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. 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. He signed it in Assisi. Rather, it is a mythic categoryâ¦ When you have to explain what you mean by people, you use logical categories for the sake of explanation, and necessarily so. Encyclical Letter Laudato Siâ (24 May 2015), 159: AAS 107 (2015), 911. Jesus never promoted violence or intolerance. Under the guise of tolerance, relativism ultimately leaves the interpretation of moral values to those in power, to be defined as they see fit. At times, however, leftist ideologies or social doctrines linked to individualistic ways of acting and ineffective procedures affect only a few, while the majority of those left behind remain dependent on the goodwill of others. Those who look down on their own people tend to create within society categories of first and second class, people of greater or lesser dignity, people enjoying greater or fewer rights. I ask God âto prepare our hearts to encounter our brothers and sisters, so that we may overcome our differences rooted in political thinking, language, culture and religion.  For this reason I would like to reiterate here the appeal for peace, justice and fraternity that we made together: âIn the name of God, who has created all human beings equal in rights, duties and dignity, and who has called them to live together as brothers and sisters, to fill the earth and make known the values of goodness, love and peace; âIn the name of innocent human life that God has forbidden to kill, affirming that whoever kills a person is like one who kills the whole of humanity, and that whoever saves a person is like one who saves the whole of humanity; âIn the name of the poor, the destitute, the marginalized and those most in need, whom God has commanded us to help as a duty required of all persons, especially the wealthy and those of means; âIn the name of orphans, widows, refugees and those exiled from their homes and their countries; in the name of all victims of wars, persecution and injustice; in the name of the weak, those who live in fear, prisoners of war and those tortured in any part of the world, without distinction; âIn the name of peoples who have lost their security, peace and the possibility of living together, becoming victims of destruction, calamity and war; âIn the name of human fraternity, that embraces all human beings, unites them and renders them equal; âIn the name of this fraternity torn apart by policies of extremism and division, by systems of unrestrained profit or by hateful ideological tendencies that manipulate the actions and the future of men and women; âIn the name of freedom, that God has given to all human beings, creating them free and setting them apart by this gift; âIn the name of justice and mercy, the foundations of prosperity and the cornerstone of faith; âIn the name of all persons of goodwill present in every part of the world; âIn the name of God and of everything stated thus far, [we] declare the adoption of a culture of dialogue as the path; mutual cooperation as the code of conduct; reciprocal understanding as the method and standardâ.. This is todayâs challenge, and we should not be afraid to face it. When conflicts are not resolved but kept hidden or buried in the past, silence can lead to complicity in grave misdeeds and sins.  PONTIFICAL COUNCIL FOR JUSTICE AND PEACE, Compendium of the Social Doctrine of the Church, 447. , 18. The Latin American Bishops have observed that âonly the closeness that makes us friends can enable us to appreciate deeply the values of the poor today, their legitimate desires, and their own manner of living the faith. 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. Pope Francis signs third encyclical of his pontificate in Assisi, “Fratelli tutti,” the new encyclical by which Pope Francis wants to heal the world, 1. In recent years, the words âpopulismâ and âpopulistâ have invaded the communications media and everyday conversation. Everything, then, depends on our ability to see the need for a change of heart, attitudes and lifestyles. In the depths of every heart, love creates bonds and expands existence, for it draws people out of themselves and towards others. The world was relentlessly moving towards an economy that, thanks to technological progress, sought to reduce âhuman costsâ; there were those who would have had us believe that freedom of the market was sufficient to keep everything secure. They did not have to die that way. Jesus tells the story of a man assaulted by thieves and lying injured on the wayside. Then too, it is extremely difficult to carry out a long-term project unless it becomes a collective aspiration. It involves âspeaking words of comfort, strength, consolation and encouragementâ and not âwords that demean, sadden, anger or show scornâ.. 62. We can aspire to a world that provides land, housing and work for all. The opportunities offered by the end of the Cold War were not, however, adequately seized due to a lack of a vision for the future and a shared consciousness of our common destiny. Let us stop feeling sorry for ourselves and acknowledge our crimes, our apathy, our lies.  PONTIFICAL COUNCIL FOR JUSTICE AND PEACE, Compendium of the Social Doctrine of the Church, 208. 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. In the dynamics of history, and in the diversity of ethnic groups, societies and cultures, we see the seeds of a vocation to form a community composed of brothers and sisters who accept and care for one anotherâ.. , 136. Digital relationships, which do not demand the slow and gradual cultivation of friendships, stable interaction or the building of a consensus that matures over time, have the appearance of sociability. Let us keep in mind that ânot even a murderer loses his personal dignity, and God himself pledges to guarantee thisâ. Fraternity between all men and women. , 268. âThe arguments against the death penalty are numerous and well-known. I cannot truly encounter another unless I stand on firm foundations, for it is on the basis of these that I can accept the gift the other brings and in turn offer an authentic gift of my own. Thus, Saint Thomas Aquinas could say â quoting Saint Augustine â that the temperance of a greedy person is in no way virtuous. The third encyclical of his pontificate, Fratelli Tutti, offers “a way of life marked by the flavor of the Gospel" (no. English translation in Francis of Assisi: Early Documents, vol 1., New York, London, Manila (1999), 131. We need to learn how to unmask the various ways that the truth is manipulated, distorted and concealed in public and private discourse. It is important to pay attention to religious, cultural and historical differences that are a vital component in shaping the character, culture and civilization of the East.  Cf. True charity is capable of incorporating all these elements in its concern for others. It has been present from the beginning of humanity, and has simply changed and taken on different forms down the ages, using whatever means each moment of history can provide. This is the path. 6.  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.  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.  We can no longer think of war as a solution, because its risks will probably always be greater than its supposed benefits. The right to private property is always accompanied by the primary and prior principle of the subordination of all private property to the universal destination of the earthâs goods, and thus the right of all to their use.  Dialogue with Students and Teachers of the San Carlo College in Milan (6 April 2019): LâOsservatore Romano, 8-9 April 2019, p. 6. 178. 183. âSocial loveâ makes it possible to advance towards a civilization of love, to which all of us can feel called. I offer this social Encyclical as a modest contribution to continued reflection, in the hope that in the face of present-day attempts to eliminate or ignore others, we may prove capable of responding with a new vision of fraternity and social friendship that will not remain at the level of words. Those who suffer injustice have to defend strenuously their own rights and those of their family, precisely because they must preserve the dignity they have received as a loving gift from God. 1 Cor 13:1-13). We can see this clearly as social and political inertia is turning many parts of our world into a desolate byway, even as domestic and international disputes and the robbing of opportunities are leaving great numbers of the marginalized stranded on the roadside.  BENEDICT XVI, Encyclical Letter Caritas in Veritate (29 June 2009), 67: AAS 101 (2009), 700. The mutual sense of belonging is prior to the emergence of individual groups.  For this reason, charity finds expression not only in close and intimate relationships but also in âmacro-relationships: social, economic and politicalâ.. âLife exists where there is bonding, communion, fraternity; and life is stronger than death when it is built on true relationships and bonds of fidelity. As it peers into human nature, reason discovers universal values derived from that same nature. 223. If we want to encounter and help one another, we have to dialogue. Gen 11:1-9). 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.  SAINT JOHN PAUL II, Encyclical Letter Evangelium Vitae (25 March 1995), 9: AAS 87 (1995), 411. As a result, âour response can only be the fruit of a common effortâ to develop a form of global governance with regard to movements of migration.  Let us continue, then, to advance along the paths of hope. 21. Immigrants, if they are helped to integrate, are a blessing, a source of enrichment and new gift that encourages a society to growâ. 151. 259. Who can claim the right to forgive in the name of others? Arguments are also made for the propriety of limiting aid to poor countries, so that they can hit rock bottom and find themselves forced to take austerity measures. Nonetheless, âwe wish to emphasize that, together with these historical advances, great and valued as they are, there exists a moral deterioration that influences international action and a weakening of spiritual values and responsibility. 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. 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. Digital connectivity is not enough to build bridges. The Church esteems the ways in which God works in other religions, and ârejects nothing of what is true and holy in these religions.  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