20. Fratelli Tutti Audiobook - Chapter 8, Part 1
Vatican Radio presents
Fratelli Tutti
The Encyclical Letter of His Holiness Pope Francis
ON FRATERNITY AND SOCIAL FRIENDSHIP
Chapter Eight: Religions at the Service of
Fraternity in Our World
271. The different religions, based on their respect for each human person as a creature called to be a child of God, contribute significantly to building fraternity and defending justice in society. Dialogue between the followers of different religions does not take place simply for the sake of diplomacy, consideration or tolerance. In the words of the Bishops of India, “the goal of dialogue is to establish friendship, peace and harmony, and to share spiritual and moral values and experiences in a spirit of truth and love”.[259]
THE ULTIMATE FOUNDATION
272. As believers, we are convinced that, without an openness to the Father of all, there will be no solid and stable reasons for an appeal to fraternity. We are certain that “only with this awareness that we are not orphans, but children, can we live in peace with one another”.[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”.[261]
273. In this regard, I wish to cite the following memorable statement: “If 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. Their self-interest as a class, group or nation would inevitably set them in opposition to one another. 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 others… 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 – no individual, group, class, nation or state. Not even the majority of the social body may violate these rights, by going against the minority”.[262]
274. From our faith experience and from the wisdom accumulated over centuries, but also from lessons learned from our many weaknesses and failures, we, the believers of the different religions, know that our witness to God benefits our societies. The effort to seek God with a sincere heart, provided it is never sullied by ideological or self-serving aims, helps us recognize one another as travelling companions, truly brothers and sisters. We are convinced that “when, in the name of an ideology, there is an attempt to remove God from a society, that society ends up adoring idols, and very soon men and women lose their way, their dignity is trampled and their rights violated. 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”.[263]
275. It should be acknowledged that “among the most important causes of the crises of the modern world are a desensitized human conscience, a distancing from religious values and the prevailing individualism accompanied by materialistic philosophies that deify the human person and introduce worldly and material values in place of supreme and transcendental principles”.[264] It is wrong when the only voices to be heard in public debate are those of the powerful and “experts”. Room needs to be made for reflections born of religious traditions that are the repository of centuries of experience and wisdom. For “religious classics can prove meaningful in every age; they have an enduring power [to open new horizons, to stimulate thought, to expand the mind and the heart]”. Yet often they are viewed with disdain as a result of “the myopia of a certain rationalism”.[265]
276. For these reasons, the Church, while respecting the autonomy of political life, does not restrict her mission to the private sphere. On the contrary, “she cannot and must not remain on the sidelines” in the building of a better world, or fail to “reawaken the spiritual energy” that can contribute to the betterment of society.[266] It is true that religious ministers must not engage in the party politics that are the proper domain of the laity, but neither can they renounce the political dimension of life itself,[267] which involves a constant attention to the common good and a concern for integral human development. The Church “has a public role over and above her charitable and educational activities”. She works for “the advancement of humanity and of universal fraternity”.[268] She does not claim to compete with earthly powers, but to offer herself as “a family among families, this is the Church, open to bearing witness in today’s world, open to faith hope and love for the Lord and for those whom he loves with a preferential love. A home with open doors. The Church is a home with open doors, because she is a mother”.[269] And in imitation of Mary, the Mother of Jesus, “we want to be a Church that serves, that leaves home and goes forth from its places of worship, goes forth from its sacristies, in order to accompany life, to sustain hope, to be the sign of unity… to build bridges, to break down walls, to sow seeds of reconciliation”.[270]
Christian identity
277. The Church esteems the ways in which God works in other religions, and “rejects nothing of what is true and holy in these religions. She has a high regard for their manner of life and conduct, their precepts and doctrines which… often reflect a ray of that truth which enlightens all men and women”.[271] Yet we Christians are very much aware that “if the music of the Gospel ceases to resonate in our very being, we will lose the joy born of compassion, the tender love born of trust, the capacity for reconciliation that has its source in our knowledge that we have been forgiven and sent forth. 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 woman”.[272] Others drink from other sources. For us the wellspring of human dignity and fraternity is in the Gospel of Jesus Christ. From it, there arises, “for 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 all”.[273]
278. Called to take root in every place, the Church has been present for centuries throughout the world, for that is what it means to be “catholic”. She can thus understand, from her own experience of grace and sin, the beauty of the invitation to universal love. 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”.[274] For many Christians, this journey of fraternity also has a Mother, whose name is Mary. Having received this universal motherhood at the foot of the cross (cf. Jn 19:26), she cares not only for Jesus but also for “the rest of her children” (cf. Rev 12:17). In the power of the risen Lord, she wants to give birth to a new world, where all of us are brothers and sisters, where there is room for all those whom our societies discard, where justice and peace are resplendent.
279. We Christians ask that, in those countries where we are a minority, we be guaranteed freedom, even as we ourselves promote that freedom for non-Christians in places where they are a minority. One fundamental human right must not be forgotten in the journey towards fraternity and peace. It is religious freedom for believers of all religions. That freedom proclaims that we can “build harmony and understanding between different cultures and religions. It also testifies to the fact that, since the important things we share are so many, it is possible to find a means of serene, ordered and peaceful coexistence, accepting our differences and rejoicing that, as children of the one God, we are all brothers and sisters”.[275]
280. 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. For “in the one Spirit we were all baptized into one body” (1 Cor 12:13), in which each member has his or her distinctive contribution to make. As Saint Augustine said, “the ear sees through the eye, and the eye hears through the ear”.[276] It is also urgent to continue to bear witness to the journey of encounter between the different Christian confessions. We cannot forget Christ’s desire “that they may all be one” (cf. Jn 17:21). Hearing his call, we recognize with sorrow that the process of globalization still lacks the prophetic and spiritual contribution of unity among Christians. This notwithstanding, “even as we make this journey towards full communion, we already have the duty to offer common witness to the love of God for all people by working together in the service of humanity”.[277]
RELIGION AND VIOLENCE
281. A journey of peace is possible between religions. Its point of departure must be God’s way of seeing things. “God does not see with his eyes, God sees with his heart. And God’s love is the same for everyone, regardless of religion. Even if they are atheists, his love is the same. When the last day comes, and there is sufficient light to see things as they really are, we are going to find ourselves quite surprised”.[278]
282. 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. This has nothing to do with watering down or concealing our deepest convictions when we encounter others who think differently than ourselves… For the deeper, stronger and richer our own identity is, the more we will be capable of enriching others with our own proper contribution”.[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. The truth is that violence has no basis in our fundamental religious convictions, but only in their distortion.
283. Sincere and humble worship of God “bears fruit not in discrimination, hatred and violence, but in respect for the sacredness of life, respect for the dignity and freedom of others, and loving commitment to the welfare of all”.[280] Truly, “whoever does not love does not know God, for God is love” (1 Jn 4:8). 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. It is due, rather, to an accumulation of incorrect interpretations of religious texts and to policies linked to hunger, poverty, injustice, oppression and pride. That is why it is so necessary to stop supporting terrorist movements fuelled by financing, the provision of weapons and strategy, and by attempts to justify these movements, even using the media. All these must be regarded as international crimes that threaten security and world peace. Such terrorism must be condemned in all its forms and expressions”.[281] Religious convictions about the sacred meaning of human life permit us “to recognize the fundamental values of our common humanity, values in the name of which we can and must cooperate, build and dialogue, pardon and grow; this will allow different voices to unite in creating a melody of sublime nobility and beauty, instead of fanatical cries of hatred”.[282]
284. At times fundamentalist violence is unleashed in some groups, of whatever religion, by the rashness of their leaders. Yet, “the commandment of peace is inscribed in the depths of the religious traditions that we represent… As religious leaders, we are called to be true ‘people of dialogue’, to cooperate in building peace not as intermediaries but as authentic mediators. Intermediaries seek to give everyone a discount, ultimately in order to gain something for themselves. The mediator, on the other hand, is one who retains nothing for himself, but rather spends himself generously until he is consumed, knowing that the only gain is peace. 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 walls”.[283]
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[259] CATHOLIC BISHOPS’ CONFERENCE OF INDIA, Response of the Church in India to the Present-day Challenges (9 March 2016).
[260] Homily at Mass in Domus Sanctae Marthae (17 May 2020).
[261] BENEDICT XVI, Encyclical Letter Caritas in Veritate (29 June 2009), 19: AAS 101 (2009), 655.
[262] SAINT JOHN PAUL II, Encyclical Letter Centesimus Annus (1 May 1991), 44: AAS 83 (1991), 849.
[263] Address to the Leaders of Other Religions and Other Christian Denominations, Tirana, Albania (21 September 2014): Insegnamenti II, 2 (2014), 277.
[264] Document on Human Fraternity for World Peace and Living Together, Abu Dhabi (4 February 2019): L’Osservatore Romano, 4-5 February 2019, p. 6.
[265] Apostolic Exhortation Evangelii Gaudium (24 November 2013), 256: AAS 105 (2013), 1123.
[266] BENEDICT XVI, Encyclical Letter Deus Caritas Est (25 December 2005), 28: AAS 98 (2006), 240.
[267] “Man is a political animal”, ARISTOTLE, Politics, 1253a 1-3.
[268] BENEDICT XVI, Encyclical Letter Caritas in Veritate (29 June 2009), 11: AAS 101 (2009), 648.
[269] Address to the Catholic Community, Rakovski, Bulgaria (6 May 2019): L’Osservatore Romano, 8 May 2019, p. 9.
[270] Homily, Santiago de Cuba (22 September 2015): AAS 107 (2015), 1005.
[271] SECOND VATICAN ECUMENICAL COUNCIL, Declaration on the Relation of the Church to Non-Christian Religions Nostra Aetate, 2.
[272] Ecumenical Prayer Service, Riga, Latvia (24 September 2018): L’Osservatore Romano, 24-25 September 2018, p. 8.
[273] Lectio Divina, Pontifical Lateran University, Rome (26 March 2019): L’Osservatore Romano, 27 March 2019, p. 10.
[274] SAINT PAUL VI, Encyclical Letter Ecclesiam Suam (6 August 1964): AAS 56 (1964), 650.
[275] Address to the Civil Authorities, Bethlehem, Palestine (25 May 2014): Insegnamenti II, 1 (2014), 597.
[276] Enarrationes in Psalmos, 130, 6: PL 37, 1707.
[277] Common Declaration of Pope Francis and Ecumenical Patriarch Bartholomew, Jerusalem (25 May 2014), 5: L’Osservatore Romano, 26-27 May 2014, p. 6.
[278] From the film Pope Francis: A Man of His Word, by Wim Wenders (2018).
[279] Post-Synodal Apostolic Exhortation Querida Amazonia (2 February 2020), 106.
[280] Homily, Colombo, Sri Lanka (14 January 2015): AAS 107 (2015), 139.
[281] Document on Human Fraternity for World Peace and Living Together, Abu Dhabi (4 February 2019): L’Osservatore Romano, 4-5 February 2019, p. 7.
[282] Address to Civil Authorities, Sarajevo, Bosnia-Herzegovina (6 June 2015): L’Osservatore Romano, 7 June 2015, p. 7.
[283] Address to the International Meeting for Peace organized by the Community of Sant’Egidio (30 September 2013): Insegnamenti I, 1 (2013), 301-302.
