First Blog in a Long, Long Time. But a New Papal Encyclical is a Worthy Occasion to Write

    I have not written a blog post in years. It was not really a conscious plan as much as focusing my attention elsewhere. I had gone back and re-read some of my comments on Laudatio Si from five years ago and thought it appropriate to offer some feedback on the new papal encyclical letter: On Fraternity and Social Friendship. I am not one to criticize the Pope, other than stylistically. Pope Francis sometimes writes without the theological precision that I prefer. But as Pope, Jesus Christ’s Vicar on Earth, Francis’ words are consequential. Here are some important points Pope Francis makes in Fratelli Tutti: 

   People are made in God’s image and likeness and have inherent dignity. (n. 39)

“[I]t is important that catechesis and preaching speak more directly and clearly about the social meaning of existence, the fraternal dimension of spirituality, our conviction of the inalienable dignity of each person, and our reasons for loving and accepting all our brothers and sisters. (n. 86.)   

   That some human beings are experiencing hunger in a world with sufficient resources for all is a great scandal. (nn. 8, 22, 29, 189)

   Both shelter and healthcare are also described by the Holy Father as “basic needs.” (n. 189)

   Trafficking in human beings, modern-day slavery, using people to harvest their organs (without their consent) and sexual exploitation are all condemned by the Holy Father. (nn. 24, 25, 188, 189)

   Abortion is only mentioned once specifically, in passing, but is implied whenever the Holy Father talks of human dignity being respected. (n. 24.)

   “Development must not aim at the amassing of wealth by a few, but must ensure ‘human rights – personal and social, economic and political, including the rights of nations and of peoples.’ The right of some to free enterprise or market freedom cannot supersede the rights of peoples and the dignity of the poor, or, for that matter, respect for the natural environment, for ‘if we make something our own, it is only to administer it for the good of all.’” (n. 122.)

   It is important to recall the evil of the Holocaust (Shoah) and other examples of genocide. (n. 247.)

   Racism is decried as a sin against human dignity. (n. 20.) (“Racism is a virus that quickly mutates and, instead of disappearing, goes into hiding, and lurks in waiting.” n. 97.)

   It is also important to never forget that harm caused by the dropping of the atomic bombs on Hiroshima and Nagasaki. (nn. 248-249.)

  The so-called “just war” doctrine is no longer relevant in the increasingly globalized world. (nn. 25, 258-262.)

   The death penalty similarly can longer be tolerated. (nn. 263-270.)

   Overall, this latest encyclical letter of Pope Francis is, in my opinion, assured of a place in Church history along with some of the other ground-breaking reflections on Christian social doctrine, extrapolated from perhaps the most famous parable of Jesus: That of the Good Samaritan:

Jesus’ parable summons us to rediscover our vocation as citizens of our respective nations and of the entire world, builders of a new social bond. This summons is ever new, yet it is grounded in a fundamental law of our being: we are called to direct society to the pursuit of the common good and, with this purpose in mind, to persevere in consolidating its political and social order, its fabric of relations, its human goals. By his actions, the Good Samaritan showed that “the existence of each and every individual is deeply tied to that of others: life is not simply time that passes; life is a time for interactions”.

The parable eloquently presents the basic decision we need to make in order to rebuild our wounded world. In the face of so much pain and suffering, our only course is to imitate the Good Samaritan. 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. The parable shows us how a community can be rebuilt by men and women who identify with the vulnerability of others, who reject the creation of a society of exclusion, and act instead as neighbours, lifting up and rehabilitating the fallen for the sake of the common good. At the same time, it warns us about the attitude of those who think only of themselves and fail to shoulder the inevitable responsibilities of life as it is.

The parable clearly does not indulge in abstract moralizing, nor is its message merely social and ethical. It speaks to us of an essential and often forgotten aspect of our common humanity: we were created for a fulfilment that can only be found in love. We cannot be indifferent to suffering; we cannot allow anyone to go through life as an outcast. Instead, we should feel indignant, challenged to emerge from our comfortable isolation and to be changed by our contact with human suffering. That is the meaning of dignity. (nn. 66-68.)