{"id":15625,"date":"2020-10-09T18:22:19","date_gmt":"2020-10-09T17:22:19","guid":{"rendered":"https:\/\/11host.me\/stmary\/?p=15625"},"modified":"2020-10-09T18:22:19","modified_gmt":"2020-10-09T17:22:19","slug":"new-encyclical-from-pope-francis-fratelli-tutti","status":"publish","type":"post","link":"https:\/\/11host.me\/stmary\/new-encyclical-from-pope-francis-fratelli-tutti\/","title":{"rendered":"New Encyclical From Pope Francis: “Fratelli Tutti”"},"content":{"rendered":"

Click here<\/a> for a useful infographic explaining each chapter of the Encyclical.<\/p>\n\"\"<\/a>\n

Fratelli Tutti-Infographic-EN<\/a><\/p>\n

\u201cFratelli Tutti\u201d: short summary of Pope Francis’s Social Encyclical<\/strong><\/p>\n

The main question that Fratelli tutti<\/a><\/em> is trying to address is this: what are the great ideals but also the tangible ways to promote more just and fraternal world in their ordinary relationships, in social life, politics and institutions? <\/p>\n

The title is from Saint Francis of Assisi, who used these words to \u201caddress his brothers and sisters and proposed to them a way of life marked by the flavour of the Gospel\u201d. The Letter aims to promote a universal aspiration toward fraternity and social friendship. In the background of the Encyclical is the Covid-19 pandemic which, Francis reveals, \u201cunexpectedly erupted\u201d as he \u201cwas writing this letter\u201d.  This global health emergency has helped demonstrate that \u201cno one can face life in isolation\u201d and that the time has truly come to \u201cdream, as a single human family\u201d in which we are \u201cbrothers and sisters all\u201d.<\/p>\n

Chapter One: Dark clouds cover the world<\/strong><\/p>\n

In this first chapter, the document reflects on the many distortions of the contemporary era: the manipulation and deformation of concepts such as democracy, freedom, justice; the loss of the meaning of the social community and history; selfishness and indifference toward the common good; the prevalence of a market logic based on profit and the culture of waste; unemployment, racism, poverty; the disparity of rights and its aberrations such as slavery, trafficking, women subjugated and then forced to abort, organ trafficking (see Par 10-24). It deals with global problems that call for global actions. It speaks of sounding the alarm against a \u201cculture of walls\u201d that favours the proliferation of organised crime, fuelled by fear and loneliness (see Par 27-28).<\/p>\n

Chapter Two: Strangers on the road<\/strong><\/p>\n

The parable of the Good Samaritan provides a luminous image of hope to challenge the dark clouds. This chapter focuses on this great parable of Jesus to inspire us. Pope Francis emphasises that, it is an unhealthy society that turns its back on suffering and that is \u201cilliterate\u201d in caring for the frail and vulnerable (see Par 64-65). We are all called \u2013 just like the Good Samaritan \u2013 to become neighbours to others (see Par 81), overcoming prejudices, personal interests and historical and cultural barriers. We are all, in fact, co-responsible in creating a society that is able to include, integrate and lift up those who have fallen or are suffering (see Par 77). Love builds bridges and \u201cwe were made for love\u201d (Par 88); thus the Pope exhorts Christians to recognise Christ in the face of every excluded person (see Par 85).<\/p>\n

Chapter Three: Vision of an open world<\/strong><\/p>\n

The principle of the capacity to love according to \u201ca universal dimension\u201d (see Par 83) continues in the third chapter, Here Francis exhorts us to go \u201c\u2018outside\u2019 the self\u201d in order to find \u201ca fuller existence in another\u201d (Par 88), opening ourselves up to the other according to the dynamism of charity which makes us tend toward \u201cuniversal fulfilment\u201d (Par 95). In the background the spiritual stature of a person\u2019s life is measured by love, which always \u201ctakes first place\u201d and leads us to seek better for the life of the other, far from all selfishness (Par 92-93). The sense of solidarity and of fraternity begin within the family, which are to be safeguarded and respected in their \u201cprimary and vital mission of education\u201d (Par 114).<\/p>\n

The right to live with dignity cannot be denied to anyone and no one can remain excluded, regardless of where they are born (see Par 121). We must consider \u201can ethics of international relations\u201d (see Par 126), because every country also belongs to foreigners. Thus, the natural right to private property will be secondary to the principal of the universal destination of created goods (see Par 120). The Encyclical also places specific emphasis on the issue of foreign debt: subject to the principal that it must be paid, it is hoped that this does not compromise the growth and subsistence of the poorest countries (see Par 126).<\/p>\n

Chapter Four: Heart open to the world<\/strong><\/p>\n

With their lives \u201cat stake\u201d (Par 37), fleeing from war, persecution, natural catastrophes, unscrupulous trafficking, ripped from their communities of origin, migrants are to be welcomed, protected, supported and integrated. Unnecessary migration needs to be avoided by creating concrete opportunities to live with dignity in the countries of origin. But at the same time, we need to respect the right to seek a better life elsewhere. In receiving countries, the right balance will be between the protection of citizens’ rights and the guarantee of welcome and assistance for migrants (see Par 38-40). Specifically, the Pope points to several \u201cindispensable steps, especially in response to those who are fleeing grave humanitarian crises\u201d: to increase and simplify the granting of visas; to open humanitarian corridors; to assure lodging, security and essential services; to offer opportunities for employment and training; to favour family reunification; to protect minors; to guarantee religious freedom. What is needed above all is an international collaboration for migration which implements long-term planning, going beyond single emergencies, on behalf of the supportive development of all peoples (see Par 129-132).<\/p>\n

Chapter Five: Better politics<\/strong><\/p>\n

This represents one of the most valuable forms of charity because it is placed at the service of the common good (see Par 180) and recognises the importance of people (see Par 160). This is the true populism indicated by Francis; we must counter that \u201cpopulism\u201d which ignores the legitimacy of the notion of \u201cpeople\u201d, but rather seeks to attract consensuses in order to exploit them for its own service and stems from a selfishness which seeks only to increase its own popularity (see Par 159). However, a better politics is also one that protects work, an \u201cessential dimension of social life\u201d. The best strategy against poverty does not simply aim to contain or render people inoffensive, but to promote them in the perspective of solidarity and subsidiarity (see Par 187). The task of politics, moreover, is to find a solution to all that attacks fundamental human rights, such as social exclusion; the marketing of organs, tissues, weapons and drugs; sexual exploitation; slave labour; terrorism and organised crime. The Pope makes an emphatic appeal to definitively eliminate human trafficking, a \u201csource of shame for humanity\u201d, and hunger, which is \u201ccriminal\u201d because food is \u201can inalienable right\u201d (Par 188-189).<\/p>\n

The politics we need, Francis insists, is a politics centred on human dignity and not subjected to finance because \u201cthe marketplace, by itself, cannot resolve every problem\u201d; the \u201chavoc\u201d wreaked by financial speculation has demonstrated this (see Par 168). Hence, popular movements have taken on particular relevance: as true \u201ctorrents of moral energy\u201d, they must be engaged in society with greater coordination. In this way it will be possible to go beyond a Policy \u201cwith\u201d and \u201cof\u201d the poor (see Par 169).<\/p>\n

Another hope present in the Encyclical regards the reform of the UN: in the face of the predominance of the economic dimension, a task of the United Nations will be to give substance to the concept of a \u201cfamily of nations\u201d working for the common good, the eradication of poverty and the protection of human rights. Tireless recourse \u201cto negotiation, mediation and arbitration\u201d \u2013  the Papal Document states \u2013 the UN must promote the force of law rather than the law of force (see Par 173-175).<\/p>\n

Chapter Six: Dialogue and friendship<\/strong><\/p>\n

From the sixth chapter, \u201cDialogue and friendship in society\u201d, further emerges the concept of life as the \u201cart of encounter\u201d with everyone, even with the world\u2019s peripheries and with original peoples, because \u201ceach of us can learn something from others. No one is useless and no one is expendable\u201d (see Par 215). Then, of particular note, is the Pope\u2019s reference to the miracle of  \u201ckindness\u201d, an attitude to be recovered because it is a star \u201cshining in the midst of darkness\u201d and \u201cfrees us from the cruelty … the anxiety … the frantic flurry of activity\u201d that prevail in the contemporary era (see Par 222-224).<\/p>\n

Chapter Seven: Renewed encounter<\/strong><\/p>\n

The value and promotion of peace is reflected on in this chapter, \u201cPaths of renewed encounter\u201d.  The Pope underlines that peace is connected to truth, justice and mercy. Far from the desire for vengeance, it is \u201cproactive\u201d and aims at forming a society based on service to others and on the pursuit of reconciliation and mutual development (see Par 227-229). Thus, peace is an \u201cart\u201d that involves and regards everyone and in which each one must do his or her part in \u201ca never-ending task\u201d (see Par 227-232). Forgiveness is linked to peace: we must love everyone, without exception \u2013 the Encyclical reads \u2013 but loving an oppressor means helping him to change and not allowing him to continue oppressing his neighbour (see Par 241-242). Forgiveness does not mean impunity, but rather, justice and remembrance, because to forgive does not mean to forget, but to renounce the destructive power of evil and the desire for revenge. Never forget \u201chorrors\u201d like the Shoah, the atomic bombing of Hiroshima and Nagasaki, persecutions and ethnic massacres. They must be remembered always, anew, so as not be become anaesthetized and to keep the flame of collective conscience alive. It is just as important to remember the good (see Par 246-252).<\/p>\n

\u201cJust War\u201d<\/p>\n

Part of the seventh chapter, then, focuses on war: \u201ca constant threat\u201d, that represents \u201cthe negation of all rights\u201d, \u201ca failure of politics and of humanity\u201d, and \u201ca stinging defeat before the forces of evil\u201d. Moreover, due to nuclear chemical and biological weapons that strike many innocent civilians, today we can no longer think, as in the past, of the possibility of a \u201cjust war\u201d, but we must vehemently reaffirm: \u201cNever again war!\u201d The total elimination of nuclear arms is \u201ca moral and humanitarian imperative\u201d. With the money invested in weapons, the Pope suggests instead the establishment of a global fund for the elimination of hunger (see Par 255-262).<\/p>\n

Death penalty<\/p>\n

Francis expresses just as clearly a position with regard to the death penalty: it is inadmissible and must be abolished worldwide. \u201cNot even a murderer loses his personal dignity and God himself pledges to guarantee this\u201d (Par 263-269). There is emphasis on the necessity to respect \u201cthe sacredness of life\u201d (Par 283) where today \u201csome parts of our human family, it appears, can be readily sacrificed\u201d, such as the unborn, the poor, the disabled and the elderly (Par 18).<\/p>\n

Chapter Eight: religion and fraternity<\/strong><\/p>\n

In the eighth and final chapter, the Pontiff focuses on \u201cReligions at the service of fraternity in our world\u201d and emphasizes that terrorism is not due to religion but to erroneous interpretations of religious texts, as well as \u201cpolicies linked to hunger, poverty, injustice, oppression\u201d (Par 282-283). a journey of peace among religions is possible and that it is therefore necessary to guarantee religious freedom, a fundamental human right for all believers (see Par 279).<\/p>\n

The Encyclical reflects, in particular, on the role of the Church: she does not \u201crestrict her mission to the private sphere\u201d, it states. While not engaging in politics she does not, however, renounce the political dimension of life itself, attention to the common good and concern for integral human development, according to evangelical principals (see Par 276-278).<\/p>\n

Lastly, Francis quotes the \u201cDocument on Human Fraternity for World Peace and Living Together<\/a>\u201d, which he signed on 4 February 2019 in Abu Dhabi, along with the Grand Imam of Al-Azhar, Ahmad Al-Tayyib: from that milestone of interreligious dialogue, the Pontiff returns to the appeal that, in the name of human fraternity, dialogue be adopted as the way, common cooperation as conduct, and mutual knowledge as method and standard (see Par 285). <\/p>\n","protected":false},"excerpt":{"rendered":"

Click here for a useful infographic explaining each chapter of the Encyclical. Fratelli Tutti-Infographic-EN \u201cFratelli Tutti\u201d: short summary of Pope Francis’s Social Encyclical The main question that Fratelli tutti is trying to…<\/p>\n

Read More<\/a><\/p>\n","protected":false},"author":3,"featured_media":15626,"comment_status":"closed","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"ngg_post_thumbnail":0},"categories":[13],"tags":[],"_links":{"self":[{"href":"https:\/\/11host.me\/stmary\/wp-json\/wp\/v2\/posts\/15625"}],"collection":[{"href":"https:\/\/11host.me\/stmary\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/11host.me\/stmary\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/11host.me\/stmary\/wp-json\/wp\/v2\/users\/3"}],"replies":[{"embeddable":true,"href":"https:\/\/11host.me\/stmary\/wp-json\/wp\/v2\/comments?post=15625"}],"version-history":[{"count":4,"href":"https:\/\/11host.me\/stmary\/wp-json\/wp\/v2\/posts\/15625\/revisions"}],"predecessor-version":[{"id":15632,"href":"https:\/\/11host.me\/stmary\/wp-json\/wp\/v2\/posts\/15625\/revisions\/15632"}],"wp:featuredmedia":[{"embeddable":true,"href":"https:\/\/11host.me\/stmary\/wp-json\/wp\/v2\/media\/15626"}],"wp:attachment":[{"href":"https:\/\/11host.me\/stmary\/wp-json\/wp\/v2\/media?parent=15625"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/11host.me\/stmary\/wp-json\/wp\/v2\/categories?post=15625"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/11host.me\/stmary\/wp-json\/wp\/v2\/tags?post=15625"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}