Fratelli Tutti: On Fraternity and Social Friendship - Top Quotes from Pope Francis' Latest EncyclicalRead Now
On the vigil of the Feast of St. Francis of Assisi, the saint who influenced the choosing of Pope Francis’s papal name, Pope Francis released the encyclical Fratelli Tutti on fraternity and social friendship. Beginning with the example of St. Francis himself and continuing with the parable of the Good Samaritan, Pope Francis calls the world once again to consider the common good and to strive for unity based on fraternal charity. In doing so, he reminds humanity of an important truth: that we belong to one another.
In this blog series, I’ll be sharing some of my favorite quotes from the pope’s latest encyclical. May they bring you peace, hope, and joy as we continue to grow and adapt in the midst of the COVID-19 pandemic and its effects on our world.
“Let us dream, then, as a single human family, as fellow travelers sharing the same flesh, as children of the same earth which is our common home, each of us bringing the richness of his or her beliefs and convictions, each of us with his or her own voice, brothers and sisters all” (FT, 8)
Today I believe that many of us have forgotten to dream. We are mired down with anxiety, isolation, pandemic fatigue, stress, financial and political uncertainty, or disillusionment. In Fratelli Tutti, Pope Francis reminds us to dream and to hope. There is room for each person at God’s table. Each person brings their own gifts, talents, knowledge, expertise, experiences, and self to the world. Rather than reject our differences, it is important to acknowledge and even celebrate the richness in our human diversity. We are many parts, but one body. Let us celebrate our humanity and practice dreaming once again—of unity, of peace, of justice, of truth, of love.
“Instances of racism continue to shame us, for they show that our supposed social progress is not as real or definitive as we think” (FT, 20).
As several incidents within the United States have reminded our nation once more, racism is a sin which directly contradicts the truth that all people are born with equal dignity in the image and likeness of God. The sin of racism continues to be present in our world, and eliminating it involves the intentional work and learning of each person. This process includes listening to other’s stories and journeys, learning about and from history, conducting a personal examination of conscience, and intentional action to change systems and structures of racism. Pope Francis reminds us that racism is intolerable, not only among Catholics, but among mankind as a whole.
“True, a worldwide tragedy like the Covid-19 pandemic momentarily revived the sense that we are a global community, all in the same boat, where one person’s problems are the problems of all. Once more we realized that no one is saved alone; we can only be saved together” (FT, 32)
Although the COVID-19 pandemic has wrought havoc on the way we live, times of hardship also remind us of what’s important. Often, we re-focus on our priorities because we are reminded not to take them for granted. Many turn to faith, family, and community and are more likely to help those who are less fortunate. Practicing gratitude is an essential component of not only surviving but thriving in times of hardship. Pope Francis points out that tragedies such as COVID-19 can bring humanity together in a common bond of fraternity. Let us turn outward during this time and use our talents and resources to bring joy, love, and hope to others.
“We have the space we need for co-responsibility in creating and putting into place new processes and changes. Let us take an active part in renewing and supporting our troubled societies. Today we have a great opportunity to express our innate sense of fraternity, to be Good Samaritans who bear the pain of other people’s troubles rather than fomenting greater hatred and resentment” (FT, 77)
Co-responsibility is an important theme at the Catholic Apostolate Center that has been given even greater attention in the Church today. It involves collaboration from the beginning and values the important contributions each person brings to the Church and world. St. Vincent Pallotti, patron of the Catholic Apostolate Center, understood that the Church cannot thrive and spread the Gospel without the active participation of the clergy, religious, and laity. Today, Pope Francis reminds us that we all have a role to play in the renewal of the Church and world. This begins when we can accompany our brothers and sisters, stand in solidarity with those who are hurting, and bring them the joy of the Gospel.
“Solidarity finds concrete expression in service, which can take a variety of forms in an effort to care for others” (FT, 115)
Charity comes alive in works, just as St. Paul says, “faith without works is dead.” The Gospel is lived today through our actions—an understanding promoted in Catholic Social Teaching and exemplified through the corporal and spiritual works of mercy. It is one thing to express solidarity with our brothers and sisters, but a very different thing to walk alongside and serve them. Pope Francis is calling us to both. As we are reminded in Gaudium et Spes, “Man…cannot fully find himself except through a sincere gift of himself” (24).
“Nor can we fail to mention that seeking and pursuing the good of others and of the entire human family also implies helping individuals and societies to mature in the moral values that foster integral human development...Even more, it suggests a striving for excellence and what is best for others, their growth in maturity and health, the cultivation of values and not simply material wellbeing. A similar expression exists in Latin: benevolentia. This is an attitude that ‘wills the good’ of others; it bespeaks a yearning for goodness, an inclination towards all that is fine and excellent, a desire to fill the lives of others with what is beautiful, sublime and edifying” (FT, 112)
In the Christian worldview, politics, economics, culture and society must be built and exist for the common good. They are man-made structures designed to serve this purpose. In pursuing the common good, we aim to create a society in which mankind can flourish as a result of respect for every person’s inherent dignity. As St. Thomas Aquinas stated, “Love wills the good of the other.” Pope Francis echoes this truth and reminds us that willing this good is comprehensive: we must care about one another’s spiritual well-being as well as our physical well-being. When man’s fundamental needs are met—when he is cherished, nurtured, respected, fed, and rested—he is better able to “fill the lives of others with what is beautiful, sublime and edifying.” He is able to reach out and better experience and rest in the divine.
To learn more about Fratelli Tutti, please click here.
In the movie The Farewell, the central plot hinges on the question of an individual vs. communal approach to the burden of end of life care. One of the central characters has cancer, and the issue surrounding the family is whether the person with the disease should know or not. In the US, as the movie acknowledges, such duplicity would not be likely to happen, but in China, where the movie takes place, society often allows for such things because they believe the burden of suffering is to be carried by the family and friends rather than the sick or afflicted. I found that to be a fascinating concept because most of us have experienced the loss of someone due to cancer, and the question of death and mourning is a very present concern to all of us. I would recommend viewing the movie, if for nothing less than to understand the potential hardships of walking with someone who is about to die and with those that love them.
Our faith acknowledges that our time on earth is not all that there is, but rather that we are made for heaven and joining God. The Catechism of the Catholic Church declares: “The Christian funeral is a liturgical celebration of the Church. The ministry of the Church in this instance aims at expressing efficacious communion with the deceased, at the participation in that communion of the community gathered for the funeral, and at the proclamation of eternal life to the community (CCC 1684).” As Catholics, we believe that there is life after our life on earth. So the funeral and death itself serve as reminders of the Paschal Mystery and our hope for all—and in particular, those who have just died—to have eternal life in heaven with the Lord. The prayer spoken while receiving ashes on Ash Wednesday is a poignant reminder of this: “Remember you are dust and from dust, you shall return.” Time on earth is fleeting, but time in heaven is eternal.
As Catholics, we are part of a community of believers. We must not only accompany the one who is preparing to die, but also those who the deceased is leaving behind. This is not the responsibility solely of the priest or deacon presiding over the funeral rites, but rather a shared responsibility of all the church. The Catechism goes further to explain that funeral ceremonies have the Eucharistic Sacrifice as a critical component because: “It is by the Eucharist thus celebrated that the community of the faithful, especially the family of the deceased, learn to live in communion with the one who ‘has fallen asleep in the Lord,’ by communication in the Body of Christ of which he is a living member and, then, by praying for him and with him” (CCC, 1689).
It is essential as a community of faithful to also accompany those left behind who are grieving the loss of a loved one. This grief is normal and completely human, but it means that we need to accompany those grieving and serve as a living reminder of Christ’s presence in their lives. We are called to serve as witnesses to those we encounter daily, whether we know them well or not. As stated in the book the Art of Accompaniment: Theological, Spiritual, and Practical Elements of Building a More Relational Church: “Witnessing can be effective even if a deep, committed relationship is not yet formed…witnessing demonstrates an example of an integrated Christian life within the one who witnesses. … Witnesses are essential to the process of spiritual accompaniment because, ‘modern man listens more willingly to witnesses than to teachers, and if he does listen to teachers it is because they are witnesses (Evangelii Nuntiandi)’ (Art of Accompaniment 16)” Times of suffering and hardship are especially profound moments for evangelization and witness. As a Church, we can offer hope and healing to those who are dying or grieving the loss of a loved one.
For more resources on Accompaniment, please click here.
Jonathan Sitko is the Assistant Director of Programs for the Catholic Apostolate Center.
Spiritual accompaniment has been discussed greatly today within the Church and is an important theme of Pope Francis’ papacy. While accompaniment is manifested throughout the Old Testament and in Christ’s ministry, it is important for the Church to consider how best to implement it in modern times. What does accompaniment look like today? How do we best accompany others along their spiritual journey in deepening their relationship with Jesus Christ? The Art of Accompaniment: Theological, Spiritual, and Practical Elements of Building a More Relational Church, a Catholic Apostolate Center resource developed by Colleen Campbell and Thomas Carani, assists in the growth of true accompaniment within the Church today. Below are ten quotes from The Art of Accompaniment that summarize some of the major points of this important resource in order to introduce you to accompaniment and its role for Christians today.
1. “Since the creation of human beings, God has communicated his love through a relationship with humanity…The Old and New Testament reveal the Trinitarian God to be a God who accompanies.”
God models accompaniment for humanity in his self-revelation and relationship with his people throughout salvation history. After the Fall, God revealed himself in his various relationships with important figures such as Abraham and Moses in the Old Testament, culminating in the sending of his Son, Jesus Christ, for the salvation of the world. God Himself is the first model of accompaniment. We look to His example in order to understand and implement accompaniment in the Church today.
2. “Spiritual accompaniment is the apostolate of intentional relationship that is oriented toward a definitive direction of growth in holiness and transformation in the Person of Christ.”
Colleen and Tom define accompaniment succinctly: spiritual accompaniment does not happen by accident, but is the result of an intentional decision made by two people. The goal of spiritual accompaniment is a deepening in one’s personal relationship with Jesus Christ and in personal holiness that transforms both the mentor and the person being accompanied, as well as those they encounter.
3. “To remain committed to this deliberate choice of discipleship, a mentor is an active participant in their own spiritual formation, deliberately choosing the path of discipleship as their everyday way of life.”
A mentor never ceases to pursue holiness, personal development, and spiritual formation. These are life-long endeavors to which the mentor and the person being accompanied dedicate themselves.
4. “Listening is a crucial practice of the mentor because it not only creates space for openness between mentor and the one accompanied, but also makes room for an awareness of the presence and action of God.”
An important part of the spiritual life that Pope Francis has emphasized is the art of listening. We must be silent in order to hear the voice of God and the promptings of the Holy Spirit. The ability to listen well is also incredibly important to the art of accompaniment. When a mentor is adept in the art of listening, he or she affirms the dignity of the person being accompanied and humbly leaves room for the voice of God to be heard and acknowledged.
5. “Discernment is a supernatural gift of the Holy Spirit and useful in coming to identify the movements and actions of God in daily life.”
Both the mentor and person being accompanied must grow in their ability to discern the work of God and the presence of the Holy Spirit. While there are many resources within the Church that help form a person in their understanding of discernment, it is ultimately a gift of the Holy Spirit. By praying for clarity, understanding, and wisdom, and by approaching the accompanying relationship in a posture of humility, both the mentor and person being accompanied create an environment in which the actions of God are received and acted upon. Ongoing discernment is crucial to spiritual accompaniment.
6. "Mentors are formed by the community as a result of encountering diverse groups of people, listening to different perspectives, seeking guidance from others, and worshipping and seeking Christ amongst the family of the children of God."
The spiritual life does not and cannot exist in a vacuum; the same is true with accompaniment. Both the mentor and person being accompanied are formed by their parishes and communities. The beauty of our relational existence is that our communities of faith are comprised of all sorts of people. This diversity within our parishes enriches each member of the Body of Christ and deepens compassion, understanding, and a spirit of inclusion that helps the mentor better accompany another person.
7. "As they share the journey of the Christian life with the one accompanied, the mentor evangelizes the accompanied by fostering an encounter with Christ in their daily life, drawing connections between the Gospel message and their everyday experiences, and encouraging them toward ongoing conversion to Christ through the relationship of accompaniment."
An important aspect of accompaniment is that it is a mutual journey towards Christ. Accompaniment does not happen only in Church settings and does not only address topics of faith—it encompasses an entire life. Our faith life also does not occur in a vacuum, but should impact and inform every aspect of our existence. As a result, accompaniment helps both the mentor and the one being accompanied to draw connections between the Gospel and everyday life.
8. "Those accompanied are open to formation and display their willingness to be formed by authentically seeking holiness, collaborating with their mentor, remaining humble in the midst of difficulty, and giving thought and prayer to challenges or new ideas…they must seek faith formation through study, catechetical ministry through parishes or Catholic institutions, and their own personal learning."
Humility is a crucial component of an accompanying relationship—especially for the one being accompanied. The person being accompanied acknowledges the need to walk alongside a mentor and to be formed by them in order to grow in holiness and a relationship with Christ. Therefore, the mentor is an authority figure that respectfully and lovingly informs and collaborates with the one being accompanied, as well as with the Holy Spirit. Furthermore, the one accompanied also seeks personal formation in other trusted places.
9. "In the relationship of accompaniment, the marginalized are provided a space in which they can come to deeply know the love of Jesus Christ through friendship, guidance, and authenticity with a mentor."
No one is exempt from an accompanying relationship—it is an important part of the spiritual life that all are invited to. A relationship of accompaniment results in the greatest treasure on earth: friendship with and love of Jesus Christ. A mentor is more than an authority figure. He or she is a friend, helper, and guide who affirms a person’s dignity and walks alongside another to build up the Body of Christ.
10. "The inspiration and model for the apostolate of accompaniment is Mary…In Mary, the Church has a model and intercessor for the apostolate of accompaniment."
We cannot have a vibrant and lasting life of faith and thriving relationship with Christ without looking to and having a relationship with His Mother, Mary. The Blessed Virgin Mary always leads us closer to her Son. By looking to her and seeking her guidance and intercession, we can be sure that our efforts to accompany and be accompanied will bear much fruit.
To learn more about The Art of Accompaniment and order your copy today, please click here.
Kate Fowler is the Blog Coordinator for the Catholic Apostolate Center. She received her Master's in Leadership for the New Evangelization from the Augustine Institute.
The arrival of New Year’s Day often brings with it resolutions, goals, and new words or phrases that help us try to shape the next 365 days before us. Things like healthy eating, stricter budgets, more time spent in prayer, and increased amounts of exercise define our drives for self-improvement. We give extra time to turn our focus inward to make ourselves stronger, smarter, holier, and healthier. In an attempt to change our lifestyles, we might separate ourselves from our previous habits, relationships, or preferences so that we can sharpen our focus even more on self-growth. We hone our discipline and increase our self-reliance in the name of improvement. In the new year, our focus is often inward.
While this inward focus isn’t harmful in itself, we might find ourselves stuck in our self-reliance. Now that a few weeks into the new year have passed, many of those resolutions, goals, and mantras might have faded into the background of post-holiday life. At this point, many of us have lapsed in our new practices, or we might have abandoned our resolutions altogether. We might find ourselves isolated in the new patterns we have picked up or starting to flounder due to a lack of support. Even though our New Year’s resolutions may have been made with the best or holiest of intentions, we might find ourselves failing without others to encourage us, support us, or hold us accountable. While the new year is the time when our focus is inward, the weeks soon after, when our discipline begins to wane, give us cause to lean outward.
What would it look like to lean outward in our resolutions in the weeks ahead by seeking others to help us carry them out? Why might allowing ourselves to be helped by others and accompanied by them lead us to a more meaningful and spiritually significant pursuit of our resolutions?
Though as Catholics we frequently hear about accompaniment in a context of explicitly spiritual progression, its fruitfulness is still applicable in non-explicitly spiritual goals in an informal sense. As the final document from the Synod on Young People, the Faith, and Vocational Discernment reminds us, “accompaniment cannot limit itself to the path of spiritual growth and to the practices of the Christian life” (Final Synod Document, 94). Accompaniment can help us experience transformation in many areas of our lives in addition to our spiritual life, as it “fosters growth in holiness through everyday circumstances and interests” (The Art of Accompaniment, 15). Though on the surface it may look like simply reaching out for the help of a friend, seeking out accompaniment to help us carry out our New Year’s resolutions has a deep theological and spiritual significance. Accompaniment is a form of “bear[ing] one another’s burdens [in order to] fulfill the law of Christ” (Galatians 6:2). When we seek another’s help to bear our burdens, experiences, hopes, and challenges, we open ourselves up to be in communion with someone else; we profess that we were created by God out of love, to love, and to be loved by others. Accompaniment is a simple way by which we actively remember that “The LORD God said: It is not good for the man to be alone” (Genesis 2:18). When we seek the help of another, we affirm the beauty of being human: we’re not meant to live life completely on our own effort and initiative.
Having a good listener, mentor, or friends helps us to turn our inward focus in our resolutions outward. We no longer remain alone in our efforts, strivings, or discipline. The support of another trusted person helps us remain steadfast in our resolution to be healthier, spend more responsibly, or love more generously. This support can take the form of a quick text from an accountability partner to check in on our progress, or a weekly meet-up with a mentor to discuss our challenges. Similarly, we can seek more formal relationships of accompaniment to help meet our goals. Beginning a relationship with a therapist might help us explore more deeply our relationship with others or just as seeking the help of a personal trainer might allow us to have the added accountability to eat more nutritiously or get physically fit. Relying on others in the pursuit of transforming ourselves reminds us of the beautiful gift of being human: as human beings, we can have a profound effect on one another in providing support, love, and encouragement in growing into the people God has destined us to be.
Whether sought out in a formal or informal sense, accompaniment challenges us to let ourselves be loved by others in the simplicity and complexity of our everyday life. Allowing ourselves to be supported by others, even in something as simple as our New Year’s resolutions, reveals the deep significance of others to our vocation to holiness.
Colleen Campbell is a collaborator of the Catholic Apostolate Center, and a 3rd year PhD student studying Catechetics at The Catholic University of America. She holds an MA in Theology from the University of Notre Dame and a BA in Pastoral Ministry from the University of Dallas. Colleen is also an alumna of Notre Dame’s Echo program, where she served in the Archdiocese of Galveston-Houston. She is co-author of The Art of Accompaniment: Theological, Spiritual, and Practical Elements of Building a More Relational Church.
When people speak about the work of evangelization or accompaniment, they often speak about going out to the margins, “to the highways and the hedgerows” (Luke 14:23,) to bring the “nones” and the unbaptized into the Church. This is, of course, an essential part of Jesus’ final commission to his apostles to baptize and make disciples of all nations (Matthew 28:16-20).
But I have to wonder: what’s the state of spiritual health in our own parishes? Are the lay faithful aware that their sacramental experience is an encounter with Christ, and do they care about their brothers and sisters with whom they share Communion? Are the people in our pews accompanied by anyone in their journey of faith or are they trying to live their faith on their own?
There are many definitions for spiritual accompaniment, but in the book I co-authored with Colleen Campbell as a resource for the Catholic Apostolate Center, we define spiritual accompaniment as “the apostolate of intentional relationship that is oriented toward a definitive direction of growth in holiness and transformation in the Person of Christ.” In general, accompaniment is “a broad term that refers to a relationship between two or more people who share mutuality and reciprocity in the spiritual life” (The Art of Accompaniment). I believe this “apostolate” of accompaniment is essential to a parish’s spiritual health for three main reasons:
First, creating a culture of accompaniment in the parish enables the lay faithful to be who they are called to be by their baptism. In the Rite of Baptism, we receive the Holy Spirit and we are made members of Christ’s Body. As members of the same Body, we have a responsibility to bring the light and love of Christ to one another. As Paul writes in First Corinthians, the various parts of the body must have concern for one another because we need each other (1 Corinthians 12:21-26). When members of the lay faithful take an interest in one another’s faith journeys, encouraging one another on that journey, they are living their Christian vocation as the Church intends. When members of the lay faithful are not concerned for members of their parish community, they become spiritually stunted and begin to believe that faith does not require community in one Body.
Second, accompaniment helps a parish to become the best ordinary place of encounter with Christ. The parish is the most likely place where an individual begins his faith journey. Churches that sit on familiar street corners appear as safe havens for those who seek the Lord or some other help. The parish must embrace a culture of accompaniment so that when individuals approach it seeking communion, they are met with a warm and welcoming response instead of sacramental hoops or parish boundary restrictions. Accompaniment challenges parish staff and parishioners to “[respect] the dignity of the human person, and [seek] to increase their freedom to respond to the all-encompassing love of God within their life” (The Art of Accompaniment).
Finally, it’s important that we implement a culture of accompaniment in our parishes because one of the goals of accompaniment is liturgical worship, and this can only take place in the parish. Sacramental theology reminds us that the sacraments are how Jesus accompanies and remains with his Church in a physical way (CCC 1088). Accompaniment’s goal is “transformation in the Person of Christ,” and if the lay faithful are serious about accompanying one another, they will encourage one another to seek out liturgical life at the parish, because the sacraments sanctify us, build up the body of Christ, and give worship to the One who Accompanies.
For more resources on Accompaniment, please click here.
To purchase The Art of Accompaniment, please click here.
Thomas Carani works at a parish in Austin, Texas. He received his B.A. in Theology and Religious Studies from The Catholic University of America. Thomas is also a graduate of the Echo Graduate Service Program at the University of Notre Dame, where he received his Master’s in Theology.