Fratelli Tutti: Theology as the Imperative for Universal Brotherhood

Fr George Adimike

There is no gainsaying that humanity’s peculiar natural and existential similarity and related earthly mission call for conscious cooperation. This cooperation is deepened by humanity’s appreciation of her nature as a corporation ― as one body. The realisation of the theological foundation of this socio-anthropological reality makes the expression of the shared existence a moral imperative. Humans are not just a united body in pursuit of a similar goal, but they are products of the thought of God―personally created, specifically chosen, and intimately bound to Him. This divine provenance of the human family entails a universal fraternity with a significant sacramental quality. It is precisely so because each human person is a unique project, bearing the imprint of the deep love of God. This Abba-filiation of the human family and the unique privilege of brotherhood in Christ is a reality more profound than any superficial constraints. Indeed, human fraternity reflects and reveals the communion that is the nature of God. Brotherhood is in our DNA; it is naturally given and supernaturally bestowed. It is both a heritage of Adam’s blood and an inheritance of the redemption by Christ’s blood.

The shared existence of humankind points to the sameness of origin, the similarity of destination, and the inheritance of the blood of the primordial man. But the inability of the human natural composition to conduce humans through the course of life to the ultimate destiny warranted a superior life-bearing element. And happily, the blood of Christ came to the rescue of humankind. The blood of Christ became a tremendous energiser and saviour of the imperfect blood of Adam. Through him, the human family received redemption and the capacity to attain her destiny – the beatific vision. This genetic similarity of all humans shows that all humans are ontological siblings from the same God. Hence, humans are ‘Fratelli tutti’ and, by the token of their common origin and destiny, live with a divinely guaranteed common dignity and human worth as members of the household of God.

This filial relationship with the Father creates a new family of the brothers and sisters of Christ. The inestimable human value, therefore, stems from the filial dignity of sons and daughters of God. In an exceptional and profound way, Christianity conducts humans into accepting the filial relationship with God, freely and consciously in Christ. Thus, Christians are intimately united with Christ and with one another as blood relations, having been initiated with water distilled from his blood, which has priority over the blood of natural birth. Together with the unction of the Holy Spirit, the water of baptism from the blood of Christ binds Christians together. And communion in his body and blood keeps alive, active and his blood running in our existential veins, such that we who are many are indeed one in Christ.

Fraternity is, therefore, measured in Christ – the Christological connection. The fact that humans share humanity with Christ expresses human dignity uniquely and radically. It sheds new light on the fact that man is imago Dei – his capacity for rationality, relationship, work, leisure, and co-creation acquires greater value. Hence, our global networking has to be rooted in God. The oneness of the Father as the source of our existence orients our relationship with others. And Christianity, as the highest form of the expression of existence, is a relationship of brothers. However, this brotherhood transcends the natural relationship of blood to a new realm in which humans recognise the fatherhood of God and our shared sonship through faith in Christ by the Spirit. While it seems exclusively for Christians, this understanding of fraternity includes all humanity saved by the blood of Christ, irrespective of their knowledge, recognition and acceptance.

Brotherhood, as such, has been generally understood in connection with blood relations, except for some instances where members of a given community or nation or club of friends are considered as such. But whether of a natural bond of blood of extended family or of an elective affinity of polity, religion or friendship, fraternity is both an exclusive and inclusive term. The brotherhood of the common mother excludes others. But the relationship of a common father, the fatherhood in God through the natural son, is all-inclusive. The inclusive nature of fraternity ensues from humanity’s one eternal source, God, and through one temporal source, Adam. It is a brotherhood activated by the redemptive mystery of Christ, which Christians embraced consciously by faith.

Stoic cosmopolitanism is an early indicator and a foreword to the universal nature of the unity of peoples. Some ancient thought leaders, Seneca, Epictetus, and Marcus Aurelius, opted for the universal fraternity of peoples, given humanity’s source in God. The fraternity of the French Revolution radicalised the universal brotherhood in the mainstream political consciousness in a rather secularised and naturalistic form that diminished the divine connection to the fatherhood of God. The Christian universality of the brotherhood repositions it and purifies its status as a moral imperative. The expo of the last judgement concentrates on the charity and care of the brothers. The need to care for the neighbour is a powerful indicator from Christ that all have a moral responsibility to care for the less privileged.

Living the universal fraternity in today’s culture offloads a heavy burden from the poor, the marginalised and the deprived of society. But it could imply accepting an extra burden, extra sacrifice and deeper gestures of kindness favouring the less privileged. It is a sure path to salvation because we become agents of the Father in catering for His children, and agents of Christ who, as the elder brother, wishes to provide for his adopted siblings.

The moral imperative of the universal brotherhood requires that Christians be artisans of peace, protagonists of universal solidarity and conduits of grace for the common good of all peoples. This will be a tall order if Christians do not trade the autonomy of self-will or the heteronomy of the various gods that rule their consciences for the theonomy that seeks only the reign of God on earth. Universal brotherhood is by the divine will and has to be treated as such to construct the household of God. It is one of the expressions of a living faith in God, who is the father of all. The principle of fraternity helps to curb the excesses of human insatiability. It helps humans apply the rubrics of love, brotherliness and familiarity in inter-human relationships to make the world better.

Fr George Adimike
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