These are war and the death penalty. [110], 130. Rather, it is closeness; it is the culture of encounter. [282], 284. [233] Address at the Peace Memorial, Hiroshima, Japan (24 November 2019): L’Osservatore Romano, 25-26 November 2019, p. 8. [113] Address to the Diplomatic Corps Accredited to the Holy See, 11 January 2016: AAS 108 (2016), 124. Any other decision would make us either one of the robbers or one of those who walked by without showing compassion for the sufferings of the man on the roadside. Government leaders should be the first to make sacrifices that foster encounter and to seek convergence on at least some issues. Pope Francis teaches, “The parable eloquently presents the basic decision we need to make in order to rebuild our wounded world. Having received this universal motherhood at the foot of the cross (cf. Extraordinary Moment of Prayer in Time of Epidemic (27 March 2020): L’Osservatore Romano, 29 March 2020, p. 10; Message for the 2020 World Day of the Poor (13 June 2020), 6: L’Osservatore Romano, 14 June 2020, p. 8. Local conflicts and disregard for the common good are exploited by the global economy in order to impose a single cultural model. Hence they ought to be “agents in their own redemption”. [252] Divinae Institutiones VI, 20, 17: PL 6, 708. Other persons come to be viewed simply as obstacles to our own serene existence; we end up treating them as annoyances and we become increasingly aggressive. Yet there is a risk that an inadequate understanding and presentation of these profound convictions can lead to fatalism, apathy and injustice, or even intolerance and violence. Certainly, he had his own plans for that day, his own needs, commitments and desires. 39. These considerations help us recognize the urgent need to combat all that threatens or violates fundamental human rights. [230] Meeting with the Civil Authorities, Civil Society and the Diplomatic Corps, Riga, Latvia (24 September 2018): L’Osservatore Romano, 24-25 September 2018, p. 7.

The different cultures that have flourished over the centuries need to be preserved, lest our world be impoverished. [71] Benedict XVI, Encyclical Letter Deus Caritas Est (25 December 2005), 15: AAS 98 (2006), 230. 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. He became one of the poor and sought to live in harmony with all. [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”. Consumerist individualism has led to great injustice.

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. 59. [27] This panorama, for all its undeniable advances, does not appear to lead to a more humane future.

The word “culture” points to something deeply embedded within a people, its most cherished convictions and its way of life. 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. Such is the magnitude of these situations, and their toll in innocent lives, that we must avoid every temptation to fall into a declarationist nominalism that would assuage our consciences. There is also a need for peacemakers, men and women prepared to work boldly and creatively to initiate processes of healing and renewed encounter. The biggest issue is employment. We received life freely; we paid nothing for it. [219] BISHOPS’ CONFERENCE OF COLOMBIA, Por el bien de Colombia: diálogo, reconciliación y desarrollo integral (26 November 2019), 4. Only by cultivating this way of relating to one another will we make possible a social friendship that excludes no one and a fraternity that is open to all. 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. The world was relentlessly moving towards an economy that, thanks to technological progress, sought to reduce “human costs”; there were those who would have had us believe that freedom of the market was sufficient to keep everything secure. The Pontifical Academy’s chancellor, Bishop Marcelo Sánchez Sorondo, claims that China is the best example of Catholic social teaching in the world today. It means that the lives of all are prior to the appropriation of goods by a few.

[284] Document on Human Fraternity for World Peace and Living Together, Abu Dhabi (4 February 2019): L’Osservatore Romano, 4-5 February 2019, p. 6. 16. The pope’s ecological fundamentalism strikes me as more pagan than Catholic. 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. Things that until a few years ago could not be said by anyone without risking the loss of universal respect can now be said with impunity, and in the crudest of terms, even by some political figures. [216] There is an “architecture” of peace, to which different institutions of society contribute, each according to its own area of expertise, but there is also an “art” of peace that involves us all. [200] AUSTRALIAN CATHOLIC BISHOPS’ CONFERENCE, Commission for Social Justice, Mission and Service, Making It Real: Genuine Human Encounter in Our Digital World (November 2019). Worse, this kind of language, usually drawn from media coverage of political campaigns, has become so widespread as to be part of daily conversation. 4). Letter to the President of the Pontifical Academy for Life on the Twenty-fifth Anniversary of its Founding (6 January 2019), 2.6: L’Osservatore Romano, 16 January 2019, pp. In the face of so much pain and suffering, our only course is to imitate the Good Samaritan. 286. Many women were rightly concerned when the Vatican announced the Italian title using a masculine noun to allegedly include women as well. [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. Everything, then, depends on our ability to see the need for a change of heart, attitudes and lifestyles. It is remarkable how the various characters in the story change, once confronted by the painful sight of the poor man on the roadside.

They result from a political manipulation of religions and from interpretations made by religious groups who, in the course of history, have taken advantage of the power of religious sentiment in the hearts of men and women… God, the Almighty, has no need to be defended by anyone and does not want his name to be used to terrorize people”. [279] 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. Ein Gang durch den Festkreis, Herderbücherei 901, Freiburg, 1981, 30. All these factors lie behind our use of the words “people” and “popular”. 201. These closed circuits facilitate the spread of fake news and false information, fomenting prejudice and hate”.[47]. Here, regrettably, I feel bound to reiterate that “we have had enough of immorality and the mockery of ethics, goodness, faith and honesty. 229. Relativism always brings the risk that some or other alleged truth will be imposed by the powerful or the clever. In this context, we can better understand the significance of the parable of the Good Samaritan: love does not care if a brother or sister in need comes from one place or another. When our house stops being a home and starts to become an enclosure, a cell, then the global comes to our rescue, like a “final cause” that draws us towards our fulfilment. [243] Encyclical Letter Pacem in Terris (11 April 1963): AAS 55 (1963), 291. The way many platforms work often ends up favouring encounter between persons who think alike, shielding them from debate. And let us ask him for the grace to send us forth, in humility and meekness, along the demanding but enriching path of seeking peace”.[236]. There are two extreme situations that may come to be seen as solutions in especially dramatic circumstances, without realizing that they are false answers that do not resolve the problems they are meant to solve and ultimately do no more than introduce new elements of destruction in the fabric of national and global society. 101.