MEETING ON THE THEME “THEOLOGY AFTER VERITATIS GAUDIUM IN THE CONTEXT OF THE MEDITERRANEAN”,
PROMOTED BY THE PONTIFICAL THEOLOGICAL FACULTY OF SOUTHERN ITALY – SAN LUIGI SECTION – OF NAPLES

ADDRESS OF HIS HOLINESS POPE FRANCIS
Naples
Friday, 21 June 2019

Dear Students and Professors,
 Dear Brother Bishops and Priests,
 Your Eminences,

I am pleased to meet with you today and to take part in this Congress. I reciprocate most heartily the greeting of my dear Brother Patriarch Bartholomew, by many years a great precursor of  Laudato Si’, who wished to contribute to the reflection with a personal message. I thank you Bartholomew, my beloved brother.

The Mediterranean has always been a place of transit, of exchanges, and sometimes even of conflicts. We are all too familiar with many of them. This place today raises a number of questions, often dramatic ones. They can be expressed in some of the questions that we asked ourselves at the inter-religious meeting in Abu Dhabi: how can we take care of each other within the one human family? How can we foster a tolerant and peaceful coexistence that translates into authentic fraternity? How can we make it so that the welcoming of the other person and of those who are different from us because they belong to a different religious and cultural tradition prevails in our communities? How can religions be paths of brotherhood instead of walls of separation? These and other issues need to be discussed at various levels, and require a generous commitment to listening, studying and dialogue in order to promote processes of liberation, peace, brotherhood and justice. We must be convinced: it is about starting processes, not of defining or occupying spaces. Starting processes… 

A theology of welcoming and dialogue

In this Congress, you have first analyzed contradictions and difficulties found in the Mediterranean, and then you have asked yourselves about what the best solutions might be. In this regard, you are wondering which theology is appropriate to the context in which you live and work. I would say that theology, particularly in this context, is called to be a welcoming theology and to develop a sincere dialogue with social and civil institutions, with university and research centers, with religious leaders and with all women and men of good will, for the construction in peace of an inclusive and fraternal society, and also for the care of creation.

When in the Foreword of  Veritatis Gaudium the contemplation and presentation of the heart of the kerygma is mentioned together with dialogue as criteria for renewing studies, it means that they are at the service of the path of a Church that increasingly puts evangelization at the center. Not apologetics, not manuals, as we heard, but evangelizing. At the center is evangelizing, which is not the same thing as proselytizing. In dialogue with cultures and religions, the Church announces the Good News of Jesus and the practice of evangelical love which He preached as a synthesis of the whole teaching of the Law, the message of the Prophets and the will of the Father. Dialogue is above all a method of discernment and proclamation of the Word of love which is addressed to each person and which wants to take up residence in the heart of each person. Only in listening to this Word and in the experience of love that it communicates can one discern the relevance of kerygma. Dialogue, understood in this way, is a form of welcoming.  

I would like to reiterate that “spiritual discernment does not exclude existential, psychological, sociological or moral insights drawn from the human sciences. At the same time, it transcends them. Nor are the Church’s sound norms sufficient. We should always remember that discernment is a grace, a gift. Ultimately, discernment leads to the wellspring of undying life: “to know the Father, the only true God, and the one whom he has sent, Jesus Christ (cf. Jn 17:3)” (Ap. Exhort.  Gaudete et Exsultate, 170).

The renewal of schools of theology comes about through the practice of discernment and through a dialogical way of proceeding capable of creating a corresponding spiritual environment and intellectual practice. It is a dialogue both in the understanding of the problems and in the search for ways to resolve them. A dialogue capable of integrating the living criterion of Jesus’ Paschal Mystery with that of analogy, which discovers connections, signs, and theological references in reality, in creation and in history. This involves the hermeneutical integration of the mystery of the path of Jesus which led him to the cross and to the resurrection and gift of the Spirit. Integrating this Jesuit and Paschal logic is indispensable for understanding how historical and created reality is challenged by the revelation of the mystery of God’s love. Of that God who manifests himself in the history of Jesus – in every circumstance and difficulty – as greater in love and in his capacity to rectify evil. 

Both movements are necessary and complementary: a bottom-up movement that can dialogue, with an attitude of listening and discernment, with every human and historical instance, taking into account the breadth of what it means to be human; and a top-down movement?where “the top” is that of Jesus lifted up on the cross?that allows, at the same time, to discern the signs of the Kingdom of God in history and to understand prophetically the signs of the anti-Kingdom that disfigure the soul and human history. It is a method that allows us in a dynamic that is ongoing to confront ourselves with every human condition and to grasp what Christian light can illuminate the folds of reality and what efforts the Spirit of the Risen Crucified One is arousing, from time to time, here and now.

The dialogical way of proceeding is the path to arrive where paradigms, ways of feeling, symbols, and representations of individuals and of peoples are formed. To arrive there?as “spiritual ethnographers”, so to speak, of the souls of peoples?to be able to dialogue in depth and, if possible, to contribute to their development with the proclamation of the Gospel of the Kingdom of God, the fruit of which is the maturation of a fraternity that is ever more expanded and inclusive. Dialogue and proclamation of the Gospel that can take place in the ways outlined by Francis of Assisi in the Regula non bullata, just the day after his trip to the Mediterranean East. For Francis there is a first way in which, simply, one lives as a Christian: “One way is that they do not make quarrels or disputes, but are subject to every human creature for the love of God and confess to being Christians” (XVI: FF 43). Then there is a second way in which, always docile to the signs and actions of the Risen Lord and his Spirit of peace, the Christian faith is proclaimed as a manifestation in Jesus of God’s love for all men. I am very struck by the advice given by Francis to his friars: “Preach the Gospel: if necessary, also with words”. That is witness! 

This docility to the Spirit implies a style of life and proclamation that is without a spirit of conquest, without a desire to proselytize – which is baneful! – and without an aggressive intent to disprove the other. An approach that enters into dialogue with others “from within”, with their cultures, their histories, their different religious traditions; an approach that, in keeping with the Gospel, also includes witnessing to the point of sacrificing one’s own life, as shown by the luminous examples of Charles de Foucauld, the monks of Tibhirine, the bishop of Oran Pierre Claverie and so many brothers and sisters who, with the grace of Christ, have been faithful with meekness and humility and have died with the name of Jesus on their lips and mercy in their hearts. And here I think of nonviolence as a perspective and way of understanding the world, to which theology must look as one of its constitutive elements. The writings and practices of Martin Luther King and Lanza del Vasto and other peacemakers help us here. The memory of Blessed Justin Russolillo, who was a student of this Faculty, and of Fr Peppino Diana, who also studied here and was a young parish priest killed by the Camorra, help and encourage us. Here I would mention a dangerous syndrome: the “Babel syndrome”. We think that the “Babel syndrome” is the confusion that arises when we don’t know what the other person is saying. That is the first stage. But the real “Babel syndrome” is when I do not listen to what the other person is saying and think that I know what the other is thinking and is about to say. That is the bane!

Examples of dialogue for a theology of welcoming

While “dialogue” is not a magic formula, theology is certainly helped in its renewal when it takes it seriously, when it is encouraged and favored among teachers and students, as well as with other forms of knowledge and with other religions, especially Judaism and Islam. Students of theology should be educated in dialogue with Judaism and Islam to understand the common roots and differences of our religious identities, and thus contribute more effectively to the building of a society that values diversity and fosters respect, brotherhood and peaceful coexistence. 

To educate students in this. I studied in the period of decadent theology, decadent scholasticism, the age of the manuals. We used to joke that all the theses in theology could be proved by the following syllogism. First, things appear this way. Second, Catholicism is always right. Third, Ergo… In other words, a defensive, apologetic theology shut in a manual. We used to joke about it, but that was what we were presented with in that period of decadent scholasticism.

To seek a peaceful and dialogical coexistence. We are called to dialogue with Muslims to build the future of our societies and cities; we are called upon to see them as partners in the building of a peaceful coexistence, even when there are disturbing episodes by fanatical groups who are enemies of dialogue, such as the tragedy of last Easter in Sri Lanka. Yesterday, the Cardinal Archbishop of Colombo told me: “After doing everything I could do, I realized that a group of people, Christians, wanted to go to the Muslim quarter and kill them. I asked the Imam to come with me in the car, and together we went there to convince Christians that we are friends, that those people were extremists, that they are not ‘ours’”. This is an attitude of closeness and dialogue. Forming students to dialogue with Jews means educating them to understand their culture, their way of thinking, their language, in order to better understand and live our relationship on the religious level. In the theological faculties and ecclesiastical universities, courses in the Arabic and Hebrew languages and culture, as well as mutual knowledge between Christian, Jewish and Muslim students are to be encouraged.

I would like to give two concrete examples of how the dialogue that characterizes a theology of welcoming can be applied to ecclesiastical studies. First of all, dialogue can be a method of study, as well as of teaching. When we read a text, we dialogue with it and with the “world” of which it is an expression; and this also applies to sacred texts, such as the Bible, the Talmud and the Koran. Often, then, we interpret a particular text in dialogue with others from the same period or from different eras. The texts of the great monotheistic traditions are in some cases the result of a dialogue. There are cases of texts that are written to offer answers to some of life’s deeper questions posed by texts that preceded them. This is also a form of dialogue. 

The second example is that dialogue can be lived as a theological hermeneutic in a specific time and place. In our case: the Mediterranean at the beginning of the third millennium. It is not possible to realistically read this space except in dialogue and as a bridge?historical, geographical, human?between Europe, Africa and Asia. This is a place where the absence of peace has led to multiple regional and global imbalances, and whose pacification, through the practice of dialogue, could instead greatly contribute to initiating processes of reconciliation and peace. Giorgio La Pira would tell us that, for theology, it is a matter of contributing to the construction of a “large tent of peace” throughout the Mediterranean basin, where the different sons of the common father Abraham can live together in mutual respect. Do not forget our common father.

A theology of welcoming is a theology of listening

Dialogue as a theological hermeneutic presupposes and involves conscious listening. This also means listening to the history and experience of the peoples who inhabit the Mediterranean region to be able to decipher the events that connect the past to the present and to be able to understand the wounds along with the potential that exists. In particular, it is a question of understanding the way in which Christian communities and individual prophetic lives have been able?even recently?to incarnate the Christian faith in contexts sometimes of conflict, minority and coexistence with a plurality of other religious traditions. 

This listening must be deeply connected with cultures and peoples for another reason as well. The Mediterranean is precisely a sea that is also a crossroads. If we fail to understand that crossroads, we will never understand the Mediterranean. It is a sea geographically closed to the oceans, but culturally always open to encounter, dialogue and mutual inculturation. Nonetheless, there is a need for renewed and shared narratives which?based on listening to the past and to the present?speak to the hearts of people, narratives in which it is possible to see oneself in a constructive, peaceful and hope-generating way.

The multicultural and multi-religious reality of the new Mediterranean is formed by these narratives, in the dialogue that arises from listening to people and texts of the great monotheistic religions, and especially from listening to young people. I am thinking of the students of our faculties of theology, of those from “secular” universities or from other religious inspirations. “When the Church and, we can add, theology?abandons the rigid schemes and opens itself to an open and attentive listening of young people, this empathy enriches it, because it allows young people to make their own contribution to the community, helping it to appreciate new sensitivities and to consider new questions” (Ap. Exhort. Christus Vivit, 65). To appreciate new sensitivities: this is the challenge.

Entering more deeply into the kerygma comes from the experience of dialogue that arises from listening and that generates communion. Jesus himself announced the kingdom of God in dialogue with all kinds and categories of people of the Judaism of his time: with the scribes, the Pharisees, the doctors of the law, the publicans, the learned, the simple, sinners. To a Samaritan woman he revealed, in listening and dialogue, the gift of God and her own identity: he opened to her the mystery of his communion with the Father and of the superabundant fullness that flows from this communion. His divine listening to her human heart opened that heart to accept in turn the fullness of Love and the joy of life. We lose nothing by engaging in dialogue. We always gain something. In a monologue, we all lose, all of us.

An interdisciplinary theology

A theology of welcoming which, as a method of interpreting reality, adopts discernment and sincere dialogue requires theologians who know how to work together and in an interdisciplinary way, overcoming individualism in intellectual work. We need theologians men and women, priests, lay people and religious?who, in a historical and ecclesial rootedness and, at the same time, open to the inexhaustible novelties of the Spirit, know how to escape the self-referential, competitive and, in fact, blinding logics that often exist even in our own academic institutions and concealed, many times, among our theological schools.

In this continuous journey of going out of oneself and meeting others, it is important that theologians be men and women of compassion – I emphasize this: that they be men and women of compassion – inwardly touched by the oppressed life many live, by the forms of slavery present today, by the social wounds, the violence, the wars and the enormous injustices suffered by so many poor people who live on the shores of this “common sea”. Without communion and without compassion constantly nourished by prayer – this is important: theology can only be done “on one’s knees” – theology not only loses its soul, but also its intelligence and ability to interpret reality in a Christian way. Without compassion, drawn from the Heart of Christ, theologians risk being swallowed up in the condition of privilege of those who prudently place themselves outside the world and share nothing risky with the majority of humanity. A laboratory theology, a pure theology, “distilled” like water, which understands nothing.

I would like to give an example of how the interdisciplinarity that interprets history can involve an entering more deeply into the kerygma and, if animated by mercy, can be open to trans-disciplinarity. I am referring in particular to all the aggressive and warlike attitudes that have marked the way in which Mediterranean peoples who called themselves Christians have lived. This includes both the colonial attitudes and practices that have shaped the imagination and policies of these peoples so much, and the justifications for all sorts of wars, as well as all the persecutions carried out in the name of a religion or alleged racial or doctrinal purity. We too carried out these persecutions. I remember, in the Chanson de Roland, that after the battle was won, all the Muslims were lined up in front of the baptismal font. There was someone with a sword. And they were given a choice: either be baptized or be killed, sent to the next world. Baptism or death. We did this. With respect to this complex and painful history, the method of dialogue and listening, guided by the evangelical criterion of mercy, can greatly enrich interdisciplinary knowledge and rereading, also bringing out, by contrast, the prophecies of peace that the Spirit has never failed to arouse.

Interdisciplinarity as a criterion for the renewal of theology and ecclesiastical studies involves the commitment to continually revisit and reconsider tradition. Reconsider tradition! And keep asking questions. In fact, for Christian theologians, listening does not happen in a vacuum, but is done from a theological heritage that?precisely within the Mediterranean space?has its roots in the communities of the New Testament, in the rich reflection of the Fathers and in many generations of thinkers and witnesses. It is that living tradition that has come down to us that can help to enlighten and decipher many contemporary issues. Provided, however, that it is reread with a sincere will to purify memory, that is, discerning that which was in accord with God’s original intention, revealed in the Spirit of Jesus Christ, and that which was unfaithful to this merciful and saving intention. Let us not forget that tradition is a root that gives life: it transmits life so that we can grow, flourish and bear fruit. So often we think of tradition as a kind of museum. No! Last week or the week before, I read a quote of Gustav Mahler, who said: “Tradition is the guarantee of the future, not the guardian of ashes!” Nice! We live tradition like a tree that lives and grows. In the fifth century Vincent of Lérins understood this well. He described the growth of faith, the tradition, using these three criteria: annis consolidetur, dilatetur tempore, sublimetur aetate. That is tradition! Without tradition you cannot grow! Tradition serves growth, as the root serves the tree.

Networked theology

Theology after  Veritatis Gaudium is a networked theology and, in the context of the Mediterranean, in solidarity with all the “shipwrecked” of history. In the theological task ahead, we recall St. Paul and the journey of early Christianity that connects the East with the West. Here, very close to where Paul landed, one cannot help but remember that the Apostle’s journeys were marked by evident problems, such as the shipwreck in the middle of the Mediterranean (Acts 27:9ff). A shipwreck that makes one think of Jonah’s. But Paul does not flee and may even think that Rome is his Nineveh. He could be seeking to correct Jonah’s defeatist attitude and to redeem his attempted escape. Now that Western Christianity has learned from many mistakes and critical moments of the past, it can return to its sources hoping to be able to bear witness to the Good News to the peoples of the East and West, North and South. Theology?keeping its mind and heart fixed on the “gracious and merciful God” (cf. Jon 4:2)?can help the Church and civil society to set out again in the company of so many shipwrecked people, encouraging the people of the Mediterranean to reject any temptation toward reconquest or toward an identity that is closed in on itself. Both arise, are nurtured and grow from fear. Theology cannot be done in a setting of fear.

The work of theological faculties and ecclesiastical universities contributes to the building of a just and fraternal society, in which the care of creation and the building of peace are the result of collaboration between civil, ecclesial and interreligious institutions. It is first of all a work within the “evangelical network”, that is, in communion with the Spirit of Jesus who is the Spirit of peace, the Spirit of love at work in creation and in the hearts of men and women of good will of every race, culture and religion. In an analogous way to the language used by Jesus to speak of the Kingdom of God, interdisciplinarity and networking are intended to encourage the discernment of the presence of the Spirit of the Risen One in reality. By understanding the Word of God in its original Mediterranean context, it is possible to discern the signs of the times in new contexts.

Theology after “Veritatis Gaudium” in the context of the Mediterranean

I have spoken a great deal about  Veritatis Gaudium. I would like to thank publically, since he is here, Archbishop Zani, who helped craft this document. Thank you! What, then, is the task of theology after  Veritatis Gaudium in the context of the Mediterranean? To go straight to the point, what is its task? It must be in tune with the Spirit of the Risen Jesus, with his freedom to travel the world and reach the peripheries, even those of thought. Theologians have the task of encouraging ever anew the encounter of cultures with the sources of Revelation and Tradition. The ancient edifices of thought, the great theological syntheses of the past are mines of theological wisdom, but they cannot be applied mechanically to current questions. One should treasure them to look for new paths. Thanks be to God, the first sources of theology, that is, the Word of God and the Holy Spirit, are inexhaustible and always fruitful; therefore one can and must work towards a “theological Pentecost”, which allows the women and men of our time to hear “in their own native language” a Christian message that responds to their search for meaning and for a full life. For this to happen, a number of preconditions are necessary.

First of all, it is necessary to start from the Gospel of mercy, from the proclamation made by Jesus himself and from the original contexts of evangelization. Theology is born amidst specific human beings, who have encountered the gaze and heart of God who seeks them with merciful love. Doing theology is also an act of mercy. I would like to repeat here, from this city where there are not only episodes of violence, but which preserves many traditions and many examples of holiness?in addition to a masterpiece by Caravaggio on the works of mercy and the testimony of the holy doctor Giuseppe Moscati?I would like to repeat what I wrote to the Faculty of Theology of the Catholic University of Argentina: “Even good theologians, like good shepherds, have the odor of the people and of the street and, by their reflection, pour oil and wine onto the wounds of mankind. Theology is an expression of a Church which is a “field hospital”, which lives her mission of salvation and healing in the world. Mercy is not just a pastoral attitude but it is the very substance of the Gospel of Jesus. I encourage you to study how the various disciplines — dogma, morality, spirituality, law, and so on — may reflect the centrality of mercy. Without mercy our theology, our law, our pastoral care run the risk of collapsing into bureaucratic narrow-mindedness or ideology, which by their nature seeks to domesticate the mystery”.[1] Theology, by following the path of mercy, prevents the mystery from being domesticated.

Secondly, a serious integration of history within theology is necessary, as a space open to the encounter with the Lord. “The ability to discover the presence of Christ and the Church’s journey through history makes us humble, and removes us from the temptation to seek refuge in the past in order to avoid the present. And this has been the experience of many scholars, who have begun, I wouldn’t say as atheists, but rather as agnostics, and have found Christ. Because history could not be understood without this force”.[2]

Theological freedom is necessary. Without the possibility of experimenting with new paths, nothing new is created, and there is no room for the newness of the Spirit of the Risen One: “For those who long for a monolithic body of doctrine guarded by all and leaving no room for nuance, this might appear as undesirable and leading to confusion. But in fact such variety serves to bring out and develop different facets of the inexhaustible riches of the Gospel” (Ap. Exhort.  Evangelii Gaudium, 40). This also implies an adequate updating of the ratio studiorum. On the freedom of theological thought, I would make a distinction. Among scholars, it is necessary to move ahead with freedom; then, in the final instance, it will be the magisterium to decide, but theology cannot be done without this freedom. But in preaching to the People of God, please, do not harm the faith of God’s people with disputed questions! Let disputed questions remain among theologians. That is your task. But God’s people need to be given substantial food that can nourish their faith and not relativize it.

Finally, it is essential to have light and flexible structures that express the priority given to welcoming and dialogue, to inter- and trans-disciplinary work and networking. The statutes, the internal organization, the method of teaching, the program of studies should reflect the physiognomy of the Church “which goes forth”. The class schedules and other aspects of university life should be designed to encourage as much as possible the participation of those who wish to study theology: in addition to seminarians and religious, even lay people and women both lay and religious. In particular, the contribution that women are making and can make to theology is indispensable and their participation should therefore be supported, as you do in this Faculty, where there is ample participation of women as teachers and as students. 

May this beautiful place, home of the Theological Faculty dedicated to St. Aloysius, whose memorial is celebrated today, be a symbol of beauty to be shared, open to all. I dream of Theological Faculties where one lives differences in friendship, where one practices a theology of dialogue and welcoming; where one experiences the model of the polyhedron of theological knowledge instead of that of a static and disembodied sphere. Where theological research can promote a challenging but compelling process of inculturation.

Conclusion

The criteria of the Foreword of the Apostolic Constitution  Veritatis Gaudium are evangelical criteria. The kerygma, dialogue, discernment, collaboration and network – and here I would add parrhesia, which was cited as a criterion, which is the ability to press forward to the limits, side by side with hypomoné, patient endurance, the ability to stay within the limits in order to move forward – these are elements and criteria that translate the way in which the Gospel was lived and proclaimed by Jesus and with which it can still be transmitted today by his disciples.

Theology after  Veritatis Gaudium is a kerygmatic theology, a theology of discernment, of mercy and of welcoming, in dialogue with society, cultures and religions for the construction of the peaceful coexistence of individuals and peoples. The Mediterranean is a historical, geographical and cultural matrix for kerygmatic welcoming practiced through dialogue and mercy. Naples is an example and special laboratory of this theological research. I wish you all the best in your work!

[1] Letter to the Grand Chancellor of the “Pontificia Universidad Católica Argentina” for the 100th anniversary of the Founding of the Faculty of Theology, 3 March 2015.

[2] Speech to Participants in the Conference of the Association of Professors of Church History, 12 January 2019. 

Ecumenical and Interreligious Meeting with Young People
Pastoral Centre (Skopje)
May 7, 2019

Dear Friends,

Having these meetings always gives me joy and hope. Thank you for making this possible and offering me this opportunity. I am very grateful for your dance – so beautiful – and for your questions. I knew about these questions: I received them and thought about them, and so I have prepared some points to reflect with you on these questions.

I will begin with the last question: after all, as the Lord said, the last shall be first! Liridona, after you shared your hopes with us, you asked me: “Am I dreaming too much?” A very fine question, and I would like all of us to answer it together. What do you think? Is Liridona dreaming too much?

Let me tell you that one can never dream too much. One of the big problems people have today, including so many young people, is that they have lost their ability to dream. They don’t dream, either much or little. When someone does not dream, when a young person does not dream, that empty space gets filled with complaints and a sense of hopelessness or sadness. “We can leave that to those who worship the ‘goddess of lament’… She is a false goddess: she makes you take the wrong road. When everything seems to be standing still and stagnant, when our personal issues trouble us, and social problems do not meet with the right responses, it does no good to give up” (Christus Vivit, 141). This is why, dear Liridona, dear friends, a person can never, never dream too much. Try to think of your greatest dreams, like Liridona’s dream – do you remember it? To give hope to a weary world, together with others, both Christians and Muslims. This is certainly a very fine dream. She didn’t think about little things, “on the ground level”, but she dreamed in a big way and you, young people, should dream big.

A few months ago, a friend of mine, Ahmad Al-Tayyeb, the Grand Imam of Al-Azhar, and I had a dream much like yours, that made us want to make a commitment and sign a document that says that faith must lead us believers to see other persons as our brothers and sisters. As brothers and sisters that we need to support and love, without letting ourselves be manipulated by petty interests.[1] We are old and it’s not the age to have dreams, but you, please dream and dream big!

This makes me think of what Bozanka told us. She said that, as young people, you like adventures. I am glad about that, for it is a beautiful way to be young: to experience an adventure, a good adventure. Young people do not fear making of their lives a good adventure. So I would ask you: what adventure requires more courage than the dream that Liridona shared with us, the dream of giving hope to a weary world? Our world is weary; our world has become old. The world is divided, and we can be tempted to keep it divided, and to become divided ourselves. There are those adults who want us to be divided; be on your guard. Yet how forcefully do we hear our Lord’s words: “Blessed are the peacemakers, for they shall be called sons of God” (Mt 5:9)! What can give us more excitement than being committed daily to becoming faithful builders of dreams, artisans of hope? Dreaming helps us to keep alive our certainty that another world is indeed possible, and that we are called to get involved, to help build that world through our work, our efforts and our actions.

In this country, you have a fine tradition of stonecarving, practised by artisans skilled at cutting stone and working it. We need to become like those craftsmen, to become expert carvers of our own dreams. We need to work at our dreams. A stonecarver takes a stone in his hands and slowly begins to shape and transform it with concentration and effort, and especially with a great desire to see how that stone, which no one thought was worth anything, can become a work of art.

“Our best dreams are only attained through hope, patience and commitment, and not in haste, like these artisans. At the same time, we should not be hesitant, afraid to take chances or make mistakes. No, do not be afraid. Rather, we should fear experiencing the paralysis of the living dead, who have no life because they are afraid to take risks. And young people who do not take risks are dead. Some don’t want to take risks because they don’t want to persevere in their commitments or they fear making mistakes. Even if you make mistakes, you can always get up and start over, for no one has the right to rob you of hope” (cf. Christus Vivit, 142). Don’t allow yourselves to be robbed of hope. Dear young people, don’t be afraid to become artisans of dreams and of hope! Agreed?

“Certainly, as members of the Church, we should not stand apart from others. All should regard us as friends and neighbours, like the apostles, who, as the Bible says, ‘enjoyed the good will of all the people’ (Acts 2:47; cf. 4:21.33; 5:13). Yet at the same time we must dare to be different, to point to ideals other than those of this world, testifying to the beauty of generosity, service, purity, perseverance, forgiveness, fidelity to our personal vocation, the beauty of prayer, the pursuit of justice and the common good, the beauty of love for the poor, and social friendship” (ibid., 36)”.

Think of Mother Teresa: when she lived here, she could not have imagined where her life would have ended up. Yet she kept dreaming and tried to see the face of her great love, Jesus, and to discover it in all those people on the sides of the road. She dreamed in a big way, and this is why she also loved in a big way. She had her feet firmly planted here, in her native land, but she didn’t stand still. She wanted to be “a pencil in the hands of God”. This was the dream she crafted. She offered it to God, she believed in it, she suffered for it, and she never gave it up. And God began to write new and amazing pages of history with that pencil; a woman from your land, who dreamed, who wrote great things. It is God who wrote them but she dreamed and allowed herself to be guided by God.

Each of you is called, like Mother Teresa, to work with your hands, to take life seriously and make something beautiful of it. Let us not allow ourselves to be robbed of our dreams (cf. Christus Vivit, 17); be on your guard. Let us not deprive ourselves of the newness that the Lord wants to give us. You will encounter many, many unexpected twists and turns in life, but it is important to face them and find creative ways of turning them into opportunities. But never alone! No one can fight alone. As Dragan and Marija told us: “our communion gives us strength to face the challenges of today’s society”.

Taking up what Dragan and Marija said: “Our communion gives us the strength to face the changes of contemporary society”. Here is a splendid secret that shows us how to dream and to turn our life into a wonderful adventure. No one can face life in isolation; no one can live the life of faith or realize his or her dreams alone, without leaving home, without being part of a community, alone at heart or at home, enclosed and isolated behind four walls. We need a community that supports and helps us, in which we can help one another to keep looking ahead.

How important it is to dream together! Just as you are doing today: everyone together, here in one place, without barriers. Please, dream together, not by yourselves; dream with others, never against others! Dream with others and never against others! By yourselves, you risk seeing mirages, seeing things that are not there. Dreams are built together.

A few minutes ago we saw two children playing here. They wanted to play, to play together. They didn’t go to play on their computers, they wanted to play for real! We observed them: they were happy, content. Because they dreamed of playing together, with one another. Did you see this? Yet, at a certain point, one of them realized that the other was stronger, and instead of dreaming with the other, began to dream against the other, and tried to overcome the other. And that joy changed as we saw the weaker one in tears, on the floor. You saw how we can pass from dreaming with others to dreaming against others. Never dominate others! Build up community with others: this is the joy of moving ahead. This is very important. Dragan and Marija have told us how difficult this can be, when everything conspires to isolate us and deprive us of the opportunity to encounter one another, the opportunity of “dreaming with others”. Now at my age (and I am not young!), do you want to know what I think was the best lesson I ever learned? It was how to talk to people “face-to-face”. We have entered into the digital age, but actually we know very little about communication. Many contacts, but we communicate little. We are all “connected”, but not really “involved” with one another. Getting involved requires life; it calls for being there and sharing the good times but also the not so good times. At last year’s Synod on young people, we were able to have the experience of meeting one another face to face, both the young and the not-so-young. We were able to listen to one another, to dream together and to look to the future with hope and gratitude. That was the best antidote to discouragement and manipulation, to too many contacts without communication, to the culture of the ephemeral and to all those false prophets who proclaim only misfortune and destruction. The antidote is listening, listening to one another. And now, let me tell you something I feel very strongly about: give yourselves a chance to share and enjoy a good “face-to-face” with everyone, but especially with your grandparents, with the elderly of your community. Perhaps some of you have heard me say this, but for me that is an antidote to those who would lock you up in the present, overwhelming you with pressures and demands, all in the name of an alleged happiness, as if the world is about to end and you have to experience everything right away. In the long run, this creates anxiety, dissatisfaction and a sense of hopelessness. For a heart tempted by hopelessness, there is no better remedy than listening to the experiences of older people.

Dear friends, spend time with the elderly, listen to their stories, which may sometimes seem a bit unreal but in fact are full of rich experiences, eloquent symbols and a hidden wisdom waiting to be discovered and appreciated. Those stories take time to tell (cf. Christus Vivit, 195). Don’t forget the old saying that a little person can see further by standing on the shoulders of a giant. In this way, you will gain a new and broader vision. Enter into the wisdom of your people, your community, enter without shame or hesitations, and you will discover an unexpected source of creativity which will prove most fulfilling. It will let you perceive paths where others see barriers, possibilities where others see threats, resurrection where so many proclaim only death.

For this reason, dear young people, I tell you to speak with your grandparents and with your elders. They are your roots, the roots of your history, the roots of your people, the roots of your families. You should hold on tight to your roots to receive the sap that will make the tree grow, flourish and bear fruit, but always holding onto your roots. I do not say that you should go underground with those roots: no, not this. But you should journey and listen to these roots and take from them the strength needed to grow, to move forward. If a tree’s roots are cut off, that tree dies. If your roots as young people are cut off, which are the roots of the history of your people, you will die. Yes, you will live, but without bearing fruit: your country, your people will not be able to bear fruit because you have removed yourselves from your roots.

When I was a child, we were told at school that when the Europeans went to discover America, they took with them coloured glass. This was shown to the Indians, to the indigenous peoples, and they were enthralled by the coloured glass which they had never seen before. And these Indians forgot their roots and bought this glass in exchange for gold. So gold was robbed by means of coloured glass. The glass was a novelty and they gave everything to have this novelty which was worth nothing. You, young people, please be on your guard, because today also there are those who want to conquer, those who want to colonize, offering you coloured glass: this is ideological colonization. They will come to you and say: “No, you must be a more modern people, more advanced, take these things and take a new path, forget older things: progress ahead!” And what should you do? Discern. What this person is bringing to me, is it a good thing, something in harmony with the history of my people? Or is it “coloured glass”? In order for you not to be tricked, it’s important to speak to the elderly, speak to those who will pass onto you the history of your people, the roots of your people. Speak to the elderly, in order to grow. Speak to our history in order to make it develop. Speak to our roots in order to produce flowers and fruits.

And now I have to finish, because we are running out of time. But I want to confess this to you: from the beginning of this meeting with you, I have been distracted by something. I was looking at this lady here in front of me; she is expecting a baby. She is waiting for a baby to be born, and perhaps one of you could think: “What a hardship, poor woman, how great will be her work!” Does any of you think this? No. No one thinks: “Oh she will have sleepless nights due to her crying child…” No. That child is a promise, look ahead! This lady has taken risks in order to bring an infant into the world, because she looks forward, she looks at history. Because she feels the strength of the roots that help her bring forth life, her country and her people.

And let us conclude together applauding all the young people, all the courageous women who bring forth history. And thankyou to the interpreter who is been really good!

DO YOU NEED MY HANDS, LORD? (Prayer of Mother Teresa)

Do your need my hands, Lord,
to help the sick and the poor
who are in need today?
Lord, this day I offer you my hands.

Do you need my feet. Lord,
to lead me today
to those who need a friend?
Lord, this day I offer you my feet.

Do you need my voice, Lord,
so that I can speak to all those
who need a word of love?
Lord, this day I offer you my voice.

Do you need my heart, Lord,
so that I can love everyone,
without exception?
Lord, this day I offer you my heart.

Meeting with the Authorities, with Civil Society and with The Diplomatic Corps*

Mosaique Hall of the Presidential Palace (Skopje), 7 May 2019

This is the first time that the Successor of the Apostle Peter has come to the Republic of North Macedonia. I am happy to do so on the twenty-fifth anniversary of the establishment of diplomatic relations with the Holy See, which occurred a few years after the country became independent in September 1991.

Your land, a bridge between East and West and a meeting-point for numerous cultural currents, embodies many of the distinctive marks of this region. With the elegant testimonies of its Byzantine and Ottoman past, its lofty mountain fortresses and the splendid iconostases of its ancient churches, which speak of a Christian presence dating back to apostolic times, North Macedonia reflects all the depth and richness of its millennial culture. But allow me to say that these great cultural treasures are themselves only a reflection of your more precious patrimony: the multiethnic and multi-religious countenance of your people, the legacy of a rich and, indeed, complex history of relationships forged over the course of centuries.

This crucible of cultures and ethnic and religious identities has resulted in a peaceful and enduring coexistence in which those individual identities have found expression and developed without rejecting, dominating or discriminating against others. They have shown a greater disposition for tolerance; they have been able to demonstrate respect. They have thus given rise to a fabric of relationships and interactions that can serve as an example and a point of reference for a serene and fraternal communal life marked by diversity and reciprocal respect.

These particular features are also highly significant for increased integration with the nations of Europe. It is my hope that this integration will develop in a way that is beneficial for the entire region of the Western Balkans, with unfailing respect for diversity and for fundamental rights.

Here, in fact, the different religious identities of Orthodox, Catholics, other Christians, Muslims and Jews, and the ethnic differences between Macedonians, Albanians, Serbs, Croats, and persons of other backgrounds, have created a mosaic in which every piece is essential for the uniqueness and beauty of the whole. That beauty will become all the more evident to the extent that you succeed in passing it on and planting it in the hearts of the coming generation.

Every effort made to enable the diverse religious expressions and the different ethnic groups to find a common ground of understanding and respect for the dignity of every human person, and consequently the guarantee of fundamental freedoms, will surely prove fruitful. Indeed, those efforts will serve as the necessary seedbed for a future of peace and prosperity.

I would also like to acknowledge the generous efforts made by your Republic – both by the State authorities themselves and with the valued contribution of various international Agencies, the Red Cross, Caritas and several non-governmental organizations – to welcome and provide assistance to the great number of migrants and refugees coming from different Middle Eastern countries. Fleeing from war or from conditions of dire poverty often caused precisely by grave outbreaks of violence, in the years 2015 and 2016, they crossed your borders, headed for the most part towards northern and western Europe. With you, they found a secure haven. The ready solidarity offered to those in such great need – people who had left behind so many of their dear ones, to say nothing of their homes, their work and their homeland – does you honour. It says something about the soul of this people that, having itself experienced great privations, you recognize in solidarity and in the sharing of goods the route to all authentic development. It is my hope that you will cherish the chain of solidarity that emerged from that emergency, and thus support all volunteer efforts to meet the many different forms of hardship and need.

I wish likewise to pay homage in a very special way to one of your illustrious fellow-citizens, who, moved by the love of God, made love of neighbour the supreme law of her life. She won the admiration of the whole world and pioneered a specific and radical way of devoting one’s life to the service of the abandoned, the discarded, and the poorest of the poor. I am naturally referring to the woman universally known as Mother Teresa of Calcutta. Born in 1910 in a suburb of Skopje with the name of Anjezë Gonxha Bojaxhiu, she carried out her apostolate of humble and complete self-giving in India and, through her Sisters, reached out to the most varied geographical and existential peripheries. I am pleased that I will shortly be able to pause in prayer at the Memorial dedicated to her, built on the site of the Church of the Sacred Heart, where she was baptized.

You are rightly proud of this great woman. I urge you to continue to work in a spirit of commitment, dedication and hope, so that the sons and daughters of this land, following her example, can recognize, attain and fully develop the vocation that God has envisaged for them.

From the time that North Macedonia gained its independence, the Holy See has closely followed the steps that this country has taken to advance dialogue and understanding between the civil authorities and religious confessions.

Today, God’s providence offers me the chance to demonstrate personally this closeness and to express gratitude as well for the yearly visit made to the Vatican by an official Delegation of yours on the feast of Saints Cyril and Methodius. I encourage you to persevere with confidence along the path you have taken, in order to make your country a beacon of peace, acceptance and fruitful integration between cultures, religions and peoples. Drawing from their respective identities and the vitality of their cultural and civil life, they will thus be able to build a common destiny in openness to the enrichment that each has to offer.

Prayer of the Holy Father
Following the Prayer for Peace

May 6 2019

 Dear Brothers and Sisters,

We have prayed for peace in words inspired by Saint Francis of Assisi, who was so greatly in love with God the Creator and Father of all. A love that he showed with similar passion and deep respect for the beauty of creation and for all those whom he encountered on his pilgrim way. A love that changed his way of seeing things and helped him to realize that in everyone there is “a flicker of light born of our personal certainty that, when everything is said and done, we are infinitely loved” (Evangelii Gaudium, 6). 

That love also led Saint Francis to become a true peacemaker. Each of us is called to follow in his footsteps by becoming a peacemaker, an “artisan” of peace. Peace is both a gift and a task; it must be implored and worked for, received as a blessing and constantly sought as we strive daily to build a culture in which peace is respected as a fundamental right. An active peace, “fortified” against all those forms of selfishness and indifference that make us put the petty interests of a few before the inviolable dignity of each person. 

Peace requires and demands that we adopt dialogue as our path, mutual understanding as our code of conduct, and reciprocal understanding as our method and standard (cf.  Document on Human Fraternity, Abu Dhabi, 4 February 2019). In this way, we can focus on what unites us, show mutual respect for our differences, and encourage one another to look to a future of opportunity and dignity, especially for future generations.

This evening, we have gathered to pray before these lamps brought by our children. They symbolize the fire of love that burns within us and that is meant to become a beacon of mercy, love and peace wherever we find ourselves. A beacon that can cast light upon our entire world. With the fire of love, we can melt the icy chill of war and conflict. Our celebration of peace takes place on the ruins of ancient Serdika, here in Sofia, the heart of Bulgaria. From here, we can see the places of worship of the different Churches and religious Confessions: Saint Nedelya of our Orthodox brothers and sisters, Saint Joseph of us Catholics, the synagogue of our older brothers, the Jews, the mosque of our Muslim brothers and sisters and, closer to us, the Armenian church.

For many centuries, the Bulgarians of Sofia belonging to different cultural and religious groups gathered in this place for meetings and discussions. May this symbolic place become a witness to peace. Tonight our voices blend in expressing our ardent desire for peace. Let there be peace on earth: in our families, in our hearts, and above all in those places where so many voices have been silenced by war, stifled by indifference and ignored due to the powerful complicity of interest groups. May all work together to make this dream come true: religious, political and cultural leaders. May each of us, wherever we may be, in all that we do, be able to say: “Lord, make me an instrument of your peace”. 

It is a plea that the dream of Pope Saint John XXIII will come true: the dream of an earth where peace is always at home. Let us share in that aspiration and, by the witness of lives, let us say: Pacem in terris! Let there be peace on earth to all those whom the Lord loves.

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

Atanas Burov Square (Sofia), 5 May 2019

I send my respectful greetings to His Holiness Patriarch Neofit, with whom I will shortly meet, to the Metropolitans and Bishops of the Holy Synod, and to all the faithful of the Bulgarian Orthodox Church. My affectionate greetings go to the Bishops, priests, men and women religious, and all the members of the Catholic Church, whom I have come to confirm in faith and to encourage along their daily path of Christian life and witness.

I also cordially greet the Christians of other Ecclesial Communities, the members of the Jewish community and the followers of Islam. With you, I reaffirm “the firm conviction that authentic teachings of religions invite us to remain rooted in the values of peace; to defend the values of mutual understanding, human fraternity, and harmonious coexistence” (Document on Human Fraternity, Abu Dhabi, 4 February 2019). Let us profit from the hospitality of the Bulgarian people so that every religion, called to foster harmony and concord, can contribute to the growth of a culture and an environment of complete respect for the human person and his or her dignity, by establishing vital links between different civilizations, sensibilities and traditions, and by rejecting every form of violence and coercion. In this way, those who seek by any means to manipulate and exploit religion will be defeated.

My visit today recalls that of Saint John Paul II in May 2002, and evokes the happy memory of the nearly decade-long presence in Sofia of the then Apostolic Delegate, Archbishop Angelo Giuseppe Roncalli. The latter never ceased to feel deep gratitude and esteem for your nation, to the point that he once said that wherever he would go, his house would always be open to everyone, Catholic or Orthodox alike, who came as a brother or sister from Bulgaria (cf. Homily, 25 December 1934). Saint John XXIII worked tirelessly to promote fraternal cooperation between all Christians. With the Second Vatican Council, which he convoked and over whose first phase he presided, he gave great encouragement and decisive support to the development of ecumenical relationships.

It is in the wake of these providential events that from 1968 on – a full fifty years ago – an official Delegation composed of the highest civil and ecclesiastical Authorities of Bulgaria has made a yearly visit to the Vatican on the occasion of the feast of Saints Cyril and Methodius. These two Saints evangelized the Slavic peoples and were at the origin of the development of their language, their culture, and above all their abundant and enduring fruits of Christian witness and of holiness.

Blessed be Saints Cyril and Methodius, co-patrons of Europe! By their prayers, their genius and their joint apostolic efforts, they serve as an example for us and they continue to be, more than a millennium later, an inspiration for fruitful dialogue, harmony and fraternal encounter between Churches, States and peoples! May their radiant example raise up many followers in our own day and open up new paths of peace and concord!

Now, at this particular moment of history, thirty years after the end of the totalitarian regime that imprisoned its liberty and initiatives, Bulgaria faces the effects of the emigration in recent decades of over two million of her citizens in search of new opportunities for employment. At the same time, Bulgaria – like so many other countries of Europe – must deal with what can only be called a new winter: the demographic winter that has descended like a curtain of ice on a large part of Europe, the consequence of a diminished confidence in the future. The fall in the birth rate, combined with the intense flow of emigration, has led to the depopulation and abandonment of many villages and cities. In addition, Bulgaria confronts the phenomenon of those seeking to cross its borders in order to flee wars, conflicts or dire poverty, in the attempt to reach the wealthiest areas of Europe, there to find new opportunities in life or simply a safe refuge.

Mr President,

I am aware of the efforts that the nation’s leaders have made for years to ensure that young people, in particular, not be constrained to emigrate. I would encourage you to persevere on this path, to strive to create conditions that lead young people to invest their youthful energies and plan their future, as individuals and families, knowing that in their homeland they can have the possibility of leading a dignified life. To all Bulgarians, who are familiar with the drama of emigration, I respectfully suggest that you not close your eyes, your hearts or your hands - in accordance with your best tradition – to those who knock at your door.

Your country has always distinguished itself as a bridge between East and West, capable of favouring encounter between the different cultures, ethnic groups, civilizations and religions that for centuries have lived here in peace. The development of Bulgaria, including her economic and civil development, necessarily entails a recognition and enhancement of this specific trait. May this land, bordered by the great Danube River and by the shores of the Black Sea, rendered fruitful by the humble labour of so many generations, open to cultural and commercial exchanges, integrated in the European Union, and with solid links to Russia and Turkey, offer all her sons and daughters a future of hope.

May God bless Bulgaria, keep her in peace and ever hospitable, and grant her prosperity and happiness!

To the Patriarch and to the Holy Synod*

Palace of the Holy Synod (Sofia), 5 May 2019

Your Holiness, this meeting, which I have greatly desired, follows that of Saint John Paul II with Patriarch Maxim during the first visit of the Bishop of Rome to Bulgaria. It also follows in the footsteps of Saint John XXIII, who, in the years he lived here, became greatly attached to this people, “so simple and good” (Giornale dell’anima, Bologna, 1987, 325), valuing their honesty, their hard work and their dignity amid trials. Here, as a guest welcomed with affection, I experience a deep fraternal nostalgia, that healthy longing for unity among children of the same Father that was felt with growing intensity by Pope John during his time in this city. During the Second Vatican Council, which he convened, the Bulgarian Orthodox Church sent observers, and from that time on, our contacts have multiplied. I think of the visits that, for fifty years now, Bulgarian delegations have made to the Vatican and which I annually have the joy of receiving; so too, the presence in Rome of an Orthodox Bulgarian community that prays in one of the churches of my Diocese. I appreciate the gracious welcome given to my envoys, whose presence has increased in recent years, and the cooperation shown with the local Catholic community, especially in the area of culture. I am confident that, with the help of God, and in his good time, these contacts will have a positive effect on many other dimensions of our dialogue. In the meantime, we are called to journey and act together in order to bear witness to the Lord, particularly by serving the poorest and most neglected of our brothers and sisters, in whom he is present. The ecumenism of the poor.

Our guides on this journey are, above all, Saints Cyril and Methodius, who have linked us since the first millennium and whose living memory in our Churches continues to be a source of inspiration, for despite adversities they made their highest priority the proclamation of the Lord, the call to mission. As Saint Cyril put it: “With joy I set out for the Christian faith; however weary and physically weak, I will go with joy” (Vita Constantini, VI, 7; XIV, 9). And despite premonitions of the painful divisions which would take place in centuries to come, they chose the prospect of communion. Mission and communion: two words that distinguished the life of these two saints and that can illumine our own journey towards growth in fraternity. The ecumenism of mission.

Cyril and Methodius, Byzantines by culture, were daring enough to translate the Bible into a language accessible to the Slavic peoples, so that the divine Word could precede human words. Their courageous apostolate remains today a model of evangelization and a challenge to proclaim the Gospel to the next generation. How important it is, while respecting our own traditions and distinctive identities, to help one another to find ways of passing on the faith in language and forms that allow young people to experience the joy of a God who loves them and calls them! Otherwise, they will be tempted to put their trust in the deceitful siren songs of a consumerist society.

Communion and mission, closeness and proclamation. Saints Cyril and Methodius also have much to say to us about the future of European society. Indeed, “they were in a certain sense the promoters of a united Europe and of a profound peace among all the continent’s inhabitants, showing the basis for a new art of living together, with respect for differences, which in no way are an obstacle to unity” (Saint John Paul II, Greeting to the Official Bulgarian Delegation, 24 May 1999: Insegnamenti XXII, 1 [1999], 1080). We too, as heirs of the faith of the saints, are called to be builders of communion and peacemakers in the name of Jesus. Bulgaria is a “spiritual crossroads, a land of contacts and mutual understanding” (ID., Address at the Arrival Ceremony, Sofia, 23 May 2002: Insegnamenti, XXV, 1 [2002], 864). Here various confessions, from the Armenian to the Evangelical, and different religious traditions, from the Jewish to the Muslim, have found a welcome. The Catholic Church has met with acceptance and respect both in her Latin tradition and in her Byzantine-Slavic tradition. I am grateful to Your Holiness and the Holy Synod for this benevolent reception. In our relationships, too, Saints Cyril and Methodius remind us that, “far from being an obstacle to the Church’s unity, the diversity of customs and observances only adds to her beauty” and that between East and West “various theological formulations are often to be considered complementary rather than conflicting” (Unitatis Redintegratio, 16-17). “We can learn so much from one another (Evangelii Gaudium, 246)!

Your Holiness, shortly I will be able to visit the Patriarchal Cathedral of Saint Aleksander Nevskij and to pray there in memory of Saints Cyril and Methodius. Saint Aleksander Nevskij, from the Russian tradition, and the Holy Brothers, from the Greek tradition and apostles of the Slavic peoples, show us the extent to which Bulgaria is a bridge-country. Your Holiness, dear Brothers, I assure you of my prayers for you, for the faithful of this beloved people, for the lofty location of this nation, and for our journey in an ecumenism of blood, of the poor and of mission. In turn, I ask a place in your prayers, in the certainty that prayer is the door that opens to every path of goodness. I thank you once again for the welcome I have received and I assure you that I will cherish the memory of this fraternal encounter. Christos vozkrese!

To the Civil and Ecclesiastical Authorities 
of South Sudan*

Domus Sanctae Marthae, 11 April 2019

It is my prayerful hope that all of us will take up our lofty calling to be peacemakers, striving in a spirit of fraternity and solidarity with every member of our people, a spirit that is noble, upright, strong and courageous, to build peace through dialogue, negotiation and forgiveness. I urge you, then, to seek what unites you, beginning with the fact that you belong to one and the same people, and to overcome all that divides you. People are wearied, exhausted by past conflicts: please remember that with war, all is lost! Your people today are yearning for a better future, which can only come about through reconciliation and peace.

With great hope and trust, I learned last September that the highest political representatives of South Sudan had signed a peace agreement. Today, therefore, I congratulate the signatories of that document, both present and absent, without exception, beginning with the President of the Republic and the heads of political parties, for having chosen the path of dialogue, for your readiness to compromise, your determination to achieve peace, your readiness to be reconciled and your will to implement what has been agreed upon. I express my heartfelt hope that hostilities will finally cease, that the armistice will be respected – please, that the armistice be respected – that political and ethnic divisions will be surmounted, and that there will be a lasting peace for the common good of all those citizens who dream of beginning to build the nation.

[…] We ask you, then, to touch with the power of the Spirit the depths of every human heart, so that enemies will be open to dialogue, adversaries will join hands and peoples will meet in harmony. By your gift, Father, may the whole-hearted search for peace resolve disputes, may love conquer hatred and may revenge be disarmed by forgiveness, so that, relying solely on your mercy, we may find our way back to you. Make us open to the promptings of the Holy Spirit, so that we may live a new life in Christ, in everlasting praise of your name and in the service of our brothers and sisters (cf. Prefaces of Eucharistic Prayers for Reconciliation I and II). Amen.

Meeting with Priests, Religious, Consecrated Persons and the Ecumenical Council of Churches

Apostolic Visit to Morocco
30-31 March 2019

Dear Brothers and Sisters, bonjour à tous!

I am very happy to have this opportunity to be with you. I especially thank Father Germain and Sister Mary for their testimonies. I would also like to greet the members of the Ecumenical Council of Churches, a clear sign of the communion experienced here in Morocco between Christians of different confessions along the path to unity. Christians are a small minority in this country. Yet, to my mind, this is not a problem, even though I realize that at times it can be difficult for some of you. Your situation reminds me of the question asked by Jesus: “What is the kingdom of God like? And to what should I compare it? … It is like yeast that a woman took and mixed in with three measures of flour until all of it was leavened” (Lk 13:18.21). Paraphrasing the Lord’s words, we can ask ourselves: What are Christians like, in these lands? To what can we compare them? They are like a little yeast that Mother Church wants to mix in with a great quantity of flour until all of it is leavened. For Jesus did not choose us and send us forth to become more numerous! He called us to a mission. He put us in the midst of society like a handful of yeast: the yeast of the Beatitudes and the fraternal love by which, as Christians, we can all join in making present his kingdom. In this context I recall the counsel of Saint Francis to his brothers as he sent them out: “Go out and preach the Gospel: and if necessary, also with words”.

This means, dear friends, that our mission as baptized persons, priests and consecrated men and women, is not really determined by the number or size of spaces that we occupy, but rather by our capacity to generate change and to awaken wonder and compassion. We do this by the way we live as disciples of Jesus, in the midst of those with whom we share our daily lives, joys and sorrows, suffering and hopes (cf. Gaudium et Spes, 1). In other words, the paths of mission are not those of proselytism. Please, these paths are not those of proselytism! Let us recall Benedict XVI: “the Church grows not through proselytism, but through attraction, through witness”. The paths of mission are not those of proselytism, which leads always to a cul-de-sac, but of our way of being with Jesus and with others. The problem is not when we are few in number, but when we are insignificant, salt that has lost the flavour of the Gospel – this is the problem – or lamps that no longer shed light (cf. Mt 5:13-15).

I believe we should worry whenever we Christians are troubled by the thought we are only significant if we are the flour, if we occupy all the spaces. You know very well that our lives are meant to be “yeast”, wherever and with whomever we find ourselves, even if this appears to bring no tangible or immediate benefits (cf. Evangelii Gaudium, 210). For being a Christian is not about adhering to a doctrine, or a temple or an ethnic group. Being Christian is about an encounter, an encounter with Jesus Christ. We are Christians because we have been loved and encountered, and not as the result of proselytism. Being Christian is about knowing that we have been forgiven and knowing that we are asked to treat others in the same way that God treated us. For “by this everyone shall know that you are my disciples, if you have love for one another” (Jn 13:35).

Dear brothers and sisters, in thinking of this setting in which you are called to live your baptismal vocation, your ministry and your consecration, I recall the words of Pope Saint Paul VI in his encyclical Ecclesiam Suam: “The Church must enter into dialogue with the world in which she lives. She has something to say, a message to give, a communication to make” (No. 65). To say that the Church has to enter into dialogue is not to follow a fashion – dialogue is in vogue today but that is not the reason for dialogue – or much less a strategy for increasing her membership, no, it is not a strategy. The Church has to enter into dialogue out of fidelity to her Lord and Master, who from the beginning, moved by love, wished to enter into dialogue as a friend and asks us to enter into friendship with him (cf. Dei Verbum, 2). As disciples of Jesus Christ, from the very day of our baptism we have been called to be a part of this dialogue of salvation and friendship, from which we are the first to benefit.

Christians, here in these lands, learn to be a living sacrament of the dialogue that God wants to initiate with each man and woman, wherever they are. A dialogue that we are nonetheless called to take up following the example of Jesus himself, who is meek and humble of heart (cf. Mt 11:29), with fervent and disinterested love, without calculations and limitations, and with respect for the freedom of others. In this spirit, we can find elder brothers and sisters who show us the way, for by their lives they testify that this dialogue is possible; they point to a “high standard” that challenges us and spurs us on. How can we fail to think of Saint Francis of Assisi, who at the height of the Crusades went to encounter Sultan al-Malik al-Kamil? Or Blessed Charles de Foucault, so deeply impressed by the humble and hidden life of Jesus in Nazareth, whom he silently adored, that he wished to be a “brother to all”? Or again, those of our fellow Christians who chose to live in solidarity with another people, even to the point of giving their lives? When the Church, in fidelity to the mission she has received from the Lord, enters into dialogue with the world and gives her message, she takes part in the advent of that fraternity whose deepest source is not in ourselves but in the fatherhood of God.

As consecrated persons, we are invited to experience this dialogue of salvation above all as intercession for the people entrusted to us. I remember once speaking with a priest who, like yourselves, lived in a land where Christians were a minority. He told me that “Our Father” had taken on a particular meaning for him because, praying in the midst of people of other religions, he felt the power of the words, “Give us this day our daily bread”. His intercessory prayer, as a missionary, expanded to that people which was in some way entrusted to him, not to govern but to love, and this led him to pray this prayer with special feeling. Consecrated persons and priests bring to the altar and to their prayer the lives of all those around them; they keep alive, as if through a small window, the life-giving power of the Holy Spirit. How beautiful it is to know that, in different parts of this land, through your voices, all creation can constantly pray: “Our Father”.

Dialogue, then, becomes prayer. We can carry it out daily in the name “of the human fraternity that embraces all human beings, unites them and renders them equal. In the name of this fraternity, torn apart by the policies of extremism and division, by systems of unrestrained profit or by hateful ideological tendencies, that manipulate the actions and the future of men and women (Document on Human Fraternity, Abu Dhabi, 4 February 2019). A prayer that does not distinguish, separate or marginalize, but embraces the life of our neighbour. A prayer of intercession that says to the Father, “Thy kingdom come”. Not by violence, not by hatred, not by ethnic, religious or economic supremacy, and so forth, but by the power of the compassion poured out on the cross for all mankind. This is the experience of the majority of you.

I thank God for all that you are doing as followers of Jesus Christ here in Morocco, daily discovering through dialogue, cooperation and friendship the way to sow a future of hope. In this way, you will unmask and lay bare every attempt to exploit differences and ignorance in order to sow fear, hatred and conflict. For we know that fear and hatred, nurtured and manipulated, destabilize our communities and leave them spiritually defenceless.

I encourage you, then, with no other desire than to make visible the presence and love of Christ, who for our sake became poor in order to enrich us by his poverty (cf. 2 Cor 8:9): continue to be neighbours to those who are often left behind, the little ones and the poor, prisoners and migrants. May your charity be ever active and thus a path of communion between Christians of every confession present in Morocco: the ecumenism of charity. May it be also a path of dialogue and cooperation with our Muslim brothers and sisters, and with all men and women of good will. Charity, especially towards the vulnerable, is the best opportunity we have to keep working to build of a culture of encounter. May it also be a way for those who experience pain, struggles and exclusion to realize that they are members of the one human family, under the banner of fraternity. As disciples of Jesus Christ, may you, in that same spirit of dialogue and cooperation, be ever concerned to serve the advancement of justice and peace, the education of children and young people, and the protection and accompaniment of the elderly, the vulnerable, the disabled and the oppressed.

Once again, I thank all of you, brothers and sisters, for your presence and your mission here in Morocco. Thank you for your humble and discreet service, following the example of our forebears in consecrated life, among whom I want to greet your dean, Sister Ersilia. Through you, dear Sister, I offer a cordial greeting to the elderly sisters and brothers who, for reasons of health, are not physically present here, but are united to us in prayer.

All of you are witnesses of a glorious history. A history of sacrifices, hopes, daily struggles, lives spent in service, perseverance and hard work, for all work is hard, done “by the sweat of our brow”. But let me also tell you that “you have a glorious history to remember and recount, but also a great history to be accomplished! Look to the future – envisage the future – where the Holy Spirit is sending you” (Vita Consecrata, 110). In this way, you will continue to be living signs of that fraternity to which the Father has called us, without intransigence or passivity, but as believers who know that the Lord always goes before us and opens spaces of hope wherever something or someone appeared hopeless.

May the Lord bless each of you and, through you, the members of all your communities. May his Spirit help you to bear abundant fruit: the fruit of dialogue, justice, peace, truth, and love, so that here in this land which God loves, human fraternity may grow ever stronger. And please, do not forget to pray for me. Thank you!

[Four children go up beside the Pope. He says: “Voici le futur! Le maintenant et le future!”

And now, let us place ourselves under the protection of the Virgin Mary by reciting the Angelus.

Homily - Mass Prince Moulay Abdellah Stadium - Rabat, 31 March 2019

“While he was yet at a distance, his father saw him and had compassion, and ran and embraced him and kissed him” (Lk 15:20). 

Here the Gospel takes us to the heart of the parable, showing the father’s response at seeing the return of his son. Deeply moved, he runs out to meet him before he can even reach home. A son long awaited. A father rejoicing to see him return. 

That was not the only time the father ran. His joy would not be complete without the presence of his other son. He then sets out to find him and invites him to join in the festivities (cf. v. 28). But the older son appeared upset by the homecoming celebration. He found his father’s joy hard to take; he did not acknowledge the return of his brother: “that son of yours”, he calls him (v. 30). For him, his brother was still lost, because he had already lost him in his heart. 

By his unwillingness to take part in the celebration, the older son fails not only to recognize his brother, but his father as well. He would rather be an orphan than a brother. He prefers isolation to encounter, bitterness to rejoicing. Not only is he unable to understand or forgive his brother, he cannot accept a father capable of forgiving, willing to wait patiently, to trust and to keep looking, lest anyone be left out. In a word, a father capable of compassion. 

At the threshold of that home, something of the mystery of our humanity appears. On the one hand, celebration for the son who was lost and is found; on the other, a feeling of betrayal and indignation at the celebrations marking his return. On the one hand, the welcome given to the son who had experienced misery and pain, even to the point of yearning to eat the husks thrown to the swine; on the other, irritation and anger at the embrace given to one who had proved himself so unworthy.

What we see here yet again is the tension we experience in our societies and in our communities, and even in our own hearts. A tension deep within us ever since the time of Cain and Abel. We are called to confront it and see it for what it is. For we too ask: “Who has the right to stay among us, to take a place at our tables and in our meetings, in our activities and concerns, in our squares and our cities?” The murderous question seems constantly to return: “Am I my brother’s keeper?” (cf. Gen 4:9).

At the threshold of that home, we can see our own divisions and strife, the aggressiveness and conflicts that always lurk at the door of our high ideals, our efforts to build a society of fraternity, where each person can experience even now the dignity of being a son or daughter.

Yet at the threshold of that home, we will also see in all its radiant clarity, with no ifs and buts, the father’s desire that all his sons and daughters should share in his joy. That no one should have to live in inhuman conditions, as his younger son did, or as orphaned, aloof and bitter like the older son. His heart wants all men and women to be saved and to come to the knowledge of the truth (1 Tim 2:4).

It is true that many situations can foment division and strife, while others can bring us to confrontation and antagonism. It cannot be denied. Often we are tempted to believe that hatred and revenge are legitimate ways of ensuring quick and effective justice. Yet experience tells us that hatred, division and revenge succeed only in killing our peoples’ soul, poisoning our children’s hopes, and destroying and sweeping away everything we cherish.

Jesus invites us, then, to stop and contemplate the heart of our Father. Only from that perspective can we acknowledge once more that we are brothers and sisters. Only against that vast horizon can we transcend our short-sighted and divisive ways of thinking, and see things in a way that does not downplay our differences in the name of a forced unity or a quiet marginalization. Only if we can raise our eyes to heaven each day and say “Our Father”, will we be able to be part of a process that can make us see things clearly and risk living no longer as enemies but as brothers and sisters.

“All that is mine is yours” (Lk 15:31), says the father to his older son. He is not speaking so much about material wealth, as about sharing in his own love and own compassion. This is the greatest legacy and wealth of a Christian. Instead of measuring ourselves or classifying ourselves according to different moral, social, ethnic or religious criteria, we should be able to recognize that another criterion exists, one that no one can take away or destroy because it is pure gift. It is the realization that we are beloved sons and daughters, whom the Father awaits and celebrates.

“All that is mine is yours”, says the Father, including my capacity for compassion. Let us not fall into the temptation of reducing the fact that we are his children to a question of rules and regulations, duties and observances. Our identity and our mission will not arise from forms of voluntarism, legalism, relativism or fundamentalism, but rather from being believers who daily beg with humility and perseverance: “May your Kingdom come!”

The Gospel parable leaves us with an open ending. We see the father asking the older son to come in and share in the celebration of mercy. The Gospel writer says nothing about what the son decided. Did he join the party? We can imagine that this open ending is meant to be written by each individual and every community. We can complete it by the way we live, the way we regard others, and how we treat our neighbour. The Christian knows that in the Father’s house there are many rooms: the only ones who remain outside are those who choose not to share in his joy.

Dear brothers and dear sisters, I want to thank you for the way in which you bear witness to the Gospel of mercy in this land. Thank you for your efforts to make each of your communities an oasis of mercy. I encourage you to continue to let the culture of mercy grow, a culture in which no one looks at others with indifference, or averts his eyes in the face of their suffering (cf. Misericordia et Misera, 20). Keep close to the little ones and the poor, and to all those who are rejected, abandoned and ignored. Continue to be a sign of the Father’s loving embrace.

May the Merciful and Compassionate One – as our Muslim brothers and sisters frequently invoke him – strengthen you and make your works of love ever more fruitful. 

GREETING OF THE HOLY FATHER AT THE END OF MASS

At the conclusion of this Eucharist, I wish once more to bless the Lord for enabling me to make this journey in order to be, among you and with you, a servant of hope. 

I express my gratitude to His Majesty King Mohammed VI for his invitation; I am also grateful for his wish to be close to us by sending his representatives; I thank, too, the Authorities and all those who helped at every stage of this visit. 

I extend my gratitude to my brother Bishops, the Archbishops of Rabat and Tangier, and the other Bishops, together with the priests, men and women religious and all the lay faithful who are present here in Morocco as servants of the Church’s life and mission. Thank you, dear brothers and sisters, for all that you did to prepare for this visit and for everything that we have shared in faith, hope and charity, for everything that we have shared in fraternity between Christians and Muslims: thank you!

With these sentiments of gratitude, I once more encourage you to persevere on the path of dialogue between Christians and Muslims and to cooperate so that this fraternity be made visible and universal, for God is its source. May all of you be servants of the hope that this world of ours so urgently needs. 

Apostolic Journey to Morocco
MEETING WITH MIGRANTS
30 March 2019 

Dear Friends,

I am happy to have this opportunity to meet with you during my visit to the Kingdom of Morocco. It gives me a chance once more to express my closeness to all of you and, together with you, to discuss a great and deep wound that continues to afflict our world at the beginning of this twenty-first century. A wound that cries out to heaven. We do not want our response to be one of indifference and silence (cf. Ex 3:7). This is all the more the case today, when we witness many millions of refugees and other forced migrants seeking international protection, to say nothing of the victims of human trafficking and the new forms of enslavement being perpetrated by criminal organizations. No one can be indifferent to this painful situation.

I thank Archbishop Santiago [Agrelo Martínez] for his words of welcome and for the Church’s work in assisting migrants. I also thank Jackson for his testimony, and all of you, both migrants and members of associations dedicated to their care. We have met this afternoon to strengthen our ties and to continue our efforts to ensure worthy living conditions for all. And thank you to the children! They are our hope. We need to fight for them. They have the right to life, the right to dignity. Let us fight for them. All of us are called to respond to the many challenges posed by contemporary movements of migration with generosity, enthusiasm, wisdom and farsightedness, each to the best of his or her ability (cf. Message for the 2018 World Day of Migrants and Refugees).

A few months ago, here in Marrakech, the Intergovernmental Conference approved the adoption of the Global Compact for safe, orderly and regular migration. “The migration Compact represents an important step forward for the international community, which now, in the context of the United Nations, has for the first time dealt on a multilateral level with this theme in a document of such importance” (Address to Members of the Diplomatic Corps accredited to the Holy See, 7 January 2019).

This Compact helps us to see that “it is not just about migrants” (cf. Theme of the 2019 World Day of Migrants and Refugees), as if their lives and experiences were completely unrelated to the rest of society, or their status as persons with rights was somehow “on hold” because of their current situation. “The side of the border on which a migrant stands does not make him or her more or less human”.[1]

It is also about the face we want to give to our society and about the value of each human life. Many positive steps have been taken in different areas, especially in the developed countries, yet we cannot forget that the progress of our peoples cannot be measured by technological or economic advances alone. It depends above all on our openness to being touched and moved by those who knock at our door. Their faces shatter and debunk all those false idols that can take over and enslave our lives; idols that promise an illusory and momentary happiness blind to the lives and sufferings of others. How arid and inhospitable a city becomes, once it loses the capacity for compassion! A heartless society... a barren mother. You are not the marginalized; you are at the centre of the Church’s heart.

I wanted to suggest four verbs – accept, protect, promote and integrate – that can help those who want to help make this covenant more concrete and real, to act prudently rather than remain silent, to assist rather than isolate, to build up rather than abandon.

Dear friends, I would like to reiterate the importance of these four verbs. They form a frame of reference for us all. For we are all involved in this effort – involved in different ways, but all involved – and all of us are needed in the work of building a more dignified, safe and fraternal life. I like to think that the very first volunteer, assistant, rescuer or friend of a migrant is another migrant who knows at first hand the sufferings of the journey. We cannot develop large-scale strategies capable of restoring dignity by adopting a welfare approach alone. That kind of assistance is essential, but insufficient. You who yourselves are migrants should feel called to take the lead and assist in organizing this whole process.

The four verbs that I mentioned can help us find shared strategies to create space for welcoming, protecting, promoting and integrating. Spaces, ultimately, for conferring dignity.

“In view of the current situation, welcoming means, above all, offering broader options for migrants and refugees to enter destination countries safely and legally” (Message for the 2018 World Day of Migrants and Refugees). Indeed, expanding regular migration channels is one of the main objectives of the Global Compact. This shared commitment is needed in order to avoid presenting new opportunities to those “merchants of human flesh” who exploit the dreams and needs of migrants. Until this commitment is fully implemented, the emergency of irregular migration has to be met with justice, solidarity and mercy. Forms of collective expulsion, which do not allow for the suitable treatment of individual cases, are unacceptable. On the other hand, special legalization strategies, especially in the case of families and minors, should be encouraged and simplified.

Protecting means defending “the rights and dignity of migrants and refugees, independent of their legal status” (ibid.). In the context of this entire region, protection must first and foremost be ensured along migration routes, which, sadly, are often theatres of violence, exploitation and abuse of all kinds. Here too, it seems necessary to pay particular attention to migrants in situations of great vulnerability: to the many unaccompanied minors and to women. It is essential that everyone be guaranteed the right to the medical, psychological and social assistance needed to restore dignity to those who have lost it along the way, as you who work in this agency are doing with great dedication. Among those present, some can testify personally to the importance of these protection services for providing hope during the time of a stay in host countries.

Promoting means ensuring that everyone, migrants and local residents alike, can enjoy a safe environment in which they can develop all their gifts. This promotion begins with the recognition that no human being is worthy of being discarded, but rather should be seen as a potential source of personal, cultural and professional enrichment in whatever place they find themselves. Host communities will be enriched if they learn how best to appreciate and utilize the contribution made by migrants, while working to forestall all forms of discrimination and xenophobia. Migrants should be encouraged to learn the local language as an essential vehicle of intercultural communication, and helped in positive ways to develop a sense of responsibility towards the society that accepts them, learning to respect individuals and social bonds, laws and culture. This will contribute to the integral human development of all.

But let us not forget that the human promotion of migrants and their families begins also with their communities of origin, where the right to migrate must be guaranteed, but also the right not to be forced to emigrate, that is, the right to enjoy in their native land suitable conditions for a dignified life. I appreciate and encourage programmes of international cooperation and transnational development free of partisan interests, which involve migrants as active protagonists (cf. Address to the Participants in the International Forum on Migration and Peace, 21 February 2017).

Integrating means engaging in a process that enhances both the cultural heritage of the welcoming community and that of migrants, thus building an open and intercultural society. We know that it is not easy – for those who arrive and for those who receive them – to encounter a foreign culture, to put ourselves in the shoes of people quite different from ourselves, to understand their thoughts and their experiences. As a result, we often refuse to encounter the other and raise barriers to defend ourselves (cf. Homily at the Mass for the World Day of Migrants and Refugees, 14 January 2018). Integrating requires us not to be conditioned by fear and ignorance.

Ahead of us, then, is a journey we must make together, as true travelling companions. It is a journey that engages everyone, migrants and locals, in building cities that are welcoming, respectful of differences and attentive to intercultural processes. Cities that are capable of valuing the richness of the diversity born of our encounter with others. Here too, many of you can personally testify to how essential that commitment is.

Dear migrant friends, the Church is aware of the sufferings that accompany your journey and she suffers with you. In reaching out to you in your very different situations, she is concerned to remind you that God wants us all to live our lives to the full. The Church wants to be at your side to help you achieve the very best for your life. For every human being has the right to life, every person has the right to dream and to find his or her rightful place in our “common home”! Every person has a right to the future.

Once again, I renew my gratitude to all engaged in assisting migrants and refugees throughout the world, and particularly to you, the personnel of Caritas, and to your partner agencies, who have the honour of showing God’s merciful love to so many of our brothers and sisters in the name of the whole Church. You know well from experience that for Christians, “it is not just about migrants”, for it is Christ himself who knocks on our doors.

May the Lord, who during his earthly life experienced in his own flesh the suffering of exile, bless each one of you. May he give you the strength needed never to lose heart and always be for one another a “safe haven” of welcome and acceptance.

Thank you!

Meeting with the Moroccan People, the Authorities, With Civil Society and with the Diplomatic Corps*

Esplanade of the Hassan Tower, 30 March 2019

As-Salam Alaikum!

I am pleased to set foot in this country so filled with natural beauty, while at the same time preserving the traces of ancient civilizations and bearing witness to a long and fascinating history. Before all else, I would like to express my deep gratitude to His Majesty King Mohammed VI for his kind invitation, for the warm welcome which he has given me in the name of the entire Moroccan people, and, in particular, for his gracious introduction.

This visit is for me an occasion of joy and gratitude, for it allows me to see at first hand the richness of your land, your people and your traditions. I am also grateful that my visit offers a significant opportunity for advancing interreligious dialogue and mutual understanding among the followers of our two religions, as we commemorate – at a distance of eight centuries – the historic meeting between Saint Francis of Assisi and Sultan al-Malik al-Kamil. That prophetic event shows that the courage to encounter one another and extend a hand of friendship is a pathway of peace and harmony for humanity, whereas extremism and hatred cause division and destruction. It is my hope that our mutual esteem, respect and cooperation will help strengthen the bonds of sincere friendship, and enable our communities to prepare a better future for coming generations.

In this land, a natural bridge between Africa and Europe, I would like to affirm once more our need for cooperation in giving new impetus to the building of a world of greater solidarity, marked by honest, courageous and indispensable efforts to promote a dialogue respectful of the richness and distinctiveness of each people and every individual. All of us are called to rise to this challenge, especially at the present time, when our differences and our lack of reciprocal knowledge risk being exploited as a cause for conflict and division.

If we wish, then, to share in the building a society that is open, fraternal and respectful of differences, it is vital to foster the culture of dialogue and adhere to it unfailingly, to adopt mutual cooperation as our code of conduct and reciprocal understanding as our method and standard (cf. Document on Human Fraternity, Abu Dhabi, 4 February 2019). We are called to pursue this path tirelessly, in the effort to help each other overcome tensions and misunderstandings, clichés and stereotypes that generate fear and opposition. In this way, we will encourage the growth of a fruitful and respectful spirit of cooperation. It is likewise essential that fanaticism and extremism be countered by solidarity on the part of all believers, grounded in the lofty shared values that inspire our actions. For this reason, I am happy that I will shortly visit the Mohammed VI Institute for the Training of Imams, Morchidines and Morchidates. Established by Your Majesty, the Institute seeks to provide effective and sound training to combat all forms of extremism, which so often lead to violence and terrorism, and which, in any event, constitute an offense against religion and against God himself. We know how important it is to provide a suitable preparation for future religious leaders, if we wish to awaken a genuinely religious spirit in the heart of future generations.

Authentic dialogue, then, makes us appreciate more fully the importance of religion for building bridges between people and successfully meeting the challenges that I mentioned above. While respecting our differences, faith in God leads us to acknowledge the eminent dignity of each human being, as well as his or her inalienable rights. We believe that God created human beings equal in rights, duties and dignity, and he calls them to live as brothers and sisters and to spread the values of goodness, love and peace. That is why freedom of conscience and religious freedom – which is not limited to freedom of worship alone, but allows all to live in accordance with their religious convictions – are inseparably linked to human dignity. In this regard, there is a constant need to progress beyond mere tolerance to respect and esteem for others. This entails encountering and accepting others in their distinctive religious beliefs and enriching one another through our diversity, in a relationship marked by good will and by the pursuit of ways we can work together. Understood in this way, creating bridges between people – from the point of view of interreligious dialogue – calls for a spirit of mutual regard, friendship and indeed fraternity.

The International Conference on the rights of religious minorities in Muslim countries, held in Marrakech in January 2016, addressed this issue, and I am pleased to note that it condemned, in effect, any exploitation of religion as a means of discriminating against or attacking others. It also stressed the need to move beyond the concept of religious minority in favour of that of citizenship and the recognition of the value of the person, which must have a central place in every legal system.

I also see as a prophetic sign the creation in 2012 of the Al Mowafaqa Ecumenical Institute in Rabat. The Institute, an initiative of Catholics and other Christian denominations in Morocco, seeks to help promote ecumenism, as well as dialogue with culture and with Islam. This praiseworthy undertaking manifests the concern and the desire of the Christians living in this country to build bridges as a means of expressing and serving human fraternity.

All these are ways to halt the misuse of religion to incite hatred, violence, extremism and blind fanaticism, and the invocation of the name of God to justify acts of murder, exile, terrorism and oppression (Document on Human Fraternity, Abu Dhabi, 4 February 2019).

The genuine dialogue we want to encourage also leads to a consideration of the world in which we live, our common home. The International Conference on Climate Change, COP 22, also held here in Morocco, once more demonstrated that many nations are conscious of the need to protect this planet where God has placed us to live and to contribute to a true ecological conversion for the sake of integral human development. I express my appreciation for the progress being made in this area and I am gratified by the growth of authentic solidarity between nations and peoples in the effort to find just and lasting solutions to the scourges that threaten our common home and the very survival of the human family. Only together, in patient, judicious, candid and sincere dialogue, can we hope to devise adequate solutions for reversing the trend of global warming and to achieve the goal of eliminating poverty (cf. Laudato Si’, 175).

Similarly, today’s grave migration crisis represents an urgent summons for concrete actions aimed at eliminating the causes that force many people to leave country and family behind, often only to find themselves marginalized and rejected. Last December, once more here in Morocco, the Intergovernmental Conference on the Global Compact for safe, orderly and regular migration adopted a document intended to serve as a point of reference for the entire international community. At the same time, much still remains to be done, especially in passing from the commitments undertaken there, at least in principle, to concrete actions, and, more particularly, to a change of attitude towards migrants, one that sees them as persons, not numbers, and acknowledges their rights and dignity in daily life and in political decisions. You are aware of my great concern for the frequently grim fate of such people, who for the most part would not have left their countries were they not forced to do so. I trust that Morocco, which hosted that Conference with great openness and exceptional hospitality, will continue to be an example of humanity for migrants and refugees within the international community, so that here, as elsewhere, they can find generous welcome and protection, a better life and a dignified integration into society. When conditions permit, they can then decide to return home in conditions of safety and respect for their dignity and rights. The issue of migration will never be resolved by raising barriers, fomenting fear of others or denying assistance to those who legitimately aspire to a better life for themselves and their families. We know too that the consolidation of true peace comes through the pursuit of social justice, which is indispensable for correcting the economic imbalances and political unrest that have always had a major role in generating conflicts and threatening the whole of humanity.

Your Majesty, distinguished Authorities, dear friends! Christians are deeply appreciative of the place accorded them in Moroccan society. They wish to do their part in building a fraternal and prosperous nation, out of concern for the common good of its people. In this regard, I think of the significant work of the Catholic Church in Morocco in providing social services and in the field of education, thanks to its schools, which are open to students of every confession, religion and background. In thanking God for all that has been accomplished, allow me to encourage Catholics and all Christians to be servants, promoters and defenders of human fraternity here in Morocco.

Your Majesty, distinguished Authorities, dear friends! I thank you and all the Moroccan people once more for your warm welcome and your kind attention. Shukran bi-saf! May the Almighty, Gracious and Merciful, protect you and bless Morocco! Thank you.

Appeal by His Majesty King Mohammed VI and His Holiness Pope Francis Regarding Jerusalem / Al-Quds
 the Holy City and a Place of Encounter*

On the occasion of the visit of His Holiness Pope Francis to the Kingdom of Morocco, His Holiness and His Majesty King Mohammed VI, recognizing the unique and sacred character of Jerusalem / Al-Quds Acharif, and deeply concerned for its spiritual significance and its special vocation as a city of peace, join in making the following appeal:

“We consider it important to preserve the Holy City of Jerusalem / Al-Quds Acharif as the common patrimony of humanity and especially the followers of the three monotheistic religions, as a place of encounter and as a symbol of peaceful coexistence, where mutual respect and dialogue can be cultivated.

To this end, the specific multi-religious character, the spiritual dimension and the particular cultural identity of Jerusalem / Al-Quds Acharif must be protected and promoted.

It is our hope, therefore, that in the Holy City, full freedom of access to the followers of the three monotheistic religions and their right to worship will be guaranteed, so that in Jerusalem / Al-Quds Acharif they may raise their prayers to God, the Creator of all, for a future of peace and fraternity on the earth”.

Rabat, 30 March 2019

To the Delegations of Parliamentarians from the Czech Republic and from the Slovak Republic on the Occasion of the 1150th Anniversary of the Death of St Cyril*

Vatican City, 22 March 2019

The vast work of evangelization, carried out with apostolic ardour by Saint Cyril and by his brother saint in your lands, constitutes a model of inculturation that is still valid in its essential elements. Indeed, the Gospel does not weaken what is authentic in the various local cultures, but helps people and communities to recognize and realize goodness, truth and beauty. Therefore, as representatives of the people in the institutions, you are called to rediscover the intrinsic bond that exists between the Gospel and your cultural identity, re-evaluating your Christian roots to build a society in which mutual acceptance and reciprocal solidarity may be achieved. Saint Cyril knew how to establish relations of knowledge and cordiality among the peoples, thus becoming a link between different cultures and ecclesial traditions.

I hope that such a significant spiritual and cultural heritage will inspire in all your fellow citizens the desire for encounter and openness to others. It is about knowing how to live in diversity, through dialogue, sharing, building bridges and breaking down the barriers of mistrust and prejudice. With these attitudes we become witnesses of solidarity and peacemakers. I hope that every day, through your important public function, you may be protagonists of fraternity, clear and irreproachable promoters of the common good, to offer hope to those who have elected you to a task of such great responsibility.

To Participants at the Conference on"Religions and the Sustainable Development Goals: Listening to the Cry of the Earth and of the Poor"*

Clementine Hall, 8 March 2019
Sustainability and Inclusion

When we speak of sustainability, we cannot overlook how important it is to include and to listen to all voices, especially those usually excluded from this type of discussion, such as the voices of the poor, migrants, indigenous people, the young. I am pleased to see a variety of participants at this conference bringing a wide range of voices, of opinions and proposals, which can contribute to new paths of constructive development. It is important that the implementation of the sustainable development goals truly respect their original nature, which is inclusive and participatory.

The 2030 Agenda and the Sustainable Development Goals, approved by more than 190 nations in September 2015, were a great step forward for global dialogue, marking a vitally “new and universal solidarity” (Laudato Si’, 14). Different religious traditions, including the Catholic tradition, have embraced the objectives of sustainable development because they are the result of global participatory processes that, on the one hand, reflect the values of people and, on the other, are sustained by an integral vision of development.

Integral Development

Nevertheless, proposing a dialogue on inclusive and sustainable development also requires acknowledging that “development” is a complex concept, which is often manipulated. When we speak of development we must always ask: Development of what? Development for whom? For too long the conventional idea of development has been almost entirely limited to economic growth. Indicators of national development have been based on Gross Domestic Product (GDP) indices. This has led the modern economic system down a dangerous path where progress is assessed only in terms of material growth, on account of which we are almost obliged to irrationally exploit the environment and our fellow human beings.

As my predecessor Saint Paul VI rightly highlighted, to speak about human development means referring to all people – not just a few – and to the whole person – not just the material dimension (cf. Populorum Progressio, 14). Any fruitful discussion of development, therefore, should offer viable models of social integration and ecological conversion, because we cannot develop ourselves as human beings by fomenting increased inequality and degradation of the environment.[1]

Rejecting negative models, and proposing alternative ways forward, applies not only to others, but also to us. We should all commit ourselves to promoting and implementing the development goals that are supported by our deepest religious and ethical values. Human development is not only an economic issue or one that concerns experts alone; it is ultimately a vocation, a call that requires a free and responsible answer (cf. Benedict XVI, Caritas in Veritate, 16-17).

Goals (Dialogue and Commitments)

Solutions are what I hope will emerge from this Conference: concrete responses to the cry of the earth and the cry of the poor. Concrete commitments to promoting real development in a sustainable way through processes open to people’s participation. Concrete proposals to facilitate the development of those in need, making use of what Pope Benedict XVI recognized as “the unprecedented possibility of large-scale redistribution of wealth on a world-wide scale” (ibid. 42). Concrete economic policies that are focused on the person and that can promote a more humane market and society (cf. ibid. 45, 47). Concrete economic measures that seriously take into consideration our common home. Concrete ethical, civil and political commitments that develop alongside our sister earth, and never against her.

Everything is Connected

I am also pleased to know that the participants in this conference are willing to listen to religious voices when they discuss the implementation of the sustainable development goals. All those involved in dialogue on this complex issue are invited in some way to go beyond their areas of specialization to find a shared response to the cry of the earth and of the poor. Those of us who are religious need to open up the treasures of our best traditions in order to engage in a true and respectful dialogue on how to build the future of our planet. Religious narratives, though ancient, are usually full of symbolism and contain “a conviction which we today share, that everything is interconnected, and that genuine care for our own lives and our relationships with nature is inseparable from fraternity, justice and faithfulness to others” (Laudato Si’, 70).

In this respect, the United Nations 2030 Agenda proposes integrating all the goals through the ‘five Ps’: people, planet, prosperity, peace and partnership.[2] I know that this conference is also focusing on these ‘five Ps’.

I welcome this unified approach to these goals, which can also help to save us from an understanding of prosperity that is based on the myth of unlimited growth and consumption (cf. Laudato Si’, 106), where we depend only on technological progress for sustainability. There are still people who stubbornly uphold this myth, and who tell us that social and ecological problems will solve themselves simply by the application of new technologies, without any need for ethical considerations or profound change (cf. ibid. 60).

An integral approach teaches us that this is not true. While it is certainly necessary to aim for a set of development goals, this is not sufficient for a fair and sustainable world order. Economic and political objectives must be sustained by ethical objectives, which presuppose a change of attitude: what the Bible would call a change of heart. Already Saint John Paul II spoke about the need to “encourage and support the ‘ecological conversion’” (Catechesis, January 17, 2001). This word is powerful: ecological conversion. Religions have a key role to play in this. For a correct shift towards a sustainable future, we must recognize “our errors, sins, faults and failures” which leads to a “heartfelt repentance and desire to change”; in this way, we will be reconciled with others, with creation and with the Creator (cf. Laudato Si’, 218).

If we want to provide a solid foundation for the work of the 2030 Agenda, we must reject the temptation to look for a merely technocratic response to the challenges - this is not good - and be prepared to address the root causes and the long-term consequences.

Indigenous Peoples

The key principle of all religions is the love of neighbour and the care of creation. I wish to draw attention to a special group of religious persons, namely indigenous peoples. Although they represent only five per cent of the world’s population, they look after about twenty-two per cent of the earth’s landmass. Living in areas such as the Amazon and the Arctic, they help protect approximately eighty per cent of the planet’s biodiversity. According to UNESCO, “Indigenous peoples are custodians and practitioners of unique cultures and relationships with the natural environment. They embody a wide range of linguistic and cultural diversity at the heart of our shared humanity”.[3] I would also add that, in a strongly secularized world, such peoples remind us all of the sacredness of our earth. This means that their voice and their concerns should be at the centre of the implementation of the 2030 Agenda and at the heart of the search for new paths for a sustainable future. I will also be discussing this with my brother bishops at the Synod for the Pan-Amazon Region, at the end of October this year.

Conclusions

Dear brothers and sisters, today, after three and a half years since the adoption of the sustainable development goals, we must be even more acutely aware of the importance of accelerating and adapting our actions in responding adequately to both the cry of the earth and the cry of the poor (cf. Laudato Si’, 49) - they are connected.

The challenges are complex and have multiple causes; the response, therefore, must necessarily be complex and well-structured, respectful of the diverse cultural riches of peoples. If we are truly concerned about developing an ecology capable of repairing the damage we have done, no branch of science or form of wisdom should be overlooked, and this includes religions and the languages particular to them (cf. ibid. 63). Religions can help us along the path of authentic integral development, which is the new name of peace (cf. Paul VI, Populorum Progressio, 26 March 1967, 76-77).

I express my heartfelt appreciation for your efforts in caring for our common home at the service of promoting an inclusive sustainable future. I know that, at times, it can seem far too difficult a task. And yet, “Human beings, while capable of the worst, are also capable of rising above themselves, choosing again what is good, and making a new start” (Laudato Si’, 205). This is the change which present circumstances demand, because the injustice that brings tears to our world and to its poor is not invincible. Thank you.

[1] When, for example, due to inequalities in the distribution of power, the burden of immense debt is placed on the shoulders of the poor and poor countries, when unemployment is widespread despite the expansion of trade or when people are simply treated as a means for the growth of others, we need to question fully our key development model. In the same way, when in the name of progress, we destroy the source of development – our common home – then the dominant model must be called into question. By questioning this model and re-examining the world economy, participants in the dialogue on development will be able to find an alternative global economic and political system. However, in order for this to happen, we must address the causes of the distortion of development, which is what in recent Catholic social teaching goes by the name of “structural sins”. Denouncing such sins is already a good contribution that religions make to the discussion on the world’s development. Nonetheless, alongside this denunciation, we must also put forward feasible ways of conversion to people and communities.

[2] Cf. United Nations, Transforming our world: the 2030 Agenda for Sustainable Development, 2015.

[3] UNESCO, Message from Ms Irina Bokova, Director-General of UNESCO on the occasion of the International Day of the World’s Indigenous Peoples, 9 August 2017.

To Participants at the Meeting Commemorating

the 50th Anniversary of the Death of Cardinal Agostino Bea*

Consistory Hall, 28 February 2019

Your Centre, in collaboration with the Pontifical Council for Promoting Christian Unity, the Pontifical Biblical Institute and the Center for the Study of Christianity in the Hebrew University of Jerusalem, is commemorating Cardinal Augustin Bea by a series of scholarly lectures marking the fiftieth anniversary of his death. You thus have an opportunity to reconsider this outstanding figure and his decisive influence on several important documents of the Second Vatican Council. The issues of the Church’s relationship with Judaism, Christian unity, and freedom of conscience and religion, remain significant and extremely timely.

Cardinal Bea should not only be remembered for what he did, but also the way he did it. He remains a model and a source of inspiration for ecumenical and interreligious dialogue, and in an eminent way for the “intra-familial” dialogue with Judaism (cf. Commission for Religious Relations with the Jews, The Gifts and the Calling of God are Irrevocable, 20). Nahum Goldmann, then President of the World Jewish Congress, used three words to describe Bea: “understanding, good and courageous” (Staatsmann ohne Staat. Autobiographie, 1970, 378). These are three essential requisites for anyone who works for reconciliation between human beings.

First, understanding with regard to others. Cardinal Bea was convinced that love and respect are the primary principles of dialogue. He was convinced that “Respect will also teach us the right way to propose the truth” (L’Unione dei Cristiani, 1962, 72). It is true: there is no truth apart from love, and love finds expression above all in the capacity to accept, to embrace, to take to oneself (“com-prehend”). Second, goodness and humanity, the ability to forge bonds of friendship based on our shared fraternity as creatures of God who is Father and desires us to be brothers and sisters. Understanding that accepts the other, and goodness that seeks out and creates bonds of unity: these were sustained in him – and here is a third requisite – by a courageous temperament that Father Congar defined as “stubborn patience” (S. Schmidt, Augustin Bea, The Cardinal of Unity, 1992, 538). Cardinal Bea faced a number of obstacles in his efforts on behalf of dialogue. Although accused and maligned, he moved forward with the perseverance of one who never stops loving. When told that the times were not ripe for what the then Secretariat for Promoting Christian Unity was proposing, he responded spiritedly: “Then we have to make them ripe!” (cf. A. Bea, L’ecumenismo nel Concilio, 1968, 36). Neither an optimist nor a pessimist, he was a realist about the future of unity: on the one hand, conscious of the difficulties, on the other convinced of the need to respond to the heartfelt desire of the Lord that his disciples be “one” (Jn 17:21).

As Cardinal Bea put it, “the Council should not be a goal but rather a point of departure” (L’unione dei cristiani, 22). With you, then, I would like to emphasize the fruitful advances made in dialogue between Jews and Catholics after Bea and following his example. Your Centre represents a fundamental step on this journey. In asking the Gregorian University to establish the Centre, the Holy See charged it to become “the Catholic Church’s premier program in Jewish Studies” (Joint Declaration on the Program of Jewish Studies, 14 November 2002). In reaffirming this desire, I congratulate the students who have undertaken the challenge of studying Hebrew and becoming acquainted with a religious and cultural world of great richness and complexity. I encourage you in this effort. I think too of the teaching staff, who so generously offer their time and expertise. In a particular way, I would say a word to the Jewish instructors from the Hebrew University of Jerusalem and elsewhere who are engaged in the work of the Centre. You are teaching in an environment where your very presence represents a novelty and already sends a message. How can we introduce students to authentic dialogue without knowledge from within? Dialogue calls for hearing two voices, and the witness of Jewish and Catholic instructors who teach together is worth more than many speeches.

How are we to continue this journey? Up to now, Jewish-Christian dialogue has often taken place in settings for the most part reserved to specialists. Specialized research and knowledge are essential but not sufficient. Together with this path, there is a need to set out on another, broader one: that of making known the fruits of the dialogue, so that it will not remain the prerogative of a select few, but become a productive opportunity for many. Friendship and dialogue between Jews and Christians need to pass beyond the boundaries of the scientific community. It would be wonderful, for example, if in the same city rabbis and parish priests could work, together with their respective communities, in service to those in need and by promoting paths of peace and dialogue with all. I am confident that your commitment, your research and personal ties between Christians and Jews can produce a fertile terrain for planting the roots of further communion.

Dear friends, may this commemoration of the person and work of Cardinal Bea be a stimulus to strengthening our irreversible commitment to the quest for unity between Christians, and to promoting in concrete ways renewed friendship with our Jewish brothers and sisters. With these prayerful good wishes, I invoke upon you and your work the abundant blessings of the Most High. 

To Participants in the Plenary Assembly
 of the Pontifical Academy for Life*

Clementine Hall, 25 February 2019

We see the serious damage caused to the planet, our common home, from the indiscriminate use of technical means. This is why global bioethics is an important front on which to engage. It expresses awareness of the profound impact of environmental and social factors on health and life. This approach is very in tune with the integral ecology described and promoted in the Encyclical Laudato si’. Moreover, in today’s world, in which there is close interaction between different cultures, we need to bring our specific contribution as believers to the search for universally shared operational criteria, so that they may be common points of reference for the choices of those who have the serious responsibility for taking decisions on national and international levels. This also means engaging in dialogue regarding human rights, clearly highlighting their corresponding duties. Indeed, these constitute the ground for the common search for universal ethics, on which we find many questions that tradition has dealt with by drawing on the patrimony of natural law. […].

Our commitment – also intellectual and specialist – will be a point of honour for our participation in the ethical alliance in favour of human life. A project which, in a context in which increasingly sophisticated technological devices directly involve the human qualities of the body and the psyche, it becomes urgent to share with all men and women engaged in scientific research and care work. It is a difficult task, certainly, given the fast pace of innovation. The example of the teachers of the Christian intelligence, who entered with wisdom and audacity in the processes of their contemporary world, with a view to an understanding of the patrimony of the faith at the level of reason worthy of man, must encourage and sustain us.

Rome, 14 February 2019

          Indigenous peoples are a living appeal for hope. They remind us that human beings have a shared responsibility in the care of the “common home”. And if certain decisions taken thus far have ruined it, it is never too late to learn the lesson and adopt a new lifestyle. It is about adopting a way to move forward which, leaving behind superficial approaches and harmful or exploitative habits, overcomes atrocious individualism, convulsive consumerism and cold selfishness. The earth suffers and the native peoples are familiar with the dialogue with the earth; they know what it means to listen to the earth, to see the earth, to touch the earth. They know the art of living well, in harmony with the earth. And we must learn this; perhaps we are tempted by a kind of progressivist illusion at the earth’s expense. Let us never forget our grandparents’ expression: “God always forgives, men sometimes forgive, nature never forgives”. And we are seeing this, due to mistreatment and exploitation. You, who know how to dialogue with the earth, are entrusted with passing on this ancestral wisdom.

          If we join forces and, in a constructive spirit, engage in patient and generous dialogue, we will end up becoming more aware that we need each other; that conduct harmful to our surrounding environment also negatively affects the serenity and fluidity of coexistence which, at times, has not been coexistence but rather, destruction; that the poor cannot continue to suffer injustices, and young people have a right to a better world than ours and await convincing responses from us.

            Thank you all for the tenacity with which you affirm that the earth does not exist simply to be exploited without consideration, but also to be extolled, cared for, embraced. Thank you for raising your voice to assert that respect for the environment must always be safeguarded over and above exclusively economic and financial interests. International Fund For Agricultural Development’s experience, its technical competence, as well as the means at its disposal, provide a valuable service in carving out roads that recognize that “a technological and economic development which does not leave in its wake a better world and an integrally higher quality of life cannot be considered progress” (Encyclical Letter Laudato si’, 194).

             And, in our collective imagination, there is also a danger: that we so-called civilized peoples are “first class” and the so-called native or indigenous peoples are “second class”. No. This is the great error of an uprooted progress, detached from the earth. It is necessary for both peoples to dialogue. Today urgently calls for “cultural mingling”, in which the wisdom of the indigenous peoples can dialogue at the same level with the wisdom of the most developed peoples, without the one cancelling out the other. “Cultural mingling” would be the goal towards which we must strive with equal dignity.

To the Alphonsian Academy Higher Institute of Theology*

Clementine Hall, 9 February 2019

[…] In these seventy years the Alphonsian Academy has been committed, as your Statutes recall, to the study of moral theology sub lumine Mysterii Christi, seeking to respond to the evolution of society and cultures, constantly respecting the Magisterium. And it has done so by drawing inspiration from its heavenly patron, Saint Alphonsus Maria de’ Liguori.

The celebration of the anniversary of an institution such as yours cannot be limited to remembering what has been done, but must above all drive us to look ahead, to rediscover enthusiasm in the mission, to plan courageous steps to respond better at the expectations of the people of God. And it is providential that your seventieth anniversary arrives in the period in which all the academic structures of the Church are called to a more decisive commitment to replanning and renewal. It is what I have requested to be done with the Apostolic Constitution Veritatis gaudium on Ecclesiastical Universities and Faculties. Valuing the “rich legacy of analysis and direction” which sprang from Vatican Council II and implemented with the “persevering commitment to a social and cultural meditation on the Gospel undertaken by the People of God in different continental areas and in dialogue with diverse cultures”, it is necessary to be open to “that wise and courageous renewal demanded by the missionary transformation of a Church that ‘goes forth’”.

This is not a revision of the statutes and of study plans, but a renewal of all academic life, favoured also by the possibilities that development in informatics offers today to research and teaching. To this end, it is indispensable to assume as an “urgent and enduring criterion … that of contemplation and the presentation of a spiritual, intellectual and existential introduction to the heart of the kerygma, namely the ever fresh and attractive good news of the Gospel of Jesus”. It will thus be possible to initiate a “wide-ranging dialogue, not as a mere tactical approach, but as an intrinsic requirement for experiencing in community the joy of the Truth and appreciating more fully its meaning and practical implications”. And concern for “inter- and cross-disciplinary approaches carried out with wisdom and creativity in the light of Revelation” will be accompanied by acknowledgement of the “urgent need for ‘networking’” not only between ecclesial institutions worldwide, but also “with academic institutions in the different countries and with those inspired by different cultural and religious traditions”, taking into account the “epochal issues affecting humanity today and to offer appropriate and realistic paths for their resolution”.

Press Conference on the Return Flight from Abu Dhabi to Rome*

Papal flight, 5 February 2019

Question:

Good afternoon, Holy Father, good afternoon to all of you. We journalists often use the adjective ‘historic’ and at times they tell us that we use it a little too frequently; however, perhaps for this Journey it’s appropriate.  Many have used it in numerous different languages.  The Journey has been brief in terms of time, but with a truly far reaching perspective, and everyone hopes that the seeds of these days will bear enduring fruits.  A Journey that a few hours ago saw the encounter with many peoples: the local organizers said there were nearly 100 nationalities present.  And yesterday this Document, of extraordinary value, a surprise, but one of those surprises that I imagine our colleagues were pleased to report, given its importance.  I don’t know if before the questions, Holy Father, you would like to offer a brief introduction.

Pope Francis:

First of all, good afternoon, and thank you for your company.  This trip has been too short, but it has been a great experience.  I think that every Journey is historic, and even each single day of ours provides an opportunity to write about our daily history.  No history is small, none.  Every history is great and worthy, and even if it is bad, its dignity hidden, it can always emerge.  Thank you very much for your cooperation.

Question:

Your Holiness, what will the results of this Journey be, and what is your impression of the country, of the United Arab Emirates?

Pope Francis:

I saw a modern country. I was struck by the city, the cleanliness of the city.... And also the little curiosities: how do they water the flowers in this desert?  It is a modern country, that welcomes so many people here.  It is a country that looks to the future.  For example, among other things, children’s education: they are educated while always looking to the future. That is the explanation I received.  Then, another thing that struck me is the issue of water: they are seeking for the future, the near future, to use sea water and make it drinkable, and likewise moisture from the humid air... They are always seeking new things.  And I also heard from someone: “One day there will be no petroleum, and we are preparing for that day, because we will have something more to do”.  This is a country that looks to the future. Then, to me it seems a country that is open, not closed. Religiosity too: Islam is an open Islam, not closed, of dialogue, an Islam of fraternity and peace.  On this point I emphasize the vocation to peace that I felt is present, despite there being the issues of some conflicts in the area, but I felt this.  Then, the meeting with the wise men [the Council of Elders], with the wise men of Islam, something that was profound; they came from many places, many cultures.  This further indicates the openness of the country to a form of regional, universal and religious dialogue.  I was also struck by the interreligious meeting: a powerful cultural event; and — I mentioned this in the address — by what they did last year regarding the protection of children in the media, on the Internet.  Because, in effect, today child pornography is an ‘industry’ which is lucrative and exploits children.  This country realizes this and has taken positive steps. Of course there will be issues and negative aspects, but in a Journey of less two days these things are not seen and, if they are, one looks the other way…  Thank you for the welcome.

Question:

Your Holiness, thank you so much for this opportunity. The question that we have to ask is: now that the Abu Dhabi Declaration for human fraternity has been signed, how will this document be applied in the future? And what are your thoughts on His Highness Mohammed Bin Zayed announcing the building of the church of Saint Francis and the mosque of the Imam Ahmed El-Tayeb?

Pope Francis:

The Document was prepared with much reflection and indeed prayer.  Both the Grand Imam with his team, and I with mine, prayed a great deal to make this Document come to fruition.  Because for me there is only one great danger at this moment: destruction, war, hatred among us.  And if we believers are not able to shake hands, embrace, kiss one another and pray, then our faith will be defeated.  This Document springs from faith in God who is Father of all and Father of peace and [it] condemns all destruction, all terrorism, from the first instance of terrorism in history, which is that of Cain.  It is a Document that developed over almost a year, moving back and forth, prayer...  But it matured in this way, discreetly, so as not to deliver the child before its time, so it would mature. Thank you.

Question:

Holy Father, it was a journey filled with encounters, impressions, images.  Also the image of your arrival has stayed in my mind: you were welcomed with military honours, with military airplanes that traced the Vatican colours in the sky.  I ask myself: how does one reconcile this with Pope Francis, with the Pope who comes with a message of peace?  What do you feel and what do you think at these moments?  And also on this topic: your appeal for peace in Yemen. What reactions have you received in your meetings that lead you to hope that this message will be received, that they will take steps towards real peace in Yemen? Thank you.

Pope Francis:

Thank you. I interpret all these welcoming gestures as gestures of good will.  Everyone does them according to their own culture.  And what did I find here?  A welcome so great that they wanted to do everything, little things and great things, because they felt that the Pope’s visit was a good thing. Someone also called it a blessing: this is something that God knows, but, if I interpret correctly, they perceive it as something good, and they wanted to make known that I was welcome.  On the issue of war: you mentioned one of them.  I know that it is difficult to offer an opinion after two days and after speaking about the matter with few people; yet I can say that I have found good will in initiating peace processes.  I have found that this [attitude] is to some extent the common denominator when I have spoken about situations of conflict — you mentioned that of Yemen.  I found good will to initiate peace processes.

Question:

Holy Father, after yesterday’s historic signing of the Document of fraternity, in your opinion, what will the consequences be in the Islamic world, thinking above all about the conflicts in Yemen and Syria? And also, what will be the consequences among Catholics, considering the fact that there is a segment among Catholics who accuse you of allowing yourself to be exploited by Muslims?

Pope Francis:

But not only by Muslims! They accuse me of letting myself be exploited by everyone, even by journalists! It is a part of [my] work. But there is one thing, yes, I would like to say.  I openly reaffirm this: from the Catholic point of view the Document does not move one millimetre away from the Second Vatican Council.  It is even cited, several times.  The Document was crafted in the spirit of the Second Vatican Council.  It was my wish, before making the decision to say: ‘It is fine like this; let’s end it like this’, at least this was my desire, to have it read over by some theologians and also, more officially, by the Theologian of the Papal Household, who is a Dominican, with the fine Dominican tradition, not to go on a ‘witch hunt’, but to see where the right thing is, and it received his approval.  If someone feels uncomfortable, I understand this; it is not a daily occurrence, and is not a step backward.  It is a step forward, but one that comes after 50 years, from the Council, which must be developed.  Historians say that for a Council to sink its roots in the Church it takes 100 years.  We are halfway there.  And this can create uncertainty, even for me.  I will tell you, I saw a phrase [in the Document] and I said to myself: “But this phrase, I am not sure if it is certain...”.  It was a phrase of the Council!  And it surprised me too!  In the Islamic world there are different opinions; some are more radical, others not.  Yesterday in the Council of Elders there was also at least one Shiite, with a tremendous universality, and he spoke well... It is a process, and processes mature, like flowers, like fruit.

Question:

Good evening Holy Father.  You have just completed your visit to the Emirates and in a very short time you will be going to Morocco; that too is an important Journey.  We seem to understand that you have chosen to speak with very specific Muslim representatives.  Is this a deliberate choice? Also, continuing the reference to Islam, the historic Document signed yesterday is very ambitious with regards to education: in your opinion, can this really touch the Muslim faithful?  Thank you.

Pope Francis:

I know and I have heard from several Muslims that it [the Document on Human Fraternity] will be studied in universities, certainly at least in Al-Azhar, and in schools.  Studied, not imposed.  This [answer] addresses the last part of your question. Then, the proximity of the two trips is somewhat fortuitous because I wanted to go to Marrakesh to the conference [the Global Compact Summit], but there were some protocol issues: I couldn’t go to an international conference without first making a visit to the country, and I didn’t have the time to do this.  This is why we postponed the visit which comes closely after this one.  The Secretary of State went to Marrakesh.  It is a matter of diplomacy and also courtesy, but it was not planned.  In Morocco I will also follow in the footsteps of Saint John Paul II, who visited there.  He was the first to go there.  It will be an enjoyable visit.  Invitations from other Arab countries have also come, but there is no time this year.  We will see next year, whether I or another Peter, or someone will go there!  Thank you.

Question:

‘Buenas tardes’ Holy Father.  I ask you a question on behalf of the Spanish speaking group.  You had a meeting with the Council of Elders.  As much as possible, can you tell us what subjects were discussed and whether you are returning to Rome with the impression that your message was received by them?

Pope Francis:

The Elders are truly wise.  The Grand Imam spoke first, then each of them, beginning with the eldest who spoke in Spanish as he is from Mauritania and learned it there, an elder in his 80’s, right up to the youngest one who is the secretary and spoke little, but said everything by means of a video, his expertise; he is a communicator.  I liked this meeting, it was something very fine indeed.  They began by using a keyword: “wisdom”, and then “fidelity”.  They emphasized that it is a journey of life in which this wisdom grows and fidelity is strengthened, and from there friendship among peoples arises.  They were of different ... I’m not sure how explain it: one was a Shiite, others with different nuances...  And this path of wisdom and fidelity leads you to building peace, because peace is the work of wisdom and fidelity, human fidelity among peoples and all this.  I was left with the impression of having been in the midst of truly wise men: and having this Council is something the Grand Imam can truly rely on. 

Question:

Your Holiness, Imam El-Tayeb spoke; he denounced Islamophobia, fear of Islam. Why wasn’t something heard about ‘Christianophobia’, or in any case about the persecution of Christians?

Pope Francis:

Actually I spoke about the persecution of Christians, not at that moment, but I am speaking about it often.  Also on this Journey I spoke — I don’t remember where — but I spoke about it.  I don’t know, I believe that the Document was more [about] unity and friendship, and I emphasized this. Now it comes to mind: the Document expresses condemnation, condemnation of violence. And some groups that call themselves Islamic — even if the wise say that that is not Islam — persecute Christians.  I remember that father with three children in Lesbos.  He was no more than thirty years old and he was crying, and he said to me: “I am Islamic, my woman, my wife, was Christian, and the ISIS terrorists came; they saw the cross, and they told her: ‘Convert!’  And she said: ‘No, I am Christian’.  And they slit her throat in front of me”.  This is the daily bread of terrorist groups.  Not only towards Christians, but also the destruction, the destruction of the person.  That is why the Document expressed strong condemnation in that sense.

Question:

Holy Father, a question that is actually related to the one that my colleague has just asked, because we did not have time to coordinate it.  But, as I said on the last trip, I had the opportunity to interview the Archbishop of Mosul in Iraq, who always says that they are waiting for you and denies that the bishops are discussing it, rather that that they are simply waiting for you.  You spoke of religious freedom; you spoke of religious freedom going beyond freedom of worship. Can this be expounded upon?  Because today we were, or here we are, returning from a country that is known for its tolerance, yet today many of the Catholics who were in the sports centre, today for the first time were able to be open about their faith and their beliefs from the moment they arrived in the United Arab Emirates.  So can there be a change that goes beyond just today?

Pope Francis:

Processes have beginnings, don’t they?  You can prepare an act, carry it out there, and then there’s a before and an after.  I believe that freedom is always in process, it must always be progressing, continuously growing, it doesn’t have to stop.  I was impressed by a conversation I had before leaving — with a 13-year-old boy in Rome who wanted to see me, he wanted to see me and so I waited for him and he said to me: “Well, I find some things interesting, but I want to tell you that I [continues in Italian] I want to tell you that I am an atheist.  What do I have to do as an atheist to become a man of peace?”.  I said to him, “Do what you feel”, and I spoke to him a little. But I liked the boy’s courage: he is an atheist but he’s looking for goodness, he is seeking this path. This is also a process, a process that we must respect and accompany. To accompany all the processes for good, everyone, whatever “colour” they are. And these I believe are steps forward. Thank you.

It is true; the mistreatment of women is a problem.  I would dare say that humanity has not yet matured, the woman is still considered “second class”.  Let’s start from here: it is a cultural problem.  Then we get to the femicides.  There are countries in which the mistreatment of women gets to the point of femicide.  And before getting to your actual question, [I will recount] a curious thing that I was told, but you can investigate to see if it’s true or not.  I was told that the origin of female jewellery comes from a very ancient country — I don’t know, in the East — where there existed a law to expel a woman, to dismiss her [to repudiate her].  If her husband, in that country — I don’t know if it is true or not — told her: “Go away”, at that moment, however dressed, she had to leave, without taking anything [with her].  And thus the women began to make jewellery, of gold and precious stones, to have something on which to survive.  I don’t know if it is true or not, but it is interesting.  Do the research.  Now your question [on the abuse of religious sisters by clerics].  It is true, within the Church there have also been clerics who have done this; in some cultures, it is somewhat more prevalent than in others; it is not something everyone does, but there have been priests and even bishops who have done it. And I believe it may still be happening, because it doesn’t cease just by becoming aware of it.  It continues this way.  We have been working on this for some time.  We have suspended a few clerics, dismissed them, for this.  And also — I don’t know if the trial is over — we had to dissolve some female religious congregations that were highly linked to this, a form of corruption.  I cannot say: “In my house there is no such thing...”.  True.  Should something more be done?  Yes.  Do we have the will to do it?  Yes, we do. But it is a journey that goes further back [in time].  Pope Benedict had the courage to dissolve a congregation of a certain standing, because there had been a form of manipulation of women, even sexual manipulation by the clerics or the founder [as explained by the interim director of the Press Office, the Holy Father, in using the term ‘slavery’, meant ‘manipulation’, a form of abuse of power that is also reflected in sexual abuse].  Sometimes the founder takes away freedom, deprives the sisters of freedom, and it can come to this. With regard to Pope Benedict, I would like to stress that he is a man who had the courage to do very many things about this.  There is an anecdote: he had all the papers, all the documents, about a religious organization that had internal sexual and financial corruption. [As a Cardinal] he went, and there were filters, and he could not get there.  In the end the Pope [Saint John Paul II], wanting to understand the truth, had a meeting, and Joseph Ratzinger went there with the file and all the papers.  And when he [Ratzinger] returned he said to his secretary: “Put it in the archive, the other party won”.  We must not be scandalized by this, they are steps in a process.  But then, when he became Pope, the first thing he said was: “Bring those papers from the archive”, and he began... The folklore about Pope Benedict portrays him as so good, yes, because he is good, kind — a piece of bread does more harm than he does.  He is good! But it [this folklore] also portrays him as weak, and instead he is anything but weak!  He was a strong man, a man consistent in things.  He started... And there, in that congregation, there was this problem that you mention.  Pray that we can move forward.  I want to go forward... There are cases, in some congregations, new ones in particular, and in some regions more than others.  Yes, this the issue. We are working [on it].

Informative Note on the Diplomatic Relations of the Holy See
 7 January 2019

There are 183 states currently engaged in diplomatic relations with the Holy See. The European Union and the Sovereign Military Order of Malta are to be added to the aforementioned states.

There are 89 Embassy Chancelleries based in Rome, including those of the European Union and the Sovereign Military Order of Malta. The offices of the League of Arab States, the International Organization for Migrations and the United Nations High Commissioner for Refugees are also based in Rome.

During 2018, on 26 June, an Agreement between the Holy See and the Republic of San Marino was signed for the teaching of the Catholic religion in public schools, ratified the following 1 October. On 23 August 2018 the Framework Agreement between the Holy See and the Republic of Benin on the legal status of the Catholic Church in Benin was ratified. On 22 September 2018 a Provisional Agreement was signed by the Holy See and the People’s Republic of China on the appointment of bishops in China. In addition, on 16 July the Holy See deposited the instruments of ratification of the UNESCO Regional Convention on the recognition of higher teaching qualifications in Asia and the Pacific, and on 21 March 2018 it signed the enlarged Partial Agreement on Cultural Routes of the Council of Europe. On 30 November 2018, Vatican City State was admitted to the Single Euro Payments Area (SEPA).

Audience with the members of the Diplomatic Corps accredited to the Holy See for the exchange of wishes for the New Year

January 7, 2019

Your Excellencies,
Ladies and Gentlemen,

The beginning of a new year allows us to interrupt for a few moments the frenetic pace of our daily activities in order to review the events of past months and to reflect on the challenges facing us in the near future. I thank you for your numerous presence at this annual gathering, which provides a welcome opportunity for us to exchange cordial greetings and good wishes with one another. Through you, I would like to convey to the peoples whom you represent my closeness and my prayerful hope that the year just begun will bring peace and well-being to each member of the human family.

I am most grateful to the Ambassador of Cyprus, His Excellency Mr George Poulides, for the gracious words of greeting he addressed to me in your name for the first time as Dean of the Diplomatic Corps accredited to the Holy See. To each of you I would like to express my especial appreciation for your daily efforts to consolidate relations between your respective Countries and Organizations and the Holy See, all the more so through the signing or ratification of new accords.

I think in particular of the ratification of the Framework Agreement between the Holy See and the Republic of Benin relating to the Legal Status of the Catholic Church in Benin, and the signing and ratification of the Agreement between the Holy See and the Republic of San Marino regarding the Teaching of Catholic Religion in Public Schools.

In the multilateral sphere, the Holy See has also ratified the UNESCO Asia-Pacific Regional Convention on the Recognition of Qualifications in Higher Education. Last March it adhered to the Enlarged Partial Agreement on Cultural Routes of the Council of Europe, an initiative aimed at showing how culture can be at the service of peace and a means of unification between different European societies, thus fostering concord among peoples. This is a token of particular esteem for an Organization that this year celebrates the seventieth anniversary of its foundation.  The Holy See has cooperated with the Council of Europe for many decades and recognizes its specific role in the promotion of human rights, democracy and legality in an area that would embrace Europe as a whole. Finally, on 30 November last, the Vatican City State was admitted to the Single Euro Payments Area (SEPA).

Fidelity to the spiritual mission based on the command that the Lord Jesus gave to the Apostle Peter, “Feed my lambs” (Jn 21:15), impels the Pope – and consequently the Holy See – to show concern for the whole human family and its needs, including those of the material and social order. Nonetheless, the Holy See has no intention of interfering in the life of States; it seeks instead to be an attentive listener, sensitive to issues involving humanity, out of a sincere and humble desire to be at the service of every man and woman.

That concern is evident in our gathering today and inspires my encounters with the many pilgrims who visit the Vatican from throughout the world, as well as with the peoples and communities that I had the pleasure of visiting this past year during my Apostolic Journeys to Chile, Peru, Switzerland, Ireland, Lithuania, Latvia and Estonia.

That same concern leads the Church everywhere to work for the growth of peaceful and reconciled societies. Here I think in particular of beloved Nicaragua, whose situation I follow closely in prayerful hope that the various political and social groups may find in dialogue the royal road to an exchange beneficial to the entire nation.

This has also been the context for the consolidation of relations between the Holy See and Vietnam, with a view to the appointment, in the near future, of a resident Papal Representative, whose presence would serve above all as a sign of the solicitude of the Successor of Peter for that local Church.

So too with the signing of the Provisional Agreement between the Holy See and the People’s Republic of China on the Appointment of Bishops in China, which took place on 22 September last. As you know, that Agreement is the result of a lengthy and thoughtful institutional dialogue that led to the determination of certain stable elements of cooperation between the Apostolic See and the civil authorities. As I noted in my Message to the Catholics of China and to the universal Church,^[1] I had already readmitted to full ecclesial communion the remaining official bishops ordained without pontifical mandate, and urged them to work generously for the reconciliation of Chinese Catholics and for a renewed effort of evangelization. I thank the Lord because, for the first time after so many years, all the bishops in China are in full communion with the Successor of Peter and with the universal Church. And a visible sign of this was the participation of two bishops from Continental China in the recent Synod on young people. It is to be hoped that further contacts regarding the application of the signed Provisional Agreement will help resolve questions that remain open and make needed room for an effective enjoyment of religious freedom.

Dear Ambassadors,

The year just begun contains a number of significant anniversaries, in addition to that of the Council of Europe, which I mentioned above. Among these, I would like to bring up one in particular: the hundredth anniversary of the League of Nations, established by the Treaty of Versailles, signed on 28 June 1919. Why do I mention an organization that today no longer exists? Because it represents the beginning of modern multilateral diplomacy, whereby states attempt to distance their reciprocal relations from the mentality of domination that leads to war. The experiment of the League of Nations quickly met with those well-known difficulties that exactly twenty years after its birth led to a new and more devastating conflict, the Second World War. Nevertheless, that experiment paved the way for the establishment in 1945 of the United Nations Organization. Certainly, that way remains full of difficulties and obstacles, nor is it always effective, since conflicts persist even today, yet it cannot be denied that it provides an opportunity for nations to meet and seek common solutions.

An indispensable condition for the success of multilateral diplomacy is the good will and good faith of the parties, their readiness to deal with one another fairly and honestly, and their openness to accepting the inevitable compromises arising from disputes. Whenever even one of these elements is missing, the result is a search for unilateral solutions and, in the end, the domination of the powerful over the weak. The League of Nations failed for these very reasons, and one notes with regret that the same attitudes are presently threatening the stability of the major international organizations.

To my mind, it is important that today too there should be no lessening of the desire for serene and constructive discussions between states. It is clear, though, that relationships within the international community, and the multilateral system as a whole, are experiencing a period of difficulty, with the resurgence of nationalistic tendencies at odds with the vocation of the international Organizations to be a setting for dialogue and encounter for all countries. This is partly due to a certain inability of the multilateral system to offer effective solutions to a number of long unresolved situations, like certain protracted conflicts, or to confront present challenges in a way satisfactory to all. It is also in part the result of the development of national policies determined more by the search for a quick partisan consensus than by the patient pursuit of the common good by providing long-term answers. It is likewise partially the outcome of the growing influence within the international Organizations of powers and interest groups that impose their own visions and ideas, sparking new forms of ideological colonization, often in disregard for the identity, dignity and sensitivities of peoples. In part too, it is a consequence of the reaction in some parts of the world to a globalization that has in some respects developed in too rapid and disorderly a manner, resulting in a tension between globalization and local realities.  The global dimension has to be considered without ever losing sight of the local. As a reaction to a “spherical” notion of globalization, one that levels differences and smoothes out particularities, it is easy for forms of nationalism to re-emerge. Yet globalization can prove promising to the extent that it can be “polyhedric”, favouring a positive interplay between the identity of individual peoples and countries and globalization itself, in accordance with the principle that the whole is greater than the part.^[2]

Some of these attitudes go back to the period between the two World Wars, when populist and nationalist demands proved more forceful than the activity of the League of Nations. The reappearance of these impulses today is progressively weakening the multilateral system, resulting in a general lack of trust, a crisis of credibility in international political life, and a gradual marginalization of the most vulnerable members of the family of nations.

In his memorable Address to the United Nations – the first time a Pope addressed that Assembly – Saint Paul VI, whom I had the joy of canonizing this past year, spoke of the purpose of multilateral diplomacy, its characteristics and its responsibilities in the contemporary context, but also of its points of contact with the spiritual mission of the Pope and thus of the Holy See.

The primacy of justice and law

The first point of contact that I would mention is the primacy of justice and law. As Pope Paul told the Assembly: “You sanction the great principle that relationships between nations must be regulated by reason, justice, law, by negotiation, not by force, nor by violence, force, war, nor indeed by fear and deceit”.^[3]

At present it is troubling to see the re-emergence of tendencies to impose and pursue individual national interests without having recourse to the instruments provided by international law for resolving controversies and ensuring that justice is respected, also through international Courts. Such an attitude is at times the result of a reaction on the part of government leaders to growing unease among the citizens of not a few countries, who perceive the procedures and rules governing the international community as slow, abstract and ultimately far removed from their own real needs.  It is fitting that political leaders listen to the voices of their constituencies and seek concrete solutions to promote their greater good. Yet this demands respect for law and justice both within their national communities and within the international community, since reactive, emotional and hasty solutions may well be able to garner short-term consensus, but they will certainly not help the solution of deeper problems; indeed, they will aggravate them.

In light of this concern, I chose to devote my Message for this year’s World Day of Peace, celebrated on 1 January, to the theme: Good Politics at the Service of Peace. There is a close relationship between good politics and the peaceful coexistence of peoples and nations. Peace is never a partial good, but one that embraces the entire human race. Hence an essential aspect of good politics is the pursuit of the common good of all, insofar as it is “the good of all people and of the whole person”^[4] and a condition of society that enables all individuals and the community as a whole to achieve their proper material and spiritual well-being.

Politics must be farsighted and not limited to seeking short-term solutions. A good politician should not occupy spaces but initiate processes; he or she is called to make unity prevail over conflict, based on “solidarity in its deepest and most challenging sense”. Politics thus becomes “a way of making history in a life setting where conflicts, divisions and oppositions can achieve a diversified and life-giving unity”.^[5]

Such an approach takes account of the transcendent dimension of the human person, created in the image and likeness of God. Respect for the dignity of each human being is thus the indispensable premise for all truly peaceful coexistence, and law becomes the essential instrument for achieving social justice and nurturing fraternal bonds between peoples. In this context, a fundamental role is played by the human rights set forth in the Universal Declaration of Human Rights, whose seventieth anniversary we recently celebrated. The universal objective and rational nature of those rights ought rightly to be reaffirmed, lest there prevail partial and subjective visions of humanity that risk leading to new forms of inequality, injustice, discrimination and, in extreme cases, also new forms of violence and oppression.

The defence of those most vulnerable

The second point of contact that I would mention is the defence of those who are vulnerable.  In the words of Pope Paul: “We want to speak… for the poor, the disinherited, the unfortunate, and those who long for justice, a dignified life, liberty, prosperity and progress”.^[6]

The Church has always been committed to helping those in need, while the Holy See itself has in recent years promoted various projects aimed at assisting the most vulnerable, projects that have also been supported by different actors on the international level. Among these, I would mention the humanitarian initiative in Ukraine on behalf of those suffering, particularly in the eastern areas of the country, from the conflict that has now lasted for almost five years and has recently seen troubling developments in the Black Sea. Thanks to the active response of the Catholic Churches of Europe and of members of the faithful elsewhere to my appeal of May 2016, an effort has been made, in collaboration with other religious confessions and international Organizations, to respond concretely to the immediate needs of those living in the territories affected. They are in fact the first victims of the war. The Church and her various institutions will pursue this mission, also in the hope of drawing greater attention to other humanitarian questions, including that of the treatment of the numerous prisoners. Through her activities and her closeness to the people involved, the Church strives to encourage, directly and indirectly, peaceful paths to the solution of the conflict, paths that are respectful of justice and law, including international law, which is the basis of security and coexistence in the entire region. To this end, the instruments that guarantee the free exercise of religious rights remain important.

For its part, the international community and its agencies are called to give a voice to those who have none. Among the latter in our own time, I would mention the victims of other ongoing wars, especially that in Syria with its high death toll. Once more, I appeal to the international community to promote a political solution to a conflict that will ultimately see only a series of defeats. It is vital to put an end to violations of humanitarian law, which cause untold suffering to the civil population, especially women and children, and strike at essential structures such as hospitals, schools and refugee camps, as well as religious edifices.

Nor can we forget the many displaced persons resulting from the conflict; this has created great hardship for neighbouring countries. Once more, I express my gratitude to Jordan and Lebanon for receiving in a spirit of fraternity, and not without considerable sacrifice, great numbers of people.  At the same time, I express my hope that the refugees will be able to return to their homelands in safe and dignified living conditions. My thoughts also go to the various European countries that have generously offered hospitality to those in difficulty and danger.

Among those affected by the instability that for years has marked the Middle East are especially the Christian communities that have dwelt in those lands from apostolic times, and down the centuries have contributed to their growth and development. It is extremely important that Christians have a place in the future of the region, and so I encourage all those who have sought refuge in other places to do everything possible to return to their homes and in any event to maintain and strengthen their ties to their communities of origin. At the same time, I express my hope that political authorities will not fail to ensure their security and all else needed for them to continue to dwell in the countries of which they are full citizens, and to contribute to their growth.

Sadly, in these years Syria and more generally the whole Middle East have become a battleground for many conflicting interests. In addition to those of a chiefly political and military nature, we should not overlook attempts to foment hostility between Muslims and Christians. Even though “over the centuries many quarrels and dissensions have arisen between Christians and Muslims”,^[7] in different areas of the Middle East they have long lived together in peace. In the near future, I will have occasion to visit two predominantly Muslim countries, Morocco and the United Arab Emirates. These represent two important opportunities to advance interreligious dialogue and mutual understanding between the followers of both religions, in this year that marks the eight-hundredth anniversary of the historic meeting between Saint Francis of Assisi and Sultan al-Malik al-K?mil.

Among the vulnerable of our time that the international community is called to defend are not only refugees but also migrants. Once again, I appeal to governments to provide assistance to all those forced to emigrate on account of the scourge of poverty and various forms of violence and persecution, as well as natural catastrophes and climatic disturbances, and to facilitate measures aimed at permitting their social integration in the receiving countries. Efforts also need to be made to prevent individuals from being constrained to abandon their families and countries, and to allow them to return safely and with full respect for their dignity and human rights. All human beings long for a better and more prosperous life, and the challenge of migration cannot be met with a mindset of violence and indifference, nor by offering merely partial solutions.

Consequently, I cannot fail to express my appreciation for the efforts of all those governments and institutions that, moved by a generous sense of solidarity and Christian charity, cooperate in a spirit of fraternity for the benefit of migrants. Among these, I would like to mention Colombia which, together with other countries of the continent, has welcomed in recent months a vast influx of people coming from Venezuela. At the same time, I realize that the waves of migration in recent years have caused diffidence and concern among people in many countries, particularly in Europe and North America, and this has led various governments to severely restrict the number of new entries, even of those in transit. Nonetheless, I do not believe that partial solutions can exist for so universal an issue. Recent events have shown the need for a common, concerted response by all countries, without exception and with respect for every legitimate aspiration, whether of states or of migrants and refugees themselves.

In this regard, the Holy See has actively participated in the negotiations and supported the adoption of the two Global Compactson Refugees and on Safe, Orderly and Regular Migration. In particular, the migration Compact represents an important step forward for the international community, which now, in the context of the United Nations is for the first time dealing on a multilateral level with this theme in a document of such importance. Despite the fact that they are not legally binding, and that some governments were absent from the recent United Nations Conference in Marrakesh, these two Compacts will serve as important points of reference for political commitment and concrete action on the part of international organizations, legislators and politicians, as well as all those working for a more responsible, coordinated and safe management of situations involving refugees and migrants of various kinds. In the case of both Compacts, the Holy See appreciates their intention and their character, which facilitates their implementation; at the same time, it has expressed reservations regarding the documents appealed to by the Compact on migration that contain terminology and guidelines inconsistent with its own principles on life and on the rights of persons.

Among others who are vulnerable, Paul VI went on to say that: “We speak for… the younger generation of today, who are moving ahead trustfully, with every right to expect a better mankind”.^[8] Young people, who often feel bewildered and uncertain about the future, were the subject of the fifteenth Ordinary General Assembly of the Synod of Bishops.  They will also be at the forefront of the Apostolic Journey that I will make to Panama in a few days for the thirty-fourth World Youth Day. Young people are our future, and the task of politics is to pave the way for the future.  For this reason, it is urgently necessary to invest in initiatives that can enable coming generations to shape their future, with the possibility of finding employment, forming a family and raising children.

Together with young people, particular attention needs to be paid to children, especially in this year that marks the thirtieth anniversary of the adoption of the Convention on the Rights of the Child. This is a good occasion for serious reflection on the steps taken to protect the welfare of our little ones and their social and intellectual development, as well as their physical, psychological and spiritual growth. Here I cannot refrain from speaking of one of the plagues of our time, which sadly has also involved some members of the clergy. The abuse of minors is one of the vilest and most heinous crimes conceivable. Such abuse inexorably sweeps away the best of what human life holds out for innocent children, and causes irreparable and lifelong damage. The Holy See and the Church as a whole are working to combat and prevent these crimes and their concealment, in order to ascertain the truth of the facts involving ecclesiastics and to render justice to minors who have suffered sexual violence aggravated by the abuse of power and conscience. My meeting with the episcopates of the entire world next February is meant to be a further step in the Church’s efforts to shed full light on the facts and to alleviate the wounds caused by such crimes.

It is painful to note that in our societies, so often marked by fragile family situations, we see an increase of violence also with regard to women, whose dignity was emphasized by the Apostolic Letter Mulieris Dignitatem, published thirty years ago by Pope Saint John Paul II. Faced with the bane of physical and psychological abuse of women, there is an urgent need to recover correct and balanced forms of relationship, based on respect and mutual recognition, wherein each person can express in an authentic way his or her own identity. At the same time, the promotion of certain forms of non-differentiation between the genders risks distorting the very essence of manhood and womanhood.

Concern for those who are most vulnerable impels us also to reflect on another serious problem of our time, namely the condition of workers. Unless adequately protected, work ceases to be a means of human self-realization and becomes a modern form of slavery. A hundred years ago saw the establishment of the International Labour Organization, which has sought to promote suitable working conditions and to increase the dignity of workers themselves. Faced with the challenges of our own time, first of all increased technological growth, which eliminates jobs, and the weakening of economic and social guarantees for workers, I express my hope that the International Labour Organization will continue to be, beyond partisan interests, an example of dialogue and concerted effort to achieve its lofty objectives. In this mission, it too is called, together with other agencies of the international community, to confront the evil of child labour and new forms of slavery, as well as a progressive decrease in the value of wages, especially in developed countries, and continued discrimination against women in the workplace.

To be a bridge between peoples and builders of peace

In his address before the United Nations, Saint Paul VI clearly indicated the primary goal of that international Organization. In his words: “You are working to unite nations, to associate states… to bring them together. You are a bridge between peoples... It is enough to recall that the blood of millions, countless unheard-of sufferings, useless massacres and frightening ruins have sanctioned the agreement that unites you with an oath that ought to change the future history of the world: never again war! Never again war! It is peace, peace, that has to guide the destiny of the nations of all mankind! [And] as you well know, peace is not built merely by means of politics and a balance of power and interests. It is built with the mind, with ideas, with works of peace”.^[9]

In the course of the past year, there have been some significant signs of peace, starting with the historic agreement between Ethiopia and Eritrea, which puts an end to twenty years of conflict and restores diplomatic relations between the two countries. Also, the agreement signed by the leaders of South Sudan, enabling the resumption of civil coexistence and the renewed functioning of national institutions, represents a sign of hope for the African continent, where grave tensions and widespread poverty persist. I follow with special concern the developing situation in the Democratic Republic of Congo, and I express my hope that the country can regain the reconciliation it has long awaited and undertake a decisive journey towards development, thus ending the ongoing state of insecurity affecting millions of people, including so many children. To that end, respect for the result of the electoral process is a determining factor for a sustainable peace. I likewise express my closeness to all those suffering from fundamentalist violence, especially in Mali, Niger and Nigeria, and from continued internal tensions in Cameroon, which not rarely sow death even among civilians.

Overall, we should note that Africa, beyond such dramatic situations, also shows great positive potential, grounded in its ancient culture and its traditional spirit of hospitality. An example of practical solidarity between nations is seen in the opening of their frontiers by different countries, in order generously to receive refugees and displaced persons. Appreciation should be shown for the fact that in many states we see the growth of peaceful coexistence between the followers of different religions and the promotion of joint initiatives of solidarity. In addition, the implementation of inclusive policies and the progress of democratic processes are proving effective in many regions for combating absolute poverty and promoting social justice. As a result, the support of the international community becomes all the more urgent for favouring the development of infrastructures, the growth of prospects for future generations, and the emancipation of the most vulnerable sectors of society.

Positive signs are arriving from the Korean Peninsula. The Holy See regards favourably the dialogues in course and expresses the hope that they can also deal with the more complex issues in a constructive attitude and thus lead to shared and lasting solutions capable of ensuring a future of development and cooperation for the whole Korean people and for the entire region.

I express a similar hope for beloved Venezuela, that peaceful institutional means can be found to provide solutions to the political, social and economic crisis, means that can make it possible to help all those suffering from the tensions of recent years, and to offer all the Venezuelan people a horizon of hope and peace.

The Holy See expresses the hope too that dialogue between Israelis and Palestinians will resume, so that an agreement at last can be reached and a response given to the legitimate aspirations of both peoples by ensuring the coexistence of two states and the attainment of a long awaited and desired peace. A united commitment on the part of the international community is extremely important and necessary for attaining this goal, as also for promoting peace in the entire region, particularly in Yemen and Iraq, while at the same time ensuring that necessary humanitarian assistance is provided to all those in need.

Rethinking our common destiny

Finally, I would mention a fourth feature of multilateral diplomacy: it invites us to rethink our common destiny. Paul VI put it in these terms: “We have to get used to a new way of thinking… about man’s community life and about the pathways of history and the destinies of the world… The hour has come… to think back over our common origin, our history, our common destiny. The appeal to the moral conscience of man has never been as necessary as it is today, in an age marked by such great human progress. For the danger comes neither from progress nor from science… The real danger comes from man, who has at his disposal ever more powerful instruments that are as well fitted to bring about ruin as they are to achieve lofty conquests”.^[10]

In the context of that time, the Pope was referring essentially to the proliferation of nuclear weapons. “Arms, especially the terrible arms that modern science has provided you, engender bad dreams, feed evil sentiments, create nightmares, hostilities and dark resolutions, even before they cause any victims and ruins. They call for enormous expenses. They interrupt projects of solidarity and of useful labour. They warp the outlook of nations”.^[11]

It is painful to note that not only does the arms trade seem unstoppable, but that there is in fact a widespread and growing resort to arms, on the part both of individuals and states. Of particular concern is the fact that nuclear disarmament, generally called for and partially pursued in recent decades is now yielding to the search for new and increasingly sophisticated and destructive weapons. Here I want to reiterate firmly that “we cannot fail to be genuinely concerned by the catastrophic humanitarian and environmental effects of any employment of nuclear devices. If we also take into account the risk of an accidental detonation as a result of error of any kind, the threat of their use – I would say the immorality of their use – as well as their very possession, is to be firmly condemned. For they exist in the service of a mentality of fear that affects not only the parties in conflict but the entire human race. International relations cannot be held captive to military force, mutual intimidation, and the parading of stockpiles of arms. Weapons of mass destruction, particularly nuclear weapons, create nothing but a false sense of security. They cannot constitute the basis for peaceful coexistence between members of the human family, which must rather be inspired by an ethics of solidarity”.^[12]

Rethinking our common destiny in the present context also involves rethinking our relationship with our planet. This year too, immense distress and suffering caused by heavy rains, flooding, fires, earthquakes and drought have struck the inhabitants of different regions of the Americas and Southeast Asia. Hence, among the issues urgently calling for an agreement within the international community are care for the environment and climate change. In this regard, also in the light of the consensus reached at the recent international Conference on Climate Change (COP24) held in Katowice, I express my hope for a more decisive commitment on the part of states to strengthening cooperation for urgently combating the worrisome phenomenon of global warming.  The earth belongs to everyone, and the consequences of its exploitation affect all the peoples of the world, even if certain regions feel those consequences more dramatically. Among the latter is the Amazon region, which will be at the centre of the forthcoming Special Assembly of the Synod of Bishops to be held in the Vatican next October. While chiefly discussing paths of evangelization for the people of God, it will certainly deal with environmental issues in the context of their social repercussions.

Your Excellencies, Ladies and Gentlemen,

On 9 November 1989 the Berlin Wall fell.  Within a few months, an end would come to the last legacy of the Second World War: the painful division of Europe decided at Yalta and the Cold War. The countries east of the Iron Curtain recovered freedom after decades of oppression, and many of them set out on the path that would lead to membership in the European Union. In the present climate, marked by new centrifugal tendencies and the temptation to erect new curtains, may Europe not lose its awareness of the benefits – the first of which is peace – ushered in by the journey of friendship and rapprochement between peoples begun in the postwar period.

Finally, I would like to mention yet another anniversary. On 11 February ninety years ago, the Vatican City State came into being as a result of the signing of the Lateran Pacts between the Holy See and Italy. This concluded the lengthy period of the “Roman Question” that followed the taking of Rome and the end of the Papal States.  With the Lateran Treaty, the Holy See was able to have at its use “that small portion of material territory indispensable for the exercise of the spiritual power entrusted to men for the sake of mankind”,^[13] as Pius XI stated. With the Concordat, the Church was once more able to contribute fully to the spiritual and material growth of Rome and Italy as a whole, a country rich in history, art and culture, which Christianity had contributed to building. On this anniversary, I assure the Italian people of a special prayer, so that, in fidelity to their proper traditions, they may keep alive the spirit of fraternal solidarity that has long distinguished them.

To you, dear Ambassadors and distinguished guests here present, and to your countries, I offer cordial good wishes that the New Year will see a strengthening of the bonds of friendship uniting us and renewed efforts to promote that peace to which our world aspires.

Thank you!

_______________________

^[1] Cf. Message to the Catholics of China and to the Universal Church, 26 September 2018, No. 3.

^[2] Cf. Apostolic Exhortation Evangelii Gaudium (24 November 2013), 234.

^[3] PAUL VI, Address to the United Nations (4 October 1965), 2.

^[4] Compendium of the Social Doctrine of the Church, No. 165.

^[5] Apostolic Exhortation Evangelii Gaudium (24 November 2013), 228.

^[6] Address to the United Nations, 1.

^[7] SECOND VATICAN ECUMENICAL COUNCIL, Decree on the Relation of the Church to Non-Christian Religions Nostra Aetate (28 October 1965), 3.

^[8] Address to the United Nations, 1.

^[9] Ibid., 3; 5.

^[10] Ibid., 7.

^[11] Ibid., 5.

Message for the Celebration of the 52nd World Day of Peace

January 1, 2019

Excerpts

...Political office and political responsibility thus constantly challenge those called to the service of their country to make every effort to protect those who live there and to create the conditions for a worthy and just future. If exercised with basic respect for the life, freedom and dignity of persons, political life can indeed become an outstanding form of charity.

3. Charity and human virtues: the basis of politics at the service of human rights and peace

Pope Benedict XVI noted that “every Christian is called to practise charity in a manner corresponding to his vocation and according to the degree of influence he wields in the pólis… When animated by charity, commitment to the common good has greater worth than a merely secular and political stand would have… Man’s earthly activity, when inspired and sustained by charity, contributes to the building of the universal city of God, which is the goal of the history of the human family”.[4] This is a programme on which all politicians, whatever their culture or religion, can agree, if they wish to work together for the good of the human family and to practise those human virtues that sustain all sound political activity: justice, equality, mutual respect, sincerity, honesty, fidelity...

5. Good politics promotes the participation of the young and trust in others

When the exercise of political power aims only at protecting the interests of a few privileged individuals, the future is compromised and young people can be tempted to lose confidence, since they are relegated to the margins of society without the possibility of helping to build the future. But when politics concretely fosters the talents of young people and their aspirations, peace grows in their outlook and on their faces. It becomes a confident assurance that says, “I trust you and with you I believe” that we can all work together for the common good. Politics is at the service of peace if it finds expression in the recognition of the gifts and abilities of each individual. “What could be more beautiful than an outstretched hand? It was meant by God to offer and to receive. God did not want it to kill (cf. Gen 4:1ff) or to inflict suffering, but to offer care and help in life. Together with our heart and our intelligence, our hands too can become a means of dialogue”.

Everyone can contribute his or her stone to help build the common home. Authentic political life, grounded in law and in frank and fair relations between individuals, experiences renewal whenever we are convinced that every woman, man and generation brings the promise of new relational, intellectual, cultural and spiritual energies. That kind of trust is never easy to achieve, because human relations are complex, especially in our own times, marked by a climate of mistrust rooted in the fear of others or of strangers, or anxiety about one’s personal security. Sadly, it is also seen at the political level, in attitudes of rejection or forms of nationalism that call into question the fraternity of which our globalized world has such great need. Today more than ever, our societies need “artisans of peace” who can be messengers and authentic witnesses of God the Father, who wills the good and the happiness of the human family...

7. A great project of peace

In these days, we celebrate the seventieth anniversary of the Universal Declaration of Human Rights, adopted in the wake of the Second World War. In this context, let us also remember the observation of Pope John XXIII: “Man’s awareness of his rights must inevitably lead him to the recognition of his duties. The possession of rights involves the duty of implementing those rights, for they are the expression of a man’s personal dignity. And the possession of rights also involves their recognition and respect by others”.[7]

Peace, in effect, is the fruit of a great political project grounded in the mutual responsibility and interdependence of human beings. But it is also a challenge that demands to be taken up ever anew. It entails a conversion of heart and soul; it is both interior and communal; and it has three inseparable aspects:

- peace with oneself, rejecting inflexibility, anger and impatience; in the words of Saint Francis de Sales, showing “a bit of sweetness towards oneself” in order to offer “a bit of sweetness to others”;

- peace with others: family members, friends, strangers, the poor and the suffering, being unafraid to encounter them and listen to what they have to say;

- peace with all creation, rediscovering the grandeur of God’s gift and our individual and shared responsibility as inhabitants of this world, citizens and builders of the future.