It is the first time that a non-European Pope will visit European institutions. He will deliver two speeches, one in front of the European Parliament and the other one to the Council of Europe. A short program, as it may have been very much recommended by Martin Schulz, president of the European Parliament, who studied at a Jesuit School but is also a self-proclaimed atheist.

Schulz feels a strong connection to the Pope with regards to poverty and the peripheries, and he hopes that Francis will speak precisely about these issues. In Schulz’s view, Pope Francis should talk toEuropean institutions about the need to welcome immigrants, and even to recall his visit to the small Italian Island of Lampedusa, the first trip of his pontificate. And Schulz – as well as radical secularists– is ok with the fact that the papal trip does not even include a pastoral meeting with the Catholic members of the European Parliament: this kind of program paves the way to reinforcing the notion that the Pope is a just a head of state, like any other.

Yet, Pope Francis may surprise everyone. The issues at stake are very important, and they deal not with European identity. They mostly deal with the human being, the way he is envisioned. They deal with the God’s project of creation.

This is where European issues and the Synod on the family follow the same path. Speaking about the family means speaking of God’s project of creation. It means addressing the complementarity between men and women, of their opening to life, of the way this opening to life becomes the fundamental fabric to build a just society. From Gospel to family to social commitment: this path cannot be broken.

But there have been attempts to break this path. At the Synod, African Bishops strongly denounced that in their countries, which are in need of financial aid, this aid is entwined with the requests for changes in the legislation. These changes are meant to introduce the ideology of gender, to break away from the idea of the natural family. In practice, if an African country needs a new irrigation system, itis obliged to introduce gay marriage in its legislation. Or to pass a law to consent to in- vitro fertilization. Or to any other law of the so-called Reproductive Health Rights, an euphemism used at the United Nations to promote the notion that abortion is a “right”.

It is not just an African problem. In 2012, the Report on the Social Doctrine of the Church in the World issued by the Van Thuan Observatory pointed out that the new colonization did not deal with the conquer and exploitation of States, but rather with that of the human being. The report also stressed that laws that potentially destroyed family and countered natural law have been used as a leverage to clear the way for a cultural colonization. Curiously, the country chosen as a case study was Pope Francis’ beloved Argentina.

Pope Francis proved to be very concsious of the issue. On November 15, meeting the Italian Association of Catholic Doctors, stigmatized abortion and euthanasia and stressed that “playing with life is a sin against God creator.”

Pope Francis may then be particularly conscious of the risks posed by a rootless Europe. Risks that must be faced in a Europe where religious freedom vacillates, as underscored by the most recent World Report on Religious Freedom issued by the Pontifical Foundation Aid for the Church in Need.

The most striking data of the report is that there are many European countries were the degree of lack of religious freedom is considered “of concern”, among these the highly civilized United Kingdom, Germany, France and the Netherlands. Scrolling the report, one finds out that in these very countries a Christian may be discriminated against on account of positions taken regarding family – from the choice of a Catholic school to the French protest against the institutionalization of gay marriage – and that Churches are attacked by radical secularists because they dare speak about these topics.

When he presented the report in Rome, Martin Kugler, a member of the Observatory on Intolerance and Discrimination against Christians in Europe, provided a gloomy picture of the situation, and underscored that «menaces to religious freedom are above all supported by groups of radical feminists, homosexual lobbies and radical laicists.»

Radical feminists – Kugler explained – think that non-restrictive laws on abortion and contraception, without any possibility of objection of conscience, are needed to pursue a real equality between man and woman; homosexuals want to show that homosexuality is absolutely normal, and aim to silence Christians and Muslims about their positionson homosexuality; radical secularists aim at excluding the religious point of view from public life, since in their view religious groups should not take any public stances.

This is intolerance masked as freedom, with a conception of progress that puts aside every notion of natural law. The basis for this masked intolerance are not new. They can be traced back to the change in the United Nations vocabulary, which the Holy See has denounced increasingly. The international organizations speak about Right to Reproductive Health, right to a dignified death, the right to choose a dignified life. All of these words hide one sole word – and notion: eugenics.

Eugenics is a word nobody wants to mention, since it brings to mind Adolf Hitler’s aberrations. However, eugenics is practiced every time a life is not considered dignified enough to be lived.

It is worth noting an interview that Carl Djerassi, the father of the abortifacient pill, recently granted to the British newspaper “The Telegraph”. In it, Djerassi clearly disclosed the pill’s endgame: that sex would become just a recreational activity. So much so that, starting in 2050, sperm and embryos would be routinely frozen in order to be used for in-vitro fertilization whenever it is considered convenient.

This is not just the practical negation of God’s project. It is also the negation of the human person, since in paternity and maternity lies the fundamental reason of his existence. Only paternity and maternity can give life to Paul VI’s civilization of love.

The recently beatified Paul VI, in drafting the encyclical Humanae Vitae, was keenly aware of the menace of designs which render the human person merely a sort of mechanical robot, with no sentiments, unable to give love a sense.

Such designs, it now seems, are becoming a reality in a rootless and 2012 Nobel Laureate for Peace Europe Union. Meeting European Bishops, Pope Francis has said he had not understood the reason why Europe did not include a mention to its Christian roots in the European Constitution. Those roots were not just an aspect of its identity. They signifiedcare for the human person – just think about the network of hospitals – that has now, it seems, disappeared.

Certainly, not everything is bad. In 2011, a lawsuit promoted by Greenpeace brought the European Court to rule that there cannot be profits from the destruction of human embryos, and that any procedure which implies the destruction of a human embryo cannot be patented. According to the ruling, however, it is possible to patent procedures that involve human embryos and are at the same time useful for that same embryo – i.e. analysis or care.

But this is just part of the narrative. Always in 2011, the Strasbourg European Court of Human Rights labeled as “not coherent” the Italian law on the in-vitro fertilization, which forbade the pre-implant diagnosis of embryos.

On the one hand, a judgment that defended the embryo. On the other, a judgment that would open the doors to eugenics. Two cases that reveal how the rootless Europe has become mostly an unlimited bureaucracy. A concept of the human personis lacking at the core, as are values shared in common. Ideas and ideologies are carried forward through the so-called ‘soft law’, since whenever an appeal reaches the European Court, the final judgment becomes part of the common jurisprudence for all of Europe.

The Europe outlined by the Maastricht Treaty is very much technical and just barely human. As technical and barely human is sex without procreation; and as technical and barely human is a desktop project for a human person, discarding all the human beings that are not healthy or that simply do not meet our aspirations.

When Pope Francis speaks about the prevalence of a «throw-away culture», he has in mind the way that society treats the poor and other marginalized people – anyone who is discarded by society. But he is also probably referring to those discarded by transhumanism in the world. This is the European risk, now. This is the reason why a discussion about the family, the beauty of the natural family formed by man and woman and open to procreation, not only mirrors God’s design on men: It can serve as the greatest antidote to the human being without humanity that bureaucracies and international institutions want to impose.

Does complying with the principles of the Social Doctrine of the Church suffice to have a better future? Students at the Studium Aquinatis – a workshop on the Social Doctrine of the Church held in the Marian Sanctuary of Canneto, Southern Italy, July 21 to 23 – tried to give an answer to this question. A quick review of the discussions from the workshop allows us to understand two things: how much society is imbued by Christian values, even if nowadays nobody wants to define these values as “Christian”; and, secondly, that young people need to live out these values, and are searching for new reference points.

A new generation of Catholic politician. A glance at Europe

In Italy, this reference point has been for a long time the Democrazia Cristiana, i.e. Christian Democracy, a political party which for years represented the Catholic electorate. While not all Catholics supported Christian Democracy –which inherited the legacy of the Partito Popolare, the Italian People’s party founded by the Italian priest don Luigi Sturzo– the party offered a solid Catholic point of reference. It attracted the best people formed in Catholic associations. That of Christian Democracy was a 40 year-old story which came to a halt with the Tangentopoli scandal –the trial on the kickbacks that fed the Italian political system– and was never resumed fully. Nowadays, Catholics are said to be increasingly irrelevant in the Italian political landscape.

Benedict XVI has spoken –several times– of the need to give rise to a new generation of Catholic politicians capable of putting into practice the Social Doctrine of the Church. The Pope was not only appealing to Italians, but to peoples in all countries.  There is a living Catholic family in the world whose struggles are far from parochial.  The future of humanity itself is at stake in these struggles.

Just take a look at some European examples. In Finland, Timo Soini, a Catholic, has presided over a spectacular growth of his party.  His political program was mostly focused on the economy.  Soini did not defend the banks and the European Monetary System. He defended States and their sovereignty, even by accentuating Finnish Pride.  His approach stood in contrast to that of the euro-bureaucracy and the Europe of technocrats.  In fact, there are major differences between the European ideal early model and that of today.

In Hungary, the Fidesz political party won the elections with such an ample majority that it was able to push through constitutional reforms confidently.  The new Hungarian constitution considers Christian values the roots of the Hungarian state, forbids abortion and euthanasia, and limits the arbitrary power of judges.

Yet, both Timo Soini and Fidesz Leader Viktor Orban have been characterized as excessively nationalistic and conservative. In Hungary in particular, the new balance of influence has occurred within the Church itself.  The Hungarian Bishops’ Conference changed the name of its «Justice and Peace» commission to Commission Caritas in Veritate, a change later emulated by the Council of European Bishops’ Conferences.

Life in Christ. The principal factor of development

Caritas in veritate, however, is not the only encyclical which deals with justice and peace. It is one of the social encyclicals that -from Leo XIII’s Rerum Novarum on– has enriched in succession the history of the Catholic Church. The Social Doctrine is in some way a sort of summary of all the social encyclicals, each strongly influenced by the signs of their times. Caritas in Veritate itself, drafted in 2008, was strongly influenced by the global financial crisis that erupted that same year. The multiple revisions of the encyclical draft, with contributions also from people not involved in the Social Doctrine of the Church, underscored magnitude of the challenge.

Because many people contributed to it, Caritas in Veritate has been interpreted in several different ways. Its theological foundation, however, should not be underestimated. Drawing from Paul VI’s social teaching, paragraph 8 of Caritas in Veritate quotes the late Pope’s declaring how «life in Christ is the first and principal factor of development». This affirmation is revolutionary. It signifies a new hierarchy of predominant values. Go back to the Gospel and reinitiate your path from there, Benedict XVI has often said. Proclaiming Christ cannot be set aside, Joseph Ratzinger, then prefect of the Congregation for the Doctrine of the Faith, reminded the theologians of Liberation Theology who placed the poor, rather than Christ, at the heart of their doctrine. The Gospel cannot be set aside, Benedict XVI told the Church of Germany, underscoring the need for the Church to be less worldly, because a wealthy Church risks losing sight of the Good News announced in the Gospels.

To give rise to a new generation of Catholic politicians, the starting point must be the Gospel. «The rejection of the common or social good can lead to all kinds of sins». This admonition from Saint Thomas Aquinas dates back to the XIII century, yet it is extraordinarily pertinent to the present times. There has been a long debate on the role of Catholics in political organizations, and periodically there are parties that claim to be inspired by Christian values. Thomas Aquinas inverts paradigms, underscoring that it is not sin that brings about rejection of the common good; it is the rejection of the common good that leads to all kinds of sins.

What are the distinctive features of a politically and socially committed Catholic? How can this man/woman put into action this distinctiveness? These questions still beg answers. Occasionally, someone will propose a formula. Other times, the principles of the Social Doctrine of the Church will be presented in purely «secular» terms, as if the exponent would be afraid to affirm his own identity. As if it all amounts to just words, ultimately.

Look no further than to Thomas Aquinas

We need to look no further than to Thomas Aquinas and his «integral humanism» –as philosopher Jaques Maritain defined it– and more deeply into the heart of Catholicism to realize that being a Christian in society is simple and at the same time difficult, just as following Jesus is simple at the same time difficult. The starting point is the heart of the human person, an awareness of having been created in His own image.  This new persona then sets into action in history, relating to others in a spirit of fellowship. Are these «secular» terms? No, they are not. They are simply Christian terms. To embrace these dynamics is quite different from merely becoming a professional politician. It essentially means living the Gospel truly.

When Benedict XVI talked about a new generation of Catholic politicians, he is calling for a new generation of people committed in civil society and conscious of the challenge of the Gospel. This appeal risks but must not be misunderstood.  Often, the emphasis is on appearances and not enough on life itself.  For example, in Italy, groups on the Social Doctrine of the Church are established, and local and international special events around the Social Doctrine are organized, feeding an endless search for the right formulations that increasingly lose sight of teaching the Gospel.

A new commitment of Catholics in the public sphere

These were the key issues that Msgr. Mario Toso, Secretary of the Pontifical Council for Justice and Peace, addressed to the students of the Studium Aquinatis who listened attentively to prominent speakers during the three-day workshop. Toso focused on the Gospel and the importance to start again from the Gospel. Then, he underlined the need for a new commitment. It can be a political party, but not necessarily. It can take the shape of a new project.   How this «venture» will take form is not crucial.  What is most important is to begin in the heart of the human person, which is ultimately at the core of the Social Doctrine of the Church and the heart of the Gospel. Starting again from the Gospel, and learning to apply it to everyday life, and thus to society.  Only thus the common good will not be discarded.

A new venture can only take off from two places: families and parishes. One must start from our immediate surroundings and work our way to the international arena, to live the Gospel also there.  That is how we make a U-turn in the misguided political path of the present and inaugurate a different kind of politics.

This new political season can begin from the grassroots. Father Francesco Occhetta, SJ, a regular contributor and editorial staff member of Civiltà Cattolica –the oldest magazine in Italy, whose drafts are reviewed, before printing, at the Apostolic Palace of the Vatican.– shared three fascinating insights with the young participants of the workshop.  First of all, he talked about a personal experience: when he was in Chile doing apostolic work, he was asked to celebrate a funeral for a woman who died in an isolated village in the desert. He thought no one would attend the funeral. But when he got to the church, a crowd was there. That woman had committed her life to resolve conflicts in his parish and in her village, from a place and position that was essentially a center of power.  The people acknowledged her commitment, celebrating her funeral as if it were that for a Head of State. «What kind of justice model do we want for ourselves?» Father Occhetta asked the students, challenging them to fundamentally change the prevalent political mindsets of today.  He did not seek practical answers, but rather to stir a fruitful reflection.

Justice and reconciliation are two pillars of the Social Doctrine of the Church. «From South Sudan to the Middle East, from Latin America to Congo, from Colombia to the Philippines, the Catholic Church is a powerful force of peace, freedom, justice and reconciliation. But this impressive and courageous commitment to peace-building of Catholic communities is often not acknowledged, it is hardly studied, and it is not valued», Cardinal Peter Kodwo Appiah Turkson, President of the Pontifical Council for Justice and Peace, wrote on the Osservatore Romano.

There have been many justice and reconciliation commissions that have built peace in countries, especially in Africa. The students of Studium Aquinatis considered this model for Italy, but concluded that each country must set its own path, based on its particular experience and identity. For Italy, they proposed other venues of reconciliations. For example, the project Cesare deve morire  (Caesar must die) of the Rebibbia prison in Rome – where prisoners are encouraged to be part of theatrical plays that in some ways re-enact the crimes they committed.  More broadly, the students noted that reconciliation is fully meaningful from the certainty of the punishment applied, and also that the rights of the inmates should be fully restored after sentences are fulfilled.

Father Occhetta highlighted the importance of the education dimension. Nowadays, everybody uses overtly technical and specialist vocabularies, hindering our collective capacity to define the horizontal landscape of reality. Even politics – father Occhetta said – has become technocratic, losing sight of achieving development in the medium term. Politics have also fallen to the power of the mass media, which now controls consensus building in society.

Solutions and practices

Fortunately, in the midst of these problems –which were identified in Caritas in Veritate– there are also solutions and best practices about how to live the Social Doctrine of the Church. The Pontifical Council for Justice and Peace shed light on some of these best practices last May, during a conference to celebrate the 50^th anniversary of the promulgation of John XXIII’s encyclical Mater et Magistra.

Centers for the Study of the Social Doctrine of the Catholic Church rise up in very difficult conditions –just think of the Institut des Artisans de Justice et de la Paix in Benin and the Jesuit Center for Theological Reflection in Zambia. While in Mexico anticlericalism is going through a sort of revival, the  Imdosoc (Istituto Mexicano de Doctrina Social Cristiana) continues to facilitate networks, train social entrepeneurs, and teach the Social Doctrine.  In Brazil, a popular initiative supported by the Episcopal Conference brought about the approval of the Ficha Limpa national law, which sets standards for the eligibility of candidates who run for public office.

Is this enough? The «diplomatic path» of Catholic Church has its sight on the long term, favoring a reform of the United Nations. «Justice – Msgr. Toso says – must be founded on the acknowledgement of the universal human good. Social conscience must be applied and advanced within the market economy. A world governance based on cooperation among nation is needed. It must be a true ‘world authority’, able to take objective decisions. A new economic, political and financial architecture is required». Above all, the primacy of politics over the economy must be restablished. What is now missing is a “Catholic laity” capable of assuming and advancing Christian values. There must be politicians Christianly trained, who can grasp the positive challenge to embrace the Social Doctrine of the Church. Confronted with world imbalances, this Christian laity must be capable of specifically contributing to greater equality». The time has come for the Social Doctrine of the Church to take action.

Unchain the Social Doctrine

There is also a need to unchain the Social Doctrine, as the last «Van Thuan Observatory» Report on the Social Doctrine of the Church states. What are the shackles of the Social Doctrine of the Church? There are external shackles – the report says – i.e. «the aggressive lay culture that violently mobilized to secularize society not only from religion, but also from ethics and finally from the sense of the common good.  At the international level, these forces are planning a brutal and sustained attack on life and family, by using huge sums of money to have all countries adopt laws that favor abortion and destroy the family.  These forces are the cultural agencies that impose unilateral views on individual freedom, relations among sexes, and procreation.  They are the strong economic interests, and the absence of a Christian and ethical perspective regarding business administration and finance resulting in poverty and sufferance». And then, there are the internal shackles, i.e. «the disregard for the Pope’s teachings, which are often considered, sadly, as just one among many different perspectives» and even «not applying to the Social Doctrine of the Church the hermeneutic criteria that Benedict XVI suggested with respect to the Second Vatican Council, and instead continue to speak of two Social Doctrines, one pre-Council and one post-Council. By doing so, the faithful are deprived from having a Social Doctrine of the Church in its integrity and fully inserted in tradition».

The way in which the Social Doctrine is followed, ignored, or contrasted in different parts of the world is addressed in the second section of the report. Among the issues discussed are the work of U.N. agencies, and the change of vocabulary that is masquerading the emergence of worrisome changes in the world.  Silvano Maria Tomasi, the Holy See Permanent Observer at the UN in Geneva, has talked about the change of the U.N. vocabulary several times.  Most recently, Tomasi appealed the international community to defend the «universality of Human Rights», that already «foresees and provides for the prevention of discrimination.  To propose particular rights [for specific groups] weakens the principle of the universality of rights».

The drafters of the report conclude its introduction stating that «we think that the salient need evident in 2010 is the urgency of witnessing, sanctifying and martyrdom of the Social Doctrine of the Church. Our suggestion for the future is not to separate the diverse aspects of the Social Doctrine of the Church, but to keep them together in the authentic Christian life of the Church. Witnessing, sanctity and martyrdom remind us of this need. Without it, the Social Doctrine of the Church would surrender to the ferocious secularization currently under way, and would lose sight of the primacy of God».

Ultimately, there is the need to free the Social Doctrine of the Church for it to become the path to peace.