by the other’s culture through fruitful exchange and dialogue. Social peace demands hard work, craftsmanship. If only this immense sorrow may not prove useless, but enable us to take a step forward towards a new style of life. We can start from below and, case by case, act at the most concrete and local levels, and then expand to the farthest reaches of our countries and our world, with the same care and concern that the Samaritan showed for each of the wounded man’s injuries. Digital campaigns of hatred and destruction, for their part, are not – as some would have us believe – a positive form of mutual support, but simply an association of individuals united against a perceived common enemy. 1, ad 4: “Dicitur amor extasim facere et fervere, quia quod fervet extra se bullit et exhalat”. 152. Nowadays, “in some political sectors and certain media, public and private violence and revenge are incited, not only against those responsible for committing crimes, but also against those suspected, whether proven or not, of breaking the law… There is at times a tendency to deliberately fabricate enemies: stereotyped figures who represent all the characteristics that society perceives or interprets as threatening. One model of globalization in fact “consciously aims at a one-dimensional uniformity and seeks to eliminate all differences and traditions in a superficial quest for unity… If a certain kind of globalization claims to make everyone uniform, to level everyone out, that globalization destroys the rich gifts and uniqueness of each person and each people”. [222] If we have to begin anew, it must always be from the least of our brothers and sisters. 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. It is moving to see forgiveness shown by those who are able to leave behind the harm they suffered, but it is also humanly understandable in the case of those who cannot. This is the finest help we can give to the poor, the best path to a life of dignity. [288] Letter to Madame de Bondy (7 January 1902). [34] Once this health crisis passes, our worst response would be to plunge even more deeply into feverish consumerism and new forms of egotistic self-preservation. [210], 227. “Truth, in fact, is an inseparable companion of justice and mercy. Certain populist political regimes, as well as certain liberal economic approaches, maintain that an influx of migrants is to be prevented at all costs. 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. Respect for those rights “is the preliminary condition for a country’s social and economic development. No authentic, profound and enduring change is possible unless it starts from the different cultures, particularly those of the poor. Every “peace process requires enduring commitment. [203] As Christians, we also believe that God grants us his grace to enable us to act as brothers and sisters. This has now given free rein to ideologies. 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. These situations of violence, sad to say, “have become so common as to constitute a real ‘third world war’ fought piecemeal”. Or simply look elsewhere, as in some countries, or certain sectors of them, where contempt is shown for the poor and their culture, and one looks the other way, as if a development plan imported from without could edge them out. A realistic and inclusive social covenant must also be a “cultural covenant”, one that respects and acknowledges the different worldviews, cultures and lifestyles that coexist in society. https://www.paoline.it/blog/chiesa/3306-fratelli-tutti.html On the contrary, true love for an oppressor means seeking ways to make him cease his oppression; it means stripping him of a power that he does not know how to use, and that diminishes his own humanity and that of others. Summa Theologiae, I-II, qq. SAINT PAUL VI, Encyclical Letter Populorum Progressio (26 March 1967): AAS 59 (1967), 282. Yet I would like to conclude by mentioning another person of deep faith who, drawing upon his intense experience of God, made a journey of transformation towards feeling a brother to all. [275], 280. For the Jews, this made them impure, detestable, dangerous. Encyclical Letter Laudato Si’ (24 May 2015), 93: AAS 107 (2015), 884-885; Apostolic Exhortation Evangelii Gaudium (24 November 2013), 189-190: AAS 105 (2013), 1099-1100. Nor does this mean calling for forgiveness when it involves renouncing our own rights, confronting corrupt officials, criminals or those who would debase our dignity. [254] Epistola ad Marcellinum 133, 1.2: PL 33, 509. Violence perpetrated by the state, using its structures and power, is not on the same level as that perpetrated by particular groups. [120] BENEDICT XVI, Encyclical Letter Caritas in Veritate (29 June 2009), 67: AAS 101 (2009), 700. In some countries and regions, attempts at reconciliation and rapprochement proved fruitful, while others showed great promise. 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. Justice is properly sought solely out of love of justice itself, out of respect for the victims, as a means of preventing new crimes and protecting the common good, not as an alleged outlet for personal anger. It has also shown that, in addition to recovering a sound political life that is not subject to the dictates of finance, “we must put human dignity back at the centre and on that pillar build the alternative social structures we need”. Jesus never promoted violence or intolerance. At the same time, we ask God to strengthen unity within the Church, a unity enriched by differences reconciled by the working of the Spirit. [213] As the Bishops of South Korea have pointed out, true peace “can be achieved only when we strive for justice through dialogue, pursuing reconciliation and mutual development”. 153. 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. 138. Tractatus de Virtutibus Theologicis, ed. Our desire is rather that justice be satisfied without the taking of their lives or the maiming of their bodies in any part. [189] When a specific policy sows hatred and fear towards other nations in the name of its own country’s welfare, there is need to be concerned, to react in time and immediately to correct the course. Although reality is one, it can be approached from various angles and with different methodologies. Qualunque impegno in tale direzione diventa un esercizio alto della carità. For whereas individuals can help others in need, when they join together in initiating social processes of fraternity and justice for all, they enter the “field of charity at its most vast, namely political charity”. By his actions, the Good Samaritan showed that “the existence of each and every individual is deeply tied to that of others: life is not simply time that passes; life is a time for interactions”.[57]. They agree that opportunities should be available to everyone, but then go on to say that everything depends on the individual. Love, then, is more than just a series of benevolent actions. Annunciata dalla Sala stampa vaticana il 5 settembre 2020, è stata firmata dal Papa il 3 ottobre 2020, in occasione della visita al santuario di Assisi, ed è stata resa pubblica il 4 ottobre, giorno in cui la Chiesa cattolica ricorda san Francesco d'Assisi. [17] BENEDICT XVI, Encyclical Letter Caritas in Veritate (29 June 2009), 22: AAS 101 (2009), 657. How sad it is when we find, behind allegedly altruistic works, the other being reduced to passivity”. It is religious freedom for believers of all religions. In some areas of our cities, there is still a lively sense of neighbourhood. There can be a false openness to the universal, born of the shallowness of those lacking insight into the genius of their native land or harbouring unresolved resentment towards their own people. 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. You know well how much suffering is caused by the denial of freedom of conscience and of religious freedom, and how that wound leaves a humanity which is impoverished, because it lacks hope and ideals to guide it”. A country that moves forward while remaining solidly grounded in its original cultural substratum is a treasure for the whole of humanity. Percorso di lettura del libro: AUTORI E PERSONAGGI, Opere dei Papi, Francesco - Papa Bergoglio. The solution is not relativism. 224. Whatever comes from there cannot be trusted, for it is unknown, unfamiliar, not part of the village. Today, in many countries, hyperbole, extremism and polarization have become political tools. Even the most rigorous scientific studies can propose different courses of action. 119. 137. The true worth of the different countries of our world is measured by their ability to think not simply as a country but also as part of the larger human family. Once the foundations of social life are corroded, what ensues are battles over conflicting interests”. 213. Epub Enciclica Fratelli Tutti Mobi Enciclica Fratelli Tutti PDF Enciclica Fratelli Tutti Di seguito un estratto dell'introduzione della terza enciclica di papa Francesco. For this reason, they feel it is better to keep things as they are, maintaining a balance of power between differing groups. Worse, this kind of language, usually drawn from media coverage of political campaigns, has become so widespread as to be part of daily conversation. True charity is capable of incorporating all these elements in its concern for others. “Those who do not love a brother or sister whom they have seen, cannot love God whom they have not seen” (1 Jn 4:20). The most offensive charge that those who sought to discredit Jesus could bring was that he was “possessed” and “a Samaritan” (Jn 8:48). [267] “Man is a political animal”, ARISTOTLE, Politics, 1253a 1-3. Sadly, politics today often takes forms that hinder progress towards a different world. Our love for others, for who they are, moves us to seek the best for their lives. In today’s globalized world, “the media can help us to feel closer to one another, creating a sense of the unity of the human family which in turn can inspire solidarity and serious efforts to ensure a more dignified life for all… The media can help us greatly in this, especially nowadays, when the networks of human communication have made unprecedented advances. 142. How marvellously human! 216. [61] SAINT JOHN PAUL II, Message to the Handicapped, Angelus in Osnabrück, Germany (16 November 1980): Insegnamenti III, 2 (1980), 1232. [18] Address to the Civil Authorities, Tirana, Albania (21 September 2014): AAS 106 (2014), 773. Immigrants, if they are helped to integrate, are a blessing, a source of enrichment and new gift that encourages a society to grow”. 1. In many parts of the world, there is a need for paths of peace to heal open wounds. The Latin American Bishops have observed that “only the closeness that makes us friends can enable us to appreciate deeply the values of the poor today, their legitimate desires, and their own manner of living the faith. We can never move forward without remembering the past; we do not progress without an honest and unclouded memory. [250] PONTIFICAL COUNCIL FOR JUSTICE AND PEACE, Compendium of the Social Doctrine of the Church, 402. Mainly because, as the Bishops of Colombia have rightly noted, the “origins and objectives of civil demonstrations are not always clear; certain forms of political manipulation are present and in some cases they have been exploited for partisan interests”. BENEDICT XVI, Encyclical Letter Caritas in Veritate (29 June 2009), 67: AAS 101 (2009), 700-701. Courage and generosity are needed in order freely to establish shared goals and to ensure the worldwide observance of certain essential norms. [261] BENEDICT XVI, Encyclical Letter Caritas in Veritate (29 June 2009), 19: AAS 101 (2009), 655. 60. Ein Gang durch den Festkreis, Herderbücherei 901, Freiburg, 1981, 30. Breakdown ensues: everything is “leveled down” by a superficial bartered consensus. We are certain that “only with this awareness that we are not orphans, but children, can we live in peace with one another”. 162. [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”. 65. Blessed Charles directed his ideal of total surrender to God towards an identification with the poor, abandoned in the depths of the African desert. 63. [201] Encyclical Letter Laudato Si’ (24 May 2015), 123: AAS 107 (2015), 896. Indeed, “all things human are our concern… wherever the councils of nations come together to establish the rights and duties of man, we are honoured to be permitted to take our place among them”. [155] SAINT JOHN PAUL II, Message for the 2004 World Day of Peace, 5: AAS 96 (2004), 117. This demonstrates the need for a greater spirit of fraternity, but also a more efficient worldwide organization to help resolve the problems plaguing the abandoned who are suffering and dying in poor countries. 189. 84. 78. [204] I have frequently called for the growth of a culture of encounter capable of transcending our differences and divisions. If we want to encounter and help one another, we have to dialogue. The story of the Good Samaritan is constantly being repeated. The important thing is not to fuel anger, which is unhealthy for our own soul and the soul of our people, or to become obsessed with taking revenge and destroying the other. Will the wounded man end up being the justification for our irreconcilable divisions, our cruel indifference, our intestine conflicts? 185] Address to the European Parliament, Strasbourg (25 November 2014): AAS 106 (2014), 999. 2267 of the Catechism of the Catholic Church on the Death Penalty (1 August 2018): L’Osservatore Romano, 3 August 2018, p. 8. Gen 11:1-9). 28. [226] Each of us should realize that “even the harsh judgment I hold in my heart against my brother or my sister, the open wound that was never cured, the offense that was never forgiven, the rancour that is only going to hurt me, are all instances of a struggle that I carry within me, a little flame deep in my heart that needs to be extinguished before it turns into a great blaze”. Nor is equality achieved by an abstract proclamation that “all men and women are equal”. [268] BENEDICT XVI, Encyclical Letter Caritas in Veritate (29 June 2009), 11: AAS 101 (2009), 648. [253] Epistola 97 (Responsa ad consulta Bulgarorum), 25: PL 119, 991. “ipsi (Christo) non solum innoxios quosque, verum etiam et noxios a mortis exitio satagite cunctos eruere…”. Contro una cultura e una politica dei muri, dello scarto, della guerra, del profitto che silenzia l'etica e i diritti, il Papa propone la via del dialogo, della conoscenza reciproca, della collaborazione. Human beings are so made that they cannot live, develop and find fulfilment except “in the sincere gift of self to others”. I think first of families, called to a primary and vital mission of education. It derives from the enduring memory of the Jewish people that they themselves had once lived as foreigners in Egypt: “You shall not wrong or oppress a stranger, for you were strangers in the land of Egypt” (Ex 22:21). 27, q. 243. This charity, which is the spiritual heart of politics, is always a preferential love shown to those in greatest need; it undergirds everything we do on their behalf. The service they provide by their efforts to unite and lead can become the basis of an enduring vision of transformation and growth that would also include making room for others in the pursuit of the common good. Yet, this can only occur to the extent that there is genuine dialogue and openness to others. They have to learn how to cultivate a penitential memory, one that can accept the past in order not to cloud the future with their own regrets, problems and plans. But the response to the crisis did not include rethinking the outdated criteria which continue to rule the world”. 127. [153] There is need to prevent this Organization from being delegitimized, since its problems and shortcomings are capable of being jointly addressed and resolved. [40] Migrants are not seen as entitled like others to participate in the life of society, and it is forgotten that they possess the same intrinsic dignity as any person. Such care does not interest those economic powers that demand quick profits. “Whoever loves a brother or sister lives in the light, and in such a person there is no cause for stumbling. Conflict between different groups “if it abstains from enmities and mutual hatred, gradually changes into an honest discussion of differences founded on a desire for justice”. It is important to pay attention to religious, cultural and historical differences that are a vital component in shaping the character, culture and civilization of the East. [219], 233. Underlying this is a conception of the human person as detached from all social and anthropological contexts, as if the person were a “monad” (monás), increasingly unconcerned with others… Unless the rights of each individual are harmoniously ordered to the greater good, those rights will end up being considered limitless and consequently will become a source of conflicts and violence”.[85]. Fratelli tutti (All Brothers) is the third encyclical of Pope Francis, subtitled "on fraternity and social friendship". Charity’s openness to truth thus protects it from “a fideism that deprives it of its human and universal breadth”.[179]. Terza enciclica di papa Francesco dopo Lumen fidei (2013) e Laudato si' (2015), sembra segnare un nuovo ritmo allo scorrere ordinario e spesso troppo autocentrato delle nostre società e delle nostre chiese... Classe 1971, romano, dopo la laurea in Filosofia presso l'Università La Sapienza di Roma, inizia a lavorare nel mondo dell'editoria collaborando per l'editing e la correzzione di bozze con Mondadori. 188. [202] SAINT JOHN PAUL II, Encyclical Letter Veritatis Splendor (6 August 1993), 96: AAS 85 (1993), 1209. 4). [147] Indeed, it appears that the actual strategies developed worldwide in the wake of the crisis fostered greater individualism, less integration and increased freedom for the truly powerful, who always find a way to escape unscathed. 269. [200], 206. Some peripheries are close to us, in city centres or within our families. [229] All of us know that “when we, as individuals and communities, learn to look beyond ourselves and our particular interests, then understanding and mutual commitment bear fruit… in a setting where conflicts, tensions and even groups once considered inimical can attain a multifaceted unity that gives rise to new life”.[230]. 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. [252] Pope Nicholas I urged that efforts be made “to free from the punishment of death not only each of the innocent, but all the guilty as well”. This is entirely just; forgiveness does not forbid it but actually demands it. This does not mean impunity. 266. The truth is that “no family, no group of neighbours, no ethnic group, much less a nation, has a future if the force that unites them, brings them together and resolves their differences is vengeance and hatred. [62] SECOND VATICAN ECUMENICAL COUNCIL, Pastoral Constitution on the Church in the Modern World Gaudium et Spes, 24. The truth is that “never has humanity had such power over itself, yet nothing ensures that it will be used wisely”. It 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. These tragic realities are the consequence of a deviation from religious teachings. If I do not deny that dignity to the worst of criminals, I will not deny it to anyone. Immigrants are seen as usurpers who have nothing to offer. As believers, we are convinced that human nature, as the source of ethical principles, was created by God, and that ultimately it is he who gives those principles their solid foundation. 94. 77. [100] Encyclical Letter Laudato Si’ (24 May 2015), 95: AAS 107 (2015), 885. To tend those in need takes strength and tenderness, effort and generosity in the midst of a functionalistic and privatized mindset that inexorably leads to a ‘throwaway culture’… It involves taking responsibility for the present with its situations of utter marginalization and anguish, and being capable of bestowing dignity upon it”. Summa Theologiae, II-II, q. Let us arm our children with the weapons of dialogue! 150. There are many ways to pass by at a safe distance: we can retreat inwards, ignore others, or be indifferent to their plight. 154. Yet we also need to look to the local, which keeps our feet on the ground. Lactantius, for example, held that “there ought to be no exception at all; that it is always unlawful to put a man to death”. ; Saint Augustine, In Iohannis Evangelium, 6, 25: PL 35, 1436ff. We need to pay attention to the global so as to avoid narrowness and banality. This is how some justify their indifference: the poor, whose pleas for help might touch their hearts, simply do not exist. Nowadays, our noblest social instincts can easily be thwarted by self-centred chats that give the impression of being deep relationships. Closed populist groups distort the word “people”, since they are not talking about a true people. Apart from their tireless activity, politicians are also men and women. Per il titolo della nuova Enciclica, papa Francesco ha preso ancora una volta spunto (così come aveva fatto per la Laudato si') dal santo poverello di Assisi. Concrete efforts must be made to bring about whatever they and their nations need for the sake of their development. Se … [24] Message fro the 2020 World Day of Peace (8 December 2019), 1: L’Osservatore Romano, 13 December 2019, p. 8. Ma il Papa non è tenero. Once those fundamental values are acknowledged and adopted through dialogue and consensus, we realize that they rise above consensus; they transcend our concrete situations and remain non-negotiable. In fact, one ancient Jewish text referring to nations that were hated, speaks of Samaria as “not even a people” (Sir 50:25); it also refers to “the foolish people that live in Shechem” (50:26).

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