This encyclical begins with Francis of Assisi traveling to meet with the Sultan and his people. Our Pope fails once more to mention Francis' intention of turning the Sultan's heart to Christ. However, a little further on, he brings up a topic which resonates in the hearts of many on MOG: The end of historical consciousness 13. As a result, there is a growing loss of the sense of history, which leads to even further breakup. A kind of “deconstructionism”, whereby human freedom claims to create everything starting from zero, is making headway in today’s culture. The one thing it leaves in its wake is the drive to limitless consumption and expressions of empty individualism. Concern about this led me to offer the young some advice. “If someone tells young people to ignore their history, to reject the experiences of their elders, to look down on the past and to look forward to a future that he himself holds out, doesn’t it then become easy to draw them along so that they only do what he tells them? He needs the young to be shallow, uprooted and distrustful, so that they can trust only in his promises and act according to his plans. That is how various ideologies operate: they destroy (or deconstruct) all differences so that they can reign unopposed. To do so, however, they need young people who have no use for history, who spurn the spiritual and human riches inherited from past generations, and are ignorant of everything that came before them”. 14. These are the new forms of cultural colonization. Let us not forget that “peoples that abandon their tradition and, either from a craze to mimic others or to foment violence, or from unpardonable negligence or apathy, allow others to rob their very soul, end up losing not only their spiritual identity but also their moral consistency and, in the end, their intellectual, economic and political independence”. One effective way to weaken historical consciousness, critical thinking, the struggle for justice and the processes of integration is to empty great words of their meaning or to manipulate them. Nowadays, what do certain words like democracy, freedom, justice or unity really mean? They have been bent and shaped to serve as tools for domination, as meaningless tags that can be used to justify any action. It's promising, yet so far no mention of the Person of Christ. There is a focus including a number of paragraphs on the Parable of the Good Samaritan. I like the following: 74. One detail about the passers-by does stand out: they were religious, devoted to the worship of God: a priest and a Levite. This detail should not be overlooked. It shows that belief in God and the worship of God are not enough to ensure that we are actually living in a way pleasing to God. A believer may be untrue to everything that his faith demands of him, and yet think he is close to God and better than others. The guarantee of an authentic openness to God, on the other hand, is a way of practising the faith that helps open our hearts to our brothers and sisters. Saint John Chrysostom expressed this pointedly when he challenged his Christian hearers: “Do you wish to honour the body of the Saviour? Do not despise it when it is naked. Do not honour it in church with silk vestments while outside it is naked and numb with cold”. Paradoxically, those who claim to be unbelievers can sometimes put God’s will into practice better than believers. Then in paragraph 85, PopeFrancis points a little more clearly toward the Gospel. Will he hit the nail on the head? 85. For Christians, the words of Jesus have an even deeper meaning. They compel us to recognize Christ himself in each of our abandoned or excluded brothers and sisters (cf. Mt 25:40.45). 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. If we go to the ultimate source of that love which is the very life of the triune God, we encounter in the community of the three divine Persons the origin and perfect model of all life in society. Theology continues to be enriched by its reflection on this great truth. I'm one-third the way through. That's enough for now.