蜜桃交友

Vatican Radio presents

Fratelli Tutti

The Encyclical Letter of His Holiness Pope Francis
ON FRATERNITY AND SOCIAL FRIENDSHIP

 

Chapter Seven
Paths of Renewed Encounter

225. In many parts of the world, there is a need for paths of peace to heal open wounds. There is also a need for peacemakers, men and women prepared to work boldly and creatively to initiate processes of healing and renewed encounter.

STARTING ANEW FROM THE TRUTH

226. Renewed encounter does not mean returning to a time prior to conflicts. All of us change over time. Pain and conflict transform us. We no longer have use for empty diplomacy, dissimulation, double-speak, hidden agendas and good manners that mask reality. Those who were fierce enemies have to speak from the stark and clear truth. They have to learn how to cultivate a penitential memory, one that can accept the past in order not to cloud the future with their own regrets, problems and plans. 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”. As the Bishops of the Congo have said with regard to one recurring conflict: “Peace agreements on paper will not be enough. We will have to go further, by respecting the demands of truth regarding the origins of this recurring crisis. The people have the right to know what happened”.

227. “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… Truth should not lead to revenge, but rather to reconciliation and forgiveness. Truth means telling families torn apart by pain what happened to their missing relatives. Truth means confessing what happened to minors recruited by cruel and violent people. Truth means recognizing the pain of women who are victims of violence and abuse… Every act of violence committed against a human being is a wound in humanity’s flesh; every violent death diminishes us as people… Violence leads to more violence, hatred to more hatred, death to more death. We must break this cycle which seems inescapable”.

THE ART AND ARCHITECTURE OF PEACE

228. 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. A wide variety of practical proposals and diverse experiences can help achieve shared objectives and serve the common good. The problems that a society is experiencing need to be clearly identified, so that the existence of different ways of understanding and resolving them can be appreciated. The path to social unity always entails acknowledging the possibility that others have, at least in part, a legitimate point of view, something worthwhile to contribute, even if they were in error or acted badly. “We should never confine others to what they may have said or done, but value them for the promise that they embody”, a promise that always brings with it a spark of new hope.

229. The Bishops of South Africa have pointed out that true reconciliation is achieved proactively, “by forming a new society, a society based on service to others, rather than the desire to dominate; a society based on sharing what one has with others, rather than the selfish scramble by each for as much wealth as possible; a society in which the value of being together as human beings is ultimately more important than any lesser group, whether it be family, nation, race or culture”. As the Bishops of South Korea have pointed out, true peace “can be achieved only when we strive for justice through dialogue, pursuing reconciliation and mutual development”.

230. Working to overcome our divisions without losing our identity as individuals presumes that a basic sense of belonging is present in everyone. Indeed, “society benefits when each person and social group feels truly at home. 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! If only we could view our political opponents or neighbours in the same way that we view our children or our spouse, mother or father! How good would this be! Do we love our society or is it still something remote, something anonymous that does not involve us, something to which we are not committed?”

231. Negotiation often becomes necessary for shaping concrete paths to peace. Yet the processes of change that lead to lasting peace are crafted above all by peoples; each individual can act as an effective leaven by the way he or she lives each day. Great changes are not produced behind desks or in offices. This means that “everyone has a fundamental role to play in a single great creative project: to write a new page of history, a page full of hope, peace and reconciliation”. There is an “architecture” of peace, to which different institutions of society contribute, each according to its own area of expertise, but there is also an “art” of peace that involves us all. From the various peace processes that have taken place in different parts of the world, “we have learned that these ways of making peace, of placing reason above revenge, of the delicate harmony between politics and law, cannot ignore the involvement of ordinary people. Peace is not achieved by normative frameworks and institutional arrangements between well-meaning political or economic groups… It is always helpful to incorporate into our peace processes the experience of those sectors that have often been overlooked, so that communities themselves can influence the development of a collective memory”.

232. There is no end to the building of a country’s social peace; rather, it is “an open-ended endeavour, a never-ending task that demands the commitment of everyone and challenges us to work tirelessly to build the unity of the nation. Despite obstacles, differences and varying perspectives on the way to achieve peaceful coexistence, this task summons us to persevere in the struggle to promote a ‘culture of encounter’. This requires us to place at the centre of all political, social and economic activity the human person, who enjoys the highest dignity, and respect for the common good. May this determination help us flee from the temptation for revenge and the satisfaction of short-term partisan interests”. Violent public demonstrations, on one side or the other, do not help in finding solutions. Mainly because, as the Bishops of Colombia have rightly noted, the “origins and objectives of civil demonstrations are not always clear; certain forms of political manipulation are present and in some cases they have been exploited for partisan interests”.

Beginning with the least

233. Building social friendship does not only call for rapprochement between groups who took different sides at some troubled period of history, but also for a renewed encounter with the most impoverished and vulnerable sectors of society. For peace “is not merely absence of war but a tireless commitment – especially on the part of those of us charged with greater responsibility – to recognize, protect and concretely restore the dignity, so often overlooked or ignored, of our brothers and sisters, so that they can see themselves as the principal protagonists of the destiny of their nation”.

234. Often, the more vulnerable members of society are the victims of unfair generalizations. If at times the poor and the dispossessed react with attitudes that appear antisocial, we should realize that in many cases those reactions are born of a history of scorn and social exclusion. The Latin American Bishops have observed that “only the closeness that makes us friends can enable us to appreciate deeply the values of the poor today, their legitimate desires, and their own manner of living the faith. The option for the poor should lead us to friendship with the poor”.

235. Those who work for tranquil social coexistence should never forget that inequality and lack of integral human development make peace impossible. Indeed, “without equal opportunities, different forms of aggression and conflict will find a fertile terrain for growth and eventually explode. When a society – whether local, national or global – is willing to leave a part of itself on the fringes, no political programmes or resources spent on law enforcement or surveillance systems can indefinitely guarantee tranquility”. If we have to begin anew, it must always be from the least of our brothers and sisters.

THE VALUE AND MEANING OF FORGIVENESS

236. There are those who prefer not to talk of reconciliation, for they think that conflict, violence and breakdown are part of the normal functioning of a society. In any human group there are always going to be more or less subtle power struggles between different parties. Others think that promoting forgiveness means yielding ground and influence to others. For this reason, they feel it is better to keep things as they are, maintaining a balance of power between differing groups. Still others believe that reconciliation is a sign of weakness; incapable of truly serious dialogue, they choose to avoid problems by ignoring injustices. Unable to deal with problems, they opt for an apparent peace.

Inevitable conflict

237. Forgiveness and reconciliation are central themes in Christianity and, in various ways, in other religions. Yet there is a risk that an inadequate understanding and presentation of these profound convictions can lead to fatalism, apathy and injustice, or even intolerance and violence.

238. Jesus never promoted violence or intolerance. He openly condemned the use of force to gain power over others: “You know that the rulers of the Gentiles lord it over them, and their great ones are tyrants over them. It will not be so among you” (Mt 20:25-26). Instead, the Gospel tells us to forgive “seventy times seven” (Mt 18:22) and offers the example of the unmerciful servant who was himself forgiven, yet unable to forgive others in turn (cf. Mt 18:23-35).

239. Reading other texts of the New Testament, we can see how the early Christian communities, living in a pagan world marked by widespread corruption and aberrations, sought to show unfailing patience, tolerance and understanding. Some texts are very clear in this regard: we are told to admonish our opponents “with gentleness” (2 Tim 2:25) and encouraged “to speak evil of no one, to avoid quarreling, to be gentle, and to show every courtesy to everyone. For we ourselves were once foolish” (Tit 3:2-3). The Acts of the Apostles notes that the disciples, albeit persecuted by some of the authorities, “had favour with all the people” (2:47; cf. 4:21.33; 5:13).

240. Yet when we reflect upon forgiveness, peace and social harmony, we also encounter the jarring saying of Christ: “Do not think that I have come to bring peace to the earth; I have not come to bring peace, but a sword. For I have come to set a man against his father, and a daughter against her mother, and a daughter-in-law against her mother-in-law; and a man’s foes will be members of his own household” (Mt 10:34-36). These words need to be understood in the context of the chapter in which they are found, where it is clear that Jesus is speaking of fidelity to our decision to follow him; we are not to be ashamed of that decision, even if it entails hardships of various sorts, and even our loved ones refuse to accept it. Christ’s words do not encourage us to seek conflict, but simply to endure it when it inevitably comes, lest deference to others, for the sake of supposed peace in our families or society, should detract from our own fidelity. Saint John Paul II observed that the Church “does not intend to condemn every possible form of social conflict. The Church is well aware that in the course of history conflicts of interest between different social groups inevitably arise, and that in the face of such conflicts Christians must often take a position, honestly and decisively”.

**

  (8 December 2019), 2: L’Osservatore Romano, 13 December 2019, p. 8.
 EPISCOPAL CONFERENCE OF THE CONGO, Message au Peuple de Dieu et aux femmes et aux hommes de bonne volonté (9 May 2018).
  (8 September 2017): AAS 109 (2017), 1063-1064, 1066.
  (8 December 2019), 3: L’Osservatore Romano, 13 December 2019, p. 8.
 SOUTHERN AFRICAN CATHOLIC BISHOPS’ CONFERENCE, Pastoral Letter on Christian Hope in the Current Crisis (May 1986).
 CATHOLIC BISHOPS’ CONFERENCE OF KOREA, Appeal of the Catholic Church in Korea for Peace on the Korean Peninsula (15 August 2017).
  (7 July 2015): L’Osservatore Romano, 9 July 2015, p. 9.
  (5 September 2019): L’Osservatore Romano, 6 September 2019, p. 7.
  (10 September 2017): AAS 109 (2017), 1086.
  (7 September 2017): AAS 109 (2017), 1029.
 BISHOPS’ CONFERENCE OF COLOMBIA, Por el bien de Colombia: diálogo, reconciliación y desarrollo integral (26 November 2019), 4.
  (5 September 2019): L’Osservatore Romano, 6 September 2019, p. 6.
 FIFTH GENERAL CONFERENCE OF THE LATIN AMERICAN AND CARIBBEAN BISHOPS, Aparecida Document (29 June 2007), 398.
 Apostolic Exhortation  (24 November 2013), 59: AAS 105 (2013), 1044.
 Encyclical Letter  (1 May 1991), 14: AAS 83 (1991), 810.