Encyclical All brothers: Full text, recap and commentary

The word “encyclical” comes from the Latin encyclios (or encyclius, a latinization of the Greek ἐνκύκλιος enkyklios meaning “circular” or “all around”) this type of communication was initially a circulating letter sent to all churches in a particular area of the ancient Roman church. A message in order to unify the “direction” that the growing Christian religion was taking and generally used for matters of great importance, second in relevance only to the highest ranking document issued by the popes, an Apostolic Constitution (legislation issued by the Pope). 

Fratelli tutti, means “all brothers” in italian and is the third encyclical letter of Pope Francis, in this document brotherhood and mutual cooperation between peoples for the achievement of a common welfare are the focus on which the entire treatise is based. The COVID-19 pandemic demonstrated the failure of the world in being able to work together during a health, economic and social crisis. The encyclical calls for more tolerance, humanity and solidarity, and is an invitation to peace.

The document was signed on October 3, 2020 and published the following day on the feast of St. Francis of Assisi, the great man of GOD from whom the pontiff drew inspiration for his mission.

Highlights & Commentary

Introduction

[referring to Francis of Assisi] There is an episode in the life of Saint Francis that shows his openness of heart, which knew no bounds and transcended differences of origin, nationality, colour or religion. It was his visit to Sultan Malik-el-Kamil, in Egypt, which entailed considerable hardship, given Francis’ poverty, his scarce resources, the great distances to be traveled and their differences of language, culture and religion. That journey, undertaken at the time of the Crusades, further demonstrated the breadth and grandeur of his love, which sought to embrace everyone. Francis’ fidelity to his Lord was commensurate with his love for his brothers and sisters.
(Paragraph 3)

 

[referring to Francis of Assisi] Francis did not wage a war of words aimed at imposing doctrines; he simply spread the love of God. He understood that “God is love and those who abide in love abide in God” [1 Jn 4:16].
(Paragraph 4)

 

As I was writing this letter, the Covid-19 pandemic unexpectedly erupted, exposing our false securities. Aside from the different ways that various countries responded to the crisis, their inability to work together became quite evident. For all our hyper-connectivity, we witnessed a fragmentation that made it more difficult to resolve problems that affect us all.
(Paragraph 7)

 

Here we have a splendid secret that shows us how to dream and to turn our life into a wonderful adventure. No one can face life in isolation… We need a community that supports and helps us, in which we can help one another to keep looking ahead. How important it is to dream together… By ourselves, we risk seeing mirages, things that are not there. Dreams, on the other hand, are built together
(Paragraph 8)

 

Chapter 1

For decades, it seemed that the world had learned a lesson from its many wars and disasters, and was slowly moving towards various forms of integration.[…] Our own days, however, seem to be showing signs of a certain regression. Ancient conflicts thought long buried are breaking out anew, while instances of a myopic, extremist, resentful and aggressive nationalism are on the rise. […] Once more we are being reminded that “each new generation must take up the struggles and attainments of past generations, while setting its sights even higher. This is the path. Goodness, together with love, justice and solidarity, are not achieved once and for all; they have to be realized each day. It is not possible to settle for what was achieved in the past and complacently enjoy it
(Paragraph 10 & 11)

 

[referring to bad politics] The best way to dominate and gain control over people is to spread despair and discouragement, even under the guise of defending certain values.
(Paragraph 15)


Amid the fray of conflicting interests, where victory consists in eliminating one’s opponents […] We are growing ever more distant from one another, while the slow and demanding march towards an increasingly united and just world is suffering a new and dramatic setback. To care for the world in which we live means to care for ourselves. Yet we need to think of ourselves more and more as a single family dwelling in a common home.
(Paragraph 16 & 17)

We have grown indifferent to all kinds of wastefulness, starting with the waste of food, which is deplorable in the extreme
(Paragraph 18)

 

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. Instances of racism continue to shame us, for they show that our supposed social progress is not as real or definitive as we think.
(Paragraph 20)

 

The claim that the modern world has reduced poverty is made by measuring poverty with criteria from the past that do not correspond to present-day realities. In other times, for example, lack of access to electric energy was not considered a sign of poverty, nor was it a source of hardship. Poverty must always be understood and gauged in the context of the actual opportunities available in each concrete historical period.
(Paragraph 21)

 

Similarly, the organization of societies worldwide is still far from reflecting clearly that women possess the same dignity and identical rights as men. We say one thing with words, but our decisions and reality tell another story
(Paragraph 23)

 

And those who raise walls will end up as slaves within the very walls they have built
(Paragraph 27)

With the Grand Imam Ahmad Al-Tayyeb, we do not ignore the positive advances made in the areas of science, technology, medicine, industry and welfare, above all in developed countries. Nonetheless, “we 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.
(Paragraph 29)

 

complete division between individuals and human community… It is one thing to feel forced to live together, but something entirely different to value the richness and beauty of those seeds of common life that need to be sought out and cultivated
(Paragraph 31)

 

True, a worldwide tragedy like the Covid-19 pandemic momentarily revived the sense that we are a global community, all in the same boat, where one person’s problems are the problems of all. Once more we realized that no one is saved alone; we can only be saved together
(Paragraph 32)

 

obsession with a consumerist lifestyle, above all when few people are capable of maintaining it, can only lead to violence and mutual destruction. The notion of “every man for himself” will rapidly degenerate into a free-for-all that would prove worse than any pandemic.
(Paragraph 36)

 

I realize that some people are hesitant and fearful with regard to migrants. I consider this part of our natural instinct of self-defence. Yet it is also true that an individual and a people are only fruitful and productive if they are able to develop a creative openness to others
(Paragraph 41)

 

there are huge economic interests operating in the digital world, capable of exercising forms of control as subtle as they are invasive, creating mechanisms for the manipulation of consciences and of the democratic process. The way many platforms work often ends up favouring encounter between persons who think alike, shielding them from debate. These closed circuits facilitate the spread of fake news and false information, fomenting prejudice and hate
(Paragraph 45)

 

At times, the frantic pace of the modern world prevents us from listening attentively to what another person is saying. Halfway through, we interrupt him and want to contradict what he has not even finished saying. We must not lose our ability to listen
(Paragraph 48)

I would like in the following pages to take up and discuss many new paths of hope. For God continues to sow abundant seeds of goodness in our human family.
(Paragraph 54)

Chapter 2

Shortly after its account of the creation of the world and of man, the Bible takes up the issue of human relationships. Cain kills his brother Abel and then hears God ask: “Where is your brother Abel?” (Gen 4:9). His answer is one that we ourselves all too often give: “Am I my brother’s keeper?”
(Paragraph 57)

 

not to do to others what you would not want them to do to you (cf. Tob 4:15). In the first century before Christ, Rabbi Hillel stated: “This is the entire Torah. Everything else is commentary”.
(Paragraph 59)

 

for all the progress we have made, we are still “illiterate” when it comes to accompanying, caring for and supporting the most frail and vulnerable members of our developed societies. We have become accustomed to looking the other way, passing by, ignoring situations until they affect us directly.
(Paragraph 64)

 

[referring to the Gospel parable about the good Sammaritan who helps the wounded stranger]
The distinctions between Judean and Samaritan, priest and merchant, fade into insignificance. Now there are only two kinds of people: those who care for someone who is hurting and those who pass by; those who bend down to help and those who look the other way and hurry off.
(Paragraph 70)

 

Each day offers us a new opportunity, a new possibility. We should not expect everything from those who govern us, for that would be childish. We have the space we need for co-responsibility in creating and putting into place new processes and changes. Let us take an active part in renewing and supporting our troubled societies.
(Paragraph 77)

Difficulties that seem overwhelming are opportunities for growth, not excuses for a glum resignation

in another passage of the Gospel Jesus says: “I was a stranger and you welcomed me” (Mt 25:35). Jesus could speak those words because he had an open heart, sensitive to the difficulties of others. […] When our hearts do this, they are capable of identifying with others without worrying about where they were born or come from. In the process, we come to experience others as our “own flesh” (Is 58:7)
(Paragraph 84)

Chapter 3

[speaking of man in general] Nor can they fully know themselves apart from an encounter with other persons: “I communicate effectively with myself only insofar as I communicate with others”
(Paragraph 87)

Nor can I reduce my life to relationships with a small group, even my own family; I cannot know myself apart from a broader network of relationships, including those that have preceded me and shaped my entire life
(Paragraph 89)

Significantly, many small communities living in desert areas developed a remarkable system of welcoming pilgrims as an exercise of the sacred duty of hospitality. The medieval monastic communities did likewise, as we see from the Rule of Saint Benedict. While acknowledging that it might detract from the discipline and silence of monasteries, Benedict nonetheless insisted that “the poor and pilgrims be treated with the utmost care and attention”.[68] Hospitality was one specific way of rising to the challenge and the gift present in an encounter with those outside one’s own circle.
(Paragraph 90)

 

“the 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 dignity”.
(Paragraph 106)

 

Families are the first place where the values of love and fraternity, togetherness and sharing, concern and care for others are lived out and handed on. They are also the privileged milieu for transmitting the faith, beginning with those first simple gestures of devotion which mothers teach their children
(Paragraph 114)

 

When we speak of the need to care for our common home, our planet, we appeal to that spark of universal consciousness and mutual concern that may still be present in people’s hearts. Those who enjoy a surplus of water yet choose to conserve it for the sake of the greater human family have attained a moral stature that allows them to look beyond themselves and the group to which they belong. How marvellously human!
(Paragraph 117)

 


The world exists for everyone, because all of us were born with the same dignity. Differences of colour, religion, talent, place of birth or residence, and so many others, cannot be used to justify the privileges of some over the rights of all. […] In the first Christian centuries, a number of thinkers developed a universal vision in their reflections on the common destination of created goods. This led them to realize that if one person lacks what is necessary to live with dignity, it is because another person is detaining it.
(Paragraph 118 & 119)

Business abilities, which are a gift from God, should always be clearly directed to the development of others and to eliminating poverty, especially through the creation of diversified work opportunities.
(Paragraph 123)

 

For a real and lasting peace will only be possible “on the basis of a global ethic of solidarity and cooperation in the service of a future shaped by interdependence and shared responsibility in the whole human family”
(Paragraph 127)

Introduction: Pope Francis presents a picture of the current situation in the world focusing mainly on the wounds that the COVID-19 pandemic is leaving on society, showing a planet much less united in the difficulties than we would have expected.
Topics addressed in the encyclical are immigration, racism, unemployment, discrimination against women, human trafficking, abortion, populism, wars, rampant financial speculation, abuse of power and the death penalty.
The encyclical has a clear and common thread: we must recognize a brother in each of our neighbors, regardless of race, culture, language or national identity. Only if we completely open ourselves to others can we adopt the attitude of the Good Samaritan.
Chapter 1: The first chapter could be described as gloomy and pessimistic, it instead offers a very sharp analysis of the current worldview and the partial destruction of the dream of being able to grow towards greater unification on a global level.
Paragraph 27: In a world where walls are erected to protect oneself from others because one assumes that one’s neighbor is a stranger to be feared, and not a brother, true peace cannot exist in this context. On the contrary promotes a mentality of fear, insecurity, loneliness, and creates ground for criminal organizations.
Paragraph 29: Looking at the world, we cannot deny the great progress in science, technology, medicine, industry, and the standard of living of people in developed countries. But this today is extremely disproportionate to the moral and spiritual progress of peoples.
The Good Samaritan: The parable describes a strong contrast between those who do not care about others and continue their journey [in life] without being affected by others, and the Samaritan who is moved by the condition of the stranger lying by the side of the road. Nowadays we have made great progress in so many areas, but we often remain mute, deaf and blind when we speak of concretely caring for our neighbor in need.
Paragraph 117
: Concern for our common home, which is the Earth, is not at all a concern for economic powers that are only interested in making quick profits. Global warming and the shortage of water linked also to the overpopulation of the World are primary objectives that all brothers must strive to resolve before anyone remains homeless, in the cold.

Chapter 4

Complex challenges arise when our neighbour happens to be an immigrant. Ideally, unnecessary migration ought to be avoided; this entails creating in countries of origin the conditions needed for a dignified life and integral development.
(Paragraph 129)

 

The arrival of those who are different, coming from other ways of life and cultures, can be a gift, for “the stories of migrants are always stories of an encounter between individuals and between cultures. For the communities and societies to which they come, migrants bring an opportunity for enrichment and the integral human development of all”
(Paragraph 133)

 

On an even broader scale, Grand Imam Ahmad Al-Tayyeb and I have observed that “good relations between East and West are indisputably necessary for both. They must not be neglected, so that each can be enriched by the other’s culture through fruitful exchange and dialogue. The West can discover in the East remedies for those spiritual and religious maladies that are caused by a prevailing materialism. And the East can find in the West many elements that can help free it from weakness, division, conflict and scientific, technical and cultural decline. 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.
(Paragraph 136)

Mutual assistance between countries proves enriching for each. A country that moves forward while remaining solidly grounded in its original cultural substratum is a treasure for the whole of humanity. We need to develop the awareness that nowadays we are either all saved together or no one is saved. 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.
(Paragraph 137)

 

The solution is not an openness that spurns its own richness. Just as there can be no dialogue with “others” without a sense of our own identity, so there can be no openness between peoples except on the basis of love for one’s own land, one’s own people, one’s own cultural roots.
(Paragraph 143)

 

Let us realize that as our minds and hearts narrow, the less capable we become of understanding the world around us. Without encountering and relating to differences, it is hard to achieve a clear and complete understanding even of ourselves and of our native land. Other cultures are not “enemies” from which we need to protect ourselves, but differing reflections of the inexhaustible richness of human life.
(Paragraph 147)

 

Chapter 5

[talking about employment] This is the finest help we can give to the poor, the best path to a life of dignity. Hence my insistence that, “helping the poor financially must always be a provisional solution in the face of pressing needs. The broader objective should always be to allow them a dignified life through work”
(Paragraph 162)

 

“private life cannot exist unless it is protected by public order. A domestic hearth has no real warmth unless it is safeguarded by law, by a state of tranquillity founded on law, and enjoys a minimum of wellbeing ensured by the division of labour, commercial exchange, social justice and political citizenship”. […] True charity is capable of incorporating all these elements in its concern for others. In the case of personal encounters, including those involving a distant or forgotten brother or sister, it can do so by employing all the resources that the institutions of an organized, free and creative society are capable of generating.
(Paragraph 164 & 165)

 

This means acknowledging that “love, overflowing with small gestures of mutual care, is also civic and political, and it makes itself felt in every action that seeks to build a better world”. For this reason, charity finds expression not only in close and intimate relationships but also in “macro-relationships: social, economic and political”.
(Paragraph 181)

 

We are still far from a globalization of the most basic of human rights. That is why world politics needs to make the effective elimination of hunger one of its foremost and imperative goals. Indeed, “when financial speculation manipulates the price of food, treating it as just another commodity, millions of people suffer and die from hunger. At the same time, tons of food are thrown away. This constitutes a genuine scandal. Hunger is criminal; food is an inalienable right”
(Paragraph 189)

 

Grand Imam Ahmad Al-Tayyeb and I have called upon “the architects of international policy and world economy to work strenuously to spread the culture of tolerance and of living together in peace; to intervene at the earliest opportunity to stop the shedding of innocent blood”
(Paragraph 192)

 

Chapter 6

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 “dialogue”.
(Paragraph 198)

 

Round tables thus become mere negotiating sessions, in which individuals attempt to seize every possible advantage, rather than cooperating in the pursuit of the common good. The heroes of the future will be those who can break with this unhealthy mindset and determine respectfully to promote truthfulness, aside from personal interest. God willing, such heroes are quietly emerging, even now, in the midst of our society.
(Paragraph 202)

 

There is a growing conviction that, together with specialized scientific advances, we are in need of greater interdisciplinary communication. Although reality is one, it can be approached from various angles and with different methodologies.
(Paragraph 204)

. A society is noble and decent not least for its support of the pursuit of truth and its adherence to the most basic of truths.
(Paragraph 207)

This also means finding ways to include those on the peripheries of life. For they have another way of looking at things; they see aspects of reality that are invisible to the centres of power where weighty decisions are made.
(Paragraph 215)

 

Integrating differences is a much more difficult and slow process, yet it is the guarantee of a genuine and lasting peace. That peace is not achieved by recourse only to those who are pure and untainted, since “even people who can be considered questionable on account of their errors have something to offer which must not be overlooked”.
(Paragraph 217)

 

the ability to recognize other people’s right to be themselves and to be different. This recognition, as it becomes a culture, makes possible the creation of a social covenant.
(Paragraph 218)

Every religion has to contribute to the building of universal brotherhood in the world.
Immigration:
The problem of migrants, which is dealt with in detail in chapter 4, is obviously a complex issue for which there are no ready-made solutions. Ideally, we should avoid unnecessary migration by creating the possibility of living as safely and with dignity as possible in the countries of origin. But at the same time, everyone has the right to seek a place for himself and his family where he can develop fully as a person. Four things should always be guaranteed to asylum seekers: welcome, protect, promote and integrate.
Populism
and growing liberalism are having a profound effect on politics, thus creating a deep concern for the preservation and further growth and care of the common good in which no one is excluded. A Gospel message in today’s world, the Gospel does not invite us to be apolitical, but calls us to be politically sensitive.
Paragraph 143
: Some people seem to forget their history while others deny their traditions, and this leads to the loss of one’s personal. If one does not know the traditions one loses part of one’s soul, spiritual identity, morals and thus ideological, economic and political independence.
Paragraph 181:
Individual and spiritual conversions of the heart will gradually foster progress in the creation of “a social and political order whose soul will guard a love capable of initiating “social processes of fraternity and justice for all (paragraph 180). The Pope insists that a fuller integration of humanity is not a “mere utopian” ideal (paragraph 180), but the true fruit of many personal conversions that will eventually extend their benefits to all institutions, communities and cultures.
Paragraph 198: Seeking rapprochement, expressing oneself, listening to each other, daring to look into each other’s eyes, getting to know each other and trying to understand each other, finding common ground: these are tried and tested ways to achieve true dialogue. Some, however, run away from reality and lock themselves in their own little world from which they attack others.

Chapter 7

Only by basing themselves on the historical truth of events will they be able to make a broad and persevering effort to understand one another and to strive for a new synthesis for the good of all. Every “peace process requires enduring commitment. It is a patient effort to seek truth and justice, to honour the memory of victims and to open the way, step by step, to a shared hope stronger than the desire for vengeance”.
(Paragraph 226)

 

Truth, in fact, is an inseparable companion of justice and mercy. All three together are essential to building peace; each, moreover, prevents the other from being altered
(Paragraph 227)

 

The path to peace does not mean making society blandly uniform, but getting people to work together, side-by-side, in pursuing goals that benefit everyone.
(Paragraph 228)

 

. In a family, parents, grandparents and children all feel at home; no one is excluded. If someone has a problem, even a serious one, even if he brought it upon himself, the rest of the family comes to his assistance; they support him. His problems are theirs… In families, everyone contributes to the common purpose; everyone works for the common good, not denying each person’s individuality but encouraging and supporting it. They may quarrel, but there is something that does not change: the family bond. Family disputes are always resolved afterwards. The joys and sorrows of each of its members are felt by all. That is what it means to be a family!
(Paragraph 230)

The Shoah must not be forgotten. It is “the enduring symbol of the depths to which human evil can sink when, spurred by false ideologies, it fails to recognize the fundamental dignity of each person, which merits unconditional respect regardless of ethnic origin or religious belief
(Paragraph 247)

 

Nor must we forget the atomic bombs dropped on Hiroshima and Nagasaki […] We cannot allow present and future generations to lose the memory of what happened. It is a memory that ensures and encourages the building of a more fair and fraternal future”. Neither must we forget the persecutions, the slave trade and the ethnic killings that continue in various countries, as well as the many other historical events that make us ashamed of our humanity. They need to be remembered, always and ever anew. We must never grow accustomed or inured to them.
(Paragraph 248)

 

. Forgiving does not mean forgetting. Or better, in the face of a reality that can in no way be denied, relativized or concealed, forgiveness is still possible. In the face of an action that can never be tolerated, justified or excused, we can still forgive.
(Paragraph 251)

I ask God “to prepare our hearts to encounter our brothers and sisters, so that we may overcome our differences rooted in political thinking, language, culture and religion. Let us ask him to anoint our whole being with the balm of his mercy, which heals the injuries caused by mistakes, misunderstandings and disputes. 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”.
(Paragraph 254)

 

War can easily be chosen by invoking all sorts of allegedly humanitarian, defensive or precautionary excuses, and even resorting to the manipulation of information. In recent decades, every single war has been ostensibly “justified”.
(Paragraph 258)

 

War is a failure of politics and of humanity, a shameful capitulation, a stinging defeat before the forces of evil
(Paragraph 261)

[concerning death penalty] Saint John Paul II stated clearly and firmly that the death penalty is inadequate from a moral standpoint and no longer necessary from that of penal justice. There can be no stepping back from this position. Today we state clearly that “the death penalty is inadmissible” and the Church is firmly committed to calling for its abolition worldwide.
(Paragraph 263)

 

Chapter 8

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.
(Paragraph 274)

 

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]
(Paragraph 277)

 

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”
(Paragraph 281)

 

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”
(Paragraph 283)

 

“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”
(Paragraph 283)

In my fraternal meeting, which I gladly recall, with the Grand Imam Ahmad Al-Tayyeb, “we resolutely [declared] that religions must never incite war, hateful attitudes, hostility and extremism, nor must they incite violence or the shedding of blood. These tragic realities are the consequence of a deviation from religious teachings.
(Paragraph 285)

 

“In 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;
In 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;
In 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;
In 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;
In the name of peoples who have lost their security, peace and the possibility of living together, becoming victims of destruction, calamity and war;
In the name of human fraternity, that embraces all human beings, unites them and renders them equal;
In 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;
In the name of freedom, that God has given to all human beings, creating them free and setting them apart by this gift;
In the name of justice and mercy, the foundations of prosperity and the cornerstone of faith;
In the name of all persons of goodwill present in every part of the world;
In 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 standard”.
(Paragraph 285)

Chapter 7: To begin a worldwide journey of unity and cohesion today, we should start from a point of origin where truth, justice and mercy dwell in the heart of every human being. Truth must not lead to revenge, but rather to reconciliation and forgiveness.
The arduous road to world peace is not a road where all differences must be overcome, but a road of shared work for the promotion of the common good. The path becomes dangerous only when people want to dominate one another, not respecting the different positions they wish to take freely, where only the thirst for power drives tempers. Equally harmful is the way in which wealth is accumulated today by a small minority.
Once converted
, humanity will understand that universal brotherhood, rather than being a mere abstraction, has concrete consequences in politics, economics and law.
In a world where brotherhood reigns
, it will no longer be possible to hide behind the interests of the state, justify wars, legitimize the death penalty, or arbitrarily close the borders to our brothers and sisters who ask for our asylum. It would create a global governance that imposes fair rules for all, without discrimination for the preservation of the planet, annihilating terrorism, fighting pandemics and canceling immigration and wars. Universal brotherhood requires a change in the rules of international law, which implies a reform of the United Nations Charter.
Paragraph 248: Forgiveness does not mean simply to forget. We cannot, and don’t have to, simply bury persecutions and serious crimes against humanity in history, but at the same time we must not allow ourselves to be overwhelmed by them. We never evolve without a clear memory of the past, but we must always leave room for forgiveness. The vicious cycle of violence can only be broken with forgiveness. Revenge will give neither the perpetrator nor the victim true satisfaction.
War is never a solution because the damage it does will always be greater than the supposed benefits. Therefore, it is very difficult today to invoke the rational criteria developed in previous centuries to talk about the possibility of a “just war”. Never again war! (paragraph 258).
Death penalty: The Pope also declares the death penalty “inadmissible”, writing that “the Church is firmly committed to demand its abolition throughout the world. (paragraph 263)
Chapter 8 has a theme very dear to Pope Francis and to the future of the Church, the cooperation that the various religions should improve and increase concretely. Greater fraternity on a worldwide level, where the goal of dialogue is not only to establish friendship and harmony, but also to share spiritual and moral values and experiences for the achievement of the one true high goal for mankind, World Peace.
The starting point is simply to recognize GOD first as the FATHER of all, and then as the CREATOR to be worshipped in our personal religion.


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