Encyclical Letter Research Articles

Brothers and sisters all: Catholic schools for community with Muslims

This article makes the normative argument that Catholic schools can and should reject Islamophobia by welcoming Muslim students through the acceptance of full accommodation. It reviews research that could assist Catholic schools to take up Pope Francis’s ‘Fratelli Tutti’ Encyclical Letter call for ‘fraternity and social friendship’ with near and distant ‘strangers’, by adopting acceptance forms of community with Muslim students, and rejecting Islamophobia. Currently, illiberal securalist societies have rendered Muslim students eminently vulnerable to cultural racism and racialisation. Many of them experience schools as culturally incongruent, are subject to everyday cultural racism, and also lack a faith-based education. It defines Islamophobia as cultural racism, with gendered forms of racialisation, examines histories of secularisation and of school markets as contexts exclusionary of Muslims. It reviews research on: how non-denominational and denominational schools, teachers, and peers have contributed to, or rejected, the Islamophobia experienced by Muslims students; how they have moved, or can move, to school-based policies of accommodation based on positive difference; and how their religious education pedagogies do, or may, foster the opening of hearts and minds to the respect as equal of Muslim brothers and sisters.

Fratelli Tutti e a defesa da vida

This article addresses Pope Francis' encyclical letter “Fratelli Tutti”, published in 2020, in light of the integral defense of life, and highlights fraternity as a counterpoint to individualism prevalent in contemporary society. Fraternity is not only understood at the level of personal relationships, but also in its political dimension and in accordance with the principle of solidarity, according to the Social Doctrine of the Church. This is the Christian perspective of defending life in all its forms, from birth to death, giving priority to the poor and excluded and combating the throwaway culture. Based on the inspiration of concrete reality, the experience of the Ka’apor indigenous people and the Word of God with the parable of the Good Samaritan, the article develops reflections on the mission of the Church and offers proposals for action within the horizon of integral ecology, with political, economic, educational and spiritual perspectives.

Fratelli tutti e Solidariedade Global

The text aims to understand the evolution of the term “solidarity” within Pope Francis’ magisterial theology until the writing of the encyclical letter Fratelli tutti. Enriched with the global adjective, the term solidarity for Francis is translated as a real and profound critique towards global divisions and inequalities, in the pursuit of an inclusive and empathetic love inspired by St. Francis of Assis. Therefore, the idea of solidarity that seeks to become “global” is not reduced to charitable aid only, but must be concretized as co-participation in the pain and common destiny of humanity. The encyclical proposes a “social friendship” that recognizes the dignity of all, seeking to transcend polarizations and ultranationalisms. Francis seeks the promotion of forms of dialog between local and global instances, avoiding abstract universalisms and/or stagnant localisms. His theological vision emphasizes interconnectedness and mutual responsibility in the building of a just and fraternal global community.

Fraternidade e diálogo inter-religioso

This article aims to analyze the relationship between fraternity and interreligious dialogue and its respective relevance for the construction of a new culture. In this way, we seek to reflect on some questions and problems exposed by Pope Francis in his Encyclical Letter Fratelli Tutti, especially with regard to the importance of interreligious dialogue for the implementation of a culture of encounter and fraternity, based in social freindship and political love. To This end, initially, it is about analyzing the concept of fraternity, and, secondly, presenting some essencial assumptions, so that, in fact, it is possible to articulate and develop a respectful, constructive and cooperative interreligious dialoge, whose purpose is the integral development of human beings in a more fraternal and peaceful society.

Carta Encíclica Fratelli Tutti e o migrante

As the title suggests, based on the Social Doctrine of the Church, and in particular the Encyclical Letter Fratelli Tutti (2020), this article intends to highlight Pope Francis' pastoral concern for migrants and refugees. His gestures in favor of migrants, as will be seen, “are worth an encyclical”. In view of this, the text provides a brief portrait of historical migrations, which serves as a background for understanding contemporary migrations. These current movements, although in continuity with the migrations of the 19th Century, are marked by characteristics typical of the end of the 20th and beginning of the 21st Centuries. Having done this, the reflection brings into play the nodal points of Fratelli Tutti with a double objective: on one side, ensuring that this encyclical constitutes a kind of second chapter of Laudato Si’ (2015). In effect, while the latter is concerned with the care of “our common home”, that one makes an appeal so that we can all be brothers in this home that is planet Earth. On the other hand, the 2020 encyclical seeks to present in a more concrete way the socioeconomic and political-cultural challenges, as well as the socio-pastoral activities for the effectiveness of this universal fraternity. From the point of view of human mobility, it is about seeking universal and borderless citizenship.

What does moral theology expect from philosophical ethics?

The morality of the New Testament is different from the morality of the Old Testament. There is less specific guidance in the New Testament, and hence “more” human reason is needed to point to and justify particular (especially more specific) moral norms. Therefore, moral theology uses ethics to explain and justify moral norms. This is stated in no. 68 of the Encyclical Letter Fides et ratio. However, such ethics must meet certain basic requirements, e.g. compatibility with Revelation (not contradicting the truths contained therein). The problematics of the interdependence between moral theology and ethics have been addressed by many philosophers and moral theologians. Many textbooks on moral theology discuss the reference to philosophical ethics. Nevertheless, among the most representative authors for the discussion of the relationship between moral theology and ethics in the context of the debate over Karol Wojtyła’s habilitation dissertation are, on the part of philosophy, Kłósak, who was a professor at the Theological Faculty of the Jagiellonian University, where Wojtyła earned his habilitation degree; and Pinckaers, on the part of moral theology, who wrote a commentary on no. 68 of the Encyclical Fides et ratio, which was authored by John Paul II — Karol Wojtyła.

Research Outlines of the Sustainable Profile of Believers in Croatia

The topic of this paper are sustainable habits and attitudes of the religious population in Croatia regarding the Encyclical Letter Laudato Si’. Empirical work is based on CRO Laudato Si' project using survey method on a non-probabilistic sample of the religious population in Croatia, which in this paper are operationalized as active and occasional believers according to their regularity of attending religious ceremonies (N=1305). The analysis showed that active believers have a more pronounced sustainable profile (as they throw away less food, separate waste more, show greater readiness for saving water, electrical energy and have a more pronounced critical attitude about the need for greater application of the Laudato Si' within the Church and society) than the occasional believers. Given the nonrepresentative sample, the presented data cannot be generalized to the religious population in Croatia, shaping its fundamental contribution in stimulating future scientific analyses and reflections on the Church's relationship with religious practices, and emphasizing active believers as potential social leaders of sustainable lifestyles. Therefore, the sustainable habits of the surveyed believers represent a relational good and serve as the basis for building a culture of moderation that respects key principles of Catholic Social Teaching. In that perspective, we conclude that it is important for the Church to speak more often about the socio-environmental crisis and encourage strong responses to the crisis at all social levels, from households and families to the macro level.

Is the “Common Home” Metaphor Adequate and Useful for an “Integral Ecology” Theology in Modern Times?

This essay argues that the “common home” metaphor, when applied to planet Earth, falls short in its ability to provide an accurate analogy with the complexity and diversity of the planet itself since it has a limited epistemological, heuristic, and hermeneutical horizon; it is an analogy that proves inadequate in expressing common human representations of home and the two principles that should inspire an Ecotheology: the ontological value of creatures (Gaudium et Spes) and the recognition of the intrinsic relationship between all beings (Laudato Si’). In order to methodologically support this enquiry, a reflexive analysis and a metadisciplinary discourse are used through Emmanuel Levinas, Hannah Arendt, and the concept of integral ecology, proposed in Pope Francis’s encyclical letter Laudato Si’. On care for our common home, 21 May 2015. The performativity of the “common home” metaphor is evaluated to review its use in Ecotheology. The conclusion reached is that the category of “common life” might be more appropriate than “common home” to characterize how humans inhabit the world for an Ecotheology, and to represent planetary and cosmic communion and interdependence.

From Ecotheology to Ecospirituality in Laudato sí—Ecological Spirituality beyond Christian Religion

This article discusses the notion of ecotheology, its origins and the conceptual framework of meaning, particularly within Christian theology, in order to establish its relation to the notion of ecospirituality. The article researches how ecological theology may ground an ecological spirituality. Then, it uses both notions to (1) analyze Pope Francis’ Encyclical Letter Laudato sí, (2) identify what models of ecotheology are used in his approach, (3) trace significant ecotheological dimensions, proposals, practices and lifestyles conveyed, (4) investigate if it is possible to identify the presence of an ecospirituality, concluding affirmatively. Finally, it asks whether Laudato sí’s ecospirituality is only meaningful and operative within a Christian spiritual framework or if, in many respects, it may be also inspirational and significant beyond a Christian realm of meaning. It concludes that Laudato sí’s ecological spirituality offers common ground for synergies with other religious, non-religious and secular ecospiritualities which can be synergic contributors to the creation of networks of action and meaning that can be implemented in order to develop a common passionate and effective protection of our world on environmental matters. The methodology used is a critical and hermeneutical documental analysis by means of reviewing significant literature in this area of knowledge.

Competencies for sustainability: Insights from the encyclical letter Laudato Si

AbstractThis study offers a proposal about which competencies should be fostered in organizations to promote a culture in favor of sustainability in line with Pope Francis' encyclical letter Laudato Si. As a result, seven main competencies are proposed, with their interpretation in the light of the encyclical letter, and some suggestions on how to implement them in organizations are presented. The competencies are systemic vision, critical thinking, capacity for dialog, inclusion, proper use of goods, creativity, and spirituality. In addition, the study offers a discussion of the relevance of these competencies in today's business context. This study offers a novelty with respect to other theoretical proposals on competencies for sustainability since it includes competencies that require an authentic concern for other people and for a vision of the human being open to transcendence, thus breaking with instrumentalism and technocratic paradigm that underlies other proposals. In this way, it also offers a new key to interpreting the integral ecology proposed by Pope Francis, which goes beyond other approaches to sustainability in that it includes not only the person–nature relationship but also the person–person and person–transcendence or person–God relationships. The conclusions of this theoretical research can be especially useful for those who intend to promote a culture of sustainability inspired by the Catholic Social Teaching, also making use of the knowledge and good practices of competency‐based management.

The Dialogue Between Faith and Reason According to John Paul II and Thomas Aquinas

Some individuals opt for unquestioning their faith, while others lean more toward reason and distance themselves from faith. The former extreme can lead to anarchic and uncontrolled religious militancy within society, whereas the latter extreme can result in the waning of faith. This study aims to address the placement of the dialogue between faith and reason. The qualitative method, utilizing in-depth literature, is employed for this investigation. The Encyclical Letter Fides et Ratio and the writings of Thomas Aquinas were selected as key sources to delve into this topic. The results of this study indicate that discourses about the interaction between faith and reason do not always coexist, there are times when reason is sidelined and there are times when reason is upheld as the main truth. Being a good Christian requires constant effort to have a dialogue between faith and reason. Through this process, faith is enriched by reason, while reason is enlightened by the illuminating light of faith.

Laudato Si’ and Spatial Turn: A Theological Approach

This article analyses the encyclical letter Laudato Si’ against the backdrop of the contemporary and theological “spatial turn”. It asks if and how Laudato Si’ incorporates the main elements of this movement that pushes for a reappraisal of space and/or place in theological reasoning. This inquiry is motivated by a public and constructive understanding of theology, with the conviction that it too should bring its specific contribution to the challenges of the “Common Home”. The article starts by characterizing this theological “spatial turn”, and by putting it into the context of similar trends in other human and social sciences. Secondly, it focuses on the analysis of Laudato Si’, namely by considering the role played in it by spatiality. Thirdly, and in a brief systematic way, it presents some concluding remarks that describe how Laudato Si’ may be interpreted in the “spatial turn” framework. Following these remarks, the article concludes that there is a moderate incorporation in Laudato Si’ of the concerns that promote and sustain a theological “spatial turn”.

Hasn't the time finally come for the establishment of a World Government?

On Holy Thursday, April 11, 1963, Pope John XXIII signed live on the world's television stations his last and long- awaited encyclical _Pacem in Terris_. Its writing prompted several world events in this period only 18 years after the end of World War II, the period also called the Cold War. Half a year earlier, on October 11, 1962, the Second Vatican Council began, and we still have before our eyes the ceremony with which Pope Francis commemorated the 60th anniversary of its opening in the Basilica of St. Peter with the exposed remains of St. John XXIII with his famous homily critically reacting to various ideological movements in the Church. However, the events of the so-called The Cuban crisis brought John XXIII to the idea of writing a radical anti-war Encyclical letter. Despite the fact that the very name of the Encyclical letter was misused by the communists to create the so-called the peace movement of priests in several countries of the Soviet bloc and therefore reminds us of the significant events of the given time, the Encyclical remains surprisingly relevant even 60 years after it was written.

Hasn't the time finally come for the establishment of a World Government?

On Holy Thursday, April 11, 1963, Pope John XXIII signed live on the world's television stations his last and long- awaited encyclical _Pacem in Terris_. Its writing prompted several world events in this period only 18 years after the end of World War II, the period also called the Cold War. Half a year earlier, on October 11, 1962, the Second Vatican Council began, and we still have before our eyes the ceremony with which Pope Francis commemorated the 60th anniversary of its opening in the Basilica of St. Peter with the exposed remains of St. John XXIII with his famous homily critically reacting to various ideological movements in the Church. However, the events of the so-called The Cuban crisis brought John XXIII to the idea of writing a radical anti-war Encyclical letter. Despite the fact that the very name of the Encyclical letter was misused by the communists to create the so-called the peace movement of priests in several countries of the Soviet bloc and therefore reminds us of the significant events of the given time, the Encyclical remains surprisingly relevant even 60 years after it was written.

Hasn't the time finally come for the establishment of a World Government?

On Holy Thursday, April 11, 1963, Pope John XXIII signed it live on the world's television stations. his last and long-awaited encyclical _Pacem in Terris_. Its writing prompted several world events in this period only 18 years after the end of World War II, the period also called the Cold War. Half a year earlier, on October 11, 1962, the Second Vatican Council began, and we still have before our eyes the ceremony with which Pope Francis commemorated the 60th anniversary of its opening in the Basilica of St. Peter with the exposed remains of St. John XXIII with his famous homily critically reacting to various ideological movements in the Church. However, the events of the so-called The Cuban crisis brought John XXIII to the idea of writing a radical anti-war Encyclical letter. Despite the fact that the very name of the Encyclical letter was misused by the communists to create the so-called the peace movement of priests in several countries of the Soviet bloc and therefore reminds us of the significant events of the given time, the Encyclical remains surprisingly relevant even 60 years after it was written.

Cjelovita ekologija u Laudato si’ kao novi okvir društvenih vrijednosti za održivost

The Encyclical Letter Laudato si’ On Care for Our Common Home gathers to dialogue all people, organizations and institutions that share the same concern — the care for our common home. Since Pope Francis promulgated Laudato si’ in 2015, many people have become better informed about Catholic social teaching which advocates concern for God’s creation, the environment included. In Laudato si’ Pope Francis describes what is happening to our common home, then considers a theological and sociological approach to today’s crisis — the responsibility of humanity — and examines the concept of “integral ecology” as a new social sustainability values framework. In this paper integral ecology is conceptually inseparable from integral society. The great contribution by environmental sociology is emphasized since the subject of analysis thereof are the social causes and effects of environmental change. In the encyclical Laudato si’ Pope Francis promotes the principle of the “common good” on three levels — individual, social, and global — in which we find all elements of the Church’s social doctrine, such as solidarity and subsidiarity, the common good, justice, participation and “commitment” to the poor.

Veritatis Splendor at Thirty

Ecclesial commentators often describe the corrective function Pope St. John Paul’s 1993 encyclical letter Veritatis splendor exercised at the end of the twentieth century. Dissenting theological opinions, both from revisionist theologians of the immediate post-conciliar period and dissenting authors today, can find magisterial clarity in the encyclical. The document’s importance for an adequate understanding of the subsequent moral magisterium has received less fulsome treatment. With this essay, we examine five important and challenging teachings of the moral magisterium since the publication of Veritatis splendor that rely on the wisdom of the encyclical. In fact, a proper conception of each of these teachings will require adherence to the truths expressed in the 1993 document.

Social Injustice and the Mourning of the Earth: Ecological Reading of Prophetic Texts

In the encyclical letter Laudato Sì, Pope Francis proposed an integral ecology, able to listen to the cry of the poor and the cry of the earth. This intuition is present in the ancient prophetic books of Israel where “the earth mourns” (Isa. 24:4) for the social injustice, for human inability to build a fraternal relationship. The article explores how the ecological reading of prophetic texts can become educational tools to guide Christian communities living in the Ghanaian context towards an ‘ecological conversion.’

Posturas enunciativas em Deus caritas est (2005): uma análise da primeira encíclica de Bento XVI segundo formulações teóricas de Alain Rabatel

ABSTRACT Using Alain Rabatel’s reflections on points of view and enunciative responsibility, especially those founded in his work Homo narrans (2016; 2021), we sought to describe and interpret the operation of internal - enunciative - and interdiscursive - external - in the introduction to the encyclical letter Deus Caritas Est (2005), signed by the Emeritus Pope Benedict XVI, through the description and analysis of enunciative postures. Our main conclusion is that the primary speaker (S1), operates the dialogism of the text, first, from under-utterance and, later, through co-utterance and even over-utterance. S1 assumes part of the enunciative responsibility and associates itself with the New Testament point of view while suggesting an update of the Old Testament. In our terms, the Old one that rules is overthrown in favor of the New one that loves - that is, Christian-Catholic love. This investigation is affiliated with a broad and ongoing research agenda of analysis of modern pontifical discourse.

Cold War Narrative of Dependency: Revisiting Philippine Collaboration with America and Diosdado Macapagal’s Neo-Realist Response

Diosdado Macapagal, Philippine President from 1961-1965, whose career was made rich by working in the foreign service, belonged to a tradition of championing a Foreign Policy shaped under America’s tutelage, adhering to democratic ideals, dismissive of Communism, and indifferent to neutralism and non-alignment. While various groups branded this policy as one of mendicancy that jeopardized Philippine Independence itself, President Manuel Roxas, who instituted it in 1946, was given little to no option but to side with America. The Second World War’s apocalyptic results required prompt and massive reconstruction and industrialization, necessitating foreign aid.
 
 This study reveals a chapter in the Philippines’ Cold War History, which show instances of balancing the state of dependence on America with neo-realist postures. Macapagal worked for Land Reform to peacefully address Communism within and collaborated with America in the name of national security to counter possible foreign communist infiltration. In an anarchic world forged by Cold War developments, Macapagal secured US financial and military assistance and defended national interest in a neorealist posture to the point of championing views more orthodox and even contrary to that of America. Filipino’s preference for collaboration with America made the neo-colonial situation manageable at that time, to still reap whatever the superpower is willing to give while it promoted its own global agenda. Macapagal worked within this neo-colonial setting by balancing dependency and neorealism.
 
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