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.

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.

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.