RECOLLECTION – APRIL 2021

FRATELLI TUTTI – CHAPTER FOUR

A HEART OPEN TO THE WHOLE WORLD

128. If the conviction that all human beings are brothers and sisters is not to remain an abstract idea but to find concrete embodiment, then numerous related issues emerge, forcing us to see things in a new light and to develop new responses.

BORDERS AND THEIR LIMITS

129. 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. Yet until substantial progress is made in achieving this goal, 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 fulfilment. 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 programmes 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”.

130. This implies taking certain indispensable steps, especially in response to those who are fleeing grave humanitarian crises. As examples, we may cite: increasing and simplifying the granting of visas; adopting programmes 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 programmes of temporary guardianship or shelter; guaranteeing religious freedom; promoting integration into society; supporting the reuniting of families; and preparing local communities for the process of integration.

131. For those who are not recent arrivals and already participate in the fabric of society, it is important to apply the concept of “citizenship”, which “is based on the equality of rights and duties, under which all enjoy justice. It is therefore crucial to establish in our societies the concept of full citizenship and to reject the discriminatory use of the term minorities, which engenders feelings of isolation and inferiority. Its misuse paves the way for hostility and discord; it undoes any successes and takes away the religious and civil rights of some citizens who are thus discriminated against”.

132. Even when they take such essential steps, states are not able, on their own, to implement adequate solutions, “since the consequences of the decisions made by each inevitably have repercussions on the entire international community”. As a result, “our response can only be the fruit of a common effort” to develop a form of global governance with regard to movements of migration. Thus, there is “a need for mid-term and long-term planning which is not limited to emergency responses. Such planning should include effective assistance for integrating migrants in their receiving countries, while also promoting the development of their countries of origin through policies inspired by solidarity, yet not linking assistance to ideological strategies and practices alien or contrary to the cultures of the peoples being assisted”.

RECIPROCAL GIFTS

133. 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”. For this reason, “I especially urge young people not to play into the hands of those who would set them against other young people, newly arrived in their countries, and who would encourage them to view the latter as a threat, and not possessed of the same inalienable dignity as every other human being”.

134. Indeed, when we open our hearts to those who are different, this enables them, while continuing to be themselves, to develop in new ways. The different cultures that have flourished over the centuries need to be preserved, lest our world be impoverished. At the same time, those cultures should be encouraged to be open to new experiences through their encounter with other realities, for the risk of succumbing to cultural sclerosis is always present. That is why “we need to communicate with each other, to discover the gifts of each person, to promote that which unites us, and to regard our differences as an opportunity to grow in mutual respect. Patience and trust are called for in such dialogue, permitting individuals, families and communities to hand on the values of their own culture and welcome the good that comes from others’ experiences”.

135. Here I would mention some examples that I have used in the past. Latino culture is “a ferment of values and possibilities that can greatly enrich the United States”, for “intense immigration always ends up influencing and transforming the culture of a place… In Argentina, intense immigration from Italy has left a mark on the culture of the society, and the presence of some 200,000 Jews has a great effect on the cultural ‘style’ of Buenos Aires. Immigrants, if they are helped to integrate, are a blessing, a source of enrichment and new gift that encourages a society to grow”.

136. 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. It is likewise important to reinforce the bond of fundamental human rights in order to help ensure a dignified life for all the men and women of East and West, avoiding the politics of double standards”.

A fruitful exchange

137. 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. If we are troubled by the extinction of certain species, we should be all the more troubled that in some parts of our world individuals or peoples are prevented from developing their potential and beauty by poverty or other structural limitations. In the end, this will impoverish us all.

138. Although this has always been true, never has it been more evident than in our own day, when the world is interconnected by globalization. We need to attain a global juridical, political and economic order “which can increase and give direction to international cooperation for the development of all peoples in solidarity”. Ultimately, this will benefit the entire world, since “development aid for poor countries” implies “creating wealth for all”. From the standpoint of integral development, this presupposes “giving poorer nations an effective voice in shared decision-making” and the capacity to “facilitate access to the international market on the part of countries suffering from poverty and underdevelopment”.

A gratuitousness open to others

139. Even so, I do not wish to limit this presentation to a kind of utilitarian approach. There is always the factor of “gratuitousness”: the ability to do some things simply because they are good in themselves, without concern for personal gain or recompense. Gratuitousness makes it possible for us to welcome the stranger, even though this brings us no immediate tangible benefit. Some countries, though, presume to accept only scientists or investors.

140. Life without fraternal gratuitousness becomes a form of frenetic commerce, in which we are constantly weighing up what we give and what we get back in return. God, on the other hand, gives freely, to the point of helping even those who are unfaithful; he “makes his sun rise on the evil and on the good” (Mt 5:45). There is a reason why Jesus told us: “When you give alms, do not let your right hand know what your left hand is doing, so that your alms may be in secret” (Mt 6:3-4). We received life freely; we paid nothing for it. Consequently, all of us are able to give without expecting anything in return, to do good to others without demanding that they treat us well in return. As Jesus told his disciples: “Without cost you have received, without cost you are to give” (Mt 10:8).

141. The true worth of the different countries of our world is measured by their ability to think not simply as a country but also as part of the larger human family. This is seen especially in times of crisis. Narrow forms of nationalism are an extreme expression of an inability to grasp the meaning of this gratuitousness. They err in thinking that they can develop on their own, heedless of the ruin of others, that by closing their doors to others they will be better protected. Immigrants are seen as usurpers who have nothing to offer. This leads to the simplistic belief that the poor are dangerous and useless, while the powerful are generous benefactors. Only a social and political culture that readily and “gratuitously” welcomes others will have a future.

LOCAL AND UNIVERSAL

142. It should be kept in mind that “an innate tension exists between globalization and localization. We need to pay attention to the global so as to avoid narrowness and banality. Yet we also need to look to the local, which keeps our feet on the ground. Together, the two prevent us from falling into one of two extremes. In the first, people get caught up in an abstract, globalized universe… In the other, they turn into a museum of local folklore, a world apart, doomed to doing the same things over and over, incapable of being challenged by novelty or appreciating the beauty which God bestows beyond their borders”. We need to have a global outlook to save ourselves from petty provincialism. When our house stops being a home and starts to become an enclosure, a cell, then the global comes to our rescue, like a “final cause” that draws us towards our fulfilment. At the same time, though, the local has to be eagerly embraced, for it possesses something that the global does not: it is capable of being a leaven, of bringing enrichment, of sparking mechanisms of subsidiarity. Universal fraternity and social friendship are thus two inseparable and equally vital poles in every society. To separate them would be to disfigure each and to create a dangerous polarization.

Local flavour

143. 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. I cannot truly encounter another unless I stand on firm foundations, for it is on the basis of these that I can accept the gift the other brings and in turn offer an authentic gift of my own. I can welcome others who are different, and value the unique contribution they have to make, only if I am firmly rooted in my own people and culture. Everyone loves and cares for his or her native land and village, just as they love and care for their home and are personally responsible for its upkeep. The common good likewise requires that we protect and love our native land. Otherwise, the consequences of a disaster in one country will end up affecting the entire planet. All this brings out the positive meaning of the right to property: I care for and cultivate something that I possess, in such a way that it can contribute to the good of all.

144. It also gives rise to healthy and enriching exchanges. The experience of being raised in a particular place and sharing in a particular culture gives us insight into aspects of reality that others cannot so easily perceive. Universal does not necessarily mean bland, uniform and standardized, based on a single prevailing cultural model, for this will ultimately lead to the loss of a rich palette of shades and colours, and result in utter monotony. Such was the temptation referred to in the ancient account of the Tower of Babel. The attempt to build a tower that would reach to heaven was not an expression of unity between various peoples speaking to one another from their diversity. Instead, it was a misguided attempt, born of pride and ambition, to create a unity other than that willed by God in his providential plan for the nations (cf. Gen 11:1-9).

145. There can be a false openness to the universal, born of the shallowness of those lacking insight into the genius of their native land or harbouring unresolved resentment towards their own people. Whatever the case, “we constantly have to broaden our horizons and see the greater good which will benefit us all. But this has to be done without evasion or uprooting. We need to sink our roots deeper into the fertile soil and history of our native place, which is a gift of God. We can work on a small scale, in our own neighbourhood, but with a larger perspective… The global need not stifle, nor the particular prove barren”; our model must be that of a polyhedron, in which the value of each individual is respected, where “the whole is greater than the part, but it is also greater than the sum of its parts”.

A universal horizon

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-defence. Yet it is impossible to be “local” in a healthy way without being sincerely open to the universal, without feeling challenged by what is happening in other places, without openness to enrichment by other cultures, and without solidarity and concern for the tragedies affecting other peoples. A “local narcissism” instead frets over a limited number of ideas, customs and forms of security; incapable of admiring the vast potential and beauty offered by the larger world, it lacks an authentic and generous spirit of solidarity. Life on the local level thus becomes less and less welcoming, people less open to complementarity. Its possibilities for development narrow; it grows weary and infirm. A healthy culture, on the other hand, is open and welcoming by its very nature; indeed, “a culture without universal values is not truly a culture”.

147. 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. Seeing ourselves from the perspective of another, of one who is different, we can better recognize our own unique features and those of our culture: its richness, its possibilities and its limitations. Our local experience needs to develop “in contrast to” and “in harmony with” the experiences of others living in diverse cultural contexts.

148. In fact, a healthy openness never threatens one’s own identity. A living culture, enriched by elements from other places, does not import a mere carbon copy of those new elements, but integrates them in its own unique way. The result is a new synthesis that is ultimately beneficial to all, since the original culture itself ends up being nourished. That is why I have urged indigenous peoples to cherish their roots and their ancestral cultures. At the same time, though, I have wanted to stress that I have no intention of proposing “a completely enclosed, a-historic, static ‘indigenism’ that would reject any kind of blending (mestizaje)”. For “our own cultural identity is strengthened and enriched as a result of dialogue with those unlike ourselves. Nor is our authentic identity preserved by an impoverished isolation”. The world grows and is filled with new beauty, thanks to the successive syntheses produced between cultures that are open and free of any form of cultural imposition.

149. For a healthy relationship between love of one’s native land and a sound sense of belonging to our larger human family, it is helpful to keep in mind that global society is not the sum total of different countries, but rather the communion that exists among them. The mutual sense of belonging is prior to the emergence of individual groups. Each particular group becomes part of the fabric of universal communion and there discovers its own beauty. All individuals, whatever their origin, know that they are part of the greater human family, without which they will not be able to understand themselves fully.

150. To see things in this way brings the joyful realization that no one people, culture or individual can achieve everything on its own: to attain fulfilment in life we need others. An awareness of our own limitations and incompleteness, far from being a threat, becomes the key to envisaging and pursuing a common project. For “man is a limited being who is himself limitless”.

Starting with our own region

151. Thanks to regional exchanges, by which poorer countries become open to the wider world, universality does not necessarily water down their distinct features. An appropriate and authentic openness to the world presupposes the capacity to be open to one’s neighbour within a family of nations. Cultural, economic and political integration with neighbouring peoples should therefore be accompanied by a process of education that promotes the value of love for one’s neighbour, the first indispensable step towards attaining a healthy universal integration.

152. In some areas of our cities, there is still a lively sense of neighbourhood. Each person quite spontaneously perceives a duty to accompany and help his or her neighbour. In places where these community values are maintained, people experience a closeness marked by gratitude, solidarity and reciprocity. The neighbourhood gives them a sense of shared identity. Would that neighbouring countries were able to encourage a similar neighbourly spirit between their peoples! Yet the spirit of individualism also affects relations between countries. The danger of thinking that we have to protect ourselves from one another, of viewing others as competitors or dangerous enemies, also affects relations between peoples in the same region. Perhaps we were trained in this kind of fear and mistrust.

153. There are powerful countries and large businesses that profit from this isolation and prefer to negotiate with each country separately. On the other hand, small or poor countries can sign agreements with their regional neighbours that will allow them to negotiate as a bloc and thus avoid being cut off, isolated and dependent on the great powers. Today, no state can ensure the common good of its population if it remains isolated.