Poverty, decadence and suffering in one part of the earth are a silent breeding ground for problems that will end up affecting the entire planet. Nowadays, a firm belief in the common destination of the earthâs goods requires that this principle also be applied to nations, their territories and their resources. 270. We can never move forward without remembering the past; we do not progress without an honest and unclouded memory. These closed circuits facilitate the spread of fake news and false information, fomenting prejudice and hateâ..  FIFTH GENERAL CONFERENCE OF THE LATIN AMERICAN AND CARIBBEAN BISHOPS, Aparecida Document (29 June 2007), 398. 199. 202. 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. Dialogue between the followers of different religions does not take place simply for the sake of diplomacy, consideration or tolerance.  It is wrong when the only voices to be heard in public debate are those of the powerful and âexpertsâ. Culture clash, no; culture of encounter, yesâ. On the other hand, if we accept the great principle that there are rights born of our inalienable human dignity, we can rise to the challenge of envisaging a new humanity. Good and evil no longer exist in themselves; there is only a calculus of benefits and burdens. 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. Often, the more vulnerable members of society are the victims of unfair generalizations.  Saint Bonaventure, for his part, explained that the other virtues, without charity, strictly speaking do not fulfil the commandments âthe way God wants them to be fulfilledâ.. Nowadays, our noblest social instincts can easily be thwarted by self-centred chats that give the impression of being deep relationships. Neither the notion of âpeopleâ nor that of âneighbourâ can be considered purely abstract or romantic, in such a way that social organization, science and civic institutions can be rejected or treated with contempt. Fraternity is born not only of a climate of respect for individual liberties, or even of a certain administratively guaranteed equality. At a time when various forms of fundamentalist intolerance are damaging relationships between individuals, groups and peoples, let us be committed to living and teaching the value of respect for others, a love capable of welcoming differences, and the priority of the dignity of every human being over his or her ideas, opinions, practices and even sins.  CATHOLIC BISHOPSâ CONFERENCE OF KOREA, Appeal of the Catholic Church in Korea for Peace on the Korean Peninsula (15 August 2017).  Document on Human Fraternity for World Peace and Living Together, Abu Dhabi (4 February 2019): LâOsservatore Romano, 4-5 February 2019, p. 6.  Encyclical Letter Laudato Siâ (24 May 2015), 189: AAS 107 (2015), 922. They agree that opportunities should be available to everyone, but then go on to say that everything depends on the individual. At times fundamentalist violence is unleashed in some groups, of whatever religion, by the rashness of their leaders.  Saint John Paul II, Encyclical Letter Laborem Exercens (14 September 1981), 19: AAS 73 (1981), 626. Those capable only of being âassociatesâ create closed worlds.  Address on the Twenty-fifth Anniversary of the Promulgation of the Catechism of the Catholic Church (11 October 2017): AAS 109 (2017), 1196.  Message for the 2016 World Day of Peace (8 December 2015), 6: AAS 108 (2016), 57-58. 189. Otherwise, is it not conceivable that those fundamental human rights which we now consider unassailable will be denied by those in power, once they have gained the âconsensusâ of an apathetic or intimidated population? Rom 12:21) and by cultivating those virtues which foster reconciliation, solidarity and peaceâ. Everyone loves and cares for his or her native land and village, just as they love and care for their home and are personally responsible for its upkeep. 193.  Visit to the Yad Vashem Memorial, Jerusalem (26 May 2014): AAS 106 (2014), 228. If a criminal has harmed me or a loved one, no one can forbid me from demanding justice and ensuring that this person â or anyone else â will not harm me, or others, again. Approaching, speaking, listening, looking at, coming to know and understand one another, and to find common ground: all these things are summed up in the one word âdialogueâ.  This means finding a way to ensure âthe fundamental right of peoples to subsistence and progressâ, a right which is at times severely restricted by the pressure created by foreign debt.  For this reason, charity finds expression not only in close and intimate relationships but also in âmacro-relationships: social, economic and politicalâ.. For many people today, politics is a distasteful word, often due to the mistakes, corruption and inefficiency of some politicians. The Good Samaritan transcended these narrow classifications. 14. Encyclical Letter Populorum Progressio (26 March 1967): AAS 59 (1967), 268. 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. Encyclical Letter Laudato Siâ (24 May 2015), 93: AAS 107 (2015), 884-885; Apostolic Exhortation Evangelii Gaudium (24 November 2013), 189-190: AAS 105 (2013), 1099-1100. Here I would mention some examples that I have used in the past. Radical individualism is a virus that is extremely difficult to eliminate, for it is clever. 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. It was felt that help should be given primarily to those of oneâs own group and race. This is the genuine acknowledgment of the other that is made possible by love alone. For peace âis not merely absence of war but a tireless commitment â especially on the part of those of us charged with greater responsibility â to recognize, protect and concretely restore the dignity, so often overlooked or ignored, of our brothers and sisters, so that they can see themselves as the principal protagonists of the destiny of their nationâ. Our own days, however, seem to be showing signs of a certain regression. The guarantee of an authentic openness to God, on the other hand, is a way of practising the faith that helps open our hearts to our brothers and sisters.  Cf.Pontifical Council for Justice and Peace, Compendium of the Social Doctrine of the Church, 172.  Regula, 53, 15: âPauperum et peregrinorum maxime susceptioni cura sollicite exhibeaturâ. This is something truly good, a gift from Godâ. Efforts are made to classify entire peoples, groups, societies and governments as âpopulistâ or not. Like Laudato Si’, Fratelli Tutti is a social encyclical, where the pope applies the moral teachings of the Church to the social and economic challenges of the current day. As persons, they need to consider that âthe modern world, with its technical advances, tends increasingly to functionalize the satisfaction of human desires, now classified and subdivided among different services. Then too, âin some host countries, migration causes fear and alarm, often fomented and exploited for political purposes. BENEDICT XVI, Encyclical Letter Caritas in Veritate (29 June 2009), 67: AAS 101 (2009), 700-701. Pain and conflict transform us. Pope Francis signed his third encyclical "Fratelli tutti" on 3 October, 2020 in Assisi, Italy, before the tomb of St. Francis of Assisi, from whom he took the inspiration. At the same time, those cultures should be encouraged to be open to new experiences through their encounter with other realities, for the risk of succumbing to cultural sclerosis is always present. In political activity, we should remember that, âappearances notwithstanding, every person is immensely holy and deserves our love. Jesus chose to start when the robbery has already taken place, lest we dwell on the crime itself or the thieves who committed it. They considered themselves important for the society of the time, and were anxious to play their proper part. Let us look to the example of the Good Samaritan.  âSecundum acceptionem divinamâ (Scriptum super Sententiis, lib. Yet it is impossible to be âlocalâ in a healthy way without being sincerely open to the universal, without feeling challenged by what is happening in other places, without openness to enrichment by other cultures, and without solidarity and concern for the tragedies affecting other peoples. 58. 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 sistersâ. The word âpeopleâ has a deeper meaning that cannot be set forth in purely logical terms. Word âpeopleâ has a Mother, whose pleas for help require a reckoning for life. Prisoners of a social and political culture that readily and âgratuitouslyâ welcomes others erupt... 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