弗朗西斯教皇為康復部門提供新的教學

弗朗西斯教皇為康復部門提供新的教學
圖片:維基共享資源。 (CC BY-SA 3.0)

教皇方濟各向世界各地的1.2億天主教徒和善意人士傳達了一個信息,其目的是減輕冠狀病毒大流行引起的恐懼,並使種族主義,不平等和氣候變化帶來的社區團結起來。

弗拉特利·圖蒂 (所有兄弟)於3月2013日在意大利中部阿西西簽署。 It is the third encyclical since Cardinal Jorge Bergoglio took the name Francis on his election to the papacy in March XNUMX. He has always wanted to make it clear that his papacy is one of action – placing the needs of the poor, marginalised and disenfranchised at the centre of his ministry.這是自樞機主教Jorge Bergoglio於XNUMX年XNUMX月當選羅馬教皇以來,弗朗西斯(Francis)的名字以來的第三個大百科。他事工的中心。

As a community of believers, Catholics are expected by Pope Francis to mobilise and become agents for change in the world.作為信徒社區,弗朗西斯教皇期望天主教徒動員並成為世界變革的推動者。 This action was to be based upon the canon of Catholic social teaching that had built up since the late 19th century and was, until recently, known as the church's “此舉的依據是XNUMX世紀末以來建立的天主教社會教規,直到最近,該教派還被稱為教堂的“最好保密“。

Francis was going to make sure that Catholics put that teaching into action by providing a road map for change – and, in doing so, invited all people of goodwill to join him.弗朗西斯(Francis)將通過提供變革路線圖來確保天主教徒將這一教導付諸實踐-並在此過程中邀請所有有誠意的人加入他的行列。 While而 勞達托斯 (對您的稱讚,2015年)懇請全世界“關愛自己的共同家園”, 弗拉特利·圖蒂 根據以下例子提供有關博愛和社交友誼概念的教學 聖芳濟 他“無論走到哪裡……都播下和平的種子,與窮人,被遺棄的,體弱多病的人和被拋棄的人,至少他的兄弟姐妹們一起走”。

COVID循環

It is inevitable that this encyclical will be known as the COVID-19 encyclical – and Francis himself acknowledges in paragraph 7 that this 45,000 word tome was written during the first wave of the pandemic.不可避免的是,這種流行語被稱為COVID-33流行語-弗朗西斯本人在第XNUMX段中承認,這XNUMX個單詞的書是在第一波大流行期間編寫的。 But he sees the questions regarding the purpose and meaning of life that many asked during the lockdowns as an opportunity to reset a pattern of catastrophic systemic failures that has created an unequal and polarised world.但是他認為,許多人在鎖定期間問到的有關生命目的和意義的問題,是重塑一系列災難性系統性故障的機會,從而造成了不平等和兩極化的世界。 As he states in paragraph XNUMX:如他在第XNUMX段中所述:

大流行帶來的痛苦,不確定性和恐懼以及實現我們自己的局限性僅使我們更加迫切地重新考慮我們的生活方式,我們的人際關係,我們的社會組織,最重要的是,我們存在的意義。

The pandemic has taught people and society that “no one is saved alone;大流行告訴人們和社會,“沒有人被單獨保存; we can only be saved together”.我們只能一起保存”。 The coronavirus has presented the world with an opportunity for real systemic change – Francis suggests that to believe we can carry on as before is “denying reality”.冠狀病毒為世界提供了進行真正的系統性改變的機會-弗朗西斯(Francis)建議,相信我們能夠像往常一樣進行下去就是“否認現實”。


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通過 弗拉特利·圖蒂, Francis offers a new vision of society in which human dignity and the human rights of all are respected.弗朗西斯提出了尊重人的尊嚴和所有人的人權的社會新視野。 He believes that actions based on the common good – the concept that everyone should be able to contribute meaningfully to society – must form the bedrock of politics and that people must acknowledge and respect everyone as their equal.他認為,基於共同利益的行動-每個人都應該能夠為社會做出有意義的貢獻-必須構成政治的基石,人們必須承認並尊重每個人的平等。 Further that social and economic policy must be based on long-term planning rather than short-term populist soundbites.此外,社會和經濟政策必須基於長期計劃,而不是短期的民粹主義。

Francis addresses this invitation to all people of goodwill – not just Catholics.弗朗西斯(Francis)向所有有誠意的人發出邀請,不僅僅是天主教徒。 But he takes pains to point out such a transformation will not be easy.但是他竭盡全力指出,這樣的轉變並非易事。 Rather, it will be a process without an endpoint, something to be continually worked at, an action rather than a goal.相反,這將是一個沒有端點的過程,需要不斷地工作,而不是目標。 弗拉特利·圖蒂 這是一本通俗易懂的書,最重要的是,自滿是和平與公正社會的敵人。

烏雲

But in order to engage in action, the problem must be diagnosed so that people know where to direct their energies.但是,為了採取行動,必須對問題進行診斷,以便人們知道將精力放在何處。 There can be no doubt from the first chapter, “Dark clouds over a closed world”, that Francis understands the complexity of the crisis facing the world.從第一章“封閉世界上的烏雲”毫無疑問,弗朗西斯理解世界面臨的危機的複雜性。

除了導致社區和社會關係瓦解的生存危機外,他還描繪了一個慘淡的景象:一個世界正在經歷所謂的“第三次世界大戰”,與飢餓和人口販運一道,這代表了持續不斷的發展。攻擊人的尊嚴。

He also understands the need for nuance and contextualisation in creating a new vision for humanity.他還理解在創建人類新視野時需要細化和情境化。 So for example, there are oblique references to Brexit, the populist politics that have led to “hyperbole, extremism and polarisation becoming political tools”.因此,例如,對英國脫歐的傾斜參考,即導致“誇張,極端主義和兩極分化成為政治工具的”民粹主義政治。 He also observes the resurgence of racism, and the disintegration of intergenerational relationships - all of which demonstrate the innate individualism, lack of empathy and aggressive nationalism which lies at the heart of the global crisis.他還觀察到種族主義的複興以及代際關係的瓦解-所有這些都表明了與生俱來的個人主義,缺乏同情心和侵略性民族主義,這是全球危機的核心。

決定性承諾

The solution to this crisis “demands a decisive commitment” from individuals and from politicians and religious leaders in particular.解決這一危機的方法“需要個人,尤其是政治家和宗教領袖的果斷承諾”。 Politicians need to reorientate their mindset away from individualism towards a commitment to the common good and what the Pontifical Council for Justice and Peace has termed “政治家需要重新調整思維方式,從個人主義轉向對共同利益的承諾,而羅馬教廷正義與和平委員會將其稱為“社會愛”。 This is, he notes, “a force capable of inspiring new ways of approaching the problems of today's world, of profoundly renewing structures, social organisations and legal systems from within”.他指出,這是“一支能夠激發解決當今世界問題的新方法,從內部深刻地更新結構,社會組織和法律制度的力量”。

Politics needs to become a vocation of service, charity and generosity rather than a means to exercise power.政治需要成為服務,慈善和慷慨的職業,而不是行使權力的手段。 Religious leaders need to engage in dialogue with one another in order to “reawaken the spiritual energy that can contribute to the betterment of society”, and to prevent the distortion of religious beliefs that lead to violence.宗教領袖需要彼此對話,以“喚醒可以促進社會進步的精神力量”,並防止導致暴力的宗教信仰扭曲。

Ultimately, this is an encyclical which teaches that we are dependent upon one another to thrive and reach our full potential as human beings.歸根結底,這是一本通俗易懂的書,它教導我們相互依存才能蓬勃發展並發揮我們作為人類的全部潛力。 As Francis puts it “if only we might rediscover once and for all that we need one another, and that in this way our human family can experience a rebirth;正如弗朗西斯(Francis)所說:“只要我們能夠一勞永逸地重新發現彼此需要的東西,這樣我們的人類家庭就可以重生。 with all its faces, all its hands and all its voices, beyond the walls we have erected.”在我們架設的牆壁之外,它的所有面孔,所有的手和所有的聲音。”談話

關於作者

拉斯卡薩斯社會正義研究所人類尊嚴項目總監Maria Power, 牛津大學

本文重新發表 談話 根據知識共享許可。 閱讀 原創文章.

視頻:4年2020月XNUMX日發布的“ Fratelli tutti”通函的會議:

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