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Vatican Radio presents
Fratelli Tutti
The Encyclical Letter of His Holiness Pope Francis ON FRATERNITY AND SOCIAL FRIENDSHIP
 
Introduction
1. “FRATELLI TUTTI”.[1] With these words, Saint Francis of Assisi addressed his brothers and sisters and proposed to them a way of life marked by the flavour of the Gospel. Of the counsels Francis offered, I would like to select the one in which he calls for a love that transcends the barriers of geography and distance, and declares blessed all those who love their brother “as much when he is far away from him as when he is with him”.[2] In his simple and direct way, Saint Francis expressed the essence of a fraternal openness that allows us to acknowledge, appreciate and love each person, regardless of physical proximity, regardless of where he or she was born or lives.
2. This saint of fraternal love, simplicity and joy, who inspired me to write the Encyclical Laudato Si’, prompts me once more to devote this new Encyclical to fraternity and social friendship. Francis felt himself a brother to the sun, the sea and the wind, yet he knew that he was even closer to those of his own flesh. Wherever he went, he sowed seeds of peace and walked alongside the poor, the abandoned, the infirm and the outcast, the least of his brothers and sisters.
WITHOUT BORDERS
3. 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. Unconcerned for the hardships and dangers involved, Francis went to meet the Sultan with the same attitude that he instilled in his disciples: if they found themselves “among the Saracens and other nonbelievers”, without renouncing their own identity they were not to “engage in arguments or disputes, but to be subject to every human creature for God’s sake”.[3] In the context of the times, this was an extraordinary recommendation. We are impressed that some eight hundred years ago Saint Francis urged that all forms of hostility or conflict be avoided and that a humble and fraternal “subjection” be shown to those who did not share his faith.
4. 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). In this way, he became a father to all and inspired the vision of a fraternal society. Indeed, “only the man who approaches others, not to draw them into his own life, but to help them become ever more fully themselves, can truly be called a father”.[4] In the world of that time, bristling with watchtowers and defensive walls, cities were a theatre of brutal wars between powerful families, even as poverty was spreading through the countryside. Yet there Francis was able to welcome true peace into his heart and free himself of the desire to wield power over others. He became one of the poor and sought to live in harmony with all. Francis has inspired these pages.
5. Issues of human fraternity and social friendship have always been a concern of mine. In recent years, I have spoken of them repeatedly and in different settings. In this Encyclical, I have sought to bring together many of those statements and to situate them in a broader context of reflection. In the preparation of Laudato Si’, I had a source of inspiration in my brother Bartholomew, the Orthodox Patriarch, who has spoken forcefully of our need to care for creatio

Vatican Radio presents
Fratelli Tutti
The Encyclical Letter of His Holiness Pope Francis ON FRATERNITY AND SOCIAL FRIENDSHIP
 
Chapter One Dark Clouds Over a Closed World
9. Without claiming to carry out an exhaustive analysis or to study every aspect of our present-day experience, I intend simply to consider certain trends in our world that hinder the development of universal fraternity.
SHATTERED DREAMS
10. 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. For example, there was the dream of a united Europe, capable of acknowledging its shared roots and rejoicing in its rich diversity. We think of “the firm conviction of the founders of the European Union, who envisioned a future based on the capacity to work together in bridging divisions and in fostering peace and fellowship between all the peoples of this continent”.[7] There was also a growing desire for integration in Latin America, and several steps were taken in this direction. In some countries and regions, attempts at reconciliation and rapprochement proved fruitful, while others showed great promise.
11. 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. In some countries, a concept of popular and national unity influenced by various ideologies is creating new forms of selfishness and a loss of the social sense under the guise of defending national interests. 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, as if we could somehow disregard the fact that many of our brothers and sisters still endure situations that cry out for our attention”.[8]
12. “Opening up to the world” is an expression that has been co-opted by the economic and financial sector and is now used exclusively of openness to foreign interests or to the freedom of economic powers to invest without obstacles or complications in all countries. Local conflicts and disregard for the common good are exploited by the global economy in order to impose a single cultural model. This culture unifies the world, but divides persons and nations, for “as society becomes ever more globalized, it makes us neighbours, but does not make us brothers”.[9] We are more alone than ever in an increasingly massified world that promotes individual interests and weakens the communitarian dimension of life. Indeed, there are markets where individuals become mere consumers or bystanders. As a rule, the advance of this kind of globalism strengthens the identity of the more powerful, who can protect themselves, but it tends to diminish the identity of the weaker and poorer regions, making them more vulnerable and dependent. In this way, political life becomes increasingly fragile in the face of transnational economic powers that operate with the principle of “divide and conquer”.
The end of historical consciousness
13. As a result, there is a growing loss of the sense of history, which leads to even further breakup. A kind of “deconstructionism”, whereby human freedom claims to create everything starting from zero, is making headway in today’s culture. The one thing it leaves in its wake is the drive to limitless consumption and expressions of empty individualism. Concern about this led me to offer the young some advice. “If someone tells young people to ignore their history, to reject the experiences of their elders, to look down on the past and to look forward to a future

Vatican Radio presents
Fratelli Tutti
The Encyclical Letter of His Holiness Pope Francis ON FRATERNITY AND SOCIAL FRIENDSHIP
 
Chapter One, Part Two
Conflict and fear
25. War, terrorist attacks, racial or religious persecution, and many other affronts to human dignity are judged differently, depending on how convenient it proves for certain, primarily economic, interests. What is true as long as it is convenient for someone in power stops being true once it becomes inconvenient. These situations of violence, sad to say, “have become so common as to constitute a real ‘third world war’ fought piecemeal”.[23]
26. This should not be surprising, if we realize that we no longer have common horizons that unite us; indeed, the first victim of every war is “the human family’s innate vocation to fraternity”. As a result, “every threatening situation breeds mistrust and leads people to withdraw into their own safety zone”.[24] Our world is trapped in a strange contradiction: we believe that we can “ensure stability and peace through a false sense of security sustained by a mentality of fear and mistrust”.[25]
27. Paradoxically, we have certain ancestral fears that technological development has not succeeded in eliminating; indeed, those fears have been able to hide and spread behind new technologies. Today too, outside the ancient town walls lies the abyss, the territory of the unknown, the wilderness. Whatever comes from there cannot be trusted, for it is unknown, unfamiliar, not part of the village. It is the territory of the “barbarian”, from whom we must defend ourselves at all costs. As a result, new walls are erected for self-preservation, the outside world ceases to exist and leaves only “my” world, to the point that others, no longer considered human beings possessed of an inalienable dignity, become only “them”. Once more, we encounter “the temptation to build a culture of walls, to raise walls, walls in the heart, walls on the land, in order to prevent this encounter with other cultures, with other people. And those who raise walls will end up as slaves within the very walls they have built. They are left without horizons, for they lack this interchange with others”.[26]
28. The loneliness, fear and insecurity experienced by those who feel abandoned by the system creates a fertile terrain for various “mafias”. These flourish because they claim to be defenders of the forgotten, often by providing various forms of assistance even as they pursue their criminal interests. There also exists a typically “mafioso” pedagogy that, by appealing to a false communitarian mystique, creates bonds of dependency and fealty from which it is very difficult to break free.
GLOBALIZATION AND PROGRESS WITHOUT A SHARED ROADMAP
29. 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. This contributes to a general feeling of frustration, isolation and desperation”. We see “outbreaks of tension and a buildup of arms and ammunition in a global context dominated by uncertainty, disillusionment, fear of the future, and controlled by narrow economic interests”. We can also point to “major political crises, situations of injustice and the lack of an equitable distribution of natural resources… In the face of such crises that result in the deaths of millions of children – emaciated from poverty and hunger – there is an unacceptable silence on the international level”.[27] This panorama, for all its undeniable advances, does not appear to lead to a more humane future.
30. In today’s world, the sense of belonging

Vatican Radio presents
Fratelli Tutti
The Encyclical Letter of His Holiness Pope Francis ON FRATERNITY AND SOCIAL FRIENDSHIP
 
Chapter One, Part Three
THE ILLUSION OF COMMUNICATION
42. Oddly enough, while closed and intolerant attitudes towards others are on the rise, distances are otherwise shrinking or disappearing to the point that the right to privacy scarcely exists. Everything has become a kind of spectacle to be examined and inspected, and people’s lives are now under constant surveillance. Digital communication wants to bring everything out into the open; people’s lives are combed over, laid bare and bandied about, often anonymously. Respect for others disintegrates, and even as we dismiss, ignore or keep others distant, we can shamelessly peer into every detail of their lives.
43. Digital campaigns of hatred and destruction, for their part, are not – as some would have us believe – a positive form of mutual support, but simply an association of individuals united against a perceived common enemy. “Digital media can also expose people to the risk of addiction, isolation and a gradual loss of contact with concrete reality, blocking the development of authentic interpersonal relationships”.[46] They lack the physical gestures, facial expressions, moments of silence, body language and even the smells, the trembling of hands, the blushes and perspiration that speak to us and are a part of human communication. 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. Yet they do not really build community; instead, they tend to disguise and expand the very individualism that finds expression in xenophobia and in contempt for the vulnerable. Digital connectivity is not enough to build bridges. It is not capable of uniting humanity.
Shameless aggression
44. Even as individuals maintain their comfortable consumerist isolation, they can choose a form of constant and febrile bonding that encourages remarkable hostility, insults, abuse, defamation and verbal violence destructive of others, and this with a lack of restraint that could not exist in physical contact without tearing us all apart. Social aggression has found unparalleled room for expansion through computers and mobile devices.
45. This has now given free rein to ideologies. Things that until a few years ago could not be said by anyone without risking the loss of universal respect can now be said with impunity, and in the crudest of terms, even by some political figures. Nor should we forget that “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”.[47]
46. We should also recognize that destructive forms of fanaticism are at times found among religious believers, including Christians; they too “can be caught up in networks of verbal violence through the internet and the various forums of digital communication. Even in Catholic media, limits can be overstepped, defamation and slander can become commonplace, and all ethical standards and respect for the good name of others can be abandoned”.[48] How can this contribute to the fraternity that our common Father asks of us?
Information without wisdom
47. True wisdom demands an encounter with reality. Today, however, everything can be created, disguised and altered. A direct encounter even with the fringes of reality can thus prove intolerable. A mechanism of selection then comes into play, whereby I can immediately separate likes from dislikes, wh

Vatican Radio presents
Fratelli Tutti
The Encyclical Letter of His Holiness Pope Francis ON FRATERNITY AND SOCIAL FRIENDSHIP
 
Chapter Two A Stranger on the Road
56. The previous chapter should not be read as a cool and detached description of today’s problems, for “the joys and hopes, the grief and anguish of the people of our time, especially of those who are poor or afflicted, are the joys and hopes, the grief and anguish of the followers of Christ as well. Nothing that is genuinely human fails to find an echo in their hearts”.[53] In the attempt to search for a ray of light in the midst of what we are experiencing, and before proposing a few lines of action, I now wish to devote a chapter to a parable told by Jesus Christ two thousand years ago. Although this Letter is addressed to all people of good will, regardless of their religious convictions, the parable is one that any of us can relate to and find challenging.
“Just then a lawyer stood up to test Jesus. ‘Teacher,’ he said, ‘what must I do to inherit eternal life?’ He 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 neighbour as yourself.’ And he said to him, ‘You have given the right answer; do this, and you will live.’ But wanting to justify himself, he asked Jesus, ‘And who is my neighbour?’ 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. 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.’ Which of these three, do you think, was a neighbour to the man who fell into the hands of the robbers?” He said, ‘The one who showed him mercy.’ Jesus said to him, ‘Go and do likewise.’”(Lk 10:25-37).
The context
57. This parable has to do with an age-old problem. 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?” (ibid.). By the very question he asks, God leaves no room for an appeal to determinism or fatalism as a justification for our own indifference. Instead, he encourages us to create a different culture, in which we resolve our conflicts and care for one another.
58. The Book of Job sees our origin in the one Creator as the basis of certain common rights: “Did not he who made me in the womb also make him? And did not the same one fashion us in the womb?” (Job 31:15). Many centuries later, Saint Irenaeus would use the image of a melody to make the same point: “One who seeks the truth should not concentrate on the differences between one note and another, thinking as if each was created separately and apart from the others; instead, he should realize that one and the same person composed the entire melody”.[54]
59. 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 ancient commandment to “love your neighbour as yourself” (Lev 19:18) was usually understood as referring to one’s fellow citizens, yet the boundaries

Vatican Radio presents
Fratelli Tutti
The Encyclical Letter of His Holiness Pope Francis ON FRATERNITY AND SOCIAL FRIENDSHIP
 
Chapter Two, Part Two
The characters of the story
72. The parable begins with the robbers. Jesus chose to start when the robbery has already taken place, lest we dwell on the crime itself or the thieves who committed it. Yet we know them well. We have seen, descending on our world, the dark shadows of neglect and violence in the service of petty interests of power, gain and division. The real question is this: will we abandon the injured man and run to take refuge from the violence, or will we pursue the thieves? Will the wounded man end up being the justification for our irreconcilable divisions, our cruel indifference, our intestine conflicts?
73. The parable then asks us to take a closer look at the passers-by. The nervous indifference that makes them pass to the other side of the road – whether innocently or not, whether the result of disdain or mere distraction – makes the priest and the Levite a sad reflection of the growing gulf between ourselves and the world around us. There are many ways to pass by at a safe distance: we can retreat inwards, ignore others, or be indifferent to their plight. Or simply look elsewhere, as in some countries, or certain sectors of them, where contempt is shown for the poor and their culture, and one looks the other way, as if a development plan imported from without could edge them out. This is how some justify their indifference: the poor, whose pleas for help might touch their hearts, simply do not exist. The poor are beyond the scope of their interest.
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. A believer may be untrue to everything that his faith demands of him, and yet think he is close to God and better than others. 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. Saint John Chrysostom expressed this pointedly when he challenged his Christian hearers: “Do you wish to honour the body of the Saviour? Do not despise it when it is naked. Do not honour it in church with silk vestments while outside it is naked and numb with cold”.[58] Paradoxically, those who claim to be unbelievers can sometimes put God’s will into practice better than believers.
75. “Robbers” usually find secret allies in those who “pass by and look the other way”. There is a certain interplay between those who manipulate and cheat society, and those who, while claiming to be detached and impartial critics, live off that system and its benefits. There is a sad hypocrisy when the impunity of crime, the use of institutions for personal or corporate gain, and other evils apparently impossible to eradicate, are accompanied by a relentless criticism of everything, a constant sowing of suspicion that results in distrust and confusion. The complaint that “everything is broken” is answered by the claim that “it can’t be fixed”, or “what can I do?” This feeds into disillusionment and despair, and hardly encourages a spirit of solidarity and generosity. Plunging people into despair closes a perfectly perverse circle: such is the agenda of the invisible dictatorship of hidden interests that have gained mastery over both resources and the possibility of thinking and expressing opinions.
76. Let us turn at last to the injured man. There are times when we feel like him, badly hurt and left on side of the road. We can also feel helpless because our institutions are neglected and lack resources, or simply serve the interests of a few, without and within. Indeed, “globalized society often has an elegant way of