Podcasts about fratelli tutti

The passing of Pope Francis on April 21, 2025 marked not just the end of a papacy but the end of an era in global politics. The moment in which Francis spoke before Congress a decade ago and identified Thomas Merton, Dorothy Day, and Martin Luther King as models of Christian moral witness feels like another universe — far from the cruel, cramped, suspicious, and selfish world we are living in. What was the Francis era? Where did he come from, and how did he become pope? And what are we losing — besides a pretty good pope — with his passing from the mortal realm? Matt and Sam discuss the passing of Pope Francis and what his papacy meant (to us and to the world), why he scandalized the Catholic right, and why his message feels so necessary and yet so far away. Further Reading: Vinson Cunningham, "Many and One," Commonweal, Dec 14, 2020. Dorothy Fortenberry, "The climate apocalypse is also a religious crisis," Vox, April 12, 2023.Abeer Salman and Oren Liebermann, "The pope called them every night until his final hours. Now, Gaza's Christians cling to the hope he left behind," CNN, April 23, 2025. Matthew Sitman, "No, Pope Francis is Nothing Like Donald Trump," Commonweal, Feb. 26, 2016.— "Pope Francis and Civil Unions: We Need Clarity, Not a Media Blackout," Commonweal, Oct. 27, 2020.Pope Francis, Laudato si' (“On Care for Our Common Home”), May 2015.Pope Francis, Fratelli Tutti, Oct. 3, 2020.Ross Douthat, "Francis and the End of the Imperial Papacy," New York Times, April 21, 2025....and don't forget to subscribe to Know Your Enemy on Patreon for access to all of our bonus episodes!  

Pope Francis died on Monday April 21, 2025. And to remember and celebrate his life, we're bringing out an episode from our archives featuring social ethicist and Associate Professor of Religious Studies at the University of Virginia, Nichole M. Flores. Ryan McAnnally-Linz interviewed her in early 2021 about Fratelli Tutti, an encyclical teaching he published 6 months into the COVID-19 pandemic. From that encyclical he writes:“Here we have a splendid secret that shows us how to dream and to turn our life into a wonderful adventure. No one can face life in isolation… We need a community that supports and helps us, in which we can help one another to keep looking ahead. How important it is to dream together… By ourselves, we risk seeing mirages, things that are not there. Dreams, on the other hand, are built together. 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." (Pope Francis, Fratelli Tutti)Last year, in the midst of a global nightmare, Pope Francis invited the world to dream together of something different. He released Fratelli Tutti in October 2020—a message of friendship, dignity, and solidarity not just to Catholics, but "to all people of good will"—for the whole human community. In this episode, social ethicist Nichole Flores (University of Virginia) explains papal encyclicals and works through the moral vision of Fratelli Tutti, highlighting especially Pope Francis's views on faith as seeing with the eyes of Christ, the implications of human dignity for discourse, justice and solidarity, and finally the language of dreaming together of a different world.Support For the Life of the World: Give to  the Yale Center for Faith & CultureShow NotesRead the entire text of Fratelli Tutti online hereWhat is a papal encyclical? For “All people of good will”—not just CatholicsExamining the signs of the times, e.g., Fratelli Tutti will always be connected to its global context during a pandemic.What is Fratelli Tutti? What does its title mean?Brothers and Sisters All: Using Italian, a particular language, as a pathway to the universal, rather than traditional Latin titlePope Francis' roots in Latin America: How his particularity as Latin American gives him a universal message; local and communal belonging; neighborhoods contributing to the common goodSeeing/Gazing: Faith as seeing with the eyes of Christ (Lumen Fidei)Undermining human dignity in social media discourse; the failure of grandstanding rather than encounterSolidarity as a dirty word: conflicts within Catholicism about how to understand and apply justice and solidarity in real lifeSolidarity requires encounter with the otherSocial friendship and fraternityHuman dignity in the tradition of Catholic social ethicsDreaming together: fighting against the temptation to dream alone, inviting us to imagine; cultivating a conversation that forms collective imagination and aesthetic reality.About Nichole FloresNichole Flores is a social ethicist who is Associate Professor of Religious Studies at the University of Virginia. She studies the constructive contributions of Catholic and Latinx theologies to notions of justice and aesthetics to the life of democracy. Her research in practical ethics addresses issues of democracy, migration, family, gender, economics (labor and consumption), race and ethnicity, and ecology. Visit NicholeMFlores.com for more information.

En la que en lo personal considero su encíclica con mayor sensibilidad social, el jesuita Papa Francisco desarrolla en Fratelli Tutti ("Hermanos Todos") su doctrina social fundamentada en la fraternidad social como motor de la transformación de las sociedades y gobiernos en estructuras más equitativas. Será esta encíclica uno de los mayores legados del Papa Francisco.Elaborado con asistencia del motor de inteligencia artificial Copilot.#opinion #vaticano #papafrancisco

Kapłan mówi o swoim odbiorze pontyfikatu papieża Franciszka i wskazuje na jego znaczenie dla Kościoła, m.in. na przykładzie encykliki Fratelli Tutti z 2020 roku.

NAPOLI (ITALPRESS) - “È importante che si costruisca una rete dei comuni. Partendo da un approccio che mette al centro i bisogni delle persone individueremo i temi su cui ci saranno iniziative concrete”, ha spiegato Gaetano Manfredi, presidente dell'Anci, in occasione della presentazione dell'intesa con la Fondazione Fratelli Tutti, che si ispira al principio di fraternità, nel coinvolgere istituzioni, organizzazioni, terzo settore e cittadini. Come prima idea ha aggiunto c'è quella “sulle povertà sanitarie con riferimento agli anziani”. Sull'autonomia differenziata ha aggiunto “Non siamo contrari al principio dell'autonomia. Vogliamo che questa non aumenti i divari ma li diminuisca. Un paese molto diseguale è un paese che cresce meno. Rispetto a questo dobbiamo dare risposte concrete”.(ITALPRESS)xl4/col5/trl/gsl

Sada nástrojů pro mladé evropské katolíky: Kritické myšlení V rámci sociální nauky církve jsou kritické myšlení a reflexe nezbytné při účasti na demokratickém životě pro směřování politické činnosti ke společnému dobru. Politické zneužívání a degenerativní tendence v politice však mohou způsobit velké škody. Populismus – se svými zjednodušujícími odpověďmi na složité jevy – zpochybňuje pojetí lidu a určuje občanům pasivní roli ve společnosti. Zralí vůdci naopak usilují spíše o dlouhodobou jednotu než o politické krátkodobé výhody, které přinášejí prospěch několika málo lidem. Individualistické liberální přístupy naopak slouží ekonomickým zájmům mocných, poškozují sociální strukturu a neberou ohled na potřeby lidí postižených chudobou a jejich důstojnost. Nárůst dezinformací a falešných zpráv vyžaduje, abychom znovu věnovali pozornost využívání sociálních médií a digitálních komunikačních nástrojů, bojovali proti rozdělujícím narativům a umožnili smíření a mír v naší společnosti. S rostoucí sekularizací, polarizací a ideologizací Evropy jsme jako křesťané povoláni k tomu, abychom si těchto tendencí byli vědomi a posilovali svoji spolupráci. Prostřednictvím duchovního růstu můžeme překonávat bezprostřední zájmy, znovu objevovat univerzální hodnoty a bránit pravdu o lidské osobě. Otázky: Jak mohu rozlišovat své politické volby? Jak ovlivňují určité politické tendence moje sociální a politické společenství? Co konkrétně znamená pracovat pro společné dobro, Co znamená podporovat důstojnost každého člověka? “Existují společenské jevy, které se týkají většiny lidí. Existují dále společné cíle, na jejichž uskutečňování jsou lidé schopni spolupracovat navzdory všem rozdílům.” papež František, Fratelli Tutti, 2020

Si te quejas de los gobernantes pero no sabes que hacer para cambiar al sistema y poder exigir, empieza por escuchar este capítulo donde invitamos a Antonio Sola, conocido mundialmente como “Creador de Presidentes” por las 18 victorias presidenciales conseguidas en países de, América, Europa y Africa. Para cambiar a los presidentes, tenemos que primero cambiar las personas, y como ciudadanos entender qué papel jugamos en el gobierno que tenemos. Antonio es un estratega que ha realizado más de 500 campañas electorales y nos viene a decir qué podemos hacer como sociedad para mejorar y no dejar todo en las manos de los políticos. Atonio Sola entiende que conseguir la victoria es el resultado de la ciencia, la técnica y el arte, y que no cualquiera sirve para gobernar. Hoy dirige procesos en cuatro de los cinco continentes del planeta y es considerado uno de los ‘top 3' estrategas políticos a nivel mundial. Es Presidente de la Fundación Liderar con Sentido Común, Fundador de la Escuela Política Fratelli Tutti,  es licenciado en Ciencias de la Información por la Universidad Complutense de Madrid, Máster en Business Administration por el Instituto de Empresa, y se ha formado en el Programa e-Global Civil Society de Harvard Kennedy School y Fundación Rafael del Pino. Suscríbete para apoyar al podcast y comparte tus episodios favoritosSiguenos en InstagramSiguenos en YouTubeSiguenos en FaceBookSigue a Pau Feltrin Sigue a Val BenavidesDESLINDE DE RESPONSABILIDAD: El contenido en este podcast es meramente informativo y no pretende sustituir la atención diagnóstica o tratamiento médico profesional. Siempre consulta a tu doctor o profesional de la salud certificado para cualquier duda o pregunta respecto a una condición médica o de salud. Nunca ignore el consejo médico profesional ni demores en buscarlo por algo que hayas escuchado en este podcast.

A enchente de 2024 no Rio Grande do Sul nos pede ação e reflexão ao mesmo tempo. Desde o primeiro momento não faltaram pessoas mobilizadas e agindo para auxiliar e até mesmo salvar as pessoas atingidas por essa tragédia climática. São muitas mãos em ação, que provocam nossa reflexão a respeito do nosso papel e de nossas relações sociais e com a natureza. Neste programa refletimos sobre as mãos, colocando em diálogo algumas passagens da Encíclica Fratelli Tutti com a música de Luiz Coronel, Sérgio Rojas, Neto Fagundes, Shana Müller, João Chagas Leite, Ivaldo Roque, Talo Pereyra, Robson Barenho, Raul Ellwanger, Nana, Antônio Augusto Ferreira, Ewerton Ferreira, Grupo Caverá, Vitor Ramil, Mário Barbará, Mauro Moraes e Chico Saratt. Apresentação de Renato Ferreira Machado.

In this throwback episode (from Season Two) Paul and Dominic discuss the first of the four principles of Catholic Social Teaching, the dignity of the human person. We are all tempted to reduce the value of others, to, as Pope Francis puts it, “despise the limit that another's value imposes.” Since Vatican II, the Church has emphasized the infinite dignity of every human being and has explained the implications of that belief.   Faith has untold power to inspire and sustain our respect for others, for believers come to know that God loves every man and woman with infinite love and “thereby confers infinite dignity” upon all humanity. We likewise believe that Christ shed his blood for each of us and that no one is beyond the scope of his universal love. (Fratelli Tutti 85) LINKS Spiritual Abuse Workshop https://www.popefrancisgeneration.com/p/i-myself-will-shepherd-my-sheep  Life as Christ: Catholic Social Teaching Retreat https://www.practicalkerygma.com/p/what-is-life-as-christ-catholic-social  Dignitas Infinita https://press.vatican.va/content/salastampa/en/bollettino/pubblico/2024/04/08/240408c.html  Fratelli Tutti https://www.vatican.va/content/francesco/en/encyclicals/documents/papa-francesco_20201003_enciclica-fratelli-tutti.html Paid subscribers get to watch each episode early! All of your contributions directly supports my family and allows me to continue this podcast and all the resources I've shared here! https://www.popefrancisgeneration.com/subscribe ABOUT POPE FRANCIS GENERATION Pope Francis Generation is the show for Catholics struggling with the Church's teaching, who feel like they might not belong in the Church anymore, and who still hunger for a God of love and goodness. Hosted by Paul Fahey, a professional catechist, and Dominic de Souza, someone who needs catechesis. Together, we're taking our own look at the Catholic Church– her teachings and practices- from 3 views that changed our world: the Kerygma, the doctrine of theosis, and the teachings of Pope Francis. Together, with you, we're the Pope Francis Generation. SUPPORT THIS SHOW: This show is brought to you by Pope Francis Generation, a project to explore Catholicism inspired by Pope Francis. Founded by Paul Fahey, you can follow the newsletter, join the group, and become a supporting member. Your donations allow us to create the resource you're enjoying now as well as much more. Paid subscribers get to watch each episode before everyone else and receive subscriber only posts. Check out: popefrancisgeneration.com ABOUT PAUL FAHEY Paul lives in Michigan with his wife, Kristina, and five kids. He's a retreat leader and counseling student. ABOUT DOMINIC DE SOUZA SmartCatholics founder, Dominic de Souza, is a convert from radical traditionalism – inspired by WherePeterIs, Bishop Robert Barron, and Pope Francis. He is passionate about helping ordinary Catholics break the ‘bystander effect', and be first responders. “We don't have to be geniuses. We just have to show up with witness and kindness. Christ does the rest.” Today he hosts the SmartCatholics community. smartcatholics.com --- Send in a voice message: https://podcasters.spotify.com/pod/show/popefrancisgeneration/message

Papieska encyklika jest nie tylko droga szukania braterstwa między wszystkim ludźmi. Jest ona również próba wskazania przyczyn kryzysu naszego społeczeństwa, który rodzi się z odejścia od wartości religijnych. Stąd wezwanie, aby na nowo w naszych wnętrzach oraz w naszych domach i miastach rozbrzmiała muzyka Ewangelii, aby szukać źródeł naszej tożsamości. Dialog międzyreligijny ma nam wszystkim pomóc odnaleźć Boga, który jest naszym Ojcem bo tylko wtedy możemy siebie wzajemnie nazywać braćmi i siostrami. Fratelli Tutti, pkt. 271-287

Nền kinh tế Phanxicô là một chương trình mong muốn kiến tạo không gian gặp gỡ, một phát kiến, một dự phóng cho những người thiện chí, cách riêng là người trẻ, yêu môi sinh, yêu hòa bình. Nền kinh tế Phanxicô được lấy cảm hứng từ thánh Phanxicô Assisi và được soi sáng thêm ngang qua những thông điệp gần đây của Đức Thánh Cha Phanxicô: Laudato si (2015) và Fratelli Tutti (2020).  Một nền kinh tế hữu nghị với trái đất, một nền kinh tế vì tình huynh đệ và vì hòa bình. Điểm cần lưu tâm của viễn ảnh này là nhấn mạnh đến tầm nhìn có tính ngôn sứ về nền kinh tế cũng như sự cần thiết của một tầm nhìn mới về môi trường và trái đất”. Ngoài tính bền vững về mặt sinh thái, các khía cạnh xã hội, tương quan và tinh thần của tính bền vững cũng phải được coi trọng chứ không đơn thuần là câu chuyện về của cải vật chất. --- Support this podcast: https://podcasters.spotify.com/pod/show/vaticannews-vi/support

Nền kinh tế Phanxicô là một chương trình mong muốn kiến tạo không gian gặp gỡ, một phát kiến, một dự phóng cho những người thiện chí, cách riêng là người trẻ, yêu môi sinh, yêu hòa bình. Nền kinh tế Phanxicô được lấy cảm hứng từ thánh Phanxicô Assisi và được soi sáng thêm ngang qua những thông điệp gần đây của Đức Thánh Cha Phanxicô: Laudato si (2015) và Fratelli Tutti (2020).  Một nền kinh tế hữu nghị với trái đất, một nền kinh tế vì tình huynh đệ và vì hòa bình. Điểm cần lưu tâm của viễn ảnh này là nhấn mạnh đến tầm nhìn có tính ngôn sứ về nền kinh tế cũng như sự cần thiết của một tầm nhìn mới về môi trường và trái đất”. Ngoài tính bền vững về mặt sinh thái, các khía cạnh xã hội, tương quan và tinh thần của tính bền vững cũng phải được coi trọng chứ không đơn thuần là câu chuyện về của cải vật chất. --- Support this podcast: https://podcasters.spotify.com/pod/show/vaticannews-vi/support

If you enjoyed this episode, please consider becoming a paid subscriber here on Substack to help us sustain Good Distinctions!Sins Against the Respect for the Reputation of PersonsStatements made about public figures are a dime a dozen. Individuals like Pope Francis who are known throughout the world garner certain reputations. Often, these reputations are an amalgamation of rash judgment, detraction, or calumny. In today's examination, I want to investigate the rather loaded question: is Pope Francis in favor of socialism and/or globalism? For some, this seems like a forgone conclusion and for others the sentiment is preposterous. I hope to shed a bit of light on the subject by sifting through the defining socialism and globalism, looking at Church teaching on the subject, and reviewing some statements by Pope Francis. Maybe then we will get a bit closer to understanding the mind of the Roman Pontiff on the topic.However, first I want to look briefly at these three sins against respect for the reputation of persons. The Catechism of the Catholic Church states, “Respect for the reputation of persons forbids every attitude and word likely to cause them unjust injury (CCC 2477).” So, what are rash judgments, detraction, and calumny?Rash JudgmentsIf we call into question the moral standing of another without sufficient foundation, we are guilty of the sin of rash judgment. We do not even have to be fully convinced of our neighbor's fault for the sin of rash judgment to be present. Avoiding rash judgment requires care and practice. When we encounter the thoughts, words, and deeds of another, we should attempt to interpret them in a favorable way. St. Ignatius of Loyola writes:“Every good Christian ought to be more ready to give a favorable interpretation to another's statement than to condemn it. But if he cannot do so, let him ask how the other understands it. And if the latter understands it badly, let the former correct him with love. If that does not suffice, let the Christian try all suitable ways to bring the other to a correct interpretation so that he may be saved (St. Ignatius of Loyola, Spiritual Exercises, 22).”DetractionDetraction is the sin of disclosing another's faults and failings to persons who did not know them without an objectively valid reason for doing so, to use the wording of the Catechism (cf. CCC 2477). Notice here that detraction seems to presume that the faults of failings of the other person are actually present. However, we need to take care not to share these faults and failings with an objectively valid reason. CalumnyFinally, calumny is the sin of harming the reputation of another by providing remarks which are contrary to the truth. When this happens, it invites others to make false judgments about the person being discussed. The problem with both detraction and calumny is that they “destroy the reputation and honor of one's neighbor (CCC 2479).” Actions like these are vices opposed to the virtues of justice and charity.Why Bring Up These Three Sins?There is no shortage of armchair theologians interpreting the thoughts, words, and deeds of Pope Francis in an unfavorable way. This is the sin of rash judgment. I myself have been guilty of this sin in regards to the pope several years ago, and I repent of it. Likewise, there are things which are sincerely problematic surrounding the Francis pontificate and the person of Pope Francis in the past ten years. Not all of these personal conversations needed to be brought out to the public forum, especially not in the way that they were. For example, the many letters of Archbishop Vigano would constitute, in my mind, consistent detraction against the Holy Father. Many of these letters also seem to fit the bill for calumny as well. And, of course, there is widespread calumny against the pope, as I am sure there has been against every pope in history. Folks do love to gossip. It is an unfortunate side effect of the Fall and our concupiscence. So, how does this apply to today's topic? I am going to try to avoid rash judgment, detraction, and calumny as I investigate the subject matter today. I hope by giving a model for reading the Pontiff charitably, all of us will be inspired to do likewise in the future. With that all being said, let us now turn our attention to socialism and globalism.What are Socialism and Globalism? Are they Related?When you say the word “socialism,” most people immediately think of economics. Really, socialism is more broadly a political ideology with implications in both economic and sociological structures. These structures or systems are predominantly centered around the means of production being controlled socially, rather than privately. The means of production are the land, labor, and capital which are used to produce products (in the form of goods or services). If the land, labor, or capital in a given locale are owned by the government, by a co-op, by employees, or the like, this is an indication that socialist mechanisms are in play. After the introduction of the thought of Marx and Engels in the 19th Century, a category of socialism was born which was called Communism. While there have been many iterations of socialism and communism, the key distinction is that communism is not concerned with social ownership of the means of production only but also with socially designed means of consumption of products. At any rate, both socialism and communism are opposed to capitalism, which desires to keep the means of production owned by private firms and individuals. Globalism is an interesting term without a set definition. It is usually used by right-leaning capitalists in a pejorative sense. In the 17th Century, the Peace of Westphalia led to a world-system in which several nation-states and independent nations created an interconnected economic system. These world-systems were not global as much as very large regional systems. Many of these world-systems did not interact with one another. Then, over the next two centuries, these world-systems came into ever-increasing contact in a process known as globalization. Due to transportation and communications advancements, this process took off at a feverish pace after the end of the Cold War in the 1990s. Goods, services, technology, capital, data, people, and the like move relatively freely across borders throughout the world. As a result, global markets continued to expand. In 2000, the International Monetary Fund (IMF) described four main aspects of globalization: 1) trade, 2) capital movements, 3) movement of people, and 4) the spread of knowledge and technology (Globalization: Threat or Opportunity?). Globalism is really the expression of globalization, just as nationalism is an expression of nationality. Here lies one danger: just as nationalism can go off the rails towards a well-intentioned but ultimately overzealous approach, so too can globalism devolve into an attempt to control uncontrollable mechanisms. When governments and key global leaders in politics, business, and entertainment attempt to control global markets, the outcome leads to remarkable inefficiencies which sadly lead to human suffering. This is because a society which is not founded on the principles of subsidiarity and solidarity are doomed to radically disordered structures and systems. For more on solidarity and subsidiarity, check out a previous episode on the topic. So, are socialism and globalism related? To an extent: yes! Many of the early socialists dreamed of a utopian world in which everyone had what they needed and suffering was minimized. Then, when Marx and Engels began writing the Communist Manifesto, they did so in a world which was already experiencing the nascent groans of globalization, with all its accompanying problems. Their response was to instantiate a radical form of socialism. Planned socialist economies have been tried numerous times in the 20th Century and the result has always been widespread death, suffering, and even genocide. Globalism is more or less an attempt to understand the mechanism and intricacies of globalization. This is nothing more than a desire for more knowledge about how the structures which exist in the world actually work. The problem is when globalism takes on a more “intentional” twinge and admixes socialist policies. The socialist or the globalist could dream of a world in which social structures control land, labor, and capital in order to produce goods and services for a global market. These social structures could be the United Nations, the European Union, or even the neoliberal and neoconservative efforts of nation building seen after the Cold War. What does the Church Teach About Socialism and Globalism?SocialismPope Pius XI, in his work Quadragesimo Anno, writes: “If Socialism, like all errors, contains some truth (which, moreover, the supreme pontiffs have never denied), it is based nevertheless on a theory of human society peculiar to itself and irreconcilable with true Christianity. Religious socialism, Christian socialism, are contradictory terms; no one can be at the same time a good Catholic and a true socialist (Quadragesimo Anno, 120).”Likewise, the Catechism of the Catholic Church states that:“The Church has rejected the totalitarian and atheistic ideologies associated in modern times with “communism” or “socialism”  (Catechism, 2425).”Pope Leo XIII in his masterwork Rerum Novarum wrote in 1891 that:“To remedy these wrongs the socialists, working on the poor man's envy of the rich, are striving to do away with private property, and contend that individual possessions should become the common property of all, to be administered by the State or by municipal bodies. They hold that by thus transferring property from private individuals to the community, the present mischievous state of things will be set to rights, inasmuch as each citizen will then get his fair share of whatever there is to enjoy. But their contentions are so clearly powerless to end the controversy that were they carried into effect the working man himself would be among the first to suffer. They are, moreover, emphatically unjust, for they would rob the lawful possessor, distort the functions of the State, and create utter confusion in the community (Rerum Novarum, 4).”One of the key tenets of socialist ideology is contempt for private property, which is something that the Catholic Church ardently defends. Pope Leo XIII even speaks of the “inviolability” of private property, as a principle. Likewise, Pope Leo XIII speaks of socialists setting up “a State supervision” at the expense of parents, which he calls an “act against natural justice” which would “destroy the structure of the home (ibid., 14).”GlobalismBecause globalism is so ill-defined, we will be hard pressed to find many denunciations or affirmations of it. However, we can see fairly clearly that the Catholic Church is not opposed to a transnationalism corporate approach, given that it is the oldest and most interconnected organization in the world! Where the rubber meets the road on this question is between progressives in favor of an international and anti-nationalist view of global structures and a conservative and isolationist view. Between these two views is a wide diversity of ideologies of varying degrees. So, we do not want to fall into a trap of extremism. From my perspective, I think both extremes have something to offer. On the side of the internationalist progressives, I think there is value to their critique that there is an American, exceptionalist version of Catholicism which reads into everything the Vatican does as pertaining exclusively and directly to the United States. This sort of nationalism might be appropriate for navigating diplomatic relations between nations. But it is prideful and ridiculous on the global, Catholic front. I do not doubt that Pope Francis has spoken vaguely about the Western world and the United States, in particular, with negative overtones. But his critiques are centered around an observation of rampant materialism and individualism which devalues certain communities and the marginalized. And fair enough.On the side of the isolationist conservatives, there is a desire to get one's house in order before reaching out to others in assistance. The world is full of different problems, but we need to fix the problems in our own house and in our own backyard before we can be of use to anyone else. I am deeply sympathetic to this approach due to my abiding love of the principle of subsidiarity. But we have to balance this approach with solidarity, which shows how intensely interconnected the human family is. And what is more, the baptized are supernaturally brothers and sisters in an even more pronounced way than a mere natural association. The problem with globalism which is the most pronounced is the lens of seeing the world in material terms to the neglect of the spiritual. I wrote about this extensively in my part two summary of Deus Caritas Est by Pope Benedict XVI. We have a responsibility to provide for the material necessities of those in need (preferential option for the poor), but we cannot fulfill this due to the neglect of the spiritual needs of persons. Rising alongside globalization was an insidious secularism which attempted to remove God from society.Material, at the Expense of the SpiritualRiding the wave of the Enlightenment, Frederich Neitzsche famously wrote “God is dead,” but most people do not understand the point he is making. He is not simply announcing his own growing personal atheism. The quote continues:“God is dead. God remains dead. And we have killed him. Who will wipe this blood off us? What water is there for us to clean ourselves? What festivals of atonement, what sacred games shall we have to invent? Is not the greatness of this deed too great for us? Must we ourselves not become gods simply to appear worthy of it? (Neitzsche)”The Enlightenment was deeply disorienting because Christendom cannot exist apart from a Christian worldview and Christian societal ordering. When the Enlightenment thinkers and actors unmoored society from these deep roots and outstretched arms to Heaven, the response was the dramatic collapse of the moral value structure of Christian society. With continued globalization, this secularism continued to creep along the globe. Now, it is counter-cultural and an oddity to be a believer, much less a Christian. The nihilism of Nietzsche saw that society was shaking off the temporal influence of Christianity, but he also remarked that the “shadows” of God would still need to be vanquished, the vestiges of the Christian worldview. In our current postmodern world, this is certainly coming true pragmatically. The main problem with this - and thus with what globalism is effectively importing and exporting ideologically these days - is that God is not dead and never will be. Human nature does not change just because some European narcissists of the last centuries say so.Nietzsche, Kierkegaard, and Marx, in various iterations refer to the offers of Christian religion as the comfort of certainty. Marx, in particular, refers to religion as the opiate of the masses. I think this shows just how twisted the notions of Christianity were at the time. Jesus did not come to bring us comfort, He told us to pick up our cross and follow Him. The Christian life is hard. Yes, the promise of Heaven is a comfort, but it also happens to be true because the Source is trustworthy.Unfortunately, globalism has led to a bland approach to religious truths - and especially moral prescripts - which has devolved into moral relativism, subjectivism, and indifferentism. Even within the Church, we can sense the effects of these trends. Many Catholics - lay, religious, and clergy alike - are awash in the cultural cocktail of crappy creeds being advanced by every human source with no reference to transcendent, objective truth and the Source of Truth, God Himself. All of that being said, moored in good philosophical and theological convictions, globalism can be a great force for good. Humanity is interconnected. Through mass communication, we can reach out to those around us and those halfway across the globe in an instant. If those using these modern technologies are virtuous and ordered towards God, then the Holy Spirit can bear fruit in these interactions! So, while it is healthy to critique what is morally ambiguous or evil, it is important to see things as they currently are and then help order our society back towards God. Lest we think this is an impossible task, remember charity begins at home. Start there.Where Does Pope Francis Come From and Does it Matter?Before we get into Pope Francis' comments relating to socialism and globalism, it is worth looking at his own upbringing and cultural context. We are the product of nature and nurture, in many real and lasting ways. Pope Francis is no different.Jorge Mario Bergoglio was born in Buenos Aires, Argentina in 1936 to Italian parents. His family left Italy to escape the fascist oppression of Benito Mussolini in 1929. Communism sought to abolish private property. Socialism advocated government ownership of the means of production. Fascism left the means of production in private hands but through government and corporate collusion directed every economic decision.He worked as a bouncer and a janitor before training as a chemist and working as a technician in a food science laboratory. At the age of 22, he discerned a vocation to the priesthood in the Society of Jesus (the Jesuits). As we grow up, our thoughts and opinions on matters change, politically, socially, economically, and even religiously. These changes might be a deepening and maturing, a complete break for something new, or an exploration which eventually comes full circle. What is consistent is that our cultural experiences and upbringing color our approaches. In the case of Jorge Bergoglio in Argentina, Juan Perón took power in 1946 after World War Two and held power until he was overthrown in 1955.I think that Juan Perón is the key to understanding Pope Francis' approach to society and politics. Peronism is a form of corporate socialism but is seen by many as “right wing.” Confused yet?  Juan Perón was an Argentine nationalist and populist. Populism is not right or left wing; it is a way to stir up public support amongst the working class.Juan Perón harbored former Nazi officials. He was fairly isolationist. He was anti-clerical and got on the bad side of the Church when he worked to legalize divorce. He supported labor unions and corporatized them. He used violence and dictatorial rule to maintain power, but all the while styled himself as a man of the people. Though a socialist in practice, Juan Perón had a well documented respect for Benito Mussolini. I think it is fair to say that Juan Perón was willing to support any policy which helped him retain power - a hallmark of populists. Juan Perón is key to Pope Francis' approach because this is the society which Jorge Bergoglio grappled with from ten years old and forward. And even after Juan Perón was removed, his policies and ideas remained prevalent in Argentine politics into the 21st Century.  So, keep that in mind as we look at what Pope Francis has to say about socialism and globalism. Americans, especially, are notorious for reading everything in light of American politics and economic ideologies. Argentina is vastly different from the United States politically, socially, and economically. If we approach Pope Francis' writings on social and economic structuring with narrow vision, then we will miss the forest for the trees. Is Pope Francis a Socialist or Globalist?Now, finally, we can turn our attention to the question: is Pope Francis a socialist or a globalist? I am going to focus on looking at the three most authoritative documents from Pope Francis, his encyclicals: Lumen Fidei (2013), Laudato si' (2015), and Fratelli Tutti (2020). I will also touch on his 2013 Apostolic Exhortation Evangelii Gaudium. I am not writing a book on the man, nor am I claiming to exhaustively treat this question. But the conversation I want to start here is: what does he actually promulgate in his ordinary and universal magisterium, as the Pope. Popes are free to hold private opinions and even express them publicly, but they do not hold the weight of an encyclical letter. So, we will stick to these three documents. If you want to sort through the ambiguous statements the Pope has made or dive into his airplane interviews, go for it!Lumen Fidei (2013)Lumen Fidei was released shortly after Pope Francis was elected and was actually written by Pope Benedict XVI. Nonetheless, being promulgated by Francis, we should charitably assume that he is asserting what is therein contained. This encyclical is in the same vein as Deus Caritas Est and Spe Salvi on Charity and Hope and is about Faith. This is a largely theological text without much discussion of politics or economics. But there is one pertinent idea that is repeated twice: “The individual's act of faith finds its place within a community, within the common ‘we' of the people who, in faith, are like a single person - ‘my first-born son,' as God would describe all of Israel (Lumen Fidei, 14).”Likewise, in par. 43, we hear: “Since faith is a reality lived within the community of the Church, part of a common ‘We,' children can be supported by others, their parents and godparents, and welcomed into their faith, which is the faith of the Church (ibid., 43).”I think these two paragraphs, when taken as one idea, are a concrete expression of solidarity and subsidiarity in the life of the Church. The corporate “We” of the Church stretches across the entire globe (and in Purgatory and Heaven!!) but the instantiation is in the local, the family, the cell of society. As far as globalism is concerned, this seems like a perfectly balanced approach.The understanding that the integrity of the Faith is vital is beautifully expounded here:“Since faith is one, it must be professed in all its purity and integrity. Precisely because all the articles of faith are interconnected, to deny one of them, even of those that seem least important, is tantamount to distorting the whole. Each period of history can find this or that point of faith easier or harder to accept: hence the need for vigilance in ensuring that the deposit of faith is passed on in its entirety (cf. 1 Tim 6:20) and that all aspects of the profession of faith are duly emphasized. Indeed, inasmuch as the unity of faith is the unity of the Church, to subtract something from the faith is to subtract something from the veracity of communion (ibid., 48).”The unity of faith is the unity of the Church. So, if the Pope takes a global view of the Church - which he should - then the accompanying principle is unity of belief. From the beginning, this has been one of the unambiguous guiding principles of the Church: there is a unity of governance, teaching, preaching, and means of sanctification. It is only in Jesus that we are united. This is the light of life for society. The Pope writes:“Modernity sought to build a universal brotherhood based on equality, yet we gradually came to realize that this brotherhood, lacking a reference to a common Father as its ultimate foundation, cannot endure (ibid., 54).”It is abundantly clear that Pope Benedict XVI wrote these words. But Pope Francis promulgated them. This is what he believes.By living the faith in integrity, locally and based in subsidiarity, is ordered to the common good of society. “Faith does not merely grant interior firmness, a steadfast conviction on the part of the believer; it also sheds light on every human relationship because it is born of love and reflects God's own love (ibid., 50).”In this first encyclical of the Francis pontificate, there can be no doubt that any sense of a globalized reality is tempered with subsidiarity and a unity of faith, and a bold proclamation of that Faith. This is all the more clarified by Pope Francis' Apostolic Exhortation, released in November of 2013, Evangelii Gaudium. Evangelii Gaudium (2013)Pope Francis condemns a “throw away” culture which treats human beings like consumer goods. In this context, the Pope decries “trickle-down theories” of economics which:“…assume that economic growth, encouraged by a free market, will inevitably succeed in bringing about greater justice and inclusiveness in the world. This opinion, which has never been confirmed by the facts, expresses a crude and naïve trust in the goodness of those wielding economic power and in the sacralized workings of the prevailing economic system. Meanwhile, the excluded are still waiting. To sustain a lifestyle which excludes others, or to sustain enthusiasm for that selfish ideal, a globalization of indifference has developed. Almost without being aware of it, we end up being incapable of feeling compassion at the outcry of the poor, weeping for other people's pain, and feeling a need to help them, as though all this were someone else's responsibility and not our own. The culture of prosperity deadens us; we are thrilled if the market offers us something new to purchase. In the meantime all those lives stunted for lack of opportunity seem a mere spectacle; they fail to move us (EG, 54).”Clearly, the Pope is condemning a form of capitalism which relies on fallen human beings to do the right thing for the poor and marginalized. It does not seem to me that he is condemning free markets or capitalism, per se. Rather, he is condemning passive indifferentism. He also rightly says that this indifferentism has been globalized. Thus, in the same paragraph, we seem to have a condemnation of a certain kind of free market capitalism and a suspicion of globalist trends.He says that money has become an idol and imbalances in financial markets are caused by a dehumanizing effect which sees human persons only as a consumer. He goes on to say:“While the earnings of a minority are growing exponentially, so too is the gap separating the majority from the prosperity enjoyed by those happy few. This imbalance is the result of ideologies which defend the absolute autonomy of the marketplace and financial speculation. Consequently, they reject the right of states, charged with vigilance for the common good, to exercise any form of control. A new tyranny is thus born, invisible and often virtual, which unilaterally and relentlessly imposes its own laws and rules. Debt and the accumulation of interest also make it difficult for countries to realize the potential of their own economies and keep citizens from enjoying their real purchasing power (EG, 56).”Now, we are getting into a condemnation not just of trickle-down systems but of unfettered and unregulated free markets which he calls a “deified market.” What is interesting is his reasons why. He condemns unfettered free markets because he says that they reject God and seek to rule rather than serve. Further, it is not the markets which are problematic so much as the people pulling the levers. They lack a non-ideological ethics which seeks to serve human persons.He quotes someone saying: “Not to share one's wealth with the poor is to steal from them and to take away their livelihood. It is not our own goods which we hold, but theirs (EG, 57).” Golly! Who said that? Karl Marx?! Some dirty communist or socialist? No. Actually it was St. John Chrysostom, the great Church Father of Eastern antiquity. Pope Francis ends this subsection by saying:“Money must serve, not rule! The Pope loves everyone, rich and poor alike, but he is obliged in the name of Christ to remind all that the rich must help, respect and promote the poor. I exhort you to generous solidarity and to the return of economics and finance to an ethical approach which favours human beings (EG, 58).”What the Pope is talking about here is principles of ethics and social life, not economic and societal structures, as such. Reading him uncharitably, I remember hearing - mostly American - conservatives mouth off that the Pope is anti-capitalist and therefore a SOCIALIST! Well, it seems more likely from Evangelii Gaudium that the Pope is lamenting any system which is based on greedy materialism which dehumanizes people. The Pope then turns his attention to secularization which he says “tends to reduce the faith and the Church to the sphere of the private and the personal (EG, 64).” It rejects the transcendent, deteriorates ethics, weakens a sense of sin, and increases relativism. Further, he mentions that: “The individualism of our postmodern and globalized era favours a lifestyle which weakens the development and stability of personal relationships and distorts family bonds (EG, 67).”I think that this is a fruitful approach because he is describing the problems he is seeing and then proposing the principles to deal with them effectively, from the mind and heart of the Church. This is not a support or condemnation of globalism, so much as a sober look at where we are currently. I highly recommend reading this document in its entirety to get the full picture. Suffice it to say, there is nothing in Evangelii Gaudium which supports the hypothesis that Pope Francis is a socialist or a globalist.Laudato Si (2015)Laudato Si was written about the care of our common home. It is an encyclical about environmental stewardship, but Pope Francis touches on several economic issues.The Pope is skeptical of international political responses to the protection of marginalized people and ecosystems. He says that too many special interests can “end up trumping the common good and manipulating information so that their own plans will not be affected (LS, 54).” He says that the consequence of this is that:“… the most one can expect is superficial rhetoric, sporadic acts of philanthropy and perfunctory expressions of concern for the environment, whereas any genuine attempt by groups within society to introduce change is viewed as a nuisance based on romantic illusions or an obstacle to be circumvented (LS, 54).”This is the same skepticism about international rule which he expressed in 2013. Quoting from St. John Paul II, Pope Francis defends the universal destination of goods, developmental policies which focus on human rights, and a defense of legitimate right to private property. His critique here is that God's gifts are being used for the benefit of only a few and that unjust habits need to be reexamined. Further, Pope Francis puts globalization in his crosshairs again when he investigates the creativity and power of technology. He writes: “​​The economy accepts every advance in technology with a view to profit, without concern for its potentially negative impact on human beings (LS, 109).” However, he then repeats the same concern of free market trickle-down economic approaches that he brought forth in Evangelii Gaudium. He says:“Some circles maintain that current economics and technology will solve all environmental problems, and argue, in popular and non-technical terms, that the problems of global hunger and poverty will be resolved simply by market growth. They are less concerned with certain economic theories which today scarcely anybody dares defend, than with their actual operation in the functioning of the economy (LS, 109).” He admits that those who espouse such views do not always do so in words, but he says their deeds run contrary to the items he thinks are important. Namely, these priorities are “more balanced levels of production, a better distribution of wealth, concern for the environment and the rights of future generations (LS, 109).” Pope Francis does not then offer tangible steps of what more balanced levels of production would entail, but a charitable read would suggest that he is referring back to materialism and people being treated as commodities. He does not seem to be referring to who should own the means of production. He calls for a better distribution of wealth, but he clarifies this earlier in the text. There are those who are destitute and do not have their basic needs covered, while a small percentage of people have more resources than they could ever use or even effectively manage. But he does not suggest that wealth be redistributed in a socialist way. As far as Laudato Si is concerned, there is a lot more to say related to a skepticism on the Pope's part regarding global and international approaches to the issue of environmental care. But I want to share one final passage on employment. The view of Pope Francis here is as far from Socialism and Globalism as one could possibly get. And yet, many more conservative readers bristle at any possible critique of the free market and are uncharitable in the rest of their reading. It is longer, but well worth reading carefully, especially if you are prone to saying unequivocally in a kneejerk way that Pope Francis is a socialist; here is the passage:“In order to continue providing employment, it is imperative to promote an economy which favours productive diversity and business creativity. For example, there is a great variety of small-scale food production systems which feed the greater part of the world's peoples, using a modest amount of land and producing less waste, be it in small agricultural parcels, in orchards and gardens, hunting and wild harvesting or local fishing. Economies of scale, especially in the agricultural sector, end up forcing smallholders to sell their land or to abandon their traditional crops. Their attempts to move to other, more diversified, means of production prove fruitless because of the difficulty of linkage with regional and global markets, or because the infrastructure for sales and transport is geared to larger businesses. Civil authorities have the right and duty to adopt clear and firm measures in support of small producers and differentiated production. To ensure economic freedom from which all can effectively benefit, restraints occasionally have to be imposed on those possessing greater resources and financial power. To claim economic freedom while real conditions bar many people from actual access to it, and while possibilities for employment continue to shrink, is to practise a doublespeak which brings politics into disrepute. Business is a noble vocation, directed to producing wealth and improving our world. It can be a fruitful source of prosperity for the areas in which it operates, especially if it sees the creation of jobs as an essential part of its service to the common good (LS, 129).”Fratelli Tutti (2020)Pope Francis' 2020 document on fraternity and social friendship is excellent. It contains a lot of real gems. My favorite quotation, which I think shows Pope Francis' mind on the interconnectedness of man is: “We gorged ourselves on networking, and lost the taste of fraternity (FT, 33).” This is a fabulous turn of phrase that hearkens back to the Pope's desire to see people viewed as persons rather than commodities.As a social encyclical, Fratelli Tutti touches on society, persons, economics, and politics throughout. It is also quite long, in terms of encyclicals. As a social encyclical, it contains several prudential judgments, opinions, and non-definitive ideas; so, it is a bit different from the norm as far as encyclicals go. However, it is highly worth reading, in its entirety. I want to just touch on a few main points here.He begins the document taking swings against globalism, saying:“As I was writing this letter, the Covid-19 pandemic unexpectedly erupted, exposing our false securities. Aside from the different ways that various countries responded to the crisis, their inability to work together became quite evident. For all our hyper-connectivity, we witnessed a fragmentation that made it more difficult to resolve problems that affect us all. Anyone who thinks that the only lesson to be learned was the need to improve what we were already doing, or to refine existing systems and regulations, is denying reality (FT, 7).”The Pope seems to come down squarely against what globalism is doing. He says, in part quoting Pope Benedict XVI:“Local conflicts and disregard for the common good are exploited by the global economy in order to impose a single cultural model. This culture unifies the world, but divides persons and nations, for ‘as society becomes ever more globalized, it makes us neighbours, but does not make us brothers' (FT, 12).”He then proceeds to provide a blistering critique of globalism and attributes to it the growing problem of loneliness. He writes:“We are more alone than ever in an increasingly massified world that promotes individual interests and weakens the communitarian dimension of life. Indeed, there are markets where individuals become mere consumers or bystanders. As a rule, the advance of this kind of globalism strengthens the identity of the more powerful, who can protect themselves, but it tends to diminish the identity of the weaker and poorer regions, making them more vulnerable and dependent. In this way, political life becomes increasingly fragile in the face of transnational economic powers that operate with the principle of ‘divide and conquer' (FT, 12).”The weak and the poor are the object of the Pope's concern, because they are precisely those with the quietest voice in society. And there are those who claim to speak for the poor for their own gain. As we look at the next quote, remember Juan Perón and the Pope's early experiences. He writes:“Lack of concern for the vulnerable can hide behind a populism that exploits them demagogically for its own purposes, or a liberalism that serves the economic interests of the powerful. In both cases, it becomes difficult to envisage an open world that makes room for everyone, including the most vulnerable, and shows respect for different cultures (FT, 155).”The Pope goes on to critique liberal approaches which speak of a respect for freedom without the roots of shared narrative. He says that leftist ideologies linked to individualistic ways of acting are ineffective and leave people in need. He calls for a greater spirit of fraternity as well as a “more efficient worldwide organization to help resolve the problems plaguing the abandoned who are suffering and dying in poor countries (FT, 165).” On first blush, this seems like an endorsement of a form of globalism. But what I think he is saying is that a more global pool of resources is needed to help the poorest nations move into a post-industrial phase. Rather than proposing socialism or a concrete form of globalism, the Pope rightly says:“It also shows that there is no one solution, no single acceptable methodology, no economic recipe that can be applied indiscriminately to all. Even the most rigorous scientific studies can propose different courses of action (FT, 165).”As the document progresses, there are more of the same critiques of trick-down economics, populism, and a materialism which diminishes the dignity of persons. Then, in paragraph 172 and following, Pope Francis enters into the few paragraphs with which I take most issue. He calls for agreements among national governments to form a “world authority regulated by law” which ought to “at least to promote more effective world organizations, equipped with the power to provide for the common good, the elimination of hunger and poverty and the sure defence of fundamental human rights (FT, 172).” I find this problematic because it seems to conflict with the principle of subsidiarity. But then the Pope takes things a step further into waters which I dare not wade. He says:“In this regard, I would also note the need for a reform of the United Nations Organization, and likewise of economic institutions and international finance, so that the concept of the family of nations can acquire real teeth' (FT, 173).” The thought of the U.N. with “real teeth” is the stuff of nightmares. Globalist governments do not seem efficient or helpful. To give teeth to an organization which can so easily be ruled by only a few countries with real sway is a recipe for disaster. I think that the U.N. should continue to arbitrate disputes and be a diplomatic force for good, but I am inclined to let their power end there.Comments on the United Nations notwithstanding, Fratelli Tutti brings up a lot of great points worth contemplating. There are several other points with which I would like to have a productive conversation with the Holy Father. But these items do not fall under the category of Faith and Moral teachings of the Church; they are almost completely prudential matters. So, disagreement, within reason and in charity, is perfectly acceptable. Bottom Line: Is Pope Francis a Socialist or a Globalist?Here is my bottom line. Based on what he has taught in his ordinary and universal magisterium, Pope Francis is not a socialist or a globalist. His critics pick up on some sincerely problematic phrasings but are largely uncharitable in their approach. As a private individual, I know that Pope Francis has condemned socialism and communism, but is very sympathetic to those ideas and what they are trying to accomplish. But this does not mean that he is firmly in that camp. He is a harsh critic of capitalism, but he does not seem to be endorsing socialism as a viable alternative.As far as globalism goes, the Pope speaks to the need for adherence to subsidiarity and solidarity, but he also espouses certainly pointedly globalist views, especially regarding international organizations and interreligious cooperation. In my opinion, these actions and especially joint-statements with non-Christian religious leaders are often misleading and imprudent. But the course of this exploration has been his ordinary and universal magisterial teachings. In all things, we must read what people say with charity and an open-mind. Of course, we must do so within reason. As G.K. Chesterton said: “The object of opening the mind, as of opening the mouth, is to shut it again on something solid.”For a further look at what we here at Good Distinctions mean by being open-minded, check out Episode 3! Until next time: have a great week! And remember: Good Distinctions are the spice of life!If you enjoyed this episode, please consider becoming a paid subscriber here on Substack to help us sustain Good Distinctions! Get full access to Good Distinctions at www.gooddistinctions.com/subscribe

tu.- Hallado el cadáver descompuesto flotante de un bebé de seis meses en las playas de Tarragona: “Mira, llevo tu nombre tatuado en la palma de mi mano” (Isaías 49, 16) .- JMJ Lisboa, Proselitismo, Llamada a la conversión, Fratelli Tutti

The Vatican's Dicastery for Communication issued a new document called “Towards Full Presence: A Pastoral Reflection on Engagement with Social Media.” The document lays out how Catholics should be thinking about their social media engagement—and like the pope's encyclical Fratelli Tutti, it takes as its model the story of the Good Samaritan, urging people to reach out and listen to those who are different from them, to build community with those people, and to step beyond social media into working creatively for a positive change in the physical world. This week on “Inside the Vatican,” veteran Vatican correspondent Gerard O'Connell and host Colleen Dulle analyze the document's strengths and weaknesses.  On the second part of the show, Colleen and Gerry revisit the story of Sister Lucía Caram, the Argentine nun who drove 2,000 miles each way to bring refugees from Ukraine to Spain, where she lives. In the last 14 months, Sister Lucía has visited Ukraine 18 times, delivered 92 ambulances and helped resettle some 4,000 refugees. Gerry caught up with Sister Lucía in Rome last week; he gives an update on what she has done and seen. Links from the show Dicastery for Communication issues document about social media behavior Full Document: A Pastoral Reflection on Engagement with Social Media Vatican tells the bishops of Catholic Twitter: be reflective, not reactive When bishops attack: How Pope Francis handles his critics Pope Francis meets with Argentine nun about field hospitals in Ukraine What an Argentine nun has seen on the frontlines of Ukraine after 18 trips Pope Francis is fighting for peace in Ukraine. Here's how NATO and the US can help his cause. Pope Francis' secret Ukraine-Russia peace mission, explained The Convent de Santa Clara Foundation Follow Sister Lucía Caram on: Twitter (@sorluciacaram) Instagram (@sorluciacaram)  Please support this podcast by becoming a digital subscriber to America Media. Learn more about your ad choices. Visit megaphone.fm/adchoices

Teil 5: "Fratelli tutti", über die Geschwisterlichkeitund soziale Freundschaft (Enzyklika, unterzeichnet in Assisi, 2020)Im Interview Ingeborg Gabriel, emeritierte Professorin für Sozialethik an der Universität Wien.

Paul Fahey is a retreat leader and writer. He is a co-founder of Where Peter Is, wherepeteris.com, the founder and co-host of the Pope Francis Generation podcast, popefrancisgeneration.com, and a co-founder of Practical Kerygma, practicalkerygma.com. For the past eight years, he has worked as a professional catechist and is currently working toward a Masters Degree in Mental Health Counseling. His long-term goal is to provide pastoral counseling for Catholics who have been spiritually abused. You can join him in mid-April for an upcoming workshop on Desiderio Desideravi. The workshop will help you understand and participate in the Mass as a life-giving encounter with God's relentless desire for you. By prayerfully reading and discussing what the Church actually teaches about the Mass, you will not only grow in your own love for the Eucharist but you will be more prepared to share that devotion with others. Along with myself and a small community of learners, you will come to see the Mass as the privileged place to encounter Jesus, experience his healing love, and be divinized, that is, as St. Augustine said, “become Christ himself.”  This workshop is for anyone who wants to deepen their faith, including catechists, ministers, and clergy who want to enhance their ministry and connect with a supportive community of learners. Whether you're looking to renew your love for Jesus, find a deeper sense of belonging, or grow in your relationship with God, the Desiderio Desideravi workshop is the perfect opportunity for you. In this workshop, you will have: the freedom to participate as you want   the opportunity to learn and grow within a small group  a non-judgemental space that proclaims and invites, never imposes the skills to read and understand papal documents  the chance to ask and discuss any questions that you have These workshops are open to everyone, but members of Father's Heart Academy will have access to them for half the price! In addition to studying Desiderio Desideravi in April, there will also be workshops on Pope Francis' life changing teaching about holiness, Gaudete et Exsultate this summer and the Church's newest social encyclical, Fratelli Tutti, this fall.

This week on A Podcast About Catholic Things, Eric and Dan discuss the latest papal encyclical, Fratelli Tutti (Tooty Fruity). Francis himself points out how fundamentally against Christianity and the Christian spirit his own encyclical is. What is Neo-liberalismm and what is Francis's problem with it? Does he at all understand capitalism and its purpose? And what about trickle-down economics? The spirit of this encyclical, as with all of Pope Francis's encyclicals, is that it is fundamentally pro-marxist. What is the purpose of 'dialog' and how does this encyclical redefine it? Is the encyclical in any way binding? Does it define doctrine? In current events, the First Family gets Covid… and Eric isn't worried. Ireland rules that Subwat bread is candy. Venus would have been able to support life if not for Jupiter. Mars is closer to earth than ever. France cracks down on Islamic separatists, and Israel cracks down on fur trade. Derek Chauvin is out on bail. In the Land of Nonsense, an airline fight over mask-wearing. CNN attacks a raccoon on the Whitehouse lawn. Kelly Knievel sues Disney.VIEW ON APPLE PODCASTS VIEW ON GOOGLE PODCASTS VIEW ON AMAZON VIEW ON AUDIBLE VIEW ON CASTBOX VIEW ON PODCASTADDICT VIEW ON STITCHER VIEW ON BITCHUTE VIEW ON RUMBLE VIEW ON TUNE-IN VISIT US ON FACEBOOK

Probablemente, este sea uno de los capítulos más especiales de ¿Por qué no te habré hecho caso? Santi Siri recibe al Padre Fabián Báez, conocido en Twitter como @paterfabian, para hablar de tecnología, espiritualidad y cripto. Fabián Báez es el responsable de Fratelli Tutti, un proyecto para crear una escuela política global inspirada en los grandes principios que el propio Papa promulga, que se unió a Proof Of Integrity para capacitar en Cripto a quienes no tienen acceso a esta tecnología. En este episodio de habla de espiritualidad, la Biblia, la exclusión y las inmensas posibilidades que trae la tecnología blockchain a los más exluidos. Una producción de Pod Land.La revolución del podcast.www.podland.com

"You shall not steal."What does a just economic system look like? Is work necessary? Do wealthy nations have an obligation to help poorer ones?This episode covers Part Three, Section Two, Chapter Two, Article Seven of the Catechism of the Catholic Church (pts 2419-2463).Contact the podcast: crashcoursecatholicism@gmail.com.Instagram: https://www.instagram.com/crashcoursecatholicism/.....References and further reading/listening/viewing:Pope Leo XIII Rerum NovarumJohn Paul II, Laborem Exercens.John Paul II, Centesimus AnnusBenedict XVI, Caritas in Veritate.Pope Francis, Laudato Si'.St Josemaria Escriva, Christ is Passing By, "Point 47"Word on Fire, "“Evangelization Is Colonialism”: Are We Sure About That?""Who we are: Human uniqueness and the African spirit of Ubuntu. Desmond Tutu, Templeton Prize 2013", YouTube.Catholic Relief Services, "Catholic Social Teaching", YouTube.Trocaire, "Catholic Social Teaching in 3 Minutes", YouTube.Word on Fire, "Pope Francis, 'Fratelli Tutti,' and the Universal Destination of Goods"Bishop Robert Barron, "Bishop Barron on Pope Francis and Our Responsibility for the Common Good"Australian Catholic University, "The Principles of Catholic Social Thought and The Common Good."Congregation for the Doctrine of the Faith, "Doctrinal Note on some questions regarding the Participation of Catholics in Political Life"Vatican News, "'Fratelli tutti': short summary of Pope Francis's Social Encyclical"ABC News, "The architecture of peace: Pope Francis on social friendship and the hope for universal fraternity"Catholic News Agency, "Bishop Barron defends Junipero Serra: Evangelization is not ‘cultural aggression'"The Catholic Encyclopedia, "Corporal and Spiritual Works of Mercy"Elizabeth Gaskell, North and SouthE.M. Forster, Howards End

Adrian Meneses is a seminarian for the Diocese of Tulsa and is spending his pastoral year at the Church of Saint Mary. Adrian grew up in a suburb of Mexico City. Adrian holds a Baccalaureate in Sacred Theology, a Masters in Philosophical Studies, a License in Philosophy, and a Bachelor's Degree of Ecclesial Philosophy. He has worked as a postgraduate research assistant, as an assistant lecturer at the University of Guadalajara, and as a French teacher. He enjoys cooking, movies, walks, and prayer. SHOW NOTES: Mate: https://www.spanish.academy/blog/all-about-yerba-mate-argentinas-national-drink/ The White Fathers: https://www.missionariesofafrica.org.uk/our-story The Consolata Missionaries: https://www.consolata.us/about/ Pope Francis' Fratelli Tutti: https://www.vatican.va/content/francesco/en/encyclicals/documents/papa-francesco_20201003_enciclica-fratelli-tutti.html

Paul and Dominic discuss the first of the four principles of Catholic Social Teaching: the dignity of the human person. We are all tempted to reduce the value of others, to, as Pope Francis puts it, “despise the limit that another's value imposes.” Since Vatican II, the Church has emphasized the infinite dignity of every human being and has explained the implications of that belief. "Faith has untold power to inspire and sustain our respect for others, for believers come to know that God loves every man and woman with infinite love and 'thereby confers infinite dignity' upon all humanity. We likewise believe that Christ shed his blood for each of us and that no one is beyond the scope of his universal love." (Fratelli Tutti 85) ABOUT POPE FRANCIS GENERATION Pope Francis Generation is the show for Catholics struggling with the Church's teaching, who feel like they might not belong in the Church anymore, and who still hunger for a God of love and goodness. Hosted by Paul Fahey, a professional catechist, and Dominic de Souza, someone who needs catechesis. Together, we're taking our own look at the Catholic Church– her teachings and practices- from 3 views that changed our world: the Kerygma, the forgotten doctrine of theosis, and the teachings of Pope Francis. Together, with you, we're the Pope Francis Generation. SUPPORT THIS SHOW: This show is brought to you by Pope Francis Generation, a project to explore Catholicism inspired by Pope Francis. Founded by Paul Fahey, you can follow the newsletter, join the group, and become a supporting member. Your donations allow us to create the resource you're enjoying now as well as much more. Paid subscribers get to watch each episode before everyone else, join private Q&As, and pitch ideas for future episodes! Check out: popefrancisgeneration.com ABOUT PAUL FAHEY Paul lives in Michigan with my wife, Kristina, and four kids. He's a catechist, retreat leader, counseling student, as well as a contributor and co-founder of Where Peter Is. ABOUT DOMINIC DE SOUZA SmartCatholics founder, Dominic de Souza, is a convert from radical traditionalism – inspired by WherePeterIs, Bishop Robert Barron, and Pope Francis. He is passionate about helping ordinary Catholics break the ‘bystander effect', and be firstresponders. “We don't have to be geniuses. We just have to show up with witness and kindness. Christ does the rest.” Today he hosts the SmartCatholics community. smartcatholics.com SPONSOR: SELECT INTERNATIONAL TOURS More Catholic Leaders choose Select International Tours than any other pilgrimage company. With 35 years of award-winning travel planning, they have a track record of excellence and faithfulness. And they are a small company with a big heart, because every one of their pilgrimage trips helps to support and fund their 501 (c)(3) charity work, helping Christian families thrive in the Holy Land. If you're ready to travel, or if you're looking to lead a group of your own, take the next step on your pilgrimage by visiting: SelectInternationalTours.com --- Send in a voice message: https://anchor.fm/popefrancisgeneration/message

It's Time to Address the Papal Elephant in the RoomPope Francis is the 266th Pope of the Holy Catholic Church, having been elected to the papacy following the vacancy left by Pope Benedict XVI's resignation. I will be the first to admit that I was beyond upset when Benedict announced his resignation. I entertained all sorts of notions of conspiracy theories and that he must be being forced to resign in some way, though he has maintained that the decision was his and borne from personal prayer and discernment. When Pope Francis became Pope, I was watching the news like everyone else in the world. I heard the words “Habemus Papam [we have a pope], Cardinale Bergoglio.” Who?!? Who was this Argentinian Italian Cardinal? What? He's a Jesuit? He's chosen the name “Francis”?!? How odd. Then, over the last nine years, I have been edified, inspired, and emboldened by Pope Francis to have an ever greater zeal for evangelization and a decreased sense of materialism. His document Evangelii Gaudium (2013) is spectacular. I also enjoyed many of the teaching points of Laudato Si (2015). Gaudete et Exsultate (2018) has some solid moments as well! I also particularly like this line from Fratelli Tutti (2020): “We gorged ourselves on networking, and lost the taste of fraternity (FT, 33).” That is a fantastic line. The most recent document on the Eucharist is beautiful, though it does not offer anything substantial new in terms of reflection. No Shortage of Issues With the Current PontificateI know there has been some controversy lately about this document, claiming that the Pope is advancing some sort of Lutheranesque sola fide doctrine, but I unequivocally denounce these criticisms as the bad fruit of uncharity.What I want to stress here is that I have read every encyclical and exhortation that Pope Francis has published, including those not previously listed. I always try to give him a fair shake and read the documents charitably. But I have also been irritated, outraged, scandalized, and befuddled by Pope Francis, especially every time he speaks to reporters on airplanes, gives interviews to atheists who do not take notes, gives talks and sermons that suggest novel interpretations [always bad news when it comes to Church teaching], betrays the Church in China over and over again, allows too much nonsense to continue [in Belgium, Germany, the Amazon, et. al.], says something jesuitically ambiguous, or refuses to clarify matters of doctrine. There are plenty of things to be worried about with Pope Francis. However, I wonder if there are elements in the Church that are looking for problems where there are none. It is perfectly appropriate to charitably criticize error and imprudence. It is not okay to invent mountains out of molehills, or, as the case may be, to invent mountains out of level ground.Pope Francis has done and said many things which are problematic and borderline heretical (many of those in my company would argue that the line has been crossed numerous times into formal or material heresy). His general ambiguity and lack of clarity make it exceptionally difficult to have conversations about the consistency and authority of the Church with radical traditionalists [sedevacantists and those that reject Benedict's resignation], Protestants, Orthodox Christians, and non-Christians alike. This is especially the case in a climate of many lackluster, cowardly bishops and priests [not all, of course], an immobilized laity, a growing contingent of lapsed Catholics, and the ever-looming sex abuse crisis.Many in the Church are worried. Many of my friends have reached out to me to have conversations about the shenanigans they are seeing coming out of the Vatican or from Pope Francis himself. What are we, as faithful Catholics, to make of such turbulent times? I thought it might be fruitful to dive into what the Magisterium is and how we can evaluate levels of Magisterial authority.What is the Magisterium?Jesus Christ is God, the Second Person of the Blessed Trinity, and the Incarnate Word of God. He is also our King, reigning as our sovereign Lord. As the full revelation of God to man, He imparted all that He taught, did, implemented, and is to the Apostles. As the fathers of the Second Vatican Council put it in Dei Verbum, the sacred constitution on the Word of God:“... Jesus perfected revelation by fulfilling it through his whole work of making Himself present and manifesting Himself: through His words and deeds, His signs and wonders, but especially through His death and glorious resurrection from the dead and final sending of the Spirit of truth (DV, 4).”The Church is His Body, of which He is the Head, and He reigns still. In obedience to Him, the faithful here on Earth continue to perpetuate this sacred Deposit of Faith, which is Sacred Tradition and Sacred Scriptures, until He comes again in glory. The council fathers, in the constitution on the Church, Lumen Gentium, said this:“This Sacred Council, following closely in the footsteps of the First Vatican Council, with that Council teaches and declares that Jesus Christ, the eternal Shepherd, established His holy Church, having sent forth the apostles as He Himself had been sent by the Father; and He willed that their successors, namely the bishops, should be shepherds in His Church even to the consummation of the world. And in order that the episcopate itself might be one and undivided, He placed Blessed Peter over the other apostles, and instituted in him a permanent and visible source and foundation of unity of faith and communion. And all this teaching about the institution, the perpetuity, the meaning and reason for the sacred primacy of the Roman Pontiff and of his infallible magisterium, this Sacred Council again proposes to be firmly believed by all the faithful. Continuing in that same undertaking, this Council is resolved to declare and proclaim before all men the doctrine concerning bishops, the successors of the apostles, who together with the successor of Peter, the Vicar of Christ, the visible Head of the whole Church, govern the house of the living God (LG, 18).”The Magisterium, simply put, is the teaching authority of Jesus Christ to authentically interpret the Deposit of Faith in the age of the Church passed on to the Apostles and their successors: the Pope and the bishops in union with him. As History progresses, we have new technology, means of communication, and techniques which change the way we interact with one another and how we understand the world around us. As such, in His Wisdom, God gave us the Magisterium to faithfully interpret the perennial and unchanging teachings of the Church on Faith and Morals in contemporary circumstances, from age to age.It is important to emphasize this last point: Church teaching on Faith and Morals cannot, does not, and will not change. As the Second Vatican Council clearly teaches: “The Christian dispensation, therefore, as the new and definitive covenant, will never pass away and we now await no further new public revelation before the glorious manifestation of our Lord Jesus Christ (DV, 4).”The Church's Magisterium, therefore, does not give us new teachings that contradict old ones, nor does it give us new revelations or pretend to alter the foundational doctrines and dogmas of the Holy Faith. The Magisterium, at any given time, is beholden to the preceding Magisterium. We faithfully echo on the words, life, and teachings of Jesus Christ and His Church without substantial change. A Religion of the Word - The Supreme Rule of FaithThe Word of God is the supreme rule of faith - the standard by which the Divine and infallible faith can be tested. The rule of faith and the Faith itself are from the same divine wellspring. This rule of faith is not extrinsic to the faith nor is it an add-on to the faith. Truly, the Word of God is not a collection of writings or even teachings. The Word of God is Jesus Christ Himself. We are not a religion of the book of God, but rather a religion of the Word of God.The Word of God flows into Sacred Scripture and Sacred Tradition. Sacred Scripture is the driving force of doctrine. The written word of God is inerrant and faithfully transmitted and guarded from error by Holy Mother Church. Sacred Tradition is not primarily a collection of doctrines, but, as the Directory for Catechesis teaches: “is a life of faith that is renewed every day (Dir. 26).” As St. Vincent of Larens taught, Sacred Tradition advances, “consolidated with the years, developed with time, deepened with age (ibid.).”How then can we arrive at the true interpretation of Sacred Scripture and Sacred Tradition? This is where the Magisterium comes in. The Directory for Catechesis puts the relationship between Scripture, Tradition, and Magisterium well:“The Church's Magisterium, supported by the Holy Spirit and endowed with the charism of truth, exercises its ministry of authentically interpreting the word of God, which it serves. The Magisterium therefore performs the ministry of safeguarding the integrity of Revelation, the word of God contained in Tradition and in Sacred Scripture, and its continual transmission. It is this living Magisterium that interprets it in a consistent manner and is subject to it (cf. DV 10) (Dir. 26).” The living Magisterium interprets Scripture and Tradition in a consistent manner. And the key phrase for today's discussion is that the Magisterium is “subject to” the Word of God. Remember, the supreme rule of faith is the Word of God, Jesus Christ. The Church cannot and will not contradict Jesus on Faith and Morals because the Church is divinely guarded by the charism of infallibility.How Do We Weigh Magisterial Teachings?Doctrine does not change, but it can develop, in a certain sense. Therefore, it is important to understand what is set dogma, what is developed doctrine, what is merely a discipline, and so on. We need to be able to weigh magisterial authority. Not everything the Church teaches is marked by infallibility. For example, let's look at the 1998 profession of faith that used to be used when someone assumed a certain office in the Church. Following the public profession of the Nicene Creed, they would say:“I also firmly accept and hold each and everything definitively proposed by the Church regarding teaching on faith and morals. Moreover, I adhere with religious submission of will and intellect to the teachings which either the Roman pontiff or the College of Bishops enunciate when they exercise their authentic magisterium, even if they do not intend to proclaim these teachings by a definitive act.”So, some things are definitively proposed on faith and morals; to these, we firmly accept and hold. We give “religious submission of intellect and will” to the teachings of the Pope or college of Bishops when they speak together, even on matters other than faith and morals, even in the ordinary magisterium. Clearly from this, we see a distinction in level of authority and level of adherence to this spectrum of Church teachings.The main categories, in order of importance are: 1) dogmas, 2) other infallible statements, 3) doctrines that have not been taught infallibly, 4) theological opinions, 5) other non-doctrinal statements.* DogmaDogmas of the Church are truths that the Magisterium teaches infallibly as being divinely revealed in Sacred Scripture and Sacred Tradition. These can be taught by the Pope, an ecumenical council, or by the Church's ordinary and universal Magisterium. Dogmas require the theological assent of faith by all members of the faithful. We are not free to dissent from them in any way. To obstinately place them in doubt or deny them is to fall under the censure of heresy. HeresyAs an aside, a lot of people speak about this priest or that, or bishop, pope, or lay person, being a heretic. We have to understand the difference between the crime of heresy and sin of heresy. Formal heresy (the crime of heresy) is “the wilful and persistent adherence to an error in matters of faith” on the part of a baptized person; the persistence in error comes from having been formally corrected but continuing in error. Heresy is a grave sin as well, even if it is committed privately. The important note here is that heresy is the crime and sin of corrupting dogmas of the Church. Heresy is thrown around a lot today as a term, but most of the time the issues would better be described as either theological error or imprudence. For example, if the pope or a bishop phrases something in an unfortunate way, they could have misspoken or made a theological error without it rising to the grave sin and crime of heresy. We have to proceed in love of the truth but also in charity for the individual speaking or writing. * Other Infallible StatementsA step below dogma is “opinions to be held definitively” and these are taught infallibly but are not directly “divinely revealed.” The fact that only men can priests is infallible doctrine but not dogma because it is an open question, theologically, whether it is connected to divine revelation or is itself an example of divine revelation. There is a related discipline to this of clerical celibacy in the Latin Church and episcopal celibacy in the Eastern Churches. So, we see the dogma pertaining to the Sacrament of Holy Orders, the infallible doctrine and reality that only baptized men can validly receive this Sacrament, and the discipline of clerical celibacy. All three: dogma, doctrine, and discipline are important but in various weights and with different magisterial weight.According to St. John Paul II in Ad Tuendam Fidem, in such cases of infallible statements the faithful are “required to give firm and definitive assent to these truths, based on faith in the Holy Spirit's assistance to the Church's magisterium, and on the Catholic doctrine of the infallibility of the magisterium in these matters. Whoever denies these truths would be in a position of rejecting a truth of Catholic doctrine and would therefore no longer be in full communion with the Catholic Church.”So, these statements still pack a lot of weight and are guarded by the charism of infallibility. Other examples of such infallible statements include:* When the Pope speaks ex cathedra with the authority of Peter. This is extraordinary magisterium.* When the bishops, in communion with the Pope, define doctrine at a General Council. This is also called extraordinary magisterium.* When the bishops, in communion with the Pope, together with the Pope, propose definitively in agreement, though they are dispersed. This is the ordinary and universal magisterium.* Doctrines That Have Not Been Taught InfalliblyWhen the Pope speaks in an ordinary, but authoritative way, we are required to submit our mind, intellect, and will, but it is not guaranteed to be infallible. Likewise, it is the case with bishops in communion with the Pope who teach authoritatively in their diocese. Just because these doctrines have not been infallibly declared does not make them unimportant. They are also part of the Deposit of Faith. Sometimes, in the history of the Church there has arisen solid reasons to take the time to define certain doctrines to protect against error or heresy.* Theological OpinionsTheological opinions are the next rung on the ladder. They are not infallible nor are they authoritative. The opinions of theologians can be in legitimate disagreement and ongoing dialogue.* Other Non-Doctrinal StatementsThere are some teachings of the magisterium that are not universal and to be held always. They are more or less circumstantial to time, customs, and culture. For example, if a Church document describes the state of a society, makes suggestions or exhortations, these are to be received with respect and a grateful heart, but do not require strict intellectual assent.Important Sources of Authoritative Catholic Teaching (Non-Papal)There is a hierarchy, not just of dogma, doctrines, and disciplines, but also of magisterial texts. The Church FathersThe writings of the Church Fathers, the writers of the first eight centuries of the Church, are accepted as true and authoritative when they speak “in unison” on a matter over those eight centuries. Repetition through the ages does matter. Doctors of the ChurchThe Doctors of the Church are those ecclesial writers who have been given this title for the great advantage given to the whole Church derived from their doctrine. There are now 23 Doctors of the Church who are held in very high esteem for their faithful teaching. The other Saints as well contribute to the great tradition of the Church in varying degrees through their lives and works.Rules of LifeThese rules govern communal life for certain communities and they have to be approved by the Pope. For example, the Benedictine Rule of Life is the ordered way of living as a Benedictine monk in a monastery.Code of Canon LawThe Code of Canon Law was first compiled from various sources in 1917 and was revised in 1982. The 1982 version is our current Church law which governs all Catholics of the Latin Rite. There is also a Code of Canon Law for the Eastern Churches. These canons are authoritative and binding on the faithful. Papal DocumentsPapal documents all carry various magisterial weight. The five main sources of these are (in order of importance): Wednesday audiences, Apostolic exhortations, encyclical letters, papal bulls, and the motu proprio.Wednesday audiencesEvery Wednesday normatively, when the Pope is in Rome, he gives an audience and a talk to those gathered in St. Peter's square. These audiences are authoritative when they involve teachings on faith and morals, but not infallible. For example, much of St. John Paul II's Theology of the Body was taken from his weekly Wednesday addresses.ExhortationsThe lowest authority of a Papal document is an apostolic exhortation. This is a document in which the Pope exhorts the faithful on a certain matter. An exhortation does not define doctrine, by design. It is higher in authority than a normal ecclesial letter. Exhortations usually follow a meeting of a synod of bishops to outline their deliberations.EncyclicalsA Papal encyclical or letter is a letter from the Pope to the entire Church. The first Encyclical was the first letter of St. Peter. The next recorded example after Peter is a letter from Pope Clement I to the Christians in Corinth. An encyclical seeks to clarify a certain doctrine. Therefore, it is part of the ordinary magisterium of the Pope and requires us to submit our mind and will on matters of faith and morals. Encyclicals have a high level of magisterial authority.Papal BullsA papal bull is a public decree or charter issued by the Pope. These are authoritative and binding. A Bull may treat statutes, appointment of bishops, dispensations, excommunications, Apostolic constitutions, canonizations, and convocations.Motu ProprioA motu proprio is technically a type of rescript, which is an official edict or announcement. A motu proprio is an official legal act taken by the Pope on his own power and volition and personally signed by him. It has full legal effect for Canon Law. Motu Proprio literally means “by his own hand.” Council DocumentsNext, let's take a look at three types of documents that come from General Councils: Constitutions, Decrees, and DeclarationsConstitutionsAn Apostolic Constitution is the most solemn form of legislation issued by the Pope. They are either doctrinal or pastoral. They are issued as Papal bulls because of their solemn and public form.DecreesA decree is an order or law given by the council and the Pope to the rest of the world or a specific group of people. These are legislative acts of the pope. These decrees have the full power of the Pope in making laws.DeclarationsDeclarations are more specific and usually address a specific topic. However, they still carry the same weight as other documents of a general council of bishops in communion with the Pope. So, they are authoritative and infallible on matters of faith and morals.CatechismsThroughout the Church's history, there have also been various written systematic presentations of the Faith. These are called Catechisms. Some are universal and others are for a particular locale. The Catechism of the Catholic Church was promulgated in 1992 originally and in English in 1997. This document was a game-changer. It was the first truly universal Catechism and was so beautifully compiled. It is the go-to standard in terms of understanding what the Church is and what she believes. The Baltimore Catechism was a question/answer Catechism which arose from a local council in Baltimore, Maryland in 1885. It is based on St. Robert Bellarmine's 1614 Small Catechism.The important thing to keep in mind about Catechisms is that they are compilations. They contain dogma, doctrine, and discipline. They contain prudential applications of principles and law. The doctrines contained in Catechism are thus magisterial, but they bear no more weight than before they were compiled in the Catechism.Judging the nature of a teaching…First, we can look at the nature of the document that teaches a doctrine. Some are more authoritative than others. For example, A papal encyclical is more authoritative than the weekly general audiences a pope gives, and the dogmatic constitutions of Vatican II are more authoritative than the council's decrees.The second test is the frequency with which the magisterium repeats a doctrine. If it is something mentioned only occasionally, or has not been mentioned in centuries, it will have a lower level of authority attached to it. But if it is something that the magisterium repeats with great regularity, it is more authoritative.The third test is the tone of the words used to express the teaching. If it is proposed briefly and tentatively, it will have less authority. If it is expounded at length or emphatically, it will have more authority.What To Do If the Pope Seems to Be In Error?So, what do we do when we think that Pope Francis is in error or is holding heretical positions? First, we pray for him. Second, we recognize that God alone judges the Pope… and I mean this juridically. Only the college of cardinals can formally correct the Pope in any sort of authoritative way. Further, no one can be found to be a manifest and formal heretic without a trial. In general, stop calling other people “heretics.” It is unhelpful and often uncharitable. We also need to remember that we must not be guilty of the sin of rash judgment in regards to the Pope (or anyone else, for that matter). The Fourth Council of Constantinople in Canon 10 says: “As divine scripture clearly proclaims, Do not find fault before you investigate, and understand first and then find fault, and does our law judge a person without first giving him a hearing and learning what he does?”I do not claim to have the answers. How do you solve a problem like Pope Francis? No clue. But I do know and believe that the Holy Spirit guides and guards the Church. I know and believe that the Church is the Body of Jesus Christ, our Lord, Savior, and King. And I know and believe that the entire apostolic action of the Church is directed always to the glory of the Father. I propose that we dive deep into the study and love of Sacred Scripture and Sacred Tradition. The perennial truths of the Faith will not and cannot pass away. When the Pope is truly in error, he ought to be charitably and fraternally corrected. But, if you are reading this (or listening to the podcast), then you are not likely to be the one to correct the Holy Father. Do not trust everything you hear from the armchair theologians and gossipers of the Church on YouTube and other podcasts. Theirs is a poison which does just as much, if not more, harm to the Church as anything we are seeing from the hierarchy. I know this was a much longer article/podcast than normal, but I did not want to shortchange any of the explanations. With much more left to say, I will opt to wait until another occasion. I will end with the words of St. Paul to the Thessalonians:“... test everything; hold fast to what is good (1 Thess. 5:21).”Thanks for reading Will Wright Catholic! Subscribe for free to receive new posts and support my work.Thank you for reading Will Wright Catholic. This post is public so feel free to share it. This is a public episode. If you would like to discuss this with other subscribers or get access to bonus episodes, visit willwrightcatholic.substack.com

Join Brother Mark Schroeder as he is interviewed by guest host Darleen Pryds. Mark explores the priority of living in community, in peace and mutual understanding while being passionate for justice and nonviolence advocacy. For a video version of this episode, see: https://youtu.be/9oKMNktEKJI   From Brother Mark's interview: “As a Franciscan, early on, I was active in nonviolent demonstrations, many times ending up in jail. That's beyond the way I was raised and the way I operated when I was a kid. But through that, I really realized the importance of standing up for what you believe, the importance of taking risks. I would've never dreamt of that. And my whole spiritual quest is always, I believe God invites everybody. God invited me into each of these situations so I could learn and grow and see how I handled each one, based on nonviolence.”   “The first time I was ever arrested was Lawrence Livermore lab, which is outside of Oakland, where the nuclear weapons and other weaponry are being developed. It was a Good Friday celebration up there, and that was the first time I ever risked arrest and ended up, ironically, … in the Japanese concentration camps in Livermore. They still exist, but they still had the buildings and that's where we were, a gigantic number of people. And so I've always been involved with nuclear weapons, the abolition of them. I still am.”   “One has to always be aware of oneself, what's going on. And with that, the only way I can teach about being a Christian is you have be active. Do actions that promote justice and peace and non-violence. When I'm outta whack, then it's not gonna work. So that's why I continue to do the best I can to stay focused.”   “I believe anybody that lives in the United States is an addict. It comes in different forms. But if you live in our consumer culture there's addictions, compulsions. So I do my best to stay on top of that. I'm in a 12-step group.”   “Fraternity is the most important thing we have. I wanted that always in religious life, … I've grown to realize that I live with people, I choose to live with people. I choose to interact with them daily. … It can be hard sometimes because of different personalities and I'm sure it's hard for some other friar to live with me, but in reality, it's just the joy. … With it [fraternity], I don't have really a care in the world. It's really a spiritual blessing for me to live in community.”   “Prayer together is important, but prayer has to be enlivening, not just rote and not just cuz we have to do it. Prayer is important together because it's a countercultural way of relating to each other. Communication is really important. ... Since I've been guardian, we've been meeting every Wednesday at four o'clock and a person can verbalize whatever they wanna say. They don't have to talk about feelings if they're not in the mood. I use mutual invitation and that's where one person starts and then that person picks the next person. … The guys tell me that it's really made us a community and continues to. So there's that kind of communication. Also, the friar lifestyle, having meals together is important. … I encourage every friar to have a spiritual director and or therapist if that's needed. And I always tell 'em price is no object, but to be in religious life, you can't be making decisions on your own. You have to really keep discerning God's will not your will.  And the fruit of that for me, is happier, healthier guys living together.”   For a full transcript, please include episode number and email: fslfpodcast@fslf.org.   References:   “Jesuits in California”: https://www.jesuitswest.org/about-us/the-jesuits/   Discernment: There are many spiritual traditions of discernment; here is a video introduction to Ignatian (Jesuit) discernment: https://www.ignatianspirituality.com/what-is-ignatian-spirituality/the-ignatian-way/what-is-discernment/ - here are some Franciscan discernment resources: https://osfphila.org/discernment-franciscan-style/   Franciscan Province of St Barbara: https://sbfranciscans.org/   Fraternity: a Franciscan perspective on fraternitas in a broader social context; also as related to Pope Francis' writing in Fratelli Tutti: https://sacredheartfla.org/2022/05/13/fraternitas-friar-reflections-the-fifth-week-of-easter/   Social Justice involvements: Franciscans for Justice: https://www.franciscansforjustice.org/ Nevada Desert Experience: http://nevadadesertexperience.org/ Example of Good Friday Protest at Lawrence Livermore Lab: https://www.indybay.org/newsitems/2011/04/25/18678001.php https://www.santabarbaramission.org/

Serie: SALID DE BABILONIA (parte 11)SB11. ANTICRISTO Y EL GOBIERNO MUNDIAL* El ESPIRITU DEL ANTICRISTO viene desde la Torre de Babel, cuando el hombre se rebeló en contra de Dios.* la ONU y el Foro Económico Mundial son organismos internacionales que están estableciendo AGENDAS (Agenda 2030 y el Great Reset) que buscan establecer un orden mundial, propicio para el gobierno del Anticristo. * El RESET DIVINO es el plan de Dios para restaurar todas las cosas* Jesús pagó el precio de la redención del mundo, y ahora los hombres deben decidir si se unen al Reino de Dios o se alían con el gobierno del anticristo.Enlaces: VIDEOS:* REV08. Agenda Global: Great Resethttps://www.youtube.com/watch?v=GKw65...* REV12. Fratelli Tutti, Encíclica Globalistahttps://www.youtube.com/watch?v=-mUW8...AUDIO: REV07. Agenda 2030 * Disponible en Spotify, Podcasts y Spreakeren CANAL: Cita DivinaSHOW: Estudio Biblia..........Redactado y narrado por: Ana Beatriz ContrerasBlog Cita Divinawww.citadivina.blogspot.com Canal en Telegram: Cita Divina

Lecture du Magistère – Fratelli Tutti, chapitre 7 by Radio Maria France

Seminarian Brendan Finnegan on “Fratelli Tutti” by Fr. Mike Casey

What does ‘tenderness' have to do with our political life? In his encyclical, Fratelli Tutti, Pope Francis writes, ‘Politics too must make room for a tender love of others. What is tenderness? It is love that draws near and becomes real. A movement that starts from our heart and reaches the eyes, the ears and the hands...Tenderness is the path of choice for the strongest, most courageous men and women.'Pope Francis challenges us to ask: what if tenderness was viewed as a strength in our political life, rather than a weakness?In this episode, Bobbie Gaunt, Lead Advisor for Inclusion & Participation at Interfaith Action, gives a reflection on this topic followed by group discussion. We hope you enjoy the conversation - thanks for listening.You can find Interfaith Action's principles on our website: https://swmichinterfaith.org/whoweareMusic is "Night Owl" from the Directionless EP by Broke For Free, licensed under a Creative Commons Attribution License. Available at http://freemusicarchive.org/music/Bro....

Lately you may have heard about Pope Francis taking some heat for not being more severe and explicit with Vladimir Putin in denouncing Russian aggression against Ukraine. Yesterday evening I was taking a walk in my neighborhood listening to a recent episode of The Commonweal Podcast. And in it, New Yorker staff writer Paul Elie points out that as we wait to see how the pope and other church leaders will respond to this situation in Ukraine, we are also in a time when so many things about the papacy, church leadership, how they function on the world stage is unprecedented. Whatever's happened in the past, we really don't know what's possible now in terms of Christian witness and hope. Pretty good stuff to ponder in time for the Lambeth Conference. Pope Francis has undoubtedly been addressing some of the biggest issues of our time in some very public ways, notably with Laudato Si' and Fratelli Tutti, and today we're getting an inside look into the "What now?", into how the Vatican is addressing this big vision for human flourishing, in cooperation with other Christians. For this insider look I had the pleasure of chatting with Alessio Pecorario. Alessio is the Coordinator of the Security Task Force of the Vatican COVID-19 Commission and a senior official of the Vatican's Dicastery for Promoting Integral Human Development, which includes many areas of dialogue and oversight. We discuss the importance of Christian witness in this moment, Christian unity even amid disagreement, Anglican vocations to unity and dialogue dovetailing with Catholic gifts, and the gift of the papacy to strengthen the influence of positive Christian leadership worldwide. Now before I let you go here, I've been meaning to ask you, dear listener, for feedback about the podcast. How do you like it these days? This show is for invested Christian leaders like you. So what would you like to hear more of? What are you appreciating? What would you like from this that you don't currently have? If you have a comment or an idea, email me at ambernoel@livingchurch.org. I would love to hear from you. And as always, if you enjoy the podcast, if you enjoy this episode, send it along to a friend. And now, let's head to the heart of Rome, for a listening session on Christian leadership and care for our world. We hope you enjoy the conversation. Learn more about the Laudato Si' Action Platform. Get the Early Bird Discount for Love's Redeeming Work. --- Support this podcast: https://anchor.fm/living-church/support

Fr. Josh shares a little bit about his trip to Baltimore last week, Fratelli Tutti and the story of the Good Samaritan.  In addition, Brian gives an update on the success of Spirit Day and the upcoming Lenten Project of 'Welcoming the Stranger'.  As always, thanks for tuning in to 'Spiritually Speaking'.  

Este 24 de febrero, el senador Germán Martínez comentó que Andrés Manuel López Obrador se expresó de forma adecuada ante la situación de guerra que se está viviendo entre Ucrania y Rusia. Martínez externó que el presidente de la Suprema Corte de Justicia de la Nación Arturo Zaldívar, no debe de hablar de asuntos que no están prescritos. Por otra parte, el periódico New York Times compartió algunas imágenes del ataque de Rusia contra Ucrania. Además, Antonio Sola habló sobre Fratelli Tutti, una escuela que se dedicará a preparar a los políticos del mañana. Esto y más en Ciro Gómez Leyva por la Mañana.

El estratega político Antonio Sola explicó que la escuela Fratelli Tutti es una iniciativa entre las fundaciones "Scholas Occurrentes" y "Liderar con sentido común”. En ella se busca preparar a 50 jóvenes de todo el mundo para las nuevas políticas. Antonio Sola comentó que el Papa Francisco aceptó el proyecto en cuanto se le presentó y decidió otorgarle el nombre de su encíclica "Fratelli Tutti". Sola aseguró que el Papa Francisco habla de política con mucha fuerza.

"I am incurably hopeful about the future of Africa despite all the difficulties we faced this year." With these words, one of the most influential Catholic bishops in Africa, Archbishop Charles Palmer-Buckle, reviews this passing year (2021) and the challenges and signs of hope in Africa today. He invites Africans and the world to celebrate this Christmas with joy, despite the challenges of the ongoing pandemic. His message of hope is compelling; his personal account of his long battle with Covid is gripping; his testimonies of hope in Africa and the power of faith invite us to reject all the negative characterization of Africa and enter into 2022 with renewed faith in Africa's gift to the world, and a new and better world built on Global solidarity, and on Pope Francis programmatic praxis for human and cosmic flourishing in Fratelli Tutti.  

In the last chapter of Fratelli Tutti, Pope Francis makes the point that true, stable fraternity is not going to happen "without an openness to the Father of all." (272) The root of all religion is love for God and love for neighbor, he says, and violence has no place in any belief system. Do you agree? Listen and hear his perspective. jonnycatholic.wordpress.com Fratelli Tutti: http://www.vatican.va/content/francesco/en/encyclicals/documents/papa-francesco_20201003_enciclica-fratelli-tutti.html Slight Change: In this episode, I used the term "ecumenism" to refer to dialogue among different religions. This was incorrect. Ecumenism is defined as "the principle or aim of promoting unity among the world's Christian Churches", not among every religion.

In chapter 7 of Fratelli Tutti, Pope Francis' encyclical on fraternity and friendship in the world, he addresses the need to abolish the death penalty and the lame excuses countries give for going to war. jonnycatholic.wordpress.com https://www.vatican.va/content/francesco/en/encyclicals/documents/papa-francesco_20201003_enciclica-fratelli-tutti.html

Pope Francis, in chapter 7 of Fratelli Tutti, explains how to sort through the hardest kind of "encounter" - the kind between two countries, groups, or people who hate each other. He offers an outline of where to begin, what needs to be laid on the table, and what the beautiful fruit of such encounters can be.  jonnycatholic.wordpress.com https://www.vatican.va/content/francesco/en/encyclicals/documents/papa-francesco_20201003_enciclica-fratelli-tutti.html

In this next episode, I wrap up chapter 6 of Fratelli Tutti. Pope Francis speaks of the need for us to get out of our cultural cocoons and speak with those who are different from us, working through differences together through the slow process of encounter. To help ease this process, he recommends the virtue of kindness. Blog: jonnycatholic.wordpress.com Encyclical: https://www.vatican.va/content/francesco/en/encyclicals/documents/papa-francesco_20201003_enciclica-fratelli-tutti.html

At the beginning of chapter 6 in Pope Francis' encyclical Fratelli Tutti, he explores what healthy dialogue looks like (and does NOT look like). He explains that true friendship and unity can emerge by talking with people we disagree with but only if it's done right. He lays out practical ground rules and explains the obstacles and pitfalls many of us get into when we are trying to work out difficult issues with others. Sifting through issues together can be a powerful method to discover fundamental truths about life we can all agree on. jonnycatholic.wordpress.com Read Fratelli Tutti for yourself: http://www.vatican.va/content/francesco/en/encyclicals/documents/papa-francesco_20201003_enciclica-fratelli-tutti.html

The John Quincy Adams Society: https://jqas.org/ John Mearsheimer: https://www.mearsheimer.com/publications/ Fratelli Tutti: https://www.vatican.va/content/francesco/en/encyclicals/documents/papa-francesco_20201003_enciclica-fratelli-tutti.html

Welcome to the first episode to our Power of Personhood series! This first episode was a heartfelt discussion between Brian Mundackal and our two speakers, Fr. Agustino Torres and Holly Wright, about how as Christians we are called to encounter and honor the dignity of our fellow neighbor. Each one drew from their personal stories of encounter, especially with those that might be societally deemed as "the other". They also centered the conversation from the spiritual insights and encouragements that Pope Francis has shared in his recent encyclical, Fratelli Tutti. We hope you enjoy the episode!

Today, we will look at Modernism through the lens of the recent encyclical by Pope Francis, Fratelli Tutti, and how this encyclical promotes the French revolutionary ideas of liberty, equality, and fraternity. We'll see how these three ideas, though they sound very nice, are not based in Catholic doctrine, and in fact, were condemned by Pope St. Pius X just over 100 years ago, when French Catholics formed the Sillon, a very popular Catholic social movement. This movement was flawed, and condemned, because it tried to marry the principles of the revolution to the Kingship of Christ.

Today, we will look at Modernism through the lens of the recent encyclical by Pope Francis, Fratelli Tutti, and how this encyclical promotes the French revolutionary ideas of liberty, equality, and fraternity. We'll see how these three ideas, though they sound very nice, are not based in Catholic doctrine, and in fact, were condemned by Pope St. Pius X just over 100 years ago, when French Catholics formed the Sillon, a very popular Catholic social movement. This movement was flawed, and condemned, because it tried to marry the principles of the revolution to the Kingship of Christ.

Ron and Ed are thrilled to have one of their favorite Guests back on the show, Fr. Robert Sirico of The Acton Institute. He along with Rabbi Lapin inspired the name of our show. Among the topic we hope to discuss are an update on the situation in Hong Kong especially Jimmy Lai, The Economy of Francesco, and the new papal encyclical Fratelli Tutti.

Ron and Ed are thrilled to have one of their favorite Guests back on the show, Fr. Robert Sirico of The Acton Institute. He along with Rabbi Lapin inspired the name of our show. Among the topic we hope to discuss are an update on the situation in Hong Kong especially Jimmy Lai, The Economy of Francesco, and the new papal encyclical Fratelli Tutti.

News: life after Covid-19 Movies/TV: Star Trek Discovery Season 3 Peculiar Bunch: Why did pope Francis write Fratelli Tutti? Books: Smoke and Summons (Numina series) by Charlie Holmberg Tech: Skyrim VR, the iPhone 12 and filming in Dolby Vision HDR Subscribe to the podcast feed via RSS | iTunes | Google Play. Follow Father Roderick on social media: FatherContinue reading "Star Trek Discovery, Fratelli Tutti and the iPhone 12" The post Star Trek Discovery, Fratelli Tutti and the iPhone 12 appeared first on Father Roderick.

News: life after Covid-19 Movies/TV: Star Trek Discovery Season 3 Peculiar Bunch: Why did pope Francis write Fratelli Tutti? Books: Smoke and Summons (Numina series) by Charlie Holmberg Tech: Skyrim VR, the iPhone 12 and filming in Dolby Vision HDR Subscribe to the podcast feed via RSS | iTunes | Google Play.   Follow Father Roderick on social media: FatherContinue reading "Star Trek Discovery, Fratelli Tutti and the iPhone 12" The post Star Trek Discovery, Fratelli Tutti and the iPhone 12 appeared first on Father Roderick.

Archbishop Carlo Maria Vigano writes: “I believe that this very sad Fratelli Tutti represents, in a certain way, the emptiness of a withered heart, of a blind man deprived of supernatural sight, who gropingly thinks he can give an answer that he himself first ignores. I recognize that it is a sad and grave statement, but I think that more than asking ourselves about the orthodoxy of this document, we should ask ourselves what is the state of a soul incapable of feeling any surge of Charity, of allowing himself to be touched by a divine ray shining into that gloomy grayness represented by his Utopian, transient dream, closed to the Grace of God.” Watch this new podcast episode by clicking here: Taylor Marshall’s book: Infiltration: The Plot to Destroy the Church from Within: https://amzn.to/35fGp6k Or listen to the audio mp3 here: If you’d like to order a copy of Taylor’s new book Infiltration: The Plot to Destroy the Church from Within, you can order it in Hardback, Kindle, or Audiobook. Check out Patreon Patron Benefits for Donating to Dr Taylor Marshall’s Show! All these video discussions are free. Do you want to recommend a show, get signed books, and show support? Here's how: click on Patreon Patron link: Become a Patron of this Podcast: I am hoping to produce more free weekly podcast Videos. Please help me launch these videos by working with me on Patreon to produce more free content. In gratitude, I'll send you some signed books or even stream a theology event for you and your friends. Please become one of my patrons and check out the various tier benefits at: https://www.patreon.com/drtaylormarshall If the audio player does not show up in your email or browser, please click here to listen. If you find this podcast episode helpful, please share this podcast on Facebook. Get more from the Taylor Marshall Show: * Read Taylor Marshall’s historical fiction Sword and Serpent Trilogy. * Download the Study Guide at: http://swordandserpent.com * Take classed with Dr Marshall at the New Saint Thomas Institute. Please visit newsaintthomas.com for more details. Please Share Your Feedback for Taylor Marshall Show: * I'd love to read your feedback: While you listen to today's podcast, would you please take 30 seconds to write a review? Please click here to Rate this Podcast! * iTunes: 3,549,958 downloads * Youtube: 10,311,915 downloads * SHOUT OUTS: A huge “shout out” to all 1,692 of you who wrote amazing 5-star reviews at iTunes. Please rate this podcast by clicking here.

In this episode we discuss the latest papal encyclical by Pope Francis, "Fratelli Tutti", (All brothers). What is a papal encyclical? Why should evangelicals care about the latest encyclical? Why do we find it scandalous? Listen to find out.Episode Resource:ENCYCLICAL LETTER, "FRATELLI TUTTI", OF THE HOLY FATHERFRANCIS, ON FRATERNITY AND SOCIAL FRIENDSHIP

Dr. Taylor Marshall Reviews Pope Francis’ New Encyclical Fratelli tutti under the 7 bullet points: 1. Is it a valid “Encyclical”? 2. Racism 3. Interreligious relations and False Ecumenism 4. Immigration and Private Property (Socialism) 5. “Liberty, equality and fraternity” aka Freemasonic goals 6. Dignity of women 7. Capital punishment and Just War 8. United Nations International politics Taylor Marshall’s book: Infiltration: The Plot to Destroy the Church from Within: https://amzn.to/35fGp6k Watch this new podcast episode by clicking here: Taylor Marshall’s book: Infiltration: The Plot to Destroy the Church from Within: https://amzn.to/35fGp6k Or listen to the audio mp3 here: If you’d like to order a copy of Taylor’s new book Infiltration: The Plot to Destroy the Church from Within, you can order it in Hardback, Kindle, or Audiobook. Check out Patreon Patron Benefits for Donating to Dr Taylor Marshall’s Show! All these video discussions are free. Do you want to recommend a show, get signed books, and show support? Here's how: click on Patreon Patron link: Become a Patron of this Podcast: I am hoping to produce more free weekly podcast Videos. Please help me launch these videos by working with me on Patreon to produce more free content. In gratitude, I'll send you some signed books or even stream a theology event for you and your friends. Please become one of my patrons and check out the various tier benefits at: https://www.patreon.com/drtaylormarshall If the audio player does not show up in your email or browser, please click here to listen. If you find this podcast episode helpful, please share this podcast on Facebook. Get more from the Taylor Marshall Show: * Read Taylor Marshall’s historical fiction Sword and Serpent Trilogy. * Download the Study Guide at: http://swordandserpent.com * Take classed with Dr Marshall at the New Saint Thomas Institute. Please visit newsaintthomas.com for more details. Please Share Your Feedback for Taylor Marshall Show: * I'd love to read your feedback: While you listen to today's podcast, would you please take 30 seconds to write a review? Please click here to Rate this Podcast! * iTunes: 3,549,958 downloads * Youtube: 10,311,915 downloads