Pope Francis Encyclical, Fratelli Tutti, On Fraternity and Social Friendship

Today we will learn and reflect on latest encyclical by
Pope Francis, Fratelli Tutti, On Fraternity and Social
Friendship. Fratelli Tutti was issued on October 3,
2020, which was a month before the US Presidential
Election, and although we know that the pope was
putting his thumb on the scale, the US news media
really did not comment on this that much, and the
Catholic media only had cursory summaries of the
encyclical,

including an article in the America magazine, where
Pope Francis identifies the paradox of populism. It
was also issued five months after the murder of
George Floyd, and we now know, after the trial, that
it was a murder, that anyone whose neck is
suffocating under the policeman’s knee on a curb,
hand-cuffed, is not that much of a threat.

https://www.americamagazine.org/faith/2020/10/08/fratelli-tutti-pope-francis-paradox-populism-catholic

Pope Francis returns to themes covered in his prior
encyclical, Gaudete Et Exsultate on the need to treat
both the poor and also immigrants with compassion,
on how we should love our neighbor, including
strangers. We must also show our love for our
neighbor in all our digital communications, and to
think twice before pressing the SEND button on
Twitter.

At the end of our talk, we will discuss the sources
used for this video. Feel free to follow along in the
PowerPoint script we uploaded to SlideShare.
Please, we welcome interesting questions in the
comments. Let us learn and reflect together!

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Pope Francis, Fratelli Tutti
https://youtu.be/WmT12-PFrt8

THE GOOD SAMARITAN
Pope Francis teaches us lessons from the Parable of
the Good Samaritan.

The Scriptures exhort, “A lawyer
stood up to test Jesus. ‘Teacher,’ he
said, ‘what must I do to inherit
eternal life?’ Jesus said to him, ‘What
is written in the law? What do you
read there?’ He answered, ‘You shall
love the Lord your God with all your
heart, and with all your soul, and
with all your strength, and with all
your mind; and your neighbor as
yourself.’ And he said to him, ‘You
have given the right answer; do this,
and you will live.’” Sermon on the Mount, Carl Bloch, painted 1877

If you do not love your neighbor, then you may be
tempted to do him harm, and Pope Francis quotes
the question of Abel to the Lord, “Am I my brother’s
keeper?” This is such a beautiful story that it bears
retelling, and we can no longer assume everyone
knows the story in detail.

What was Adonoy’s warning
to Abel in Genesis 4?
“Why are you angry?
Why are you depressed?
Is this not so:
if you improve, there is
forgiveness,
but if you do not improve,
sin rests at the entrance.
Its desire is unto you,
but you can master it.”
Rashi adds that sin rests at
the entrance of your grave.
In the sin of the second-generation Cain coveted Adonoy’s blessing of his brother Abel’s sacrifice.
Cain and Abel, by William Blake, circa 1826

Rashi is one of the great medieval Jewish rabbis and
commentators, and it is the Jewish practice to
substitute Adonoy for the name of the Lord is so holy
that it should not be uttered.

Again, Adonoy walks the earth, asking Cain,
“Where is your brother Abel?” Rashi says
Adonoy wants to engage “him in casual
conversation so that he may repent and say: ‘I
killed him and have sinned to You.’” Even the
search for Adonoy’s blessing is cheapened by
the coveting. Rather than repent, Cain lies, “I
know not, am I my brother’s keeper?”
Perhaps if he had confessed he would have
been restored, but Cain, too, is banished, after
Adonoy cries out the cry that heaven and
earth cry out when we sin irreversible sins:
“What have you done?”
Cain slaying Abel, by Peter Paul Rubens, circa 1609

So, Cain murders Abel because he covets the favor
Adonoy showed Abel, favor that would have been his
also if he had only sincerely asked for it. The enemy
would rather we not seek Adonoy’s favor but failing
in that he seeks to twist even the most noble of
pursuits into a vulgar gesture.

We see in this 2015
painting by Andrei
Mironov the anguish in
the heart of Cain that
shows up in his sour looks
that is caused by the envy
of the favor that God has
shown for the sacrifice of
his brother Abel.

57. Pope Francis repeats the question of Cain,
who has murdered his brother Abel, “’Am I my
brother’s keeper?’ By the very question he asks,
God leaves no room for an appeal to
determinism or fatalism as a justification for our
own indifference.” Just because he who suffers
is a stranger, we cannot say, stuff just happens,
does not mean we should not try to help him.
The Good Samaritan helped a stranger.
59. Pope Francis teaches us, “In earlier Jewish
traditions, the imperative to love and care for
others appears to have been limited to
relationships between members of the same
nation.”
The Good Samaritan, by Aime Morot, 1880

This is a valid observation, but we also reflected in
our video on the Iliad that there is a valid reason for
the ancients to be wary of the neighboring nations.
Ancient Greece, ancient Israel, and all ancient
cultures were warrior cultures out of necessity, and
ancient Israel was a warrior culture, wary of
neighboring nations that might capture your town,
slaughter your military age men, and enslave your
women and children, stealing everything.

https://youtu.be/ygxn2qqGnOI
59. Pope Francis quotes an early first
century rabbi, “In the first century
before Christ, Rabbi Hillel stated: ‘Love
your neighbor as yourself. This is the
entire Torah. Everything else is
commentary.’ The desire to imitate
God’s own way of acting gradually
replaced the tendency to think only of
those nearest us: ‘The compassion of
man is for his neighbor, but the
compassion of the Lord is for all living
beings.’” (Sir 18:13)

60. Pope Francis teaches us, “In the
New Testament, Hillel’s precept was
expressed in positive terms: ‘In
everything, do to others as you would
have them do to you; for this is the law
and the prophets.’ (Mt 7:12) This
command is universal in scope,
embracing everyone on the basis of our
shared humanity, since the heavenly
Father ‘makes his sun rise on the evil
and on the good.’ (Mt 5:45) Hence the
summons to ‘be merciful, just as your
Father is merciful.’” (Lk 6:36)
Sermon on the Mount, Carl Bloch, painted 1877

61. Pope Francis teaches
us, “In the oldest texts of
the Bible, we find a reason
why our hearts should
expand to embrace the
foreigner. It derives from
the enduring memory of
the Jewish people that they
themselves had once lived
as foreigners in Egypt: ‘You
shall not wrong or oppress
a stranger, for you were
strangers in the land of
Egypt.’ (Ex 22:21)
Parable of the Good Samaritan, by Balthasar van Cortbemde, 1647

Pope Francis quotes several other bible verses
exhorting us to be kind to the migrant, the
immigrant, even what we call the illegal immigrant.
How can we despise someone who flees poverty,
often certain death, for a better life? Does labeling
migrants as illegal justify our cruelty towards them?

Continuing with the accounts of the
Parable of the Good Samaritan in Luke,
“But wanting to justify himself, the
lawyer asked Jesus, ‘And who is my
neighbor?’ Jesus replied, ‘A man was
going down from Jerusalem to Jericho,
and fell into the hands of robbers, who
stripped him, beat him, and went away,
leaving him half dead. Now by chance a
priest was going down that road; and
when he saw him, he passed by on the
other side.”
Good Samaritan, after Delacroix, by Van Gogh, 1890

So likewise, a Levite, when he came to the
place and saw him, passed by on the other
side. But a Samaritan while traveling came
near him; and when he saw him, he was
moved with pity. He went to him and
bandaged his wounds, having poured oil
and wine on them. Then he put him on his
own animal, brought him to an inn, and
took care of him. The next day he took out
two denarii, gave them to the innkeeper,
and said, ‘Take care of him; and when I
come back, I will repay you whatever
more you spend.’” Good Samaritan, after Delacroix, by Van Gogh, 1890

The Good Samaritan, by William Etty, 1800’s
Pope Francis observes,
“Only one person stopped,
approached the man and
cared for him personally,
even spending his own
money to provide for his
needs.” (63) Pope Francis
makes several observations
of the Good Samaritan who
helped this stranger:
69. “Each day we have to
decide whether to be Good
Samaritans or indifferent
bystanders.”

70. Pope Francis observes, “It is
remarkable how the various
characters in the story change, once
confronted by the painful sight of
the poor man on the roadside. 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.” The Good Samaritan, by Jacob Jordaens, 1616

74. “One detail about the
passers-by does stand
out: they were religious,
devoted to the worship of
God: a priest and a Levite.
This detail should not be
overlooked. It shows that
belief in God and the
worship of God are not
enough to ensure that we
are actually living in a
way pleasing to God.”
The Good Samaritan, Louvre, by Rembrandt, 1648

St Jerome teaches us that all people are
our neighbors. “Some think that their
neighbor is their brother, family, relative,
or their kinsman. Our Lord teaches who
our neighbor is in the Gospel parable of a
certain man going down form Jerusalem
to Jericho.” “Everyone is our neighbor,
and we should not harm anyone. If, on
the contrary, we understand our fellow
human beings to be only our brother and
relatives, is it then permissible to do evil
to strangers? God forbid such a belief!
We are neighbors, all people to all
people, for we have one Father.” The Good Samaritan, by Rembrandt, 1630

The trick to reading a papal encyclical online is to
always have it open in two windows, with the second
window positioned at the footnotes. One of Pope
Francis’ first encyclicals, Laudato Si, issued in 2015, is
prominently cited. Much of this encyclical covers
many environmental issues, but he also has an
interesting section on the saint whose name he
adopted as pope, St Francis of Assisi.

10. In Laudato Si, Pope Francis
says of his namesake, he is an
“attractive and compelling
figure, whose name I took as
my guide and inspiration when I
was elected Bishop of Rome. I
believe that St Francis is the
example par excellence of care
for the vulnerable and of an
integral ecology lived out
joyfully and authentically.”
St Francis before Pope, by Francesco Solimena, 1700's

Pope Francis tells us why he sees this
saint as his role model. “St Francis was
particularly concerned for God’s
creation and for the poor and outcast.
He loved, and was deeply loved for his
joy, his generous self-giving, his
openheartedness. He was a mystic and
a pilgrim who lived in simplicity and in
wonderful harmony with God, with
others, with nature and with himself.
He shows us just how inseparable the
bond is between concern for nature,
justice for the poor, commitment to
society, and interior peace.”
St Francis Praying, by El Greco, 1585

11. “Just as happens when we fall in love with
someone, whenever St Francis would gaze at the
sun, the moon or the smallest of animals, he
burst into song, drawing all other creatures into
his praise. He communed with all creation, even
preaching to the flowers, inviting them ‘to praise
the Lord, just as if they were endowed with
reason.’ His response to the world around him
was so much more than intellectual
appreciation or economic calculus, for to him
each and every creature was a sister united to
him by bonds of affection. That is why he felt
called to care for all that exists.”
St Francis, by Philip Fruytiers, 1600's

Returning to his encyclical Fratelli Tutti,
92. Pope Francis teaches us, “The spiritual
stature of a person’s life is measured by love,
which in the end remains ‘the criterion for the
definitive decision about a human life’s worth or
lack thereof.’ Yet some believers think that it
consists in the imposition of their own
ideologies upon everyone else, or in a violent
defense of the truth, or in impressive
demonstrations of strength. All of us, as
believers, need to recognize that love takes first
place: love must never be put at risk, and the
greatest danger lies in failing to love’” (1 Cor 13) St Francis, by Raphael, 1505

How prescient was this paragraph, released before the
election, when after the election Christian Nationalists
were among those storming the Capitol, even making a
show of public prayers in the House Chambers as they
trespassed there?
How often many prosperous Christians forget: that not
only private charity is necessary, but we must also
adequately fund the government so we can take care of
the poor and disadvantaged, when private charity does
not even touch their life-long needs.

109. Pope Francis teaches us, “Some people are born
into economically stable families, receive a fine
education, grow up well nourished, or naturally
possess great talent. They will certainly not need a
proactive state; they need only claim their freedom.
Yet the same rule clearly does not apply to a disabled
person, to someone born in dire poverty, to those
lacking a good education and with little access to
adequate health care.” In other words, when someone
is poor or disabled, we should not blame them, but
rather help them as our less fortunate neighbor.

BORDERS AND THEIR LIMITS
While the church discourages clergy from directly
participating in the political process, the church does
raise its voice on political issues where we decide
whether or how we will love our neighbor, especially
when our neighbor is poor and disadvantaged.

129. Pope Francis points out that “complex
challenges arise when our neighbor happens to be
an immigrant.” “We are obliged to respect the
right of all individuals to find a place that meets
their basic needs and those of their families, and
where they can find personal fulfillment. Our
response to the arrival of migrating persons can be
summarized by four words: welcome, protect,
promote and integrate. For ‘it is not a case of
implementing welfare programs from the top
down, but rather of undertaking a journey
together, through these four actions, in order to
build cities and countries that, while preserving
their respective cultural and religious identity, are
open to differences and know how to promote
them in the spirit of human fraternity.’”
Ruth and Boaz, by George Frederic Watts, 1837

Not only is there concern in America over the unending
pressure for immigration from Mexico over the past fifty
years, but the Syrian wars have also resulted in an
immigration crisis in Europe that has only recently eased.
Pope Francis, in this encyclical, is not content to issue
platitudes, the pope is not content merely to pray for the
immigrants, the pope offers a list of concrete
recommendations! We are not going to read over this long
list, you can do that in our SlideShare PowerPoint
presentation or in our blog.

Recommendations for Human Immigration Policy:
• Increasing and simplifying the granting of visas.
• Adopting programs of individual and community sponsorship.
• Opening humanitarian corridors for the most vulnerable
refugees.
• Providing suitable and dignified housing; guaranteeing personal
security and access to basic services.
• Ensuring adequate consular assistance and the right to retain
personal identity documents.
• Equitable access to the justice system.
• The possibility of opening bank accounts and the guarantee of
the minimum needed to survive.
• Freedom of movement and the possibility of employment.
• Protecting minors and ensuring their regular access to
education.
• Providing for programs of temporary guardianship or shelter.
• Guaranteeing religious freedom.
• Promoting integration into society.
• Supporting the reuniting of families.
• Preparing local communities for the process of integration.”

We do want to point out some items on the list that address the
cruelties that the Trump Administration made the immigrants suffer.
Pope Francis “supports the reuniting of families,” the families whom
the Trump Administration so cruelly broke apart, not bothering to keep
adequate records of who the parents of the helpless children were.
The Pope supports “equitable access to the justice system,” and
“opening humanitarian corridors for the most vulnerable refugees,”
but the Trump Administration insisted on cruelly sending migrants back
over the border into Mexico before their cases were heard, hindering
their access to the justice system, but also risking their lives and
chastity to the gangs that preyed on them.

Pope Francis also condemns the building of walls:
146. “There is a kind of ‘local’ narcissism
unrelated to a healthy love of one’s own people
and culture. It is born of a certain insecurity and
fear of the other that leads to rejection and the
desire to erect walls for self-defense.”
When we are cruel to our disadvantaged, we as a
country harm our souls. “A healthy culture is open
and welcoming by its very nature; indeed, ‘a
culture without universal values is not truly a
culture.’”
147. “Other cultures are not ‘enemies’ from which
we need to protect ourselves, but differing
reflections of the inexhaustible richness of human
life.”

At the time of recording this video, the
Guardian said that Viktor Orban said this to
the Republican CPAC meeting in late 2022,
“Orban was given a rapturous welcome
despite controversy last month when he
railed against Europe becoming a “mixed-
race” society, comments that one of his
closest aides compared to the Nazis before
resigning in protest.” He made the claim
that he was a Christian leader, and that
means he cannot be racist, before he
launched into a racist rant.
https://www.theguardian.com/world/2022/aug/04/viktor-orban-cpac-speech

155. Here Pope Francis also criticizes the strong
men in Latin America, such as the dictator
Nicolas Maduro of Venezuela. “Lack of concern
for the vulnerable can hide behind a populism
that exploits them demagogically for its own
purposes, or a liberalism that serves the
economic interests of the powerful.” They
strongmen may pander to the poor, but the
poor suffer under their rule.
159. Pope Francis condemns all populist leaders,
leftist or conservative, who “seek popularity by
appealing to the basest and most selfish
inclinations of certain sectors of the population.
This becomes all the more serious when,
whether in cruder or more subtle forms, it leads
to the usurpation of institutions and laws.”

162. Pope Francis teaches us, in the spirit of Pope
Leo’s encyclical Rerum Novarum, “The biggest
issue is employment. The truly ‘popular’ thing –
since it promotes the good of the people – is to
provide everyone with the opportunity to nurture
the seeds that God has planted in each of us: our
talents, our initiative and our innate resources.
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.’”

168. Pope Francis
challenges neo-liberal
ideology when says that
“the marketplace, by itself,
cannot resolve every
problem, however much
we are asked to believe
this dogma of neoliberal
faith.” Trickle- down
economics, where
benefits magically trickle
down to the lower classes,
does not resolve
inequalities and injustices.

Milton Friedman and the Chicago School of
Economics promoted the neo-liberal notion that
corporations should only seek to increase their
profits and benefit their shareholders, that
corporations have absolutely no responsibility for
the social welfare of the society. Greed is good.

President Nixon seated at his Oval Office desk during a meeting with George Shultz and Milton Friedman. 6/8/1971

194. Pope Francis teaches us,
“Politics too must make room for a
tender love of others. What is
tenderness? It is love that draws
near and becomes real.” “Amid the
daily concerns of political life, the
smallest, the weakest, the poorest
should touch our hearts: indeed,
they have a right to appeal to our
heart and soul. They are our
brothers and sisters, and as such we
must love and care for them.”
Let the Little Children Come unto Jesus, by Carl Bloch, 1800

200. Pope Francis returns to a theme
discussed in Gaudete et Exsultate:
“Dialogue is often confused with
something quite different: the feverish
exchange of opinions on social
networks, frequently based on media
information that is not always reliable.
These exchanges are merely parallel
monologues. They may attract some
attention by their sharp and aggressive
tone. But monologues engage no one,
and their content is frequently self-
serving and contradictory.”

201. “Indeed, the media’s noisy
potpourri of facts and opinions is often
an obstacle to dialogue, since it lets
everyone cling stubbornly to his or her
own ideas, interests and choices, with
the excuse that everyone else is wrong. It
becomes easier to discredit and insult
opponents from the outset than to open
a respectful dialogue aimed at achieving
agreement on a deeper level. Worse, this
kind of language, usually drawn from
media coverage of political campaigns,
has become so widespread as to be part
of daily conversation.”

203. Pope Francis warns that yelling
does not help, whether in person or
online. “Authentic social dialogue
involves the ability to respect the
other’s point of view and to admit
that it may include legitimate
convictions and concerns.”
240. “Christ’s words do not encourage
us to seek conflict, but simply to
endure it when it inevitably comes.”
But we are not expected to be
walking carpets.

242. Pope Francis says we forget this “important
thing: not to fuel anger, which is unhealthy for our
own soul and the soul of our people, or to become
obsessed with taking revenge and destroying the
other. No one achieves inner peace or returns to a
normal life in that way. The truth is that no family,
no group of neighbors, no ethnic group, much less
a nation, has a future if the force that unites them,
brings them together and resolves their differences
is vengeance and hatred. We cannot come to terms
and unite for the sake of revenge or treating others
with the same violence with which they treated us
or plotting opportunities for retaliation under
apparently legal auspices. Nothing is gained this
way, and, in the end, everything is lost.”

Pope Francis then offers advice that we often
forget, advice is particularly beneficial to those who
are facing marital problems or are deciding
whether callousness by a spouse has crossed the
line into abuse.

250. As Pope Francis counsels us, “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. In the face of something that cannot be
forgotten for any reason, we can still forgive. Free and
heartfelt forgiveness is something noble, a reflection of
God’s own infinite ability to forgive. If forgiveness is
gratuitous, then it can be shown even to someone who
resists repentance and is unable to beg pardon.”
251. “Those who truly forgive do not forget. Instead,
they choose not to yield to the same destructive force
that caused them so much suffering. They break the
vicious circle; they halt the advance of the forces of
destruction.”
Prodigal Son, by Pompeo Batoni, 1773

263. Pope Francis also emphasizes the
church’s objection to the 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.” Execution of Queen Marie Antoinette of
France, by Isidore Stanislas Helman, 1794.

265. Pope Francis continues, “From the earliest centuries of
the Church, some were clearly opposed to capital
punishment. Lactantius, for example, held that ‘there ought
to be no exception at all; that it is always unlawful to put a
man to death.’ Pope Nicholas I urged that efforts be made ‘to
free from the punishment of death not only each of the
innocent, but all the guilty as well.’”
“During the trial of the murderers of two priests, Saint
Augustine asked the judge not to take the life of the assassins
with this argument: ‘We do not object to your depriving these
wicked men of the freedom to commit further crimes. Our
desire is rather that justice be satisfied without the taking of
their lives or the maiming of their bodies in any part.’ ‘Do not
let the atrocity of their sins feed a desire for vengeance, but
desire instead to heal the wounds which those deeds have
inflicted on their souls.’”
St. Augustine by Peter Paul Rubens,
painted 1636 - 1638

My views on the death penalty have shifted due to study and reflection.
Currently there is a tension between the Christian tradition and neurology over
the concept of free will, the theology of sin and forgiveness and redemption
revolves around the assumption that we are, indeed, responsible for the
consequences of our actions because we have the free will to control our actions.
But we also know there are individuals who can be nasty and do bad things
because they lack the ability to control their actions, and one clear example are
those elderly who suffer from advanced dementia. After listening to the lectures
by Robert Sapolsky, and he also has classroom lectures on YouTube that are free
and are similar to his Wondrium lectures, my conclusion is that there is sufficient
doubt as to whether those guilty of heinous crimes are neurologically deficient
that I no longer feel the death penalty is ever justified, regardless of the victim’s
need for retribution for terrible crimes.

https://www.thegreatcourses.com/courses/biology-and-human-behavior-the-neurological-origins-of-individuality-2nd-edition
https://amzn.to/3PeUaY2

273. Pope Francis warns that
untrammeled populists often seek to
be dictators. “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.”

275. Pope Francis teaches us, “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.”

This is a middle stanza of a three-stanza prayer
at the end of this encyclical:
Grant that we Christians may live the Gospel,
discovering Christ in each human being,
recognizing him crucified
in the sufferings of the abandoned
and forgotten of our world,
and risen in each brother or sister
who makes a new start.

DISCUSSION OF THE SOURCES:
Why do we tend to start our discussions of papal
encyclicals past paragraph fifty? Because these encyclicals
are like a benign employee review, where the boss feels
the employee is overall benefiting the company but has
some rough edges that need improvement. So the boss
spends the first half of the interview complimenting the
employee so he can unstop his ears so he will listen to the
admonitions in the last half of the performance review.

https://www.vatican.va/content/francesco/en/encyclicals/documents/papa-francesco_20201003_enciclica-fratelli-tutti.html

This encyclical also has many references to Pope
Benedict XVI encyclical Letter on Love, Caritas in
Veritate, which is one of a series of encyclicals on
love, hope, and faith. He also referenced Pope Leo
XIII’s encyclical Rerum Novarum, and the encyclicals
that reference this groundbreaking encyclical that
advance the social justice concerns, the preferential
option for the poor, in the Catholic Church.

To find the source of any direct
quotes in this blog, please type in
the phrase to the search box in
my blog to see the referenced
footnote.
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Pope Francis Encyclical, Fratelli Tutti, On Fraternity and Social Friendship

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