We may often find ourselves succumbing to the mentality of the violent, the blindly ambitious, those who spread mistrust and lies. If each individual is of such great worth, it must be stated clearly and firmly that âthe mere fact that some people are born in places with fewer resources or less development does not justify the fact that they are living with less dignityâ. These things are essential; they can no longer be deferred. 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. 23. Without charity, we may perhaps possess only apparent virtues, incapable of sustaining life in common. Culture clash, no; culture of encounter, yesâ. 120. All this can help us realize that what is important is not constantly achieving great results, since these are not always possible. The complaint that âeverything is brokenâ is answered by the claim that âit canât be fixedâ, or âwhat can I do?â This feeds into disillusionment and despair, and hardly encourages a spirit of solidarity and generosity. Others may continue to view politics or the economy as an arena for their own power plays. In this regard, I would also note the need for a reform of âthe United Nations Organization, and likewise of economic institutions and international finance, so that the concept of the family of nations can acquire real teethâ. The Acts of the Apostles notes that the disciples, albeit persecuted by some of the authorities, âhad favour with all the peopleâ (2:47; cf.  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 affluent sectors of many poor countries, and at times in those who have recently emerged from poverty, there is a resistance to native ways of thinking and acting, and a tendency to look down on oneâs own cultural identity, as if it were the sole cause of every ill. 52. They have been bent and shaped to serve as tools for domination, as meaningless tags that can be used to justify any action. Concrete efforts must be made to bring about whatever they and their nations need for the sake of their development.  Charity, when accompanied by a commitment to the truth, is much more than personal feeling, and consequently need not âfall prey to contingent subjective emotions and opinionsâ. The dread spectre of war thus began to gain new ground. The flood of information at our fingertips does not make for greater wisdom. 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. To separate them would be to disfigure each and to create a dangerous polarization. She works for âthe advancement of humanity and of universal fraternityâ.  The victims themselves â individuals, social groups or nations â 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. There is always the factor of âgratuitousnessâ: the ability to do some things simply because they are good in themselves, without concern for personal gain or recompense. CHARLES DE FOUCAULD, Méditation sur le Notre Père (23 January 1897). Even killing the criminal would not be enough, nor could any form of torture prove commensurate with the sufferings inflicted on the victim.  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. Saint Paul, recognizing the temptation of the earliest Christian communities to form closed and isolated groups, urged his disciples to abound in love âfor one another and for allâ (1 Thess 3:12). For a real and lasting peace will only be possible âon the basis of a global ethic of solidarity and cooperation in the service of a future shaped by interdependence and shared responsibility in the whole human familyâ.. There is also a âcommandedâ love, expressed in those acts of charity that spur people to create more sound institutions, more just regulations, more supportive structures. For example, there was the dream of a united Europe, capable of acknowledging its shared roots and rejoicing in its rich diversity. 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.  Pope Nicholas I urged that efforts be made âto free from the punishment of death not only each of the innocent, but all the guilty as wellâ.  Homily, Colombo, Sri Lanka (14 January 2015): AAS 107 (2015), 139. Rom 12:21) and by cultivating those virtues which foster reconciliation, solidarity and peaceâ. Let us look to the example of the Good Samaritan. Forgiveness does not entail allowing oppressors to keep trampling on their own dignity and that of others, or letting criminals continue their wrongdoing. Only one person stopped, approached the man and cared for him personally, even spending his own money to provide for his needs. The attempt to build a tower that would reach to heaven was not an expression of unity between various peoples speaking to one another from their diversity. As silence and careful listening disappear, replaced by a frenzy of texting, this basic structure of sage human communication is at risk. Nor will it trouble us to be deemed naive for choosing peace. 224. All these are signs of an approach to life that is spreading in various and subtle ways. This way of discarding others can take a variety of forms, such as an obsession with reducing labour costs with no concern for its grave consequences, since the unemployment that it directly generates leads to the expansion of poverty. , 196.  War is not a ghost from the past but a constant threat. Sooner or later, ignoring the existence and rights of others will erupt in some form of violence, often when least expected.  With the money spent on weapons and other military expenditures, let us establish a global fund that can finally put an end to hunger and favour development in the most impoverished countries, so that their citizens will not resort to violent or illusory solutions, or have to leave their countries in order to seek a more dignified life. 1) are spreading everywhere, leaving injured people by the roadside, cast out and discarded. This kind of manipulation can be exercised not only by governments, but also in economics, politics, communications, religion and in other spheres. Integrating differences is a much more difficult and slow process, yet it is the guarantee of a genuine and lasting peace. Summa Theologiae, I-II, qq.  In the context of the times, this was an extraordinary recommendation. The parable begins with the robbers. This means that âeveryone has a fundamental role to play in a single great creative project: to write a new page of history, a page full of hope, peace and reconciliationâ. âTeacher,â he said, âwhat must I do to inherit eternal life?â He said to him, âWhat is written in the law? Certain populist political regimes, as well as certain liberal economic approaches, maintain that an influx of migrants is to be prevented at all costs. 1. Fratelli Tutti – Malayalam Infographic Version Posted by Viewspaper.in October 10, 2020 October 11, 2020 Leave a comment on Fratelli Tutti – Malayalam Infographic Version 168. For âthe 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. For âthere is no poverty worse than that which takes away work and the dignity of workâ. They were not among those to be helped. 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 âsubjectionâ be shown to those who did not share his faith. encyclical; Fratelli tutti “Fratelli tutti”: long summary of Pope Francis's Social Encyclical . , 169. Yet often they are viewed with disdain as a result of âthe myopia of a certain rationalismâ. In some areas of our cities, there is still a lively sense of neighbourhood. Never again war!. ''With the encyclical "Fratelli tutti", Pope Francis presents a significant text that is highly topical in many issues of our day and comes at exactly the right time to help shape the debates. Otherwise, is it not conceivable that those fundamental human rights which we now consider unassailable will be denied by those in power, once they have gained the âconsensusâ of an apathetic or intimidated population? 34. Even the most rigorous scientific studies can propose different courses of action.  Post-Synodal Apostolic Exhortation Christus Vivit (25 March 2019), 91.  Address to the Leaders of Other Religions and Other Christian Denominations, Tirana, Albania (21 September 2014): Insegnamenti II, 2 (2014), 277. Message for the 2020 World Day of Peace (8 December 2019), 1: LâOsservatore Romano, 13 December 2019, p. 8. Trafficking in persons and other contemporary forms of enslavement are a worldwide problem that needs to be taken seriously by humanity as a whole: âsince criminal organizations employ global networks to achieve their goals, efforts to eliminate this phenomenon also demand a common and, indeed, a global effort on the part of various sectors of societyâ. Even the Good Samaritan, for example, needed to have a nearby inn that could provide the help that he was personally unable to offer.  Words like freedom, democracy or fraternity prove meaningless, for the fact is that âonly when our economic and social system no longer produces even a single victim, a single person cast aside, will we be able to celebrate the feast of universal fraternityâ. 251. SAINT PAUL VI, Encyclical Letter Populorum Progressio (26 March 1967): AAS 59 (1967), 282. This becomes an aspiration and a style of life. %����
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 womanâ. , 131. Truth means telling families torn apart by pain what happened to their missing relatives. 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 used these …  Pontifical Council for Justice and Peace, Compendium of the Social Doctrine of the Church, 437. <>/Font<>/ProcSet[/PDF/Text/ImageB/ImageC/ImageI] >>/MediaBox[ 0 0 594.96 842.04] /Contents 4 0 R/Group<>/Tabs/S/StructParents 0>>
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. It is a wonderful thing to be Godâs faithful people. , 265. Another sign of the decline of popular leadership is concern for short-term advantage.  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.  This, however, must happen in a way that will not betray their distinctive way of acting as âsowers of change, promoters of a process involving millions of actions, great and small, creatively intertwined like words in a poemâ. The neighbourhood gives them a sense of shared identity.  Since we were made for love, in each one of us âa law of ekstasisâ seems to operate: âthe lover âgoes outsideâ the self to find a fuller existence in anotherâ.  Saint John Paul II, Encyclical Letter Centesimus Annus (1 May 1991), 35: AAS 83 (1991), 838. Just as there can be no dialogue with âothersâ without a sense of our own identity, so there can be no openness between peoples except on the basis of love for oneâs own land, oneâs own people, oneâs own cultural roots. Let us care for the needs of every man and woman, young and old, with the same fraternal spirit of care and closeness that marked the Good Samaritan. It is time to acknowledge that light-hearted superficiality has done us no good.  Encyclical Letter Laudato Siâ (24 May 2015), 51: AAS 107 (2015), 867. Do not despise it when it is naked.  Angelus (10 November 2019): LâOsservatore Romano, 11-12 November 2019, 8. They will certainly not need a proactive state; they need only claim their freedom. Nor is equality achieved by an abstract proclamation that âall men and women are equalâ. 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 othersâ¦ 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 â no individual, group, class, nation or state. 175. Conversaciones con Hernán Reyes Alcaide, ed.  For this reason, charity finds expression not only in close and intimate relationships but also in âmacro-relationships: social, economic and politicalâ.. 200. Like Laudato Si’, Fratelli Tutti is a social encyclical, where the pope applies the moral teachings of the Church to the social and economic challenges of the current day. Each person quite spontaneously perceives a duty to accompany and help his or her neighbour. In other times, for example, lack of access to electric energy was not considered a sign of poverty, nor was it a source of hardship. Pray the Prayer to the Creator offered by our Pope Francis in Fratelli Tutti… 144. How good would this be! 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. Significantly, many small communities living in desert areas developed a remarkable system of welcoming pilgrims as an exercise of the sacred duty of hospitality. What is now happening, and drawing us into a perverse and barren way of thinking, is the reduction of ethics and politics to physics.  What does this tell us about the equality of rights grounded in innate human dignity?  Apostolic Exhortation Evangelii Gaudium (24 November 2013), 235: AAS 105 (2013), 1115. 35. Unless this basic principle is upheld, there will be no future either for fraternity or for the survival of humanity. Today, at 10.00, in the New Hall of the Synod in the Vatican, a Conference on the Encyclical Letter “Fratelli Tutti” of the Holy Father … Fratelli tutti A radical blueprint for post-Covid world.Fraternity and social friendship are the ways the Pontiff indicates to build a better, more just and peaceful world, with the contribution of all: people and institutions.  Otherwise, it would be âexcluded from the plans and processes of promoting human development of universal range, in dialogue between knowledge and praxisâ. Family disputes are always resolved afterwards. And if we extend our gaze to the history of our own lives and that of the entire world, all of us are, or have been, like each of the characters in the parable.  Ideally, unnecessary migration ought to be avoided; this entails creating in countries of origin the conditions needed for a dignified life and integral development. Lack of dialogue means that in these individual sectors people are concerned not for the common good, but for the benefits of power or, at best, for ways to impose their own ideas. Genuine social friendship within a society makes true universal openness possible. But this is to create a needless dichotomy. Will we bend down and help another to get up?  Letter to Madame de Bondy (7 January 1902). 262.  It is an act of charity to assist someone suffering, but it is also an act of charity, even if we do not know that person, to work to change the social conditions that caused his or her suffering. Whoever sheds the blood of a man, by man shall his blood be shedâ (Gen 9:5-6). In both cases, it becomes difficult to envisage an open world that makes room for everyone, including the most vulnerable, and shows respect for different cultures. 74. It also gives rise to healthy and enriching exchanges. 222.  Message to Participants in the International Conference âHuman Rights in the Contemporary World: Achievements, Omissions, Negationsâ (10 December 2018): LâOsservatore Romano, 10-11 December 2018, p. 8. For all our hyper-connectivity, we witnessed a fragmentation that made it more difficult to resolve problems that affect us all. 225. In the first, people get caught up in an abstract, globalized universeâ¦ 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 bordersâ. Of those who have endured much unjust and cruel suffering, a sort of âsocial forgivenessâ must not be demanded. 74. , 130. , 281. Indeed, âwithout equal opportunities, different forms of aggression and conflict will find a fertile terrain for growth and eventually explode. Of the counsels Francis offered, I would like to select the one in which he calls for a love that transcends the barriers of geography and distance, and declares blessed all those who love their brother âas much when he is far away from him as when he is with himâ.  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. The nervous indifference that makes them pass to the other side of the road â whether innocently or not, whether the result of disdain or mere distraction â makes the priest and the Levite a sad reflection of the growing gulf between ourselves and the world around us. The fragility of world systems in the face of the pandemic has demonstrated that not everything can be resolved by market freedom. The truly âpopularâ thing â since it promotes the good of the people â is to provide everyone with the opportunity to nurture the seeds that God has planted in each of us: our talents, our initiative and our innate resources.  Address to Participants in the Meeting of Popular Movements (28 October 2014): AAS 106 (2014), 851-852. This way of treating others can take different forms: an act of kindness, a concern not to offend by word or deed, a readiness to alleviate their burdens. 203. Let us stop feeling sorry for ourselves and acknowledge our crimes, our apathy, our lies. 188. It is love that draws near and becomes real. When injustices have occurred on both sides, it is important to take into clear account whether they were equally grave or in any way comparable. Here I would mention some examples that I have used in the past. This recognition, as it becomes a culture, makes possible the creation of a social covenant.  Letter to Henry de Castries (29 November 1901). It demands a decisive commitment to devising effective means to this end. 159. âPopularâ leaders, those capable of interpreting the feelings and cultural dynamics of a people, and significant trends in society, do exist. The twenty-first century âis witnessing a weakening of the power of nation states, chiefly because the economic and financial sectors, being transnational, tend to prevail over the political. 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 manâs injuries. Issues of human fraternity and social friendship have always been a concern of mine. Precisely because it entails esteem and respect for others, once kindness becomes a culture within society it transforms lifestyles, relationships and the ways ideas are discussed and compared.  We need constantly to ensure that present-day forms of communication are in fact guiding us to generous encounter with others, to honest pursuit of the whole truth, to service, to closeness to the underprivileged and to the promotion of the common good. This leads to the simplistic belief that the poor are dangerous and useless, while the powerful are generous benefactors. Goodness, together with love, justice and solidarity, are not achieved once and for all; they have to be realized each day. For that matter, âprivate life cannot exist unless it is protected by public order. From it, there arises, âfor Christian thought and for the action of the Church, the primacy given to relationship, to the encounter with the sacred mystery of the other, to universal communion with the entire human family, as a vocation of allâ.. An injured man lay on the roadside. Yet when we reflect upon forgiveness, peace and social harmony, we also encounter the jarring saying of Christ: âDo not think that I have come to bring peace to the earth; I have not come to bring peace, but a sword.  Cf. Worse, this kind of language, usually drawn from media coverage of political campaigns, has become so widespread as to be part of daily conversation.  Cf. We need to pay attention to the global so as to avoid narrowness and banality. When a society â whether local, national or global â is willing to leave a part of itself on the fringes, no political programmes or resources spent on law enforcement or surveillance systems can indefinitely guarantee tranquilityâ. One meets popular demands for the sake of gaining votes or support, but without advancing in an arduous and constant effort to generate the resources people need to develop and earn a living by their own efforts and creativity. In fact, one ancient Jewish text referring to nations that were hated, speaks of Samaria as ânot even a peopleâ (Sir 50:25); it also refers to âthe foolish people that live in Shechemâ (50:26). Let us think of the refugees and displaced, those who suffered the effects of atomic radiation or chemical attacks, the mothers who lost their children, and the boys and girls maimed or deprived of their childhood. 4 0 obj
This becomes all the more serious when, whether in cruder or more subtle forms, it leads to the usurpation of institutions and laws. There are social phenomena that create majorities, as well as megatrends and communitarian aspirations. 269. Nowadays it has become impossible for someone to express a view on any subject without being categorized one way or the other, either to be unfairly discredited or to be praised to the skies. In any event, one cannot claim that the unjust sufferings of one side alone should be commemorated. The values of freedom, mutual respect and solidarity can be handed on from a tender ageâ¦ Communicators also have a responsibility for education and formation, especially nowadays, when the means of information and communication are so widespreadâ. Life without fraternal gratuitousness becomes a form of frenetic commerce, in which we are constantly weighing up what we give and what we get back in return. The Good Samaritan transcended these narrow classifications. Life on the local level thus becomes less and less welcoming, people less open to complementarity.  Address to Participants in the World Meeting of Popular Movements (5 November 2016): LâOsservatore Romano, 7-8 November 2016, pp. Those actions have their source in a union increasingly directed towards others, considering them of value, worthy, pleasing and beautiful apart from their physical or moral appearances. Click Download or Read Online Button to get Access Fratelli Tutti (All Brothers): Encyclical … We fail to realize that, by isolating the elderly and leaving them in the care of others without the closeness and concern of family members, we disfigure and impoverish the family itself.  Message for the 2020 World Day of Peace (8 December 2019), 2: LâOsservatore Romano, 13 December 2019, p. 8. In this regard, I wish to cite the following memorable statement: âIf there is no transcendent truth, in obedience to which man achieves his full identity, then there is no sure principle for guaranteeing just relations between people. For the communities and societies to which they come, migrants bring an opportunity for enrichment and the integral human development of allâ. Conflict between different groups âif it abstains from enmities and mutual hatred, gradually changes into an honest discussion of differences founded on a desire for justiceâ. In moments of crisis, decisions become urgent. We have grown indifferent to all kinds of wastefulness, starting with the waste of food, which is deplorable in the extremeâ.. Forgiveness and reconciliation are central themes in Christianity and, in various ways, in other religions. If only we could view our political opponents or neighbours in the same way that we view our children or our spouse, mother or father! 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