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Custos Fratris Mei Sum

Am I My Brother’s Keeper

Encyclical of Pope Aidan Francis issued on December 14, 2005

 Venerable Brothers and Sisters, Beloved Children of God, Health and the Apostolic Blessing!

Introduction

            1.  “Am I my brother’s keeper?” (Gen. 4:9). 

            These words, first spoken by our ancient ancestor Cain, are words that are heard in the voices of too many today.  In the slaying of his brother Abel, his own flesh and blood, Cain is shown by God that it is the duty of one to care for his brother, to be his brother’s keeper; to be the one who in time of need will lend his hand for guidance and support.  In this the third millennium of our Lord Jesus Christ, the cry for guidance and support is deafening upon the ears of the heart of righteous men and women.  This cry for aid is one that cannot go unheard and unaided.  We, my brothers and sisters, must not overlook the needs of others; rather, in this time of darkness and despair, we must bring others to the light that is Christ Jesus, and must in word and deed be an Alter Christus, Another Christ, who is there to guide the flock as the “great Shepherd” (Heb 13:20).  As the beloved Children of God, it is that blessed eternal union with our Heavenly Father to which we are all called (Gal 4:6), and toward which we are called to help guide our brothers and sisters who have been lost on their path.  Let us then, as a family of brothers and sisters, tend to our brethren, aid our sistren, and be the light of the world for all to see the glory of our Heavenly Father (Mt 5: 14-16). 

            2.  The ultimate end of man is communion God, the Creator who formed each of us, gave us, and continues to give us, that beautiful gift that is life (Jer 1:5).  To attain that end, we must lead lives which are founded on our most perfect example, Jesus Christ.  Holy Mother Church, in guiding her children, illustrates those ways in which we may come to be more like Christ through her social doctrine.  The Church’s social doctrine is an instrument of evangelization which “is aimed at helping man on the path of salvation”.[1]  The Church “is able…to initiate action for the benefit of all men, especially those in need, like the works of mercy and similar undertakings”[2] and does so through her social teachings, bringing light to important issues in the lives of men.  The social teaching, as an instrument of evangelization, proclaims God and the mystery of salvation in Christ and so concerns itself with all other things, such as “the human rights of the individual, and in particular of the "working class", the family and education, the duties of the State, the ordering of national and international society, economic life, culture, war and peace, and respect for life from the moment of conception until death.” [3]  In these trying times, more than those of the days of comfort prior to these catastrophes, the message of the Church that is found in the social teachings “will gain credibility more immediately from the witness of action than as a result of its logic and consistency.”[4] 

            3.  The natural disasters that have plagued the southern United States, as well as those affecting parts of South America and Asia, have brought much sadness, suffering, and darkness; many souls are downtrodden and left without hope.  However, it must be known that suffering in this earthly life is unavoidable, as my predecessor Leo XIII notes, “To suffer and to endure, therefore, is the lot of humanity”.[5]  This is not to be seen in a negative light, for St. Paul writes in his Second Letter to the Corinthians, “I am content with weakness, insults, hardships, persecutions, and constraints, for the sake of Christ; for when I am weak, I am strong” (2 Cor 12:10).  Therefore, we must not look only to the negatives, but must look toward the future and see the good that lies ahead.  We must look forward with sentiments of hope, for the pain we suffer in this life is nothing in comparison with the glory of the Father which will one day be revealed to us (Rom 8:18).  With this hope of that immense joy in mind, let us then work toward helping those in need, not only in word and deed, monetarily and emotionally, but also and most importantly, in prayer. 

            Prayer is essential to the process of restructuring and rebuilding a place so broken in spirit; a place where families continue to search for separated loved ones and where peoples search daily for small artifacts to remember the life they once had.  For though much must be done in the vein of manual labor and rebuilding, we must keep prayer as the center and focus of all actions, for “Unless the Lord build the house, they labor in vain who build” (Ps 127:1).  So, brothers and sisters, let us then labor in body and in spirit, that the beloved of God may be brought to the fullness of health and happiness, finding comfort in the Lord and aid in those around them, for as Leo XIII said, “if human society is to be healed now, in no other way can it be healed save by a return to Christian life and Christian institutions.”[6]

Chapter 1

Abortion and Euthanasia

            4.  The inalienable rights of the human person must be recognized and must be respected, for “these rights depend neither on single individual nor on parents…they pertain to human nature and are inherent in the person”.[7]  Of these human rights, which inhere within each person, the first and foremost is the “right to life and physical integrity from the moment of conception until death”[8]  John Paul II also notes, in regards to the specific rights and dignity of children, the first right is to “be born in a real family.”[9]  This right to be born in a real family is not always being respected, as is evident in the latest incidences following the recent catastrophes. 

            5.  In the days following these great catastrophes, there has been much offense against the human person, specifically in the form of their rights.  A most horrible crime is freely open to those whom these storms have affected, a crime that is most grievous to our Lord.  The availability of abortions, which are of no cost to the mother who suffered loss in these disasters, are offered as a method by which some claim to give aid and assistance.  My brothers and sisters, it is imperative that life be protected with the greatest care from the instant of conception in the womb, for “abortion and infanticide are abominable crimes.”[10]  Abortion, the killing of a child in the womb of the mother, goes in direct opposition to the basic human right to life which we all possess; this right protected by the Lord’s Commandment, “Thou shall not kill” (Ex 20:13).  The taking of life from an unborn child, “in whom the image of God is present, is a particularly serious sin”[11] for God, as our Creator, is the “Lord of life from its beginning to end: no one can, in any circumstance, claim for himself the right to destroy directly an innocent human being.”[12]  Therefore, abortion is never a “morally tolerable option”[13], even when the woman “does not see the truth because of the pressures she may be subjected to”.[14]

            6.  Euthanasia is another sin that is “particularly serious”, as it, like abortion, takes the life of one in whom the image of God is present.  Euthanasia, “an act of omission which, of itself or by intention, causes death in order to eliminate suffering”[15] is a gravely serious matter, as it is contrary to the dignity due the human person and the right of the person to live life until natural death.  The ones whose lives are in some way diminished or weakened, be they sick, handicapped, dying, or elderly, ought to be preserved and helped to continue in some manner of normalcy.  The fact that one is not in good health does not in any way lessen the amount of dignity found in that person.  In fact, more attention ought to be paid toward those among us who are sick, handicapped, dying, and elderly, for it is our duty to help those that are most vulnerable, the poorest of the poor.           

            Recent incidents have seen the elderly and dying abused, their natural rights ignored, as they were euthanized instead of being cared for and brought to safety.  The elderly are not to be overlooked, for Sacred Scripture says, “They still bring forth fruit in old age” (Ps 92:15).  The elderly, those visible links to our heritage, must be paid special attention, especially in time of suffering, for it is then that “not only do they need health care services and appropriate assistance, but – and above all – they need to be treated with love.”[16]  Neglect and euthanasia are in direct contradiction to that love.  The intentional neglect of any person is contrary to their human dignity, and so even if death be immanent, “the ordinary care owed to a sick person cannot be legitimately interrupted.”[17]  Claims are often made that euthanasia is simply showing mercy to the individual by freeing them from the pain and suffering to be endured.  The United States Bishops made it quite clear that “euthanasia and assisted suicide are never acceptable acts of mercy.  They always gravely exploit the suffering and desperate, extinguishing life in the name of “quality of life” itself.”[18] 

            7.  These acts of cruelty, committed against the weakest and most defenseless of people, are “always and radically incompatible with the love of God and the dignity of the human person created in His image.”[19]  These most serious acts of abortion and euthanasia must not be taken seriously, for “Neglect of these issues is the equivalent of building our house on sand.”[20]  Sand is not a solid foundation, as the smallest of forces wash it away and the house would collapse; such would be the attack on human rights, for if these rights are not a solid foundation and are swept away, then all other rights will eventually come to nothing. 

Chapter 2

Abuse and Rape

            8.  Aside from euthanasia and abortion, other heinous acts against the innate human rights and human dignity have been carried out, leaving innocent and helpless people in great distress.  Numerous accounts of violent rapes and abuse are said to have taken place on various occasions throughout the days following those great catastrophes.  The center of all Catholic social teachings are focused on the “the transcendence of God and the dignity of the human person” [21], who is said to be “the clearest reflection of God’s presence in the world”.[22]  These acts are directly contrary to the inherent dignity of every human being and especially against God, who is reflected most clearly through man and who actually became man, endured punishment, and suffered death for our sake. 

            9.  Abuse of the human person, be it sexual, physical, or mental, is to deprive that person of their own natural dignity, the dignity found in that they are an individual created by the Heavenly Father.  Regardless of the situation or surroundings, “Violence is never an acceptable response.”[23]  Even in the times where chaos reigns and there is no ruling authority fully in charge, in times of desperation and despair, one must not resort to violence or abuse of those around him.  John Paul II noted with great emphasis, “violence is evil, that violence is unacceptable as a solution to problems, that violence is unworthy of man.” and continues, saying, “Violence is a lie, for it foes against the truth of our faith, the truth of our humanity.”[24]  This going against our humanity is a grave crime as it is a sin against God, about whom it is said, “you love all things that are and loathe nothing that you made; for what you hated, you would not have fashioned” (Ws 11:24).  Therefore, my brothers and sisters, we must not condone crimes of violence such as rape and physical abuse, rather we combat them with all our strength, for it said that “The way people live together in society often determines the quality of life and therefore the conditions in which every man and woman understand themselves and make decisions concerning themselves and their vocations.”[25]  And so, because people’s way of living in society determines their quality of life and vocational decisions, we must all the more attentively focus on society’s living conditions, for if society has little respect for life then the people living within that setting will likely not hold life in high regard nor will they seek actions that promote life. 

             In the Book of Genesis, man is given dominion over all the things of the world (Gen 1: 29-30) and is shown them all to name them (Gen 2:19).  This naming by man is not a mere labeling of creatures and creations of the Lord, nor is it a destructive domination; rather man and woman are called “to share in the providence toward other creatures; hence their responsibility for the world God has entrusted to them.”[26]  This responsibility is necessitates that man be associated with other creatures, and more importantly, that he discover and respect the value that each creature has as a being created by the Heavenly Father.  This discovery and respect of each creature’s value is “a marvelous challenge to his intellect, which should lift him up as on wings.”[27]  This lifting up of man resulting from respect of each creature’s value leads that man toward the contemplation of the truth of all God’s creature, that is, “the contemplation of what God sees as good in them.”[28]  This understanding of the good in all creatures leads to an understanding of the intrinsic good of the human person, the human dignity in each person as creature of God. 

            10.  Thus, the dignity of the human person can be found through contemplating the good of all God’s creation.  Human dignity, which is called to proclaim the greatness of the Heavenly Father, is “eminently revealed in the task of procreation”[29] as the fatherhood and motherhood have in some way “an essential and unique ‘likeness’ to God”.[30]  Rape is an intrinsic evil, for there is no intention to promote life or procreate and so be a part of this ‘likeness to God’.  It is only a selfish act of an individual; one that directly contradicts the dignity of the human person, for the act of procreation is to be found only in the sanctity of marriage in a loving giving of oneself to another.  This horrible act of selfishness is not an act of self-giving from either person.  This crime is against a beautiful creature of God, and against God himself, whose image is present in the human person.[31] 

Chapter 3

Preferential Option for the Poor and Vulnerable

            11. In the days preceding these great disasters, the number of poor and vulnerable persons, those surviving on the very basic necessities, was astonishing.  After these events, these many poor children of God have lost what little they had and now have nothing to work with or toward.  These beloved children of God must not be lost to us yet again in the state of repair and reconstruction.  We must have a preference to these lowly ones who must be raised up; and for this reason, they must be the focus of our efforts to rebuild, having the first claim to our willing and able attempts at putting back what has been so badly broken.

            12.  The preferential option for the poor and vulnerable is modeled after the Beatitudes, the poverty of Jesus Christ, and Christ’s own personal preference for the poor and lowly.  The life of Christ and His ministry are at all times focused on poverty and humility, leading a life of simplicity and genuine solidarity with the people with whom He stayed and to whom he proclaimed the Gospel.[32]  The eight Beatitudes show the immense love that Christ has for all of his brothers and sisters, lifting the lowly up to the highest heights.  Mary, His mother, in her Magnificat, cries out with great joy in proclaiming the coming of the “Messiah of the poor” (cf. Is 11:4; 61:1), the one who has “thrown down the rulers from their thrones but lifted up the lowly.  The hungry he has filled with good things and the rich he has sent away empty” (Lk 1:52-53). 

             13.  The preferential option for the poor is essentially an exercise of Christian charity, one which affects not only the Christian’s life greatly as one tries to imitate the life of Christ, but also the understanding of responsibilities and manner of living.[33]  This desire to perfectly imitate Christ and so prefer the poor brings us to embrace the vast multitude of the hungry, needy, homeless, those without health care and, most importantly, those without hope for a better future.  One cannot sit by and do nothing, for as St John Chrysostom would say, idleness is harmful to man, but work is good for man, both in body and in soul.[34]  As Christians we are called to work, but are called “not only to provide themselves with bread, but also in acceptance of their poorer neighbors, to whom the Lord has commanded them to give food, drink, clothing, welcome, care, and companionship.”[35]  We are called to work and give to the poor and needy those things that we need not for our personal survival, but must remember that “you are not making a gift of your possessions to the poor person.  You are handing over to him what is his.  For what has been given in common for the use of all, you have arrogated to yourself.”[36] 

            In continually preferring the poor and in excessive affirmation of equality, one can see that a system would develop where “each one claims his own rights”[37] and there would then exist a society that is closer to being on a single instead of different statuses.  This would be extremely beneficial for it would indicate the “equal right of all people to take their seat ‘at the table of the common banquet’.”[38]  In order for that to happen though, we, my brothers and sisters, must cast out all sentiments of the poor as ‘burdensome’ and must see within them the dignity that they have as a creature of God.  It is only then that we could truly commit ourselves to the poor and lowly, helping them so that they may one day be able to attain goods for themselves and become active and participative members of the community, thus helping the community to grow together as a whole unit instead of many parts. 

Chapter 4

Subsidiarity

            14.  It is virtually impossible to promote the dignity of the human person without expressing a concern for the organizations and groups that man gives life to and which help him to attain effective social growth.[39]  This expression of concern for the organizations and groups is the point at which the principle of subsidiarity comes into play, as it sets the norms for the level of governmental intervention in matters on the small scale.  The principle of subsidiarity is “that most weighty principle, which cannot be set aside or changed, remains fixed and unshaken in social philosophy…it is an injustice and at the same time a grave evil and disturbance of right order to assign to a greater and higher association what lesser and subordinate organizations can do”.[40]  Subsidiarity is established in order to protect basic justice through the government’s undertaking of those initiatives which surpass the capacities of individuals and private groups.  The important thing to note is that the government not overstep their bounds and “should not replace or destroy smaller communities and individual initiative.” [41]

            15.  Unfortunately, this replacing or destroy of communities’ initiative has been taking place in these days following the catastrophes of the southern United States.  The numerous instances of control being taken from smaller communities, who would be able to rebuild themselves rather efficiently, is something that cannot go unheard.  The cry of these people must be heard by all, as control of their community has been taken from their grasp and given to those in far-off places.  This, my brothers and sisters, is a great injustice to these communities because now their personal freedom and agendas have been suppressed and put on hold indefinitely.  This taking of power is a danger not only to individuals, but also to the entire community because of the fact that after intervention has taken place, there is a great danger that the individual will lose that sense of responsibility to the community and once the assistance is gone, there is no drive to better the community.  This is a serious risk and so it must be carefully observed that there is not a loss of responsibility in instances of governmental intervention.        The main purpose of subsidiarity is to provide social order by assisting in times of need, aiming at “harmonizing the relationships between individuals and societies.”[42]  This harmonizing of relationships is also a tending toward the establishment of international order, the hope that we may one day see global peace and true harmony between all peoples.

Chapter 5

Universal Destination of Goods

            16.  In the book of Genesis, God gives man all the things of the world, giving him the responsibility to care for them and having dominion over them (Gen 1:28-29).  These things, which God put under man’s control, were of all varieties – plants, fishes, birds and beasts.  All of these goods were destined to be used by all, not just by a portion of men, for it says in Gaudium et Spes, “God destined the earth and all it contains for all men and all peoples so that all created things would be shared fairly by all mankind under the guidance of justice tempered by charity.”[43]  Thus, God destined the world and its fruits to be spread amongst all of his creatures, each having his basic needs met, else he would not be shown the full dignity that is inherent in himself.  This notion of spreading around to all people the sustenance which God has provided through the earth is the principle of universal destination of goods.  This universal dispersion of the goods of the world, however, is not a giving of all things without limits.[44]  It is not within the realm of universal destination of goods that everyone have a computer or television, rather everyone must have food, water, clothing, supplies for their health, and other such items.  These items are the basic needs which are fundamental to daily life.  The limits of what exactly constitutes the basic needs is determined by national agreement, this agreement thus regulates the distribution of the goods so as to ensure that they are distributed orderly and equitably. 

            17.  Saint Paul tells us that “money is the root of all evils” (1 Tim 6:10), which brings to mind the notion of improper accumulation of goods.  The improper accumulation of goods, whether it be excessively expensive or excessive amounts, is immoral in that it contradicts the notion of universal destination and supports the tendency to focus on oneself.[45]  This is not to say that one cannot have any private property.  Quite the opposite is true - one is encouraged to have private property, but must not be so centered on it that the universal destination of goods is affected.  Thus, one could say that private property should be, in some sense, monitored, so that it is known that there is no improper accumulation of goods.

            18.  The Lord’s Seventh Commandment, “Thou shall not steal” (Ex 20:16), forbids the unjust taking or keeping of the goods of another.  The word to note is ‘unjust’.  In the days immediately following great disasters, there is quite often an atmosphere of chaos in which theft and violence is rampant; the most recent catastrophes have continued in this line.  Looting, the act of breaking into businesses and homes in order to take merchandise or goods, is often in contradiction to this commandment, though not in every case.  As was said there are limits to what the basic goods are in life, and when looting is occurring, there is a distinction between stealing necessities and stealing desired goods.  Too often have we seen a condemnation of all who broke into businesses in those days following, even those who were only seeking to get necessary goods such as food and water.  Every human being must have their basic needs met – having food and drink, clothing and health care of sorts.  In the case of looting, if one is simply taking food and drink or some item needed simply to survive for another day, this is not deemed as unjust.  The actions are just, in that the person is simply seeking to prolong their life, whereas one who chooses to steal electronics or other such things is seeking personal profit.[46]

Chapter 6

Solidarity

            19.  The principle of solidarity is not a feeling of vague concern or superficial grief at the misfortunes of others; rather it is “a firm and persevering determination to commit oneself to the common good; that is to say, to the good of all and of each individual, because we are all really responsible for all.”[47]  This commitment of oneself to the common good should be considered as a “sacred duty” to place social obligations with their chief duties and observe them as such.[48]  Much of the world is currently so engrained in the pattern of individualism and self-reliance that it can be difficult for men to get out of that mindset.  However, in order that one may be fully committed to human solidarity, he must move from the entrench devotion to independence and, going through an understanding of interdependence upon each other, arrive at the commitment to solidarity amongst all men and women.[49]

            Catholic teaching insists that, above all other teachings, man is essentially one family – overcoming the many barriers of race, ethnicity, religion, gender, nationality, and economic status.[50]  This is the most important part of the rebuilding process after the catastrophes that have occurred, as without solidarity there is no community.  Solidarity, this radical unity that embraces all people – regardless of race, economic status, gender, or any other classification – is the factor which can help to bring together all the broken pieces.  John Paul II stressed the importance of a strong commitment to solidarity and also to charity, himself a visible example of each.[51]  This commitment to solidarity and charity are important because, as Christian values, they seek to go beyond themselves, tending towards absolute gratuity, forgiveness and reconciliation.  This tendency to go beyond themselves is indicative of the truth that is the innate human dignity of the human person.  All human persons, made in the image and likeness of God, have some inherent dignity as a creation of the Heavenly Father, and so have some commonality of attributes.  This unity in Christ, one that tends toward giving and forgiveness, reflects God’s true intimate life, that all is radically one and yet still different and separate.[52]

Conclusion

            20.  In recent days, much grief has beset us all, seeing the great tragedies and witnessing the mistreatment and exploitation of the victims of these catastrophes.  The flagrant violation of human dignity is abominable.  Numerous abortions have been performed, children of God being killed through not fault of their own, simply because the mother does not want to deal with the financial burden of child.  The euthanasia of helpless people, the creations of God which still bear fruit even in old age, simply because the aids felt it would be in the best interest of these people instead of bringing them to a shelter.  The violence that ensued, people committing countless senseless acts of violence against each other, and more importantly against the authorities that try to help the situation.  The complete and utter lack of respect for the dignity of young women, as is evident in the cases of the violent rape of young women, innocent lambs, taken advantage of for a fleeting moment of self-gratification.  The theft of goods not essential to one’s life, rather used for future personal profit.  These many acts against the dignity of the human person and, more grievously, against God Himself, show the great need for a rebuilding of not only structural buildings, but of social, ethical, and religious foundations and beliefs.  This time of darkness is one in which two things can happen: there can be division and fighting which leads to further crisis on the social level, or there can be unity - unity of the family, of the community, of the state, of the region, of the country , and of the entire world.  In times of darkness, one must seek to live out the principle of solidarity, of being with the people at all times, not simply in false empathy but in whole-hearted love and true emotional connection.  We must seek to find the good in each other, finding Christ in all that we meet, and must give of ourselves completely, as in imitation of the Savior Jesus Christ.  We must look to the poor and needy, the hungry and thirsty, the homeless and naked.  We must serve the least among us, for Christ says “whatever you do for one of these least brothers of mine, you do for me” (Mt 25:40) and “what you did not do for one of these least ones, you did not do for me” (Mt 25:45).  Let us then, my brothers and sisters in Christ, join together and seek the poor and be with the people of all nations, becoming one under the name of our God.  We must not be like Cain; we must be our brother’s keeper.

Let us now pray to our Most Holy Mother Mary, the Mother of the Savior:

            O Mary, intercede for us to your son,

            that we might become a people united in faith,

            that you guide our hearts

            to be like those of your son and of yourself,

            that we may be true examples of Christ in the world today,

            and truly be our brothers’ keeper.

            Amen.

Given in Saint Benedict, at Saint Joseph Seminary College on December 14, 2005, the Feast of Saint John of the Cross, in the year 2005, the first in my pontificate.