...5. We do indeed have the adequate means and framework so that beautiful words and good wishes may become an action plan of substance that leads effectively to the eradication of hunger in our world. To this end we need joint efforts, upright hearts, and persistent concern to firmly and resolutely make the other’s problem one’s own. And yet, as with other pressing issues that affect humanity, we often encounter immense obstacles to solving problems. We find inevitable barriers that are the fruit of indecision or delays, and a lack of enthusiasm on the part of responsible political leaders who are often absorbed purely by electoral concerns or are focused on biased, transitory or limited perspectives. There is a fundamental lack of political will. What is needed is the willingness to end hunger, and this ultimately will not happen without a moral conviction that is shared by all peoples and all religious persuasions, where the integral good of the person is at the heart of all initiatives and consists in “doing to another what we would want done to ourselves.” We are speaking of an action based on solidarity among all nations and of the means that express the disposition of the people...

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 http://press.vatican.va/content/salastampa/it/bollettino/pubblico/2018/10/16/0756/01626.html#ing

MESSAGE OF HIS HOLINESS POPE FRANCIS
TO THE CATHOLICS OF CHINA AND TO THE UNIVERSAL CHURCH

“Eternal is his merciful love;
He is faithful from age to age”

(Psalm 100:5)

Dear brother bishops, priests, consecrated men and women and all the faithful of the Catholic Church in China, let us thank the Lord, for “eternal is his merciful love! He made us, we belong to him; we are his people, the sheep of his flock” (Ps 100:3).

At this moment, my heart echoes the words of exhortation addressed to you by my venerable predecessor in his Letter of 27 May 2007: “Catholic Church in China, you are a small flock present and active within the vastness of an immense people journeying through history. How stirring and encouraging these words of Jesus are for you: ‘Fear not, little flock, for it is your Father’s pleasure to give you the kingdom’ (Lk 12:32)! … Therefore, ‘let your light so shine before men, that they may see your good works and give glory to your Father who is in heaven’ (Mt 5:16)” (BENEDICT XVI, Letter to Chinese Catholics, 27 May 2007, 5).

1. Of late, many conflicting reports have circulated about the present and, in particular, the future of the Catholic communities in China. I am aware that this flurry of thoughts and opinions may have caused a certain confusion and prompted different reactions in the hearts of many. Some feel doubt and perplexity, while others sense themselves somehow abandoned by the Holy See and anxiously question the value of their sufferings endured out of fidelity to the Successor of Peter. In many others, there prevail positive expectations and reflections inspired by the hope of a more serene future for a fruitful witness to the faith in China.

This situation has become more acute, particularly with regard to the Provisional Agreement between the Holy See and the People’s Republic of China, which, as you know, was signed in recent days in Beijing. At so significant a moment for the life of the Church, I want to assure you through this brief Message that you are daily present in my prayers, and to share with you my heartfelt feelings.

They are sentiments of thanksgiving to the Lord and of sincere admiration – which is the admiration of the entire Catholic Church – for the gift of your fidelity, your constancy amid trials, and your firm trust in God’s providence, even when certain situations proved particularly adverse and difficult.

These painful experiences are part of the spiritual treasury of the Church in China and of all God’s pilgrim people on earth. I assure you that the Lord, through the crucible of our trials, never fails to pour out his consolations upon us and to prepare us for an even greater joy. In the words of the Psalmist, we are more than certain that “those who are sowing in tears, will sing when they reap” (Ps 126[125]:5).

Let us continue to look, then, to the example of all those faithful laity and pastors who readily offered their “good witness” (cf. 1 Tim 6:13) to the Gospel, even to the sacrifice of their own lives. They showed themselves true friends of God!

2. For my part, I have always looked upon China as a land of great opportunities and the Chinese people as the creators and guardians of an inestimable patrimony of culture and wisdom, refined by resisting adversity and embracing diversity, and which, not by chance, entered into contact from early times with the Christian message. As Father Matteo Ricci, S.J., perceptively noted in challenging us to the virtue of trust, “before entering into friendship, one must observe; after becoming friends, one must trust” (De Amicitia, 7).

I too am convinced that encounter can be authentic and fruitful only if it occurs through the practice of dialogue, which involves coming to know one another, to respect one another and to “walk together” for the sake of building a common future of sublime harmony.

This is the context in which to view the Provisional Agreement, which is the result of a lengthy and complex institutional dialogue between the Holy See and the Chinese authorities initiated by Saint John Paul II and continued by Pope Benedict XVI. Through this process, the Holy See has desired – and continues to desire – only to attain the Church’s specific spiritual and pastoral aims, namely, to support and advance the preaching of the Gospel, and to reestablish and preserve the full and visible unity of the Catholic community in China.

With regard to the importance of this Agreement and its aims, I would like to share with you a few reflections and provide you with some input of a spiritual pastoral nature for the journey we are called to undertake in this new phase.

It is a journey that, as in its earlier stages, “requires time and presupposes the good will of both parties” (BENEDICT XVI, Letter to Chinese Catholics, 27 May 2007, 4). But for the Church, within and outside of China, this involves more than simply respecting human values. It is also a spiritual calling: to go out from herself to embrace “the joys and the hopes, the grief and anguish of the people of our time, especially those who are poor or afflicted” (SECOND VATICAN ECUMENICAL COUNCIL, Pastoral Constitution Gaudium et Spes, 1) and the challenges of the present that God entrusts to us. It is thus an ecclesial summons to become pilgrims along the paths of history, trusting before all else in God and in his promises, as did Abraham and our fathers in the faith.

Called by God, Abraham obeyed by setting out for an unknown land that he was to receive as an inheritance, without knowing the path that lay ahead. Had Abraham demanded ideal social and political conditions before leaving his land, perhaps he would never have set out. Instead, he trusted in God and in response to God’s word he left his home and its safety. It was not historical changes that made him put his trust in God; rather, it was his pure faith that brought about a change in history. For faith is “the assurance of things hoped for, the conviction of things not seen. Indeed, by faith our ancestors received [God’s] approval” (Heb 11:1-2).

3. As the Successor of Peter, I want to confirm you in this faith (cf. Lk 22:32) – in the faith of Abraham, in the faith of the Virgin Mary, in the faith you have received –and to ask you to place your trust ever more firmly in the Lord of history and in the Church’s discernment of his will. May all of us implore the gift of the Spirit to illumine our minds, warm our hearts and help us to understand where he would lead us, in order to overcome inevitable moments of bewilderment, and to find the strength to set out resolutely on the road ahead.

Precisely for the sake of supporting and promoting the preaching of the Gospel in China and reestablishing full and visible unity in the Church, it was essential, before all else, to deal with the issue of the appointment of bishops. Regrettably, as we know, the recent history of the Catholic Church in China has been marked by deep and painful tensions, hurts and divisions, centred especially on the figure of the bishop as the guardian of the authenticity of the faith and as guarantor of ecclesial communion.

When, in the past, it was presumed to determine the internal life of the Catholic communities, imposing direct control above and beyond the legitimate competence of the state, the phenomenon of clandestinity arose in the Church in China. This experience – it must be emphasized – is not a normal part of the life of the Church and “history shows that pastors and faithful have recourse to it only amid suffering, in the desire to maintain the integrity of their faith” (BENEDICT XVI, Letter to Chinese Catholics, 27 May 2007, 8).

I would have you know that, from the time I was entrusted with the Petrine ministry, I have experienced great consolation in knowing the heartfelt desire of Chinese Catholics to live their faith in full communion with the universal Church and with the Successor of Peter, who is “the perpetual and visible source and foundation of the unity both of the bishops and of the whole company of the faithful” (SECOND VATICAN ECUMENICAL COUNCIL, Dogmatic Constitution Lumen Gentium, 23). In these years, I have received numerous concrete signs and testimonies of that desire, including from bishops who have damaged communion in the Church as a result of weakness and errors, but also, and not infrequently, due to powerful and undue pressure from without.

Consequently, after carefully examining every individual personal situation, and listening to different points of view, I have devoted much time to reflection and prayer, seeking the true good of the Church in China. In the end, before the Lord and with serenity of judgment, in continuity with the direction set by my immediate predecessors, I have determined to grant reconciliation to the remaining seven “official” bishops ordained without papal mandate and, having lifted every relevant canonical sanction, to readmit them to full ecclesial communion. At the same time, I ask them to express with concrete and visible gestures their restored unity with the Apostolic See and with the Churches spread throughout the world, and to remain faithful despite any difficulties.

4. In the sixth year of my Pontificate, which I have placed from the beginning under the banner of God’s merciful love, I now invite all Chinese Catholics to work towards reconciliation. May all be mindful, with renewed apostolic zeal, of the words of Saint Paul: “God… has reconciled us to himself through Christ, and has given us the ministry of reconciliation” (2 Cor 5:18).

Indeed, as I wrote at the conclusion of the Extraordinary Jubilee of Mercy, “no law or precept can prevent God from once more embracing the son who returns to him admitting that he has done wrong but intending to start his life anew. Remaining only at the level of the law is equivalent to thwarting faith and divine mercy… Even in the most complex cases, where there is a temptation to apply a justice derived from rules alone, we must believe in the power flowing from divine grace”(Apostolic Letter Misericordia et Misera, 20 November 2016, 11).

In this spirit, and in line with the decisions that have been made, we can initiate an unprecedented process that we hope will help to heal the wounds of the past, restore full communion among all Chinese Catholics, and lead to a phase of greater fraternal cooperation, in order to renew our commitment to the mission of proclaiming the Gospel. For the Church exists for the sake of bearing witness to Jesus Christ and to the forgiving and saving love of the Father.

5. The Provisional Agreement signed with the Chinese authorities, while limited to certain aspects of the Church’s life and necessarily capable of improvement, can contribute – for its part – to writing this new chapter of the Catholic Church in China. For the first time, the Agreement sets out stable elements of cooperation between the state authorities and the Apostolic See, in the hope of providing the Catholic community with good shepherds.

In this context, the Holy See intends fully to play its own part. Yet an important part also falls to you, the bishops, priests, consecrated men and women, and lay faithful: to join in seeking good candidates capable of taking up in the Church the demanding and important ministry of bishop. It is not a question of appointing functionaries to deal with religious issues, but of finding authentic shepherds according to the heart of Jesus, men committed to working generously in the service of God’s people, especially the poor and the most vulnerable. Men who take seriously the Lord’s words: “Whoever would become great among you must be your servant, and whoever would be first among you must be the slave of all” (Mk 10:43-44).

In this regard, it seems clear that an Agreement is merely an instrument, and not of itself capable of resolving all existing problems. Indeed, it will prove ineffective and unproductive, unless it is accompanied by a deep commitment to renewing personal attitudes and ecclesial forms of conduct.

6. On the pastoral level, the Catholic community in China is called to be united, so as to overcome the divisions of the past that have caused, and continue to cause great suffering in the hearts of many pastors and faithful. All Christians, none excluded, must now offer gestures of reconciliation and communion. In this regard, let us keep in mind the admonition of Saint John of the Cross: “In the evening of life, we will be judged on love” (Dichos, 64).

On the civil and political level, Chinese Catholics must be good citizens, loving their homeland and serving their country with diligence and honesty, to the best of their ability. On the ethical level, they should be aware that many of their fellow citizens expect from them a greater commitment to the service of the common good and the harmonious growth of society as a whole. In particular, Catholics ought to make a prophetic and constructive contribution born of their faith in the kingdom of God. At times, this may also require of them the effort to offer a word of criticism, not out of sterile opposition, but for the sake of building a society that is more just, humane and respectful of the dignity of each person.

7. I now turn to you, my brother bishops, priests and consecrated persons who “serve the Lord with gladness” (Ps 100:2). Let us recognize one another as followers of Christ in the service of God’s people. Let us make pastoral charity the compass for our ministry. Let us leave behind past conflicts and attempts to pursue our own interests, and care for the faithful, making our own their joys and their sufferings. Let us work humbly for reconciliation and unity. With energy and enthusiasm, let us take up the path of evangelization indicated by the Second Vatican Ecumenical Council.

To everyone, I say once more with great affection: “Let us be inspired to act by the example of all those priests, religious, and laity who devote themselves to proclamation and to serving others with great fidelity, often at the risk of their lives and certainly at the cost of their comfort. Their testimony reminds us that, more than bureaucrats and functionaries, the Church needs passionate missionaries, enthusiastic about sharing true life. The saints surprise us; they confound us, because by their lives they urge us to abandon a dull and dreary mediocrity” (Apostolic Exhortation Gaudete et Exsultate, 19 March 2018, 138).

I ask you wholeheartedly to beg for the grace not to hesitate when the Spirit calls us to take a step forward: “Let us ask for the apostolic courage to share the Gospel with others and to stop trying to make our Christian life a museum of memories. In every situation, may the Holy Spirit cause us to contemplate history in the light of the risen Jesus. In this way, the Church will not stand still, but constantly welcome the Lord’s surprises” (ibid., 139).

8. In this year, when the entire Church celebrates the Synod on Young People, I would like to say a special word to you, young Chinese Catholics, who enter the gates of the house of the Lord “giving thanks [and] with songs of praise” (Ps 100:4). I ask you to cooperate in building the future of your country with the talents and gifts that you have received, and with the youthfulness of your faith. I encourage you to bring, by your enthusiasm, the joy of the Gospel to everyone you meet.

Be ready to accept the sure guidance of the Holy Spirit, who shows today’s world the path to reconciliation and peace. Let yourselves be surprised by the renewing power of grace, even when it may seem that the Lord is asking more of you than you think you can give. Do not be afraid to listen to his voice as he calls you to fraternity, encounter, capacity for dialogue and forgiveness, and a spirit of service, regardless of the painful experiences of the recent past and wounds not yet healed.

Open your hearts and minds to discern the merciful plan of God, who asks us to rise above personal prejudices and conflicts between groups and communities, in order to undertake a courageous fraternal journey in the light of an authentic culture of encounter.

Nowadays there is no lack of temptations: the pride born of worldly success, narrow-mindedness and absorption in material things, as if God did not exist. Go against the flow and stand firm in the Lord: “for he is good; eternal is his merciful love; he is faithful from age to age” (Ps 100:5).

9. Dear brothers and sisters of the universal Church, all of us are called to recognize as one of the signs of our times everything that is happening today in the life of the Church in China. We have an important duty: to accompany our brothers and sisters in China with fervent prayer and fraternal friendship. Indeed, they need to feel that in the journey that now lies ahead, they are not alone. They need to be accepted and supported as a vital part of the Church. “How good and pleasant it is, when brothers dwell together in unity!” (Ps 133:1).

Each local Catholic community in every part of the world should make an effort to appreciate and integrate the spiritual and cultural treasures proper to Chinese Catholics. The time has come to taste together the genuine fruits of the Gospel sown in the ancient “Middle Kingdom” and to raise to the Lord Jesus Christ a hymn of faith and thanksgiving, enriched by authentically Chinese notes.

10. I now turn with respect to the leaders of the People’s Republic of China and renew my invitation to continue, with trust, courage and farsightedness, the dialogue begun some time ago. I wish to assure them that the Holy See will continue to work sincerely for the growth of genuine friendship with the Chinese people.

The present contacts between the Holy See and the Chinese government are proving useful for overcoming past differences, even those of the more recent past, and for opening a new chapter of more serene and practical cooperation, in the shared conviction that “incomprehension [serves] the interests of neither the Chinese people nor the Catholic Church in China” (BENEDICT XVI, Letter to Chinese Catholics, 27 May 2007, 4).

In this way, China and the Apostolic See, called by history to an arduous yet exciting task, will be able to act more positively for the orderly and harmonious growth of the Catholic community in China. They will make efforts to promote the integral development of society by ensuring greater respect for the human person, also in the religious sphere, and will work concretely to protect the environment in which we live and to build a future of peace and fraternity between peoples.

In China, it is essential that, also on the local level, relations between the leaders of ecclesial communities and the civil authorities become more productive through frank dialogue and impartial listening, so as to overcome antagonism on both sides. A new style of straightforward daily cooperation needs to develop between local authorities and ecclesiastical authorities – bishops, priests and community elders – in order to ensure that pastoral activities take place in an orderly manner, in harmony with the legitimate expectations of the faithful and the decisions of competent authorities.

This will help make it clear that the Church in China is not oblivious to Chinese history, nor does she seek any privilege. Her aim in the dialogue with civil authorities is that of “building a relationship based on mutual respect and deeper understanding” (ibid.).

11. In the name of the whole Church, I beg the Lord for the gift of peace, and I invite all to join me in invoking the maternal protection of the Virgin Mary:

Mother of Heaven, hear the plea of your children as we humbly call upon your name!

Virgin of Hope, we entrust to you the journey of the faithful in the noble land of China. We ask you to present to the Lord of history the trials and tribulations, the petitions and the hopes of all those who pray to you, O Queen of Heaven!

Mother of the Church, we consecrate to you the present and the future of our families and our communities. Protect and sustain them in fraternal reconciliation and in service to the poor who bless your name, O Queen of   Heaven!

Consolation of the Afflicted, we turn to you, for you are the refuge of all who weep amid their trials. Watch over your sons and daughters who praise your name; make them one in bringing the proclamation of the Gospel. Accompany their efforts to build a more fraternal world.  Grant that they may bring the joy of forgiveness to all whom they meet, O Queen of Heaven!

Mary, Help of Christians, for China we implore days of blessing and of peace.   Amen!

From the Vatican, 26 September 2018

FRANCIS

Lithuania-Meeting with the Authorities, with Civil Society and with the Diplomatic Corps

Saturday, 22 September 2018

Madam President,
Members of Government and of the Diplomatic Corps,
Representatives of Civil Society,
Distinguished Authorities,
Ladies and Gentlemen,

It is a source of joy and hope to begin this pilgrimage to the Baltic countries in Lithuania, which is, in the words of Saint John Paul II, “a silent witness of a passionate love for religious freedom” (Welcome Ceremony, Vilnius, 4 September 1993).

I thank you, Madam President, for your cordial words of welcome in your own name and that of your people.  In addressing you, I wish to greet in the first place the entire Lithuanian people, who today open to me the doors of their homes and of their homeland.  To all of you I express my affection and sincere gratitude.

This visit takes place at a particularly important moment in your life as a nation, for you celebrate this year the centenary of your declaration of independence.

It has been a century marked by your bearing numerous trials and sufferings: detentions, deportations, even martyrdom.  Celebrating the hundredth anniversary of independence means taking time to stop and revive the memory of all those experiences.  In this way, you will be in touch with everything that forged you as a nation, and thus find the key to assessing present challenges and looking to the future in a spirit of dialogue and unity with all those who dwell here, careful to ensure that no one remains excluded.  Each generation is challenged to make its own the struggles and achievements of the past, and to honour in the present the memory of all those who have gone before.  We do not know what tomorrow bring, yet we do know that each age has the duty to cherish the “soul” that created it and helped it to turn every situation of sorrow and injustice into opportunity, preserving alive and healthy the roots that nurtured the fruits we enjoy today.  Truly, this people has a strong “soul” that enables it to hold fast and to keep building!  This is the prayer voiced in your national hymn: “May your sons draw strength and vigour from your past experience”, so as to face the present with courage.

“May your sons draw strength and vigour from your past experience”

Throughout its history, Lithuania was able to shelter, receive and accept peoples of various ethnic groups and religions.  All found a place to live in this land – Lithuanians, Tartars, Poles, Russians, Belarusians, Ukrainians, Armenians, Germans … Catholics, Orthodox, Protestants, Old Catholics, Muslims, Jews – lived together in peace until the arrival of totalitarian ideologies that, by sowing violence and lack of trust, undermined its ability to accept and harmonize differences.  To draw strength from the past is to recover those roots and keep alive all that continues to be most authentic and distinctive about you, everything that enabled you to grow and not succumb as a nation: tolerance, hospitality, respect and solidarity.

If we look at the world scene in our time, more and more voices are sowing division and confrontation – often by exploiting insecurity or situations of conflict – and proclaiming that the only way possible to guarantee security and the continued existence of a culture is to try to eliminate, cancel or expel others.  Here you Lithuanians have a word of your own to contribute: “welcoming differences”.  Through dialogue, openness and understanding, you can become a bridge between Eastern and Western Europe.  This is the fruit of a mature history, which you as a people can offer to the international community and to the European Community in particular.   You have suffered “in the flesh” those efforts to impose a single model that would annul differences under the pretence of believing that the privileges of a few are more important than the dignity of others or the common good.  As Benedict XVI rightly pointed out: “to desire the common good and strive towards it is a requirement of justice and charity … The more we strive to secure a common good corresponding to the real needs of our neighbours, the more effectively we love them” (Caritas in Veritate, 7).  All conflicts presently emerging will find lasting solutions only if those solutions are grounded in the concrete recognition of [the dignity of] persons, especially the most vulnerable, and in the realization that all of us are challenged “to broaden our horizons and see the greater good which will benefit us all” (Evangelii Gaudium, 235).

In this sense, to draw strength from the past is to pay attention to the young, who are not only the future but also the present of this nation, if they can remain attached to the roots of the people.  A people in which young persons can find room for growth and for employment, will help them feel that they have a leading role to play in building up the social and communitarian fabric.  This will make it possible for all to lift their gaze with hope to the future.  The Lithuania of which they dream will depend on tireless efforts to promote policies that encourage the active participation of young people in society.  Doubtless, this will prove a seed of hope, for it will lead to a dynamic process in which the “soul” of this people will continue to generate hospitality: hospitality towards the stranger, hospitality towards the young, towards the elderly, who are the living memory, towards the poor, and, ultimately, hospitality towards the future.

I assure you, Madam President, that you can continue to count on the efforts and the cooperation of the Catholic Church, so that this land can fulfil its vocation as land that serves as bridge of communion and hope.

To Members of the "Tensho Kenoh Shisetsu Kenshoukai" Association (Japan)
12 September 2018

Dear friends from Japan,

Good morning! I am very happy to meet you and with you Fathers Renzo De Luca and Shinzo Kawamura.

The Pope is very pleased to welcome you, delegates of the Tensho Kenoho Shisetsu Kenshokai Association, to Rome. More than 400 years ago, in 1585, four young Japanese arrived in Rome, accompanied by some Jesuit missionaries, to visit the Pope, who was then Gregory XIII. It was an extraordinary journey, as it was the first time that a group of representatives of your great country came to Europe. The four young people received a wonderful welcome, not only from the Pope, but also from all the cities and courts that they passed through: Lisbon, Madrid, Florence, Rome, Venice, Milan, Genoa ... Europeans met Japanese and Japanese experienced Europe and the heart of the Catholic Church. It was an historic meeting between two great cultures and spiritual traditions, and it is right to preserve the memory, as your Association does.

The journey of your young predecessors lasted more than eight years; there were no planes in those days. Yours is shorter and less tiring. But I hope you feel welcomed by the Pope as they were and that, like them, you will experience the joy of this meeting and be encouraged to return to your country as ambassadors of friendship and promoters of great human and Christian values. The four young people of the Tensho era did exactly this, showing commitment and courage. In particular, I want to remember their leader Mancio Ito, who became a priest, and Julian Nakaura who, like many others, was executed on the famous hill of the martyrs of Nagasaki and was proclaimed blessed.

I know that your Association promotes fine projects of culture and solidarity. I especially encourage your current efforts to set up a fund for the training of young people and orphans, thanks to the contribution of companies that are sensitive to their problems. You wish to show that religion, culture and the economy can work together peacefully to create a more humane world marked by an integral ecology. This is fully in accordance with what I also wish for our human family today and tomorrow, as I wrote in my Encyclical Letter Laudato sì. It is the right path for the future of our common home.

Thank you once again for your visit. Like your four young predecessors, convey to your beloved people and your great country the friendship of the Pope of Rome and the esteem of the whole Catholic Church.

Availing myself of this occasion, I would like to communicate my intention to visit Japan next year. I hope to be able to fulfil this wish.

Off the cuff remarks (in Spanish)

I am very happy with what you have told me and with this story that I knew from afar. Friendships are made throughout history. That's why memory is important. Do not forget the things that gave us culture, country, language, religion, social belonging. Do not forget that and take a step forward. The Provincial knows it because he was the director of a museum, so he knows well. You have to cultivate memory.

Pope Francis' Address to the 3rd Annual Conference of "Cathoiic Theological Ethis in the World Church"
11 July 2018

Dear Brothers and Sisters!

I greet all you taking part in this, your third worldwide conference on theological ethics. It takes place in Sarajevo, a city of great symbolic value for the journey of reconciliation and peacemaking after the horrors of a recent war that brought so much suffering to the people of that region.

Sarajevo is a city of bridges. Your meeting is inspired by this dominant motif, which warns of the need to build, in an environment of tension and division, new paths of closeness between peoples, cultures, religions, visions of life and political orientations. I have appreciated this effort of yours from the beginning, when the members of your planning committee visited me in the Vatican last March.

The theme of your meeting is one to which I myself have often called attention: the need to build bridges, not walls. I keep repeating this in the lively hope that people everywhere will pay attention to this need that is increasingly acknowledged, albeit at times resisted by fear and forms of regression. Without renouncing prudence, we are called to recognize every sign and mobilize all our energy in order to remove the walls of division and to build bridges of fraternity everywhere in the world.

The three focal points of your meeting intersect along this journey of bridge building in a critical time like our own. You have given a central place to the ecological challenge, since certain of its aspects can create grave imbalances not only in terms of the relationship between man and nature, but also between generations and peoples. This challenge – as it emerges from the Encyclical Laudato Si’ – is not simply one of many, but the broader backdrop for an understanding of both ecological ethics and social ethics. For this reason, your concern for the issue of migrants and refugees is very serious and provokes a metanoia that can foster ethical and theological reflection, even before inspiring suitable pastoral attitudes and responsible and carefully planned political policies.

In this complex and demanding scenario, there is need for individuals and institutions capable of assuming a renewed leadership. There is no need, on the other hand, for hurling slogans that often remain empty, or for antagonism between parties jockeying for the front position. We require a leadership that can help to find and put into practice a more just way for all of us to live in this world as sharers in a common destiny.

With regard to the question of how theological ethics can make its own specific contribution, I find insightful your proposal to create a network between persons on the various continents who, with different modalities and expressions, can devote themselves to ethical reflection in a theological key in an effort to find therein new and effective resources. With such resources, suitable analyses can be carried out, but more importantly, energies can be mobilized for a praxis that is compassionate and attentive to tragic human situations, and concerned with accompanying them with merciful care. To create such a network, it is urgent first to build bridges among yourselves, to share ideas and programmes, and to develop forms of closeness. Needless to say, this does not meaning striving for uniformity of viewpoints, but rather seeking with sincerity and good will a convergence of purposes, in dialogical openness and the discussion of differing perspectives. Here you will find helpful a particular form of competence, all the more urgent and complex today, to which I referred in the Foreword of the recent Apostolic Constitution Veritatis Gaudium. In mentioning the fundamental criteria for a renewal and a relaunching of ecclesiastical studies, I stressed the importance of “wide-ranging dialogue” (No. 4b), which can serve as the basis for that interdisciplinary and transdisciplinary openness so vital also for theology and for theological ethics. I also pointed to “the urgent need for ‘networking’ between those institutions worldwide that cultivate and promote ecclesiastical studies” (No. 4d).

I encourage you, as men and women working in the field of theological ethics, to be passionate for such dialogue and networking. This approach can inspire analyses that will be all the more insightful and attentive to the complexity of human reality. You yourselves will learn ever better how to be faithful to the word of God which challenges us in history, and to show solidarity with the world, which you are not called to judge but rather to offer new paths, accompany journeys, bind hurts and shore up weakness.

You already have over ten years of experience in building such bridges in your association, Catholic Theological Ethics in the World Church. Your international meetings in Padua (2006) and Trent (2010), your regional meetings on different continents and your various initiatives, publications and teaching activities, have taught you a style of sharing which I trust you will pursue in a way that will prove fruitful for the entire Church. I join you in thanking the officers who have come to the end of their term and those now taking up their responsibilities; I will remember them in my prayers. To all of you I cordially impart my blessing, and I ask you, please, to pray for me.

Dear Brothers and Sisters,

I am most grateful for this graced moment of sharing. As brothers and sisters, we have helped one another to appreciate anew our presence as Christians in the Middle East. This presence will be all the more prophetic to the extent that it bears witness to Jesus, the Prince of Peace (cf. Is 9:5). Jesus does not draw a sword; instead, he asks his disciples to put it back in its sheath (cf. Jn 18:11). Our way of being Church is also tempted by worldly attitudes, by a concern for power and profit, for quick and convenient solutions. Then too, there is the reality of our sinfulness, the disconnect between faith and life that obscures our witness. We sense our need for renewed conversion to the Gospel, the guarantee of authentic freedom, and our need to do so urgently, as the Middle East endures a night of agony. As in the agony of Jesus in the garden of Gethsemane, it will not be flight (cf. Mt 26:56) or the sword (cf. Mt 26:52) that will lead to the radiant dawn of Easter. Instead, it will be our gift of self, in imitation of the Lord.

The Good News of Jesus, crucified and risen out of love, came from the Middle East and has won over human hearts down the centuries because it is bound not to the powers of this world, but to the unarmed power of the cross. The Gospel invites us to daily conversion to God’s plans; it invites us to find our safety and consolation in him alone, and to make him known to everyone despite all obstacles. The faith of the lowly, so deeply rooted in the Middle East, is the wellspring from which we can draw water to drink and to be purified. This is always the case whenever we return to our origins and go as pilgrims to Jerusalem, the Holy Land or the shrines of Egypt, Jordan, Lebanon, Syria, Turkey and the other holy places in the region.

Encouraged by one another, we have engaged in fraternal dialogue. It has been a sign of our need to pursue encounter and unity without being afraid of our differences. So it is with peace: it too must be cultivated in the parched soil of conflict and discord, because today, in spite of everything, there is no real alternative to peacemaking. Truces maintained by walls and displays of power will not lead to peace, but only the concrete desire to listen and to engage in dialogue. We commit ourselves to walking, praying and working together, in the hope that the art of encounter will prevail over strategies of conflict. In the hope that the display of threatening signs of power will yield to the power of signs: men and women of good will of different beliefs, unafraid of dialogue, open to the ideas of others and concerned for their good. Only in this way, by ensuring that no one lacks bread and work, dignity and hope, will the cries of war turn into songs of peace.

If this is to happen, it is essential that those in power choose finally and decisively to work for true peace and not for their own interests. Let there be an end to the few profiting from the sufferings of many! No more occupying territories and thus tearing people apart! No more letting half-truths continue to frustrate people’s aspirations! Let there be an end to using the Middle East for gains that have nothing to do with the Middle East!

War is the scourge that tragically assails this beloved region. The poor are its principal victims. Let us think only of war-torn Syria, especially the Daraa region, where bitter conflicts have started again, displacing a large number of people who are now subjected to terrible suffering. War is the daughter of power and poverty. It is defeated by renouncing the thirst for supremacy and by eradicating poverty. So many conflicts have been stoked too by forms of fundamentalism and fanaticism that, under the guise of religion, have profaned God’s name – which is peace – and persecuted age-old neighbours. Violence is always fueled by weapons. You cannot speak of peace while you are secretly racing to stockpile new arms. This is a most serious responsibility weighing on the conscience of nations, especially the most powerful. Let us not forget the last century. Let us not forget the lessons of Hiroshima and Nagasaki. Let us not turn the Middle East, where the Word of peace sprang up, into dark stretches of silence. Let us have enough of stubborn opposition! Enough of the thirst for profit that surreptitiously exploits oil and gas fields without regard for our common home, with no scruples about the fact that energy market now dictates the law of coexistence among peoples!

To blaze paths of peace, let us turn our gaze instead to those who beg to live with others as brothers and sisters. May every community be protected, not simply the majority. Let the way to the right of common citizenship be opened in the Middle East, as the path to a renewed future. Christians too are, and ought to be, full citizens enjoying equal rights.

With deep anguish, but with constant hope, we turn our gaze to Jerusalem, a city for all peoples, a unique and sacred city for Christians, Jews and Muslims the world over. A city whose identity and vocation must be safeguarded apart from various disputes and tensions, and whose status quo demands to be respected, as decided by the international community and repeatedly requested by the Christian communities of the Holy Land. Only a negotiated solution between Israelis and Palestinians, firmly willed and promoted by the international community, will be able to lead to a stable and lasting peace, and guarantee the coexistence of two states for two peoples.

Hope has the face of children. In the Middle East, for years, an appalling number of young people mourn violent deaths in their families and see their native land threatened, often with their only prospect being that of flight. This is the death of hope. All too many children have spent most of their lives looking at rubble instead of schools, hearing the deafening explosion of bombs rather than the happy din of playgrounds. May humanity listen – this is my plea – to the cry of children, whose mouths proclaim the glory of God (cf. Ps 8:3). Only by wiping away their tears will the world recover its dignity.

With this concern for the children – let us not forget the children! – we will shortly let our desire for peace take wing by releasing some doves. May the longing for peace rise higher than any dark cloud. May our hearts remain united and turned to heaven, as in the days of the Flood (cf. Gen 8:11), in expectation of a fresh twig of hope. And may the Middle East no longer be an ark of war lying between continents, but an ark of peace that welcomes peoples of different backgrounds and beliefs. Beloved Middle East, may you see dispelled the darkness of war, power, violence, fanaticism, unfair gains, exploitation, poverty, inequality and lack of respect for rights. “May peace be upon you” (Ps 122:8) – all together: “May peace be upon you” – may justice dwell within your borders, and may God’s blessing come to rest upon you. Amen!

Apostolic Journey to Bari - Prayer Meeting
7 July 2018

Dear Brothers,

We have come as pilgrims to Bari, this window open to the Near East, carrying in our hearts our Churches, our peoples and all those living in situations of great suffering. We are saying to them, “We are close to you”. I thank you from my heart, dear brothers, for coming here so generously and willingly. I am also profoundly grateful to all our hosts in this city of acceptance and encounter.

The Holy Mother of God sustains us as we journey together. Here in Bari she is venerated as Hodegetria: the one who shows us the way. Here lie the relics of Saint Nicholas, the Oriental Bishop whose veneration crosses seas and bridges boundaries between Churches. May Nicholas, the wonder-worker, intercede to heal the wounds that so many people bear within them. Here, as we contemplate the horizon and the sea, we feel drawn to live this day with minds and hearts turned towards the Middle East, the crossroads of civilizations and the cradle of the great monotheistic religions.

From the Middle East the Lord, the “sun from on high” (Lk 1:78), came forth to visit us. From there, the light of faith spread throughout the world. There ever-fresh streams of spirituality and monasticism have their source. There ancient and unique rites are preserved, together with an inestimable patrimony of sacred art and theology. There the heritage of our great Fathers in the faith lives on. This tradition is a treasure to be preserved to the utmost of our ability, for in the Middle East our very souls are rooted.

Yet this region so full of light, especially in recent years, has been covered by dark clouds of war, violence and destruction, instances of occupation and varieties of fundamentalism, forced migration and neglect. All this has taken place amid the complicit silence of many. The Middle East has become a land of people who leave their own lands behind. There is also the danger that the presence of our brothers and sisters in the faith will disappear, disfiguring the very face of the region. For a Middle East without Christians would not be the Middle East.

This day begins with our prayer that God’s light may disperse the darkness of the world. We have already lit, before Saint Nicholas, the “one-flame lamp”, a symbol of the one Church. Today, as one, we want to kindle a flame of hope. May the lamps we will place be so many signs of a light that continues to shine forth in the dark. Christians are the light of the world (cf. Mt 5:14) not only when everything is bright around them, but also when, in dark moments of history, they refuse to be resigned to the encircling gloom but instead feed the wick of hope with the oil of prayer and love. For when we lift up our hands to heaven in prayer, and we stretch out our hands to our brothers and sisters without seeking our own advantage, then the fire of the Spirit, the Spirit of unity and of peace, is kindled and leaps into flame.

Let us pray as one, begging the Lord of heaven for that peace which the powerful of our world have not yet been able to find. From the waters of the Nile to the Jordan Valley and beyond, through the Orontes to the Tigris and the Euphrates, may the plea of the Psalm resound: “Peace be upon you!” (122:8). For all our suffering brothers and sisters, and for our friends of every people and creed, let us say again and again: Peace be upon you! With the Psalmist, let us offer this prayer in a special way for Jerusalem, the holy city beloved of God and wounded by men, for which the Lord continues to weep: Peace be upon you!

Let there be peace!This is the cry of all those who are Abel today, a cry that rises up to God’s throne. For their sake, we have no right, in the Middle East or anywhere else in the world, to say, “Am I my brother’s keeper?” (Gen 4:9). Indifference kills, and we desire to lift up our voices in opposition to this murderous indifference. We want to give a voice to those who have none, to those who can only wipe away their tears. For the Middle East today is weeping, suffering and silent as others trample upon those lands in search of power or riches. On behalf of the little ones, the simple ones, the wounded, and all those at whose side God stands, let us beg, “Let there be peace!” May the “God of all consolation” (2 Cor 1:3), who heals the broken-hearted and binds up every wound (cf. Ps 147:3), hear our prayer today.

Address of His Holiness Pope Francis to Members of the "Gravissimum Educationis" Foundation

Networking means creating spaces for encounter and dialogue within educational institutions, and encouraging similar spaces outside our institutions, with people of other cultures, other traditions and different religions, so that a Christian humanism can consider the overall reality of humanity today.

Networking also means making the school an educating community where teachers and students are brought together not only by the teaching curriculum, but also by a curriculum of life and experience that can educate the different generations to mutual sharing. This is so important so as not to lose our roots!

Moreover, the challenges facing our human family today are global, in a more wide-ranging sense than is often thought. Catholic education is not limited to forming minds to a broader outlook, capable of embracing distant realities. It also recognized that mankind’s moral responsibility today does not just extend through space, but also through time, and that present choices have repercussions for future generations.

2. Another challenge facing education today is one that I pointed out in my Apostolic Exhortation Evangelii Gaudium: “we must not allow ourselves to be robbed of hope!” (n. 86). With this appeal, I meant to encourage the men and women of our time to face social change optimistically, so that they can immerse themselves in realty with the light that radiates from the promise of Christian salvation.

We are called not to lose hope, because we must offer hope to the global world of today. “Globalizing hope” and “supporting the hopes of globalization” are basic commitments in the mission of Catholic education, as stated in the recent document of the Congregation for Catholic Education Educating to Fraternal Humanism (cf. nn. 18-19). A globalization bereft of hope or vision can easily be conditioned by economic interests, which are often far removed from a correct understanding of the common good, and which easily give rise to social tensions, economic conflicts and abuses of power. We need to give a soul to the global world through an intellectual and moral formation that can support the good things that globalization brings and correct the harmful ones.

Address to the Organization of African Instituted Churches
23 June 2018

I greet you warmly in the peace of Christ! I am pleased to welcome, for the first time, a delegation of the Organization of African Instituted Churches. I thank you for your visit and for your willingness to seek closer ties to the Catholic Church.

Your communities, in their relatively short history, have been marked by the struggle for independence on the African continent, and by subsequent efforts to shape societies of justice and peace, capable of defending the dignity of the great variety of African peoples. Sad to say, the promise of progress and justice held out in that process of liberation was not always fulfilled; many countries are still far from peace and from an overall economic, social and political development that can ensure suitable living conditions and opportunities for all their citizens. You are well aware of the challenges that Africa as a whole faces, as well as those faced by the different Churches in carrying out their mission of evangelization, reconciliation and humanitarian assistance. In particular, you are conscious of the enormous challenge of providing stability, education and employment opportunities to the young people who form such an important part of African societies.

Africa today has been compared to the man who went down from Jerusalem to Jericho and fell into the hands of robbers who stripped him, beat him and went away, leaving him half dead (cf. Lk 10:30-37). The basic question facing us is how the Christian message is good news for the people of Africa. As a response to the desperation of the poor, the frustration of young people and the cry of pain of the elderly and the suffering, the Gospel of Jesus Christ, passed on and lived out, translates into experiences of hope, peace, joy, harmony, love and unity.

If we are truly convinced that Africa’s problems can be more easily resolved by drawing upon the continent’s human, cultural and material resources, it is clear that our Christian duty is to accompany every effort to favour a wise and ethical use of those resources. In particular, what is urgently demanded is a shared commitment to promoting peace processes in the various areas of conflict, as well as to concrete forms of solidarity towards those in need. It is the duty of church leaders to help individuals to pool their energies and put them at the service of the common good while defending the dignity, freedom and rights of all. More than ever, all Christians need to learn to work together for the common good. Although significant disagreements may exist between us on theological and ecclesiological issues, there are many areas where the leaders and members of the various communities of the Christian family can set common goals and work together for the benefit of all. Especially for the most underprivileged and vulnerable of our brothers and sisters.

The African peoples possess a profound religiosity, a sense of the existence of a Creator God and a spiritual world, the importance of the family, love for life, children as God’s gift, respect for elders, duties towards others, near and far… Do these religious values and these principles of life not belong to all of us as Christians? On the basis of them, then, let us express our solidarity in interpersonal and social relationships.

A particular task of Christians in African societies is that of fostering the coexistence of differing ethnic groups, traditions, languages and religions, a task that often meets with obstacles due to grave mutual antagonisms. For this reason too, I would like to encourage greater encounter and ecumenical dialogue between ourselves and with all the other Churches. May the Holy Spirit shed his light upon us, so that we may succeed in discovering how best to promote cooperation between all – Christians, traditional religions, Muslims – for the sake of a better future for Africa.

Dear friends, I thank you once more for your visit. It is my prayerful hope that these days spent in Rome, the city of the martyrdom of the Apostles Peter and Paul, will help strengthen your conviction of the firm will of the Catholic Church to do everything possible, together with her ecumenical partners, to promote the Kingdom of justice, peace and fraternity that God desires for all humanity. May he look with love upon you, your families and your nations. I ask you too, please, to pray for me, for I have great need of it. Thank you!

General Audience - 13 June 2018

Tomorrow the Football World Cup will open in Russia. I would like to extend my cordial greeting to the players and to the organizers as well as to those who are following, through the means of social communications, this event which surpasses every border.

May this important sporting event be an occasion of encounter, dialogue and fraternity among different cultures and religions, fostering solidarity and peace among the nations.

 PRESENTATION OF CREDENTIAL LETTERS BY THE AMBASSADORS OF TANZANIA, LESOTHO, PAKISTAN, MONGOLIA, DENMARK, ETHIOPIA AND FINLAND ACCREDITED TO THE HOLY SEE

Your Excellencies,

I am pleased to receive you on the occasion of the presentation of the Letters by which you are accredited as Ambassadors Extraordinary and Plenipotentiary of your countries to the Holy See: Tanzania, Lesotho, Pakistan, Mongolia, Denmark, Ethiopia and Finland. I would ask all of you kindly to convey my sentiments of gratitude and respect to your various Heads of State, with the assurance of my prayers for them and for your fellow citizens.

The patient work of international diplomacy in promoting justice and harmony within the concert of nations is grounded in a shared conviction of the unity of our human family and the innate dignity of each of its members. For this reason, the Church is convinced that the overarching goal of all diplomatic activity must be development, the integral development of each individual man and woman, children and the elderly alike, and the development of nations within a global framework of dialogue and cooperation in service of the common good. This year that marks the seventieth anniversary of the adoption by the United Nations of the Universal Declaration of Human Rights should serve as a summons to a renewed spirit of solidarity with all our brothers and sisters, especially those suffering the scourge of poverty, disease and oppression. None of us can ignore our moral responsibility to challenge the “globalization of indifference” that all too often looks the other way in the face of tragic situations of injustice calling for an immediate humanitarian response.

Dear Ambassadors, ours is a time of truly epochal changes, which calls for wisdom and discernment on the part of all those concerned for a peaceful and prosperous future for coming generations. It is my hope that your presence and activity within the diplomatic community of the Holy See will contribute to the growth of that spirit of cooperation and mutual concern essential for an effective response to the far-reaching challenges of our day. For her part, the Church, convinced of our responsibility for one another, promotes every effort to cooperate, without violence and without deceit, in building up the world in a spirit of genuine brotherhood and peace (cf. Gaudium et Spes, 92).

Among the most pressing of the humanitarian issues facing the international community at present is the need to welcome, protect, promote and integrate all those fleeing from war and hunger, or forced by discrimination, persecution, poverty and environmental degradation to leave their homelands. As I had occasion to reiterate in my Message for this year’s World Day of Peace, this problem has an intrinsically ethical dimension that transcends national borders and narrow conceptions of security and self-interest. Notwithstanding the complexity and delicacy of the political and social issues involved, individual nations and the international community are called to contribute as best they can to the work of pacification and reconciliation through decisions and policies marked above all by compassion, foresight and courage.

Dear Ambassadors, as you now begin your new mission, I extend to you my prayerful good wishes. I also take this opportunity to assure you of the constant readiness of the various offices of the Roman Curia to assist you in the fulfilment of your responsibilities. Upon you and your families, your collaborators and all your fellow citizens, I cordially invoke God’s blessings of joy and peace.

GREETING OF HIS HOLINESS POPE FRANCIS TO A BUDDHIST DELEGATION FROM THAILAND

May 16 2018

I offer you a warm welcome and I thank you for the precious gift of your Sacred Book translated into today’s language by the monks of Wat Pho Temple. It is a tangible sign of your generosity and of the friendship that we have shared for so many years, a journey made of many small steps. I think in particular of the meeting in the Vatican between Blessed Pope Paul VI and the Venerable Somdej Phra Wanaratana, whose portrait can be seen in the entrance of the Pontifical Council for Interreligious Dialogue, which you have visited in these days.
It is my heartfelt wish that Buddhists and Catholics will grow increasingly closer, advance in knowledge of one another and in esteem for their respective spiritual traditions, and offer the world a witness to the values of justice, peace, and the defense of human dignity.
With renewed gratitude for this meeting, I invoke upon on all of you the divine blessings of joy and peace.

GREETING OF HIS HOLINESS POPE FRANCIS TO A DELEGATION OF THE DHARMIC  RELIGIONS

Dear Friends,

I greet all of you who met for the Conference “Dharma and Logos – Dialogue and Cooperation in a Complex Age”, held yesterday in Rome. I am most appreciative of the efforts of those who made possible this initiative, which brought together Christians, Hindus, Buddhists, Jains and Sikhs.

Dialogue and cooperation are essential at a time like our own, when complex and unprecedented factors have led to increased tensions and conflicts, accompanied by violence on both a small and a large scale. It is a cause for thanksgiving to God when religious leaders actively foster a culture of encounter by offering an example of fruitful dialogue and by working together effectively in the service of life, human dignity and the care of creation.

I thank you for what you have done by coming together, in accordance with your respective religious traditions, to promote goodness in our world, and upon you and your communities I invoke an abundance of divine blessings.

Visit to the International "Cittadella" Centre of the Focolare Movement, Parvis of the Mary Theotokos Shrine (Loppiano)

...There are two key words, but in the framework of memory. That “deuteronomic” dimension of life: memory. I do not say a Christian, but when a man or woman locks the key to memory, he or she begins to die. Please, memory. As the author of the Letter to the Hebrews writes: “recall the former days”. With this framework of memory one can live, one can breathe, one can go forward and bear fruit. But if you have no memory.... Fruit is possible from the tree because the tree has roots: it is not uprooted. But if you have no memory, you are uprooted, eradicated, there will be no fruit. Memory: this is the framework of life.

Here are two key words of the journey of the Christian community in this text: parrhesia and hypomone. Courage, candour, and to endure, to persevere, to bear the daily burden on the shoulders. In the New Testament, parrhesia describes the style of life of Jesus’ disciples: courage and sincerity in bearing witness to the truth along with trust in God and in his mercy. Prayer, too, must also be done with parrhesia. Saying things to God “to his face”, with courage.

Think about how our father Abraham prayed, when he had the courage to ask God to “negotiate” on the number of righteous people in Sodom. “If there were 30? ... And if there were 25? ... And if there were 15?”. That courage to challenge God! And the courage of Moses, God’s great friend, who tells Him to his face: “If you destroy this people, you destroy me as well”. Courage. Challenge God in prayer. It takes parrhesia: parrhesia in life, in action, and also in prayer.

Parrhesia expresses the essential quality in Christian life: having the heart turned to God, believing in his love (cf. 1 Jn 4:16), because his love casts out all false apprehension, all temptation to hide oneself in quiet living, in ‘respectability’ or even in subtle hypocrisy. All are woodworms that destroy the soul. It is important to ask the Holy Spirit for candour, courage, parrhesia — always linked to respect and kindness — in witnessing to God’s great and beautiful works, which he fulfils in us and through us. And also in the relationships within the community it is important to always be sincere, open, frank, neither fearful nor listless nor hypocrites. No, be open. Do not stand apart, in order to sow discord, to gossip, but force yourself to live as sincere and courageous disciples in charity and truth. You know this sowing discord destroys the Church, destroys the community, destroys your very life, because it poisons you too. And I like to say — I see it this way — that those who live off gossip, who always go about whispering about one another, are “terrorists”, because they speak ill of others. But speaking ill of someone in order to destroy them is doing what a terrorist does: he takes the bomb, drops it, destroys, and then calmly goes away. No. Be open, constructive, courageous in charity.

And then the other word: hypomone, which we can translate as to withstand, to endure. Remaining and learning to abide the demanding situations that life presents us. With this term the Apostle Paul expresses perseverance and steadfastness in carrying out God’s choice and new life in Christ. It is about holding firm to this choice even at the expense of difficulties and setbacks, knowing that this perseverance, this tenacity and this patience produce hope. So says Paul. And hope does not disappoint (cf. Rom 5:3-5). Keep this in mind: hope never disappoints! It never disappoints! For the Apostle, the foundation of perseverance is God’s love, poured into our hearts through the gift of the Spirit, a love that precedes us and enables us to live with tenacity, serenity, positivity, imagination, ... and even with a little humour, even in the most difficult times. Ask for the grace of humour. It is the human attitude that is closest to God’s grace. A sense of humour. I met a holy priest, awash with commitments — he kept going and going ... — but he never stopped smiling. And since he had this sense of humour, those who knew him said about him: “he is able to laugh at others, to laugh at himself, and even to laugh at his own shadow! Humour is like this!
In Loppiano you live the experience of walking together, with a synodal style, as the People of God. And this is the sound and indispensable foundation underlying everything: the school of the People of God where he who teaches and leads is the one Master (cf. Mt 23:10), and where the dynamic is that of mutual listening and the exchange of gifts among all.

From here they may draw new impulse, enriching themselves with the creativity of love and opening themselves to the invitation of the Spirit and of history, the pathways of formation that have blossomed in Loppiano from the charism of unity: spiritual formation for the various vocations; formation for work, for economic and political action; formation for dialogue in its various ecumenical and interreligious expressions and with people of different convictions; ecclesial and cultural formation. And this in service to all, with the gaze that embraces all of humanity, beginning with those who in whatever way are relegated to the peripheries of existence. Loppiano, an open city; Loppiano, an outward bound city. In Loppiano there are no peripheries.

It is a great richness to be able to make all these educational centres available in Loppiano. It is a great richness! I recommend that you give them new impetus, opening them on broader horizons and launching them at the frontiers. In particular, it is essential to develop the formative project that connects the single paths which concretely touch children, young people, families, people with different vocations. May the foundation and the key be the “formative pact” which is at the base of every one of these pathways and which has its privileged method in closeness and in dialogue. And here there is a word that for me, too, is key: “closeness”. One cannot be a Christian without being close, without having an attitude of closeness, because closeness is what God offered when he sent the Son. First God created it when he led the people of Israel and asked the people: “Tell me, have you ever seen another people who had gods as close to them as I am close to you?”. This is what God asks. Proximity, closeness. And then, when he sends the Son to draw closer — one of us — to draw closer. This word is key in Christianity and in your charism. Closeness.

MESSAGE OF  POPE FRANCIS FOR LENT 2018

“Because of the increase of inquity, the love of many will grow cold” (Mt 24:12)

...I would also like my invitation to extend beyond the bounds of the Catholic Church, and to reach all of you, men and women of good will, who are open to hearing God’s voice.  Perhaps, like ourselves, you are disturbed by the spread of iniquity in the world, you are concerned about the chill that paralyzes hearts and actions, and you see a weakening in our sense of being members of the one human family.  Join us, then, in raising our plea to God, in fasting, and in offering whatever you can to our brothers and sisters in need!

POPE FRANCIS
ANGELUS
Saint Peter's Square
Sunday, 4 February 2018

....And now an announcement. Faced with the tragic prolonging of conflicts in various parts of the world, I invite all the faithful to join me in a Special Day of Prayer and Fasting for Peace on 23 February, the Friday of the First week of Lent. We will offer it in particular for the populations of the Democratic Republic of Congo and of South Sudan. As on other similar occasions, I also invite our non-Catholic and non-Christian brothers and sisters to join in this initiative in the ways they believe best, but all together.
Our heavenly Father always listens to his children who cry out to him in pain and anguish; “he heals the brokenhearted, and binds up their wounds” (Ps 147[146]:3). I launch a heartfelt appeal that we too may listen to this cry and each, according to his or her own conscience before God, can ask: “What can I do for peace?”. We can certainly pray, but not only: each one can concretely say “no” to violence on his or her own behalf. Because the victories obtained through violence are false victories, whereas working for peace is good for everyone.

Tackling Violence Committed in the Name of Religion
February 2, 2018

Dear Friends,

I offer you a warm welcome and I thank you for your presence. It is highly significant that political authorities and religious leaders can meet to discuss how to respond to acts of violence committed in the name of religion.

I would begin by reiterating what I have often stated, and in particular during my visit to Egypt: “God, the lover of life, never ceases to love man, and so he exhorts us to reject the way of violence. Above all and especially in our day, the religions are called to respect this imperative, since, for all our need of the Absolute, it is essential that we reject any ‘absolutizing’ that would justify violence. For violence is the negation of every authentic religious expression… We have an obligation to denounce violations of human dignity and human rights, to expose attempts to justify every form of hatred in the name of religion, and to condemn these attempts as idolatrous caricatures of God” (Address to Participants in the International Peace Conference, Al-Azhar Conference Centre, Cairo, 28 April 2017).

Violence promoted and carried out in the name of religion can only discredit religion itself. Consequently, such violence must be condemned by all, and especially by genuinely religious persons, who know that God is always goodness, love and compassion, and that in him there is no room for hatred, resentment or vengeance. The religious person knows that among the greatest blasphemies is to invoke God as the justification for one’s own sins and crimes, to invoke him in order to justify killing, mass murder, enslavement, exploitation in whatever form, oppression and persecution of individuals and entire populations.

The religious person knows that God is the Holy One, and that no one can claim to use his name in order to perpetrate evil. Every religious leader is called to unmask any attempt to manipulate God for ends that have nothing to do with him or his glory. We need to show, with unremitting effort, that every human life is sacred, that it deserves respect, esteem, compassion and solidarity, without regard for ethnicity, religion, culture, or ideological and political convictions.

Adherence to a particular religion does not confer additional dignity and rights upon individuals, nor does non-adherence deny or diminish them.

There is a need, then, for a common commitment on the part of political authorities, religious leaders, teachers and those engaged in the fields of education, training and communications, to warn all those tempted by perverse forms of misguided religiosity that these have nothing to do with the profession of a religion worthy of this name.

This will help all those people of good will who seek God to encounter him in truth, to encounter the One who sets us free from fear, hatred and violence, and who desires to use the creativity and energy of each person to spread his plan of love and peace, which is offered to all.

Ladies and Gentlemen, I renew my appreciation for your readiness to engage in reflection and dialogue on a subject of such dramatic import, and for your expert contribution to the growth of a culture of peace always founded on truth and love. May God bless you and your work. Thank you.

Audience of the Holy Father with a Representation of the Yazidi Community in Germany
January 24, 2018

Dear brothers,

I greet you fraternally, and I thank you for this meeting, through which I embrace all the members of the Yazidi community, in particular those who live in Iraq and Syria. My solidarity and prayerful thought goes to the innocent victims of senseless and barbaric inhumanity. It is unacceptable that human beings be persecuted and killed for their religious affiliation! Every person has the right to profess freely and without constrictions their own religious belief.

Your history, rich in spirituality and culture, has unfortunately been marked by unspeakable violations of the fundamental rights of the human person: kidnapping, slavery, torture, forced conversions, killings. Your shrines and places of worship have been destroyed. The most fortunate among you have been able to flee, but leaving behind all they had, even the things dearest and most sacred to them.

In many parts of the world there are still religious and ethnic minorities, including Christians, who are persecuted on account of their faith. The Holy See never tires of intervening to denounce these situations, demanding acknowledgment, protection and respect. At the same time, it urges dialogue and reconciliation to heal all wounds.

Faced with the tragedy that is being perpetrated against your community, it can be understood, as the Gospel says, that from the heart of man the darkest forces can be unleashed, capable of planning the annihilation of a brother, considering him an enemy, an adversary, or even an individual without the same human dignity. Once again I raise my voice in favour of the rights of the Yazidi, in particular the right to exist as a religious community: no-one can appropriate the power to cancel out a religious group because it does not form part of the so-called “tolerated” ones.

I also think of the members of your community who are still in the hands of terrorists: I fervently hope that everything possible may be done to save them, as well as to trace those who have disappeared and to give an identity and a dignified burial to those who have been killed. The international community cannot remain as a silent and inert spectator before your tragedy. I therefore encourage institutions and persons of good will belonging to other communities to contribute to the reconstruction of your homes and your places of worship. May all concrete efforts be made to create the right conditions for the return of refugees to their homes and to preserve the identity of the Yazidi community.

May God help us build together a world where we can live in peace and brotherhood.

Letter to Dr Ahmad Al-Tayyib, Grand Imam of Al-Azhar

January 18, 2018

To Distinguished Dr. Ahmad Al-Tayyib

Grand Imam of Al-Azhar

Excellency,

I received your letter of last December 16, regarding the Al-Azhar International Conference in Support of Jerusalem, which will take place on January 17. I thank you for your courteous invitation, and well as the kind expressions of esteem that you wished to express to me, and which I cordially return. As you revealed, on that day I will be committed in an Apostolic Journey, but from now on I assure you that I will not fail to continue to invoke God for the cause of peace, of a true and real peace. In particular, I raise heartfelt prayers so that leaders of Nations, and civil and religious Authorities everywhere, will commit themselves to avert new spirals of tension and to support every effort to have concord, justice and security prevail for the populations of that blessed Land, which I have so much at heart.

For its part, the Holy See will not cease to recall with urgency the necessity of the resumption of the dialogue between Israelis and Palestinians for a negotiated solution, geared to the peaceful coexistence of two States, within the borders agreed between them and internationally recognized, in full respect of the peculiar nature of Jerusalem, whose significance goes beyond any consideration of territorial questions. Only a special statute, also internationally guaranteed, will be able to preserve its identity, its unique vocation as a place of peace, to which the Sacred Places call, and its universal value, making possible a future of reconciliation and of hope for the entire region.

This is the sole aspiration of one who professes himself genuinely a believer and does not tire of imploring with prayer a future of fraternity for all. With these sentiments, I am pleased to renew to you my cordial greeting, invoking from the Most High every blessing for your person and for the high responsibility you cover.

From the Vatican, January 10, 2018

FRANCIS

(excerpt)

Message for World Day of Migrants and Refugees 2018
14 January 2018

Dear brothers and sisters!

“You shall treat the stranger who sojourns with you as the native among you, and you shall love him as yourself, for you were strangers in the land of Egypt: I am the Lord your God” (Leviticus 19:34).

Throughout the first years of my pontificate, I have repeatedly expressed my particular concern for the lamentable situation of many migrants and refugees fleeing from war, persecution, natural disasters and poverty.  This situation is undoubtedly a “sign of the times” which I have tried to interpret, with the help of the Holy Spirit, ever since my visit to Lampedusa on 8 July 2013.  When I instituted the new Dicastery for Promoting Integral Human Development, I wanted a particular section – under my personal direction for the time being – to express the Church’s concern for migrants, displaced people, refugees and victims of human trafficking.

Every stranger who knocks at our door is an opportunity for an encounter with Jesus Christ, who identifies with the welcomed and rejected strangers of every age (Matthew 25:35-43).  The Lord entrusts to the Church’s motherly love every person forced to leave their homeland in search of a better future.^[1]  This solidarity must be concretely expressed at every stage of the migratory experience – from departure through journey to arrival and return.  This is a great responsibility, which the Church intends to share with all believers and men and women of good will, who are called to respond to the many challenges of contemporary migration with generosity, promptness, wisdom and foresight, each according to their own abilities. 

In this regard, I wish to reaffirm that “our shared response may be articulated by four verbs: to welcome, to protect, to promote and to integrate”.^[2]...

...Promoting essentially means a determined effort to ensure that all migrants and refugees – as well as the communities which welcome them – are empowered to achieve their potential as human beings, in all the dimensions which  constitute the humanity intended by the Creator.^[12]  Among these, we must recognize the true value of the religious dimension, ensuring to all foreigners in any country the freedom of religious belief and practice.   Many migrants and refugees have abilities which must be appropriately recognised and valued.  Since “work, by its nature, is meant to unite peoples”,^[13] I encourage a determined effort to promote the social and professional inclusion of migrants and refugees, guaranteeing for all – including those seeking asylum – the possibility of employment, language instruction and active citizenship, together with sufficient information provided in their mother tongue.  In the case of underage migrants, their involvement in labour must be regulated to prevent exploitation and risks to their normal growth and development.  In 2006, Benedict XVI highlighted how, in the context of migration, the family is “a place and resource of the culture of life and a factor for the integration of values”.^[14]  The family’s integrity must always be promoted, supporting family reunifications – including grandparents, grandchildren and siblings – independent of financial requirements.  

To the Members of the Diplomatic Corps accredited to the Holy See
Traditional Exchange of New Year Greetings

...Just a few days ago, we celebrated the Fiftieth World Day of Peace, instituted by my blessed predecessor Paul VI “as a hope and as a promise, at the beginning of the calendar which measures and describes the path of human life in time, that peace with its just and beneficent equilibrium may dominate the development of events to come”.[2] For Christians, peace is a gift of the Lord, proclaimed in song by the Angels at the moment of Christ’s birth: “Glory to God in the highest heaven, and on earth peace among those whom he favours” (Lk 2:14). Peace is a positive good, “the fruit of the right ordering of things” with which God has invested human society;[3] it is “more than the absence of war”.[4] Nor can it be “reduced to the maintenance of a balance of power between opposing forces”.[5] Rather, it demands the commitment of those persons of good will who “thirst for an ever more perfect reign of justice”.[6]

In this regard, I voice my firm conviction that every expression of religion is called to promote peace. I saw this clearly in the World Day of Prayer for Peace held in Assisi last September, during which the representatives of the different religions gathered to “give voice together to all those who suffer, to all those who have no voice and are not heard”,[7] as well as in my visits to the Synagogue of Rome and the Mosque in Baku.

We know that there has been no shortage of acts of religiously motivated violence, beginning with Europe itself, where the historical divisions between Christians have endured all too long. In my recent visit to Sweden, I mentioned the urgent need for healing past wounds and journeying together towards common goals. The basis of that journey can only be authentic dialogue between different religious confessions. Such dialogue is possible and necessary, as I wished to show by my meeting in Cuba with Patriarch Kirill of Moscow, as well as by my Apostolic Journeys to Armenia, Georgia and Azerbaijan, where I sensed the rightful aspiration of those peoples to resolve conflicts which for years have threatened social harmony and peace.

At the same time, it is fitting that we not overlook the great number of religiously inspired works that contribute, at times with the sacrifice of martyrs, to the pursuit of the common good through education and social assistance, especially in areas of great poverty and in theatres of conflict. These efforts advance peace and testify that individuals of different nationalities, cultures and traditions can indeed live and work together, provided that the dignity of the human person is placed at the centre of their activities.

Sadly, we are conscious that even today, religious experience, rather than fostering openness to others, can be used at times as a pretext for rejection, marginalization and violence. I think particularly of the fundamentalist-inspired terrorism that in the past year has also reaped numerous victims throughout the world: in Afghanistan, Bangladesh, Belgium, Burkina Faso, Egypt, France, Germany, Jordan, Iraq, Nigeria, Pakistan, the United States of America, Tunisia and Turkey. These are vile acts that use children to kill, as in Nigeria, or target people at prayer, as in the Coptic Cathedral of Cairo, or travellers or workers, as in Brussels, or passers-by in the streets of cities like Nice and Berlin, or simply people celebrating the arrival of the new year, as in Istanbul.

We are dealing with a homicidal madness which misuses God’s name in order to disseminate death, in a play for domination and power. Hence I appeal to all religious authorities to join in reaffirming unequivocally that one can never kill in God’s name. Fundamentalist terrorism is the fruit of a profound spiritual poverty, and often is linked to significant social poverty. It can only be fully defeated with the joint contribution of religious and political leaders. The former are charged with transmitting those religious values which do not separate fear of God from love of neighbour. The latter are charged with guaranteeing in the public forum the right to religious freedom, while acknowledging religion’s positive and constructive contribution to the building of a civil society that sees no opposition between social belonging, sanctioned by the principle of citizenship, and the spiritual dimension of life. Government leaders are also responsible for ensuring that conditions do not exist that can serve as fertile terrain for the spread of forms of fundamentalism. This calls for suitable social policies aimed at combating poverty; such policies cannot prescind from a clear appreciation of the importance of the family as the privileged place for growth in human maturity, and from a major investment in the areas of education and culture.

In this regard, I was interested to learn of the Council of Europe’s initiative on the religious dimension of intercultural dialogue, which in the past year discussed the role of education in preventing radicalization leading to terrorism and estremist violence. This represents an occasion for a better understanding of the role of religion and education in bringing about the authentic social harmony needed for coexistence in a multicultural society.

Here I would express my conviction that political authorities must not limit themselves to ensuring the security of their own citizens – a concept which could easily be reduced to a mere “quiet life” – but are called also to work actively for the growth of peace. Peace is an “active virtue”, one that calls for the engagement and cooperation of each individual and society as a whole. As the Second Vatican Council observed, “peace will never be achieved once and for all, but must be built up continually”,[8] by safeguarding the good of persons and respecting their dignity. Peacemaking requires above all else renouncing violence in vindicating one’s rights.[9] To this very principle I devoted my Message for the 2017 World Day of Peace, with the title, “Nonviolence: a Style of Politics for Peace”. I wished primarily to reaffirm that nonviolence is a political style based on the rule of law and the dignity of each person.

Peacemaking also demands that “those causes of discord which lead to wars be rooted out”,[10] beginning with acts of injustice. Indeed, justice and peace are intimately linked[11]. Yet, as Saint John Paul II observed, “because human justice is always fragile and imperfect, subject as it is to the limitations and egoism of individuals and groups, it must include and, as it were, be completed by the forgiveness that heals and rebuilds human relations from their foundations… Forgiveness is in no way opposed to justice. It is rather the fullness of justice, leading to that tranquillity of order” which involves “the deepest healing of the wounds which fester in human hearts. Justice and forgiveness are both essential to such healing”.[12] Those words remain most timely, and met with openness on the part of some Heads of State or Government to my request to make a gesture of clemency towards the incarcerated. To them, and to all those who promote dignified living conditions for prisoners and their reintegration into society, I would like to express my particular appreciation and gratitude...