2015
World Day of Peace Message: “No Longer Slaves, but Brothers and Sisters.”
(Vatican Radio) The 2015 World Day of Peace Message of
Pope Francis was released on Wednesday. The theme for the 48th Message
for Peace is “No Longer Slaves, but Brothers and Sisters.” The
full text is below.
NO LONGER SLAVES, BUT BROTHERS
AND SISTERS
1.
At the beginning of this
New Year, which we welcome as God’s gracious gift to all humanity, I offer
heartfelt wishes of peace to every man and woman, to all the world’s peoples
and nations, to heads of state and government, and to religious leaders.
In doing so, I pray for an end to wars, conflicts and the great suffering
caused by human agency, by epidemics past and present, and by the devastation
wrought by natural disasters. I pray especially that, on the basis of our
common calling to cooperate with God and all people of good will for the
advancement of harmony and peace in the world, we may resist the temptation to
act in a manner unworthy of our humanity.
In my Message for
Peace last year, I spoke of “the desire for a full life… which includes a
longing for fraternity which draws us to fellowship with others and enables us
to see them not as enemies or rivals, but as brothers and sisters to be
accepted and embraced”. Since we are by nature relational beings,
meant to find fulfilment through interpersonal relationships inspired by
justice and love, it is fundamental for our human development that our dignity,
freedom and autonomy be acknowledged and respected. Tragically, the
growing scourge of man’s exploitation by man gravely damages the life of
communion and our calling to forge interpersonal relations marked by respect,
justice and love. This abominable phenomenon, which leads to contempt for
the fundamental rights of others and to the suppression of their freedom and
dignity, takes many forms. I would like briefly to consider these, so
that, in the light of God’s word, we can consider all men and women “no longer
slaves, but brothers and sisters”.
Listening to God’s plan for
humanity
2.
The theme I have chosen
for this year’s message is drawn from Saint Paul’s letter to Philemon, in which
the Apostle asks his co-worker to welcome Onesimus, formerly Philemon’s slave,
now a Christian and, therefore, according to Paul, worthy of being considered a
brother. The Apostle of the Gentiles writes: “Perhaps this is why he was
parted from you for a while, that you might have him back for ever, no longer
as a slave but more than a slave, as a beloved brother” (vv. 15-16).
Onesimus became Philemon’s brother when he became a Christian. Conversion
to Christ, the beginning of a life lived Christian discipleship, thus
constitutes a new birth (cf. 2 Cor 5:17; 1 Pet 1:3) which generates fraternity
as the fundamental bond of family life and the basis of life in society.
In the Book of Genesis
(cf. 1:27-28), we read that God made man male and female, and blessed them so
that they could increase and multiply. He made Adam and Eve parents who,
in response to God’s command to be fruitful and multiply, brought about the
first fraternity, that of Cain and Abel. Cain and Abel were brothers
because they came forth from the same womb. Consequently they had the
same origin, nature and dignity as their parents, who were created in the image
and likeness of God.
But fraternity also
embraces variety and differences between brothers and sisters, even though they
are linked by birth and are of the same nature and dignity. As brothers
and sisters, therefore, all people are in relation with others, from whom they
differ, but with whom they share the same origin, nature and dignity. In
this way, fraternity constitutes the network of relations essential for the
building of the human family created by God.
Tragically, between
the first creation recounted in the Book of Genesis and the new birth in Christ
whereby believers become brothers and sisters of the “first-born among many
brethren” (Rom 8:29), there is the negative reality of sin, which often
disrupts human fraternity and constantly disfigures the beauty and nobility of
our being brothers and sisters in the one human family. It was not only
that Cain could not stand Abel; he killed him out of envy and, in so doing,
committed the first fratricide. “Cain’s murder of Abel bears tragic
witness to his radical rejection of their vocation to be brothers. Their
story (cf. Gen 4:1-16) brings out the difficult task to which all men and women
are called, to live as one, each taking care of the other”.
This was also the case
with Noah and his children (cf. Gen 9:18-27). Ham’s disrespect for his
father Noah drove Noah to curse his insolent son and to bless the others, those
who honoured him. This created an inequality between brothers born of the
same womb.
In the account of the
origins of the human family, the sin of estrangement from God, from the father
figure and from the brother, becomes an expression of the refusal of
communion. It gives rise to a culture of enslavement (cf. Gen 9:25-27),
with all its consequences extending from generation to generation: rejection of
others, their mistreatment, violations of their dignity and fundamental rights,
and institutionalized inequality. Hence, the need for constant conversion
to the Covenant, fulfilled by Jesus’ sacrifice on the cross, in the confidence
that “where sin increased, grace abounded all the more… through Jesus Christ”
(Rom 5:20-21). Christ, the beloved Son (cf. Mt 3:17), came to reveal the
Father’s love for humanity. Whoever hears the Gospel and responds to the
call to conversion becomes Jesus’ “brother, sister and mother” (Mt 12:50), and
thus an adopted son of his Father (cf. Eph 1:5).
One does not become a
Christian, a child of the Father and a brother or sister in Christ, as the
result of an authoritative divine decree, without the exercise of personal
freedom: in a word, without being freely converted to Christ. Becoming a
child of God is necessarily linked to conversion: “Repent, and be baptized,
every one of you, in the name of Jesus Christ for the forgiveness of your sins;
and you shall receive the gift of the Holy Spirit” (Acts 2:38). All those
who responded in faith and with their lives to Peter’s preaching entered into
the fraternity of the first Christian community (cf. 1 Pet 2:17; Acts 1:15-16,
6:3, 15:23): Jews and Greeks, slaves and free (cf. 1 Cor 12:13; Gal
3:28). Differing origins and social status did not diminish anyone’s
dignity or exclude anyone from belonging to the People of God. The Christian
community is thus a place of communion lived in the love shared among brothers
and sisters (cf. Rom 12:10; 1 Thess 4:9; Heb 13:1; 1 Pet 1:22; 2 Pet 1:7).
All of this shows how
the Good News of Jesus Christ, in whom God makes “all things new” (Rev
21:5), is also capable of redeeming human relationships, including those
between slaves and masters, by shedding light on what both have in common: adoptive
sonship and the bond of brotherhood in Christ. Jesus himself said to his
disciples: “No longer do I call you servants, for the servant does not know
what his master is doing; but I have called you friends, for all that I have
heard from my Father I have made known to you” (Jn 15:15).
The many faces of slavery
yesterday and today
3.
From time immemorial,
different societies have known the phenomenon of man’s subjugation by
man. There have been periods of human history in which the institution of
slavery was generally accepted and regulated by law. This legislation
dictated who was born free and who was born into slavery, as well as the
conditions whereby a freeborn person could lose his or her freedom or regain
it. In other words, the law itself admitted that some people were able or
required to be considered the property of other people, at their free
disposition. A slave could be bought and sold, given away or acquired, as
if he or she were a commercial product.
Today, as the result
of a growth in our awareness, slavery, seen as a crime against humanity,
has been formally abolished throughout the world. The right of each
person not to be kept in a state of slavery or servitude has been recognized in
international law as inviolable.
Yet, even though the
international community has adopted numerous agreements aimed at ending slavery
in all its forms, and has launched various strategies to combat this
phenomenon, millions of people today – children, women and men of all ages –
are deprived of freedom and are forced to live in conditions akin to slavery.
I think of the many
men and women labourers, including minors, subjugated in different sectors,
whether formally or informally, in domestic or agricultural workplaces, or in
the manufacturing or mining industry; whether in countries where labour
regulations fail to comply with international norms and minimum standards, or,
equally illegally, in countries which lack legal protection for workers’
rights.
I think also of the
living conditions of many migrants who, in their dramatic odyssey, experience
hunger, are deprived of freedom, robbed of their possessions, or undergo
physical and sexual abuse. In a particular way, I think of those among
them who, upon arriving at their destination after a gruelling journey marked
by fear and insecurity, are detained in at times inhumane conditions. I
think of those among them, who for different social, political and economic
reasons, are forced to live clandestinely. My thoughts also turn to those
who, in order to remain within the law, agree to disgraceful living and working
conditions, especially in those cases where the laws of a nation create or
permit a structural dependency of migrant workers on their employers, as, for
example, when the legality of their residency is made dependent on their labour
contract. Yes, I am thinking of “slave labour”.
I think also of
persons forced into prostitution, many of whom are minors, as well as male and
female sex slaves. I think of women forced into marriage, those sold for
arranged marriages and those bequeathed to relatives of their deceased
husbands, without any right to give or withhold their consent.
Nor can I fail to
think of all those persons, minors and adults alike, who are made objects of
trafficking for the sale of organs, for recruitment as soldiers, for begging,
for illegal activities such as the production and sale of narcotics, or for
disguised forms of cross-border adoption.
Finally, I think of
all those kidnapped and held captive by terrorist groups, subjected to their
purposes as combatants, or, above all in the case of young girls and women, to
be used as sex slaves. Many of these disappear, while others are sold
several times over, tortured, mutilated or killed.
Some deeper causes of slavery
4.
Today, as in the past, slavery is rooted in a notion of the human person which
allows him or her to be treated as an object. Whenever sin corrupts the
human heart and distances us from our Creator and our neighbours, the latter
are no longer regarded as beings of equal dignity, as brothers or sisters
sharing a common humanity, but rather as objects. Whether by coercion or
deception, or by physical or psychological duress, human persons created in the
image and likeness of God are deprived of their freedom, sold and reduced to
being the property of others. They are treated as means to an end.
Alongside this deeper cause – the rejection of another person’s humanity –
there are other causes which help to explain contemporary forms of
slavery. Among these, I think in the first place of poverty,
underdevelopment and exclusion, especially when combined with a lack of access
to education or scarce, even non-existent, employment opportunities. Not
infrequently, the victims of human trafficking and slavery are people who look
for a way out of a situation of extreme poverty; taken in by false promises of
employment, they often end up in the hands of criminal networks which organize
human trafficking. These networks are skilled in using modern means of
communication as a way of luring young men and women in various parts of the
world.
Another cause of slavery is corruption on the part of people willing to do
anything for financial gain. Slave labour and human trafficking often
require the complicity of intermediaries, be they law enforcement personnel,
state officials, or civil and military institutions. “This occurs when
money, and not the human person, is at the centre of an economic system.
Yes, the person, made in the image of God and charged with dominion over all
creation, must be at the centre of every social or economic system. When
the person is replaced by mammon, a subversion of values occurs”.
Further causes of slavery include armed conflicts, violence, criminal activity
and terrorism. Many people are kidnapped in order to be sold, enlisted as
combatants, or sexually exploited, while others are forced to emigrate, leaving
everything behind: their country, home, property, and even members of their
family. They are driven to seek an alternative to these terrible
conditions even at the risk of their personal dignity and their very lives;
they risk being drawn into that vicious circle which makes them prey to misery,
corruption and their baneful consequences.
A shared commitment to ending
slavery
5.
Often, when considering the reality of human trafficking, illegal trafficking
of migrants and other acknowledged or unacknowledged forms of slavery, one has
the impression that they occur within a context of general indifference.
Sadly, this is largely true. Yet I would like to mention the enormous and
often silent efforts which have been made for many years by religious
congregations, especially women’s congregations, to provide support to
victims. These institutes work in very difficult situations, dominated at
times by violence, as they work to break the invisible chains binding victims
to traffickers and exploiters. Those chains are made up of a series of
links, each composed of clever psychological ploys which make the victims
dependent on their exploiters. This is accomplished by blackmail and
threats made against them and their loved ones, but also by concrete acts such
as the confiscation of their identity documents and physical violence.
The activity of religious congregations is carried out in three main areas: in
offering assistance to victims, in working for their psychological and
educational rehabilitation, and in efforts to reintegrate them into the society
where they live or from which they have come.
This immense task, which calls for courage, patience and perseverance, deserves
the appreciation of the whole Church and society. Yet, of itself, it is
not sufficient to end the scourge of the exploitation of human persons.
There is also need for a threefold commitment on the institutional level: to
prevention, to victim protection and to the legal prosecution of
perpetrators. Moreover, since criminal organizations employ global
networks to achieve their goals, efforts to eliminate this phenomenon also
demand a common and, indeed, a global effort on the part of various sectors of
society.
States must ensure that their own legislation truly respects the dignity of the
human person in the areas of migration, employment, adoption, the movement of
businesses offshore and the sale of items produced by slave labour. There
is a need for just laws which are centred on the human person, uphold
fundamental rights and restore those rights when they have been violated.
Such laws should also provide for the rehabilitation of victims, ensure their
personal safety, and include effective means of enforcement which leave no room
for corruption or impunity. The role of women in society must also be
recognized, not least through initiatives in the sectors of culture and social
communications.
Intergovernmental organizations, in keeping with the principle of subsidiarity,
are called to coordinate initiatives for combating the transnational networks
of organized crime which oversee the trafficking of persons and the illegal
trafficking of migrants. Cooperation is clearly needed at a number of
levels, involving national and international institutions, agencies of civil
society and the world of finance.
Businesses have
a duty to ensure dignified working conditions and adequate salaries for their
employees, but they must also be vigilant that forms of subjugation or human
trafficking do not find their way into the distribution chain. Together
with the social responsibility of businesses, there is also the social
responsibility of consumers. Every person ought to have the awareness
that “purchasing is always a moral – and not simply an economic – act”.
Organizations in civil
society, for their part, have the task of awakening consciences and promoting
whatever steps are necessary for combating and uprooting the culture of
enslavement.
In recent years, the
Holy See, attentive to the pain of the victims of trafficking and the voice of
the religious congregations which assist them on their path to freedom, has
increased its appeals to the international community for cooperation and
collaboration between different agencies in putting an end to this
scourge. Meetings have also been organized to draw attention to the
phenomenon of human trafficking and to facilitate cooperation between various
agencies, including experts from the universities and international
organizations, police forces from migrants’ countries of origin, transit, or
destination, and representatives of ecclesial groups which work with
victims. It is my hope that these efforts will continue to expand in
years to come.
Globalizing fraternity, not
slavery or indifference
6.
In her “proclamation of the truth of Christ’s love in society”, the
Church constantly engages in charitable activities inspired by the truth of the
human person. She is charged with showing to all the path to conversion,
which enables us to change the way we see our neighbours, to recognize in every
other person a brother or sister in our human family, and to acknowledge his or
her intrinsic dignity in truth and freedom. This can be clearly seen from
the story of Josephine Bakhita, the saint originally from the Darfur region in
Sudan who was kidnapped by slave-traffickers and sold to brutal masters when
she was nine years old. Subsequently – as a result of painful experiences
– she became a “free daughter of God” thanks to her faith, lived in religious
consecration and in service to others, especially the most lowly and
helpless. This saint, who lived at the turn of the twentieth century, is
even today an exemplary witness of hope for the many victims of slavery;
she can support the efforts of all those committed to fighting against this
“open wound on the body of contemporary society, a scourge upon the body of
Christ”.
In the light of all
this, I invite everyone, in accordance with his or her specific role and
responsibilities, to practice acts of fraternity towards those kept in a state
of enslavement. Let us ask ourselves, as individuals and as communities,
whether we feel challenged when, in our daily lives, we meet or deal with
persons who could be victims of human trafficking, or when we are tempted to
select items which may well have been produced by exploiting others. Some
of us, out of indifference, or financial reasons, or because we are caught up
in our daily concerns, close our eyes to this. Others, however, decide to
do something about it, to join civic associations or to practice small,
everyday gestures – which have so much merit! – such as offering a kind word, a
greeting or a smile. These cost us nothing but they can offer hope, open
doors, and change the life of another person who lives clandestinely; they can
also change our own lives with respect to this reality.
We ought to recognize
that we are facing a global phenomenon which exceeds the competence of any one
community or country. In order to eliminate it, we need a mobilization
comparable in size to that of the phenomenon itself. For this reason I
urgently appeal to all men and women of good will, and all those near or far,
including the highest levels of civil institutions, who witness the scourge of
contemporary slavery, not to become accomplices to this evil, not to turn away
from the sufferings of our brothers and sisters, our fellow human beings, who
are deprived of their freedom and dignity. Instead, may we have the
courage to touch the suffering flesh of Christ, revealed in the faces of
those countless persons whom he calls “the least of these my brethren” (Mt 25:40,
45).
We know that God will
ask each of us: What did you do for your brother? (cf. Gen 4:9-10). The
globalization of indifference, which today burdens the lives of so many of our
brothers and sisters, requires all of us to forge a new worldwide solidarity
and fraternity capable of giving them new hope and helping them to advance with
courage amid the problems of our time and the new horizons which they disclose
and which God places in our hands.
From the Vatican, 8
December 2014
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