Encyclical Letter Laudato Siâ (24 May 2015), 129: AAS 107 (2015), 899. He uses the Greek word chrestótes, which describes an attitude that is gentle, pleasant and supportive, not rude or coarse. I can welcome others who are different, and value the unique contribution they have to make, only if I am firmly rooted in my own people and culture.  The claim that the modern world has reduced poverty is made by measuring poverty with criteria from the past that do not correspond to present-day realities. âThose who do not love a brother or sister whom they have seen, cannot love God whom they have not seenâ (1 Jn 4:20). 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.. Some people attempt to flee from reality, taking refuge in their own little world; others react to it with destructive violence. Yet the same rule clearly does not apply to a disabled person, to someone born in dire poverty, to those lacking a good education and with little access to adequate health care. Some texts are very clear in this regard: we are told to admonish our opponents âwith gentlenessâ (2 Tim 2:25) and encouraged âto speak evil of no one, to avoid quarreling, to be gentle, and to show every courtesy to everyone. For this reason, they feel it is better to keep things as they are, maintaining a balance of power between differing groups. Yet it must never be forgotten that âloving the most insignificant of human beings as a brother, as if there were no one else in the world but him, cannot be considered a waste of timeâ. Saint John Paul II stated clearly and firmly that the death penalty is inadequate from a moral standpoint and no longer necessary from that of penal justice.  BENEDICT XVI, Encyclical Letter Caritas in Veritate (29 June 2009), 11: AAS 101 (2009), 648. Individuals who possess this quality help make other peopleâs lives more bearable, especially by sharing the weight of their problems, needs and fears. We must not lose our ability to listenâ. All of these encircle our world like a vital forceâ. Difficulties that seem overwhelming are opportunities for growth, not excuses for a glum resignation that can lead only to acquiescence. It means confronting the destructive effects of the empire of moneyâ¦ Solidarity, understood in its most profound meaning, is a way of making history, and this is what popular movements are doingâ.. For when the good of others is at stake, good intentions are not enough. Indeed, âto claim economic freedom while real conditions bar many people from actual access to it, and while possibilities for employment continue to shrink, is to practise doublespeakâ. 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. Forgiveness does not entail allowing oppressors to keep trampling on their own dignity and that of others, or letting criminals continue their wrongdoing. Halfway through, we interrupt him and want to contradict what he has not even finished saying. For âin the one Spirit we were all baptized into one bodyâ (1 Cor 12:13), in which each member has his or her distinctive contribution to make.  Indeed its close relation to truth fosters its universality and preserves it from being âconfined to a narrow field devoid of relationshipsâ. 211. They need to be remembered, always and ever anew. , 272. This contributes to a general feeling of frustration, isolation and desperationâ.  Arrival Ceremony, Colombo, Sri Lanka (13 January 2015): LâOsservatore Romano, 14 January 2015, p. 7. A kind of âdeconstructionismâ, whereby human freedom claims to create everything starting from zero, is making headway in todayâs culture. Our own days, however, seem to be showing signs of a certain regression. Letter to the President of the Pontifical Academy for Life on the Twenty-fifth Anniversary of its Founding (6 January 2019), 2.6: LâOsservatore Romano, 16 January 2019, pp. 46. Yet âbetween selfish indifference and violent protest there is always another possible option: that of dialogue.  Address to the Civil Authorities, Tirana, Albania (21 September 2014): AAS 106 (2014), 773. Kindness facilitates the quest for consensus; it opens new paths where hostility and conflict would burn all bridges. It keeps different sectors from becoming complacent and self-centred in their outlook and their limited concerns. Do we love our society or is it still something remote, something anonymous that does not involve us, something to which we are not committed?â, 231.  Cf. In recent years, the words âpopulismâ and âpopulistâ have invaded the communications media and everyday conversation. 172. On the other hand, small or poor countries can sign agreements with their regional neighbours that will allow them to negotiate as a bloc and thus avoid being cut off, isolated and dependent on the great powers. In earlier Jewish traditions, the imperative to love and care for others appears to have been limited to relationships between members of the same nation. One aspect that touches me very much is Pope Francis’ reference to our vulnerability, which the pandemic has surely exposed. Once more, we encounter âthe temptation to build a culture of walls, to raise walls, walls in the heart, walls on the land, in order to prevent this encounter with other cultures, with other people. Anyone who thinks that the only lesson to be learned was the need to improve what we were already doing, or to refine existing systems and regulations, is denying reality. 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. Saint Paul describes kindness as a fruit of the Holy Spirit (Gal 5:22). Nowadays, what do certain words like democracy, freedom, justice or unity really mean? When our hearts do this, they are capable of identifying with others without worrying about where they were born or come from. This calls for acknowledging that the human mind is capable of transcending immediate concerns and grasping certain truths that are unchanging, as true now as in the past. Those who enjoy a surplus of water yet choose to conserve it for the sake of the greater human family have attained a moral stature that allows them to look beyond themselves and the group to which they belong. Teachers, who have the challenging task of training children and youth in schools or other settings, should be conscious that their responsibility extends also to the moral, spiritual and social aspects of life. Then he put him on his own animal, brought him to an inn, and took care of him.  No mere sentiment, it is the best means of discovering effective paths of development for everyone. While acknowledging that it might detract from the discipline and silence of monasteries, Benedict nonetheless insisted that âthe poor and pilgrims be treated with the utmost care and attentionâ. No one can mature or find fulfilment by withdrawing from others. Nowadays, âin 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 lawâ¦ There is at times a tendency to deliberately fabricate enemies: stereotyped figures who represent all the characteristics that society perceives or interprets as threatening.  SAINT FRANCIS OF ASSISI, Earlier Rule of the Friars Minor (Regula non bullata), 16: 3.6: op. Let us teach them to fight the good fight of the culture of encounter! We need to âkeep alive the flame of collective conscience, bearing witness to succeeding generations to the horror of what happenedâ, because that witness âawakens and preserves the memory of the victims, so that the conscience of humanity may rise up in the face of every desire for dominance and destructionâ.  This entails working for a social and political order whose soul is social charity. 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. Yet something similar had long been occurring during heat waves and in other situations: older people found themselves cruelly abandoned. This does not mean impunity. 246. ibid.  Cf. BAC, Madrid, 1952, vol. 205.  This does not result in an ethical rigidity nor does it lead to the imposition of any one moral system, since fundamental and universally valid moral principles can be embodied in different practical rules. It is not capable of uniting humanity. In places where these community values are maintained, people experience a closeness marked by gratitude, solidarity and reciprocity. Instead, the Gospel tells us to forgive âseventy times sevenâ (Mt 18:22) and offers the example of the unmerciful servant who was himself forgiven, yet unable to forgive others in turn (cf. Intermediaries seek to give everyone a discount, ultimately in order to gain something for themselves. 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. Political life no longer has to do with healthy debates about long-term plans to improve peopleâs lives and to advance the common good, but only with slick marketing techniques primarily aimed at discrediting others. Yet if the acts of the various moral virtues are to be rightly directed, one needs to take into account the extent to which they foster openness and union with others. This is the genuine acknowledgment of the other that is made possible by love alone. In this craven exchange of charges and counter-charges, debate degenerates into a permanent state of disagreement and confrontation.  For this reason, charity finds expression not only in close and intimate relationships but also in âmacro-relationships: social, economic and politicalâ.. If we make a daily effort to do exactly this, we can create a healthy social atmosphere in which misunderstandings can be overcome and conflict forestalled. This is the true path of peace, not the senseless and myopic strategy of sowing fear and mistrust in the face of outside threats. It is primarily the search for the solid foundations sustaining our decisions and our laws. Although I have written it from the Christian convictions that inspire and sustain me, I have sought to make this reflection an invitation to dialogue among all people of good will. Address to the âCentesimus Annus pro Pontificeâ Foundation (25 May 2013): Insegnamenti I, 1 (2013), 238. 129. BAC, Madrid, 1962, 192-196. , 132. A believer may be untrue to everything that his faith demands of him, and yet think he is close to God and better than others. Pour nous rencontrer et nous entraider, nous avons besoin de dialoguer.  Instead, âwhat 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 crisisâ.  It is wrong when the only voices to be heard in public debate are those of the powerful and âexpertsâ. 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. A journey of peace is possible between religions. To agnostics, this foundation could prove sufficient to confer a solid and stable universal validity on basic and non-negotiable ethical principles that could serve to prevent further catastrophes. 7 octobre 2020 Actualités, Pape François; Le pape François vient de publier sa troisième encyclique Tous frères (Fratelli Tutti en italien) qui s’appuie, comme la précédente encyclique Laudato Si, sur une expression de Saint François d’Assise. May our hearts be open to all the peoples and nations of the earth. - Fratelli Tutti, par.  Wealth has increased, but together with inequality, with the result that ânew forms of poverty are emergingâ. 90. 193. In many parts of the world, there is a need for paths of peace to heal open wounds. 160. , 133. Nor is equality achieved by an abstract proclamation that âall men and women are equalâ. 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. 214. The parable begins with the robbers. The spiritual stature of a personâs life is measured by love, which in the end remains âthe criterion for the definitive decision about a human lifeâs worth or lack thereofâ. The path to social unity always entails acknowledging the possibility that others have, at least in part, a legitimate point of view, something worthwhile to contribute, even if they were in error or acted badly. #FratelliTutti Conversation with Fr. They are also the privileged milieu for transmitting the faith, beginning with those first simple gestures of devotion which mothers teach their children. 16. To see things in this way brings the joyful realization that no one people, culture or individual can achieve everything on its own: to attain fulfilment in life we need others. Social friendship and universal fraternity necessarily call for an acknowledgement of the worth of every human person, always and everywhere. These three realities can be harmonized whenever, through dialogue, people are unafraid to get to the heart of an issue. It means that the lives of all are prior to the appropriation of goods by a few. True wisdom demands an encounter with reality. From the earliest centuries of the Church, some were clearly opposed to capital punishment. (Point 137), 6. âWhen a stranger resides with you in your land, you shall not do him wrong. For this to be truly useful, it is essential to uphold âthe need to be faithful to agreements undertaken (pacta sunt servanda)â, and to avoid the âtemptation to appeal to the law of force rather than to the force of lawâ. 1, a. Those who work for tranquil social coexistence should never forget that inequality and lack of integral human development make peace impossible. 224. Concern about this led me to offer the young some advice. Nor will it trouble us to be deemed naive for choosing peace. He went to him and bandaged his wounds, having poured oil and wine on them. It is a memory that ensures and encourages the building of a more fair and fraternal futureâ. , 273. Yet in that way you cannot explain what it means to belong to a people. War is a failure of politics and of humanity, a shameful capitulation, a stinging defeat before the forces of evil.  Would that neighbouring countries were able to encourage a similar neighbourly spirit between their peoples! This is part of the mystery of authentic human existence. 4:21.33; 5:13).  Apostolic Exaltation Evangelii Gaudium (24 November 2013), 204: AAS 105 (2013), 1106.  Cf. 7; Saint Augustine, Contra Julianum, 4, 18: PL 44, 748: âHow many pleasures do misers forego, either to increase their treasures or for fear of seeing them diminish!â. The present Encyclical takes up and develops some of the great themes raised in the Document that we both signed. Underlying this is a conception of the human person as detached from all social and anthropological contexts, as if the person were a âmonadâ (monás), increasingly unconcerned with othersâ¦ 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 violenceâ.. Such terrorism must be condemned in all its forms and expressionsâ. 64. That freedom proclaims that we can âbuild harmony and understanding between different cultures and religions. Our desire is rather that justice be satisfied without the taking of their lives or the maiming of their bodies in any part. It involves âspeaking words of comfort, strength, consolation and encouragementâ and not âwords that demean, sadden, anger or show scornâ..  BENEDICT XVI, Message for the 2013 World Day of Migrants and Refugees (12 October 2012): AAS 104 (2012), 908.  In a genuinely developed society, work is an essential dimension of social life, for it is not only a means of earning oneâs daily bread, but also of personal growth, the building of healthy relationships, self-expression and the exchange of gifts. Much still prevents them from being fully enfranchised.  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. Address to Participants in the World Meeting of Popular Movements (28 October 2014): AAS 106 (2014), 851-859. The Antichrist Identified! Great changes are not produced behind desks or in offices. For this reason, it is truly noble to place our hope in the hidden power of the seeds of goodness we sow, and thus to initiate processes whose fruits will be reaped by others.  Summa Theologiae II-II, q. 62.  Address to Participants in the World Meeting of Popular Movements (28 October 2014): AAS 106 (2014), 853.  Cf. Indeed, âif we take into consideration the principal threats to peace and security with their many dimensions in this multipolar world of the twenty-first century as, for example, terrorism, asymmetrical conflicts, cybersecurity, environmental problems, poverty, not a few doubts arise regarding the inadequacy of nuclear deterrence as an effective response to such challenges. 237.  Encyclical Letter Centesimus Annus (1 May 1991), 14: AAS 83 (1991), 810. The next day he took out two denarii, gave them to the innkeeper, and said, âTake care of him; and when I come back, I will repay you whatever more you spend.â Which of these three, do you think, was a neighbour to the man who fell into the hands of the robbers?â He said, âThe one who showed him mercy.â Jesus said to him, âGo and do likewise.ââ(Lk 10:25-37). Even so, I do not wish to limit this presentation to a kind of utilitarian approach. Whatever the case, âwe constantly have to broaden our horizons and see the greater good which will benefit us all. 278. This detail should not be overlooked. The Encyclical of Pope Francis on fraternity and social friendship. Respect for those rights âis the preliminary condition for a countryâs social and economic development. The problems that a society is experiencing need to be clearly identified, so that the existence of different ways of understanding and resolving them can be appreciated. Unconcerned for the hardships and dangers involved, Francis went to meet the Sultan with the same attitude that he instilled in his disciples: if they found themselves âamong the Saracens and other nonbelieversâ, without renouncing their own identity they were not to âengage in arguments or disputes, but to be subject to every human creature for Godâs sakeâ.  Epistola 97 (Responsa ad consulta Bulgarorum), 25: PL 119, 991. âipsi (Christo) non solum innoxios quosque, verum etiam et noxios a mortis exitio satagite cunctos eruereâ¦â. May God inspire that dream in each one of us. The one thing it leaves in its wake is the drive to limitless consumption and expressions of empty individualism. La fraternité a quelque chose de positif à offrir à la liberté et à l’égalité. Dreams, on the other hand, are built togetherâ.  We believers are challenged to return to our sources, in order to concentrate on what is essential: worship of God and love for our neighbour, lest some of our teachings, taken out of context, end up feeding forms of contempt, hatred, xenophobia or negation of others.  Cf. Together, we can seek the truth in dialogue, in relaxed conversation or in passionate debate. If we want true integral human development for all, we must work tirelessly to avoid war between nations and peoples. 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. Even if they are atheists, his love is the same. Having received this universal motherhood at the foot of the cross (cf. Integrating differences is a much more difficult and slow process, yet it is the guarantee of a genuine and lasting peace. , 180. Every âpeace process requires enduring commitment. 29. It is a patient effort to seek truth and justice, to honour the memory of victims and to open the way, step by step, to a shared hope stronger than the desire for vengeanceâ. , 27.  A similar point could be made with regard to the biblical category of the Kingdom of God. Message for the 2020 World Day of Peace (8 December 2019), 1: LâOsservatore Romano, 13 December 2019, p. 8. We cannot be indifferent to suffering; we cannot allow anyone to go through life as an outcast. Development must not aim at the amassing of wealth by a few, but must ensure âhuman rights â personal and social, economic and political, including the rights of nations and of peoplesâ. We encounter the command not to do to others what you would not want them to do to you (cf.  Without truth, emotion lacks relational and social content. Indigenous peoples, for example, are not opposed to progress, yet theirs is a different notion of progress, often more humanistic than the modern culture of developed peoples.  God encourages us to develop the talents he gave us, and he has made our universe one of immense potential. We need to develop the awareness that nowadays we are either all saved together or no one is saved. 220. This has concrete consequences that ought to be reflected in the workings of society. Each one of us is called to be an artisan of peace, by uniting and not dividing, by extinguishing hatred and not holding on to it, by opening paths of dialogue and not by constructing new wallsâ.. Let us seek out others and embrace the world as it is, without fear of pain or a sense of inadequacy, because there we will discover all the goodness that God has planted in human hearts. 235. 140.  What does this tell us about the equality of rights grounded in innate human dignity?  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. This requires that they be treated differently.  Message to the Meeting of Popular Movements, Modesto, California, United States of America (10 February 2017): AAS 109 (2017), 291. To be part of a people is to be part of a shared identity arising from social and cultural bonds. 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. In many instances, debt repayment not only fails to promote development but gravely limits and conditions it. 215. âLife, for all its confrontations, is the art of encounterâ. These groups and organizations often carry out commendable efforts in the service of the common good and their members at times show true heroism, revealing something of the grandeur of which our humanity is still capable. Political charity is also expressed in a spirit of openness to everyone.  Homily in Skopje, North Macedonia (7 May 2019): LâOsservatore Romano, 8 May 2019, p. 12.  Yet, âby closely observing our contemporary societies, we see numerous contradictions that lead us to wonder whether the equal dignity of all human beings, solemnly proclaimed seventy years ago, is truly recognized, respected, protected and promoted in every situation. La possibilité du pardon.  CATHOLIC BISHOPSâ CONFERENCE OF INDIA, Response of the Church in India to the Present-day Challenges (9 March 2016). Social aggression has found unparalleled room for expansion through computers and mobile devices. Hence they ought to be âagents in their own redemptionâ. Similarly, the organization of societies worldwide is still far from reflecting clearly that women possess the same dignity and identical rights as men.  This is a basic principle of social life that tends to be ignored in a variety of ways by those who sense that it does not fit into their worldview or serve their purposes. Once more we are being reminded that âeach new generation must take up the struggles and attainments of past generations, while setting its sights even higher. People hit someone with their car and then flee the scene. Many migrants have fled from war, persecution and natural catastrophes. At a time when everything seems to disintegrate and lose consistency, it is good for us to appeal to the âsolidityâ born of the consciousness that we are responsible for the fragility of others as we strive to build a common future. On this page we only show some of them but there are many more languages published on the VaticanIHD Youtube channel. For this reason, human beings have the same inviolable dignity in every age of history and no one can consider himself or herself authorized by particular situations to deny this conviction or to act against it. 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