Monthly Reflection, January 2021
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The Pallottine Charism in the Encyclical
Fratelli Tutti
Pope Francis published the social encyclical “Fratelli Tutti”, his third encyclical, on October 3rd, 2020 on the occasion of the vespers of the liturgical memorial of St. Francis of Assisi, in his city, in order to demonstrate his intention to connect the social doctrine of the Church with the universal person of Francis. Let us remember that St. Vincent Pallotti also was a universal person and was profoundly connected to both apostolic and social work as well as to Franciscan spirituality. In this way we can find the presence of the Pallottine charism in the new encyclical, in dialogue with all people, in view of fraternity and of social friendship in belonging to the human family because we are all children of the one Father.
The first chapter of the encyclical, “Dark Clouds over a Closed World” seeks to look at reality in the actual context and it identifies the necessity of the historical awareness of every race and of the tendency of all of humanity to fall into the falsehood of political proposals that lead to violence. It is fundamental to open oneself to a common project in respect of the innate rights of the human person. Globalization means that human dignity is without borders and progress has to have a common circle in order to face up to the present pandemic as well as the other scourges of humanity. St Vincent Pallotti was particularly interested in the reality of his time: the cholera epidemic in Rome in 1836, the Napoleonic Invasion, the elections of the Popes, the cultural and political events, etc. Similarly the members of the Pallottine family cannot live closed in on themselves, but by means of dialogue seek to know the reality.
The second chapter “A Stranger on the Road” is an exegesis on the question of a doctor of the law who asked Jesus, “Master, what must I do to inherit eternal life?” (Luke 10:25). The observance of the law, as Jesus indicates, is to do good, respecting especially the stranger and the poor. In any case, the parable of the Good Samaritan is the biblical guide for the encyclical in which all of us are called to an awareness, without borders, of the needy. The life of St. Vincent Pallotti was an offering to the poor. Let us recall to mind that the cause of his death was the giving of his cloak to a poor man and that gesture brought about pneumonia.
The third chapter is “Envisaging and Engendering an Open World” by means of charity in order to integrate everybody. In that sense Pope Francis presents some inadequate understandings of a universal charity that would be a model of globalization, that pretend to make everybody the same, destroying the uniqueness of each person and of each people. In reality, universal charity promotes people, the moral good as well as solidarity, and it highlights that with the right to private property there corresponds also a social function. From charity it moves on to the concept of universal rights. For St. Vincent Pallotti, based on biblical theology, every human being is an image and likeness of the God of Love. Therefore, to love is part of human nature and happiness does not exist if not by means of charity.
The fourth chapter “A Heart Open to the Whole World” and deals directly with migration which calls for concrete actions in the countries of origin of the migrants; but at the same time the right of every person to seek a better life in another country has to be respected. In that sense it is necessary to have a just balance in the destination countries between protecting the rights of the citizens of those countries and the guarantee of welcome and assistance to migrants.
Nevertheless, what are called for are always concrete actions like the provision of humanitarian corridors, the guarantee of accommodation, the possibility of work and education, favouring the re-unification of families, the protection of minors, religious freedom and social integration. One must consider the human family and international collaboration.
St. Vincent Pallotti paid great attention to migrants and as a concrete example he made a collection for the building of the Italian Church in London, assisting spiritually and materially the poor migrant labourers.
The fifth chapter “A Better Kind of Politics” recognizes the importance of the people, as distinct from the concept of populism that signifies the structuring of the people to remain as they are or to take power. The preferred ecclesiology of Pope Francis is the Church as the People of God that has its biblical and patristic roots and was a fundamental concept during the Second Vatican Council. The best politics is that which protects work so as to develop its capacity as an authentic social service to the poor. To offer money is only a temporary solution, but a genuine anti-poverty strategy seeks to promote work as a means of solidarity and assistance/support. Politics must also legislate against corruption, inefficiency, the wicked abuse of power and the lack of respect for the law. In reality, politics is centred on human dignity.
The encyclical, moreover, highlights the relevance of popular movements and of the necessary reform of the United Nations organization. The General Statutes of the UAC underline the common priesthood of the People of God for the realization of the apostolic mission as an association that is open to welcoming all (G. Statutes 7 and 13) The sixth chapter “Dialogue and Friendship in Society” presents the concept of life as an act of encounter between people, especially with those who live on the economic peripheries. Dialogue respects human dignity, it is not relativism without universal principles, neither is it moral norms that prohibit intrinsic evil, rather it promotes the human family. In a world marked by violence and darkness Francis calls for the miracle of kindness to build bridges and not construct walls between peoples. St Vincent Pallotti was a person open to dialogue and he had a kindness that everybody admired. His way of acting, of praying, of exhorting was not arrogant; rather he showed a respectful refinement towards every human being, an image and likeness of God.
The seventh chapter “Paths of Renewed Encounter” is a call to all of humanity to make, as a craftsman would, a society based on truth, on justice and on mercy. A social encounter calls for social forgiveness, especially by means of justice, without however renouncing the memory of the facts. It is not possible to simply forget the terrible events of the past, like the Shoah, the dropping of the atomic bombs on Hiroshima and Nagasaki, the persecutions and massacres of ethnic cleansing. Reconciliation does not mean to forget because the nuclear threat and governments who do not respect human rights are still present with us. St Vincent Pallotti was a just man and, at the same time, merciful. We do not find in his life-story any sign of seeking revenge, rather he always promoted pardon. A clear sign of this characteristic was his dedication to the Sacrament of Reconciliation, both as a confessor and as a penitent.
In the eighth chapter “Religions at the Service of Fraternity in our World” Pope Francis affirms that violence has no foundation in religious convictions and that terrorism is an erroneous interpretation of religious texts. Therefore, it is necessary to guarantee religious freedom as a fundamental human right. For its part the mission of the Church in the world also has a political dimension, because one cannot live “enclosed in the sacristy”; the Church has a social role to play. At the end of the encyclical Pope Francis presents to us Blessed Charles de Foucauld as a model of universal brother, who identified himself with the lowest. The idea of St. Vincent Pallotti, when he founded the UAC was to call all to the apostolate, involving the social and cultural reality that the Church would not be able to live far from the daily life of the people.
Therefore, the new encyclical is fully connected with the Pallottine charism in which the fundamental concept is that each person is created in the image and likeness of God. That concept distances us from any form of religious and political fanaticism, thereby opening us to a world without borders. All are called to contribute to the social good and to the salvation of one’s neighbor. The apostolic practice of St. Vincent, evidenced in being very close to the poor, to young people with no opportunities for scholastic formation, as well as long hours in the confessional allows us to view him as universal, but also a person who did not neglect his daily life in the Church of Rome.
Some questions for personal reflection or in groups:
1. Do we consider that the fundamental rights of every human being are without borders?
2. Are we aware that the apostolic work of the Church is also to be understood as a social involvement?
3. Do we recognize that ecumenical and inter-religious dialogue is a dimension of our Christian Faith?
4. Do we carry out concrete actions in favour of our migrant brothers and sisters?
Fr. Denilson Geraldo SAC 
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