The "social friendship" makes his entrance by explaining the essential content of the document, which is dedicated precisely to "to fraternity and social friendship". (n. 2). Inspired by the message of St. Francis of Assisi: "For St. Francis, who felt himself brother to the sun, the sea and the wind, knew himself to be even more united to those who were of his own flesh. He sowed peace everywhere and walked close to the poor, to the abandoned, to the sick, to the discarded, to the last." (Ibid.).
This means that the expression social friendship does not simply refer to a concept that could seem paradoxical, because friendship in principle is not usually had with society but with some very specific people; so that attitude, if it is friendship would not be social, and if it is social it would not be friendship.
It is something more concrete that, first, is closely related to (universal) brotherhood, which leads to a seeding (also universal) of peace and, at the same time, to a closeness especially to the poorest and neediest.
Secondly, the Pope points out that the issues involved in this social binomial "have always been among my concerns" and he has referred to them on several occasions.
He does so now once again inspired by fraternity with the Orthodox Patriarch (of Constantinople) Bartholomew and stimulated by the friendship of the great Imam Ahmad Al-Tayyeb, with whom he met in Abu Dhabi (together they signed an important document on the care of creation).
We have, then, one more piece of information regarding the content of social friendship: its implications for the care of creation.
The third allusion, always linked to the universal fraternity, is to express his wish that this proposal of his "don't just pay lip service" (n. 6).
Being a social encyclical, it is open from the Christian message to all people of good will. And it takes into account the problems opened up by the Covid-19 pandemic precisely in order to insist on what is fundamental: "Let us dream as one humanity, as walkers of the same human flesh, as children of this same earth that shelters us all, each one with the richness of his faith or his convictions, each one with his own voice, all brothers." (n. 8).
Indeed, the common root is the fraternity that unites us from the faith and/or from the conviction of belonging to the same humanity and being sheltered by the same land.
Pope Francis' intention for the apostolate of prayer is social friendship. It is a reality expressed in his encyclical Fratelli tutti
In the third chapter, "Thinking and gestating an open world". Francis pauses to explain precisely what love, charity, consists of. He says that it involves more than a series of charitable actions.
Which involves "actions that sprout from a union that inclines more and more towards the other considering him/her valuable, worthy, pleasing and beautiful, beyond physical or moral appearances." (n. 94). In other words, charity consists in loving others for who they are, and this moves us to seek the best for their lives.
Well, he states: "Only in the cultivation of this way of relating to one another will we make possible social friendship that excludes no one and fraternity open to all." (Ibid.). Here we note the confluence of the two terms of the binomial social friendship and fraternity (universal): they converge in personal and true love.
In the following points, the Pope explains that this love (of friendship) calls for an ever-increasing openness to universal communion, so that the words of Jesus to his disciples and to the people may be fulfilled: "You are all brothers." (Mt 23:8).
Put a face to your donation. Help us form diocesan and religious priests.
A little further on in the same chapter, Francisco explains the "inadequate understandings of a universal love.". And there he insists on "social friendship in every city or in every country." (n. 99) as a basis for a true universal openness.
This is distinguished from both a "false universalism" (of one who despises his own people); of a "authoritarian and abstract universalism.".
A globalization that would aim at the uniformity of traditions and peoples, and at annulling the diversity of individuals. Different from a simple "world of partners" who, for their own interests, would lock themselves into a self-protective and self-referential identity, where the word "neighbor" loses all meaning. The radical individualism, writes the Pope, "it's the hardest virus to beat" (n. 105).
Also in this chapter, he insists on the value of each person, always and in any circumstance, as "basic recognition, essential to walk towards social friendship and universal fraternity". (n. 106). For "every human being has the right to live with dignity and to develop integrally." (n. 107).
This principle, he notes, is often only partially observed. There are societies that, governed simply by the principles of market freedom and efficiency, limit themselves to offering possibilities for all, but without supporting the most fragile. If individual rights are not ordered to the common good and solidarity, fraternity will remain a romantic utopia.
"Let us pray that, in social, economic, political and conflictive situations, we may be architects of dialogue, architects of friendship, courageous and passionate, men and women who always reach out to others and that there may be no space left for enmity and war". Pope Francis, 2021
In the next chapter. "A heart open to the whole world" expression reappears "social friendship" again together with the universal fraternity, as the "two inseparable and coessential poles". (n. 142). To explain that it is necessary combining the universal with the local, between globalization and localization. This avoids both an abstract and globalizing universalism and a closed localism.
The encyclical points out that, in the perspective of the binomial universal fraternity-social friendship, the following must be placed "the best policy at the service of the true common good". (n. 154). A "political love" is needed. Thus, "to recognize every human being as a brother or sister and to seek a social friendship that integrates everyone." (n. 180) will not be mere utopias.
In the sixth chapter, dialogue is incorporated into social friendship. The content of the chapter is based on the exposition of social dialogue to build together, on the basis of consensus, respect for truth and personal dignity, the effort for a new culture of encounter, which makes it possible to recognize the other and recover kindness (beyond consumer individualism).
To strive for social friendship, Francis further observes, "it does not only imply the rapprochement between social groups distanced from each other due to some conflictive period in history, but also the search for a reunion with the most impoverished and vulnerable sectors.". Indeed, and this is the principle, already pointed out, of the link between social friendship and closeness and appreciation for the latter, on the road to integral human development.
Among the paths to this reunion (chapter seven) are "a principle that is indispensable for building social friendship: unity is superior to conflict". (n. 245; Evangelii Gaudium, 113).
That's right: The search for unity is the way to overcome polarities and go beyond mere self-interest.
In a video released by the Apostleship of Prayer, Pope Francis proposes to everyone "go beyond groups of friends and build the social friendship so necessary for good coexistence.".
Requests to meet again especially "with the poorest and most vulnerable. Those who are on the peripheries".
Claims to stay away "of populisms that exploit the anguish of the people without providing solutions by proposing a mystique that solves nothing".. This should lead to "flee from the social enmity that only destroys and get out of the 'polarization'."
Recognizes that this is not easy "when a part of politics, society and the media are bent on creating enemies in order to defeat them in a game of power".
"Dialogue - he points out - is the way to look at reality in a new way, to live with passion the challenges of building the common good.".
And concludes by asking: "Let us pray that, in social, economic, political and conflictive situations, we may be architects of dialogue, architects of friendship, courageous and passionate, men and women who always reach out to others and that there may be no space left for enmity and war".
Mr. Ramiro Pellitero Iglesias
Professor of Pastoral Theology
Faculty of Theology
University of Navarra
