Address of His Holiness Pope Francis to the Vatican Employees

Dear brothers and sisters,

It is a joy for me to meet you, Vatican employees and your families as we approach the Christmas holidays. I thank your medical colleague who spoke on behalf of all of you: his words were good for us and give us hope. I am grateful to every one of you for the work you do with passion in the service of the Roman Curia and Vatican City. The pandemic has caused not only a critical health situation but also many economic difficulties for many families and institutions. The Holy See has also been affected and is making every effort to deal with this precarious situation in the best possible way. It is a question of meeting your legitimate needs as employees and those of the Holy See: we must meet each other's needs and move forward in our work together, always. Our collaborators, you who work in the Holy See, are the most important thing: no one is to be left out, no one is to leave work; the superiors of the Governorate and also of the Secretariat of State, everyone, are looking for ways not to diminish your income, to diminish nothing at this moment which is very bad for the fruit of your work. Many ways are being sought, but the principles are the same: do not leave your jobs; no one should be laid off, no one should suffer the negative economic effects of this pandemic. But all together we must work harder to help each other solve this problem, which is not easy, because you know: here, both in the Governorate and in the Secretariat of State, there is no Mandrake, there is no magic wand, and we must look for ways to solve this problem, and with goodwill, all together, we will solve it. Help me in this and I will help you: all together we will help each other to move forward as one family. Thank you.

Christmas is a feast of joy because “to us a child is born” (cf. Isaiah 9:5), and we are all called to go towards Him. The shepherds set an example to us. We too must to towards Jesus: shake ourselves out of our torpor, our boredom, our apathy, our lack of interest and our fear, especially in this time of the health emergency, in which we struggle to rediscover our enthusiasm for life and faith. It is tiring, it is a time that tires us. Imitating the shepherds, we are called to assume three attitudes, represented by three verbs: rediscover, contemplate and announce. Each one of us may see how we can rediscover, contemplate and announce in our own life.

It is important to rediscover the birth of the Son of God as the most important event of history. It is the event foretold by the prophets centuries before it happened. It is the event that is still spoken of today: which historical figure do we speak of like we speak of Jesus? Twenty centuries have passed and Jesus lives more than ever – and He is also more persecuted, very often – and more soiled by the lack of witness of many Christians. Twenty centuries have passed. And those who turn away from Him, by their behaviour, bear further witness to Jesus: without Him, man falls prey to evil: to sin, vice, selfishness, violence and hatred. The Word became flesh and dwelt among us: this is the event that we must rediscover.

The second attitude is that of contemplation. The first was to rediscover, the second to contemplate. The shepherds say: “Let us go over to Bethlehem and see this thing that has happened, which the Lord has made known to us” (Lk 2:15): that is, let us meditate, contemplate, pray. And here is the most beautiful example given to us by Jesus’ mother, by Mary: she conserved in her heart, she pondered. And what do we discover by contemplating? Saint Paul tells us: “When the goodness and loving kindness of God our Saviour appeared, He saved us, not because of deeds done by us in righteousness, but in virtue of His own mercy, by the washing of regeneration and renewal in the Holy Spirit” (Tim 3:4-5). We discover that God manifests His goodness in the Child Jesus. He manifests His mercy for each one of us who knows that we need mercy in our lives. Everyone knows, and can name those things that are in his or her heart that need God's mercy. Who does not feel moved by tenderness in front of a small child? In the Child Jesus, God shows Himself to be lovable, full of goodness and gentleness. We can truly love a God like that with all our hearts. God manifests His goodness in order to save us. And what does it mean to be saved? It means entering into the very life of God, becoming adopted children of God through baptism. This is the great meaning of Christmas: God becomes man so that we can become children of God.

The Second Person of the Trinity became man, in order to become the elder brother, the firstborn of a multitude of brothers. And so God saves us through baptism and makes us all enter as brothers: to contemplate this mystery, to contemplate the Child. And this is why the catechesis that the Nativity display gives us is so beautiful, because it makes us see the tender Child who announces to us the mercy of God. Contemplate the Nativity displays. And when I blessed these statuettes the other day, it was a form of “contemplation”. The baby in the crib is a figurine, but it is a figurine that makes us think of the great mercy of God who became a child.

And faced with this reality, the third attitude is to announce. This is the attitude that helps us to go forward. The three attitudes that help us at this moment, and we must go forward in this way. How should we do this? Let us look again at the shepherds: “And the shepherds returned, glorifying and praising God for all they had heard and seen, as it had been told them” (Lk 2:20). They went back to their everyday lives. We too must go back to our everyday lives: Christmas is passing. But we must return to family life, to work, transformed, we must return glorifying and praising God for all that we have heard and seen. We must bring the good news to the world: Jesus is our saviour. And this is a duty. Why do I have hope? Because the Lord has saved me. To remember what we contemplate and to go forth and proclaim it. Announce it with the word, with the testimony of our lives.

However, difficulties and sufferings cannot obscure the light of Christmas, which inspires an inner joy that no one can take away from us.

So let us go forward, with these three attitudes: rediscover, contemplate and announce.

Dear brothers and sisters, I reiterate my gratitude to you, I reiterate my appreciation for your work. So many of you are an example to others: you work for the family, in a spirit of service to the Church and always with the joy that comes from knowing that God is always among us, He is God-with-us. And do not forget: joy is contagious and good for the whole working community. Just as, for example, the sadness that comes from gossip is ugly and drags you down. Joy is contagious and makes you grow. Be joyful, be witnesses of joy! And from the bottom of my heart, Merry Christmas to you all.

Pope's Christmas Message to the Roman Curia

Dear Brothers and Sisters,

1. The birth of Jesus of Nazareth is the mystery of a birth which reminds us that “men, though they must die, are not born in order to die, but in order to begin”, as the Jewish philosopher Hannah Arendt observed in a way as striking as it is incisive. Arendt inverted the thought of her teacher Heidegger, according to whom human beings are born to be hurled towards death. Amid the ruins of the totalitarian regimes of the twentieth century, Arendt acknowledged this luminous truth: “The miracle that saves the world, the realm of human affairs, from its normal, ‘natural’ ruin is ultimately the fact of natality… It is this faith in and hope for the world that found perhaps its most glorious and most succinct expression in the few words with which the Gospels announced their ‘glad tidings’: ‘A child has been born unto us’”.

2. Contemplating the mystery of the Incarnation, before the child lying in a manger (cf. Lk 2:16), but also the Paschal Mystery, in the presence of the crucified one, we find our proper place only if we are defenceless, humble and unassuming. Only if we follow, wherever we live and work (including the Roman Curia), the programme of life set forth by Saint Paul: “Let all bitterness and wrath and anger and clamor and slander be put away from you, with all malice, and be kind to one another, tenderhearted, forgiving one another, as God in Christ forgave you” (Eph 4:31-32). Only if we are “clothed with humility” (cf. 1 Pet 5:5) and imitate Jesus, who is “gentle and lowly in heart” (Mt 11:29). Only after we put ourselves “in the lowest place” (Lk 14:10) and become “slaves of all” (cf. Mk 10:44). In this regard, Saint Ignatius, in his Spiritual Exercises, even asks us to imagine ourselves as part of the scene before the manger. “I will become”, he writes, “a poor, lowly and unworthy slave, and as though present, gaze upon them, contemplate them and serve them in their needs” (114, 2).

[…]. 

3. This is the Christmas of the pandemic, of the health, economic, social and even ecclesial crisis that has indiscriminately struck the whole world. The crisis is no longer a commonplace of conversations and of the intellectual establishment; it has become a reality experienced by everyone.

The pandemic has been a time of trial and testing, but also a significant opportunity for conversion and renewed authenticity.

On 27 March last, on the esplanade of Saint Peter’s Basilica, before an empty Square that nonetheless brought us together, in spirit, from every corner of the world, I wished to pray for, and with, everyone. I spoke clearly about the potential significance of the “storm” (cf. Mk 4:35-41) that struck our world: “The storm has exposed our vulnerability and uncovered those false and superfluous certainties around which we have constructed our daily schedules, our projects, our habits and priorities. It has shown us how we have allowed to become dull and feeble the very things that nourish, sustain and strengthen our lives and our communities. The tempest has laid bare all our prepackaged ideas and our forgetfulness of what nourishes our people’s souls; all those attempts to anesthetize us with ways of thinking and acting that supposedly “save” us, but instead prove incapable of putting us in touch with our roots and keeping alive the memory of those who have gone before us. We have lost the antibodies we needed to confront adversity. In this storm, the façade of those stereotypes with which we camouflaged our egos, always worrying about our image, has fallen away, uncovering once more that (blessed) common belonging, which we cannot evade: our belonging to one another as brothers and sisters”.

4. Providentially, it was precisely at that difficult time that I was able to write Fratelli Tutti, the Encyclical devoted to the theme of fraternity and social friendship. One lesson we learn from the Gospel accounts of Jesus’ birth is that of the solidarity linking those who were present: Mary, Joseph, the shepherds, the Magi and all who, in one way or another, offered their fraternity and friendship so that, amid the darkness of history, the Word made flesh (cf. Jn 1:14) could find a welcome. As I stated at the beginning of the Encylical: “It is my desire that, in this our time, by acknowledging the dignity of each human person, we can contribute to the rebirth of a universal aspiration to fraternity. Brotherhood between all men and women. ‘Here we have 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… 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… By ourselves, we risk seeing mirages, things that are not there. Dreams, on the other hand, are built together’.[3] Let us dream, then, as a single human family, as fellow travelers sharing the same flesh, as children of the same earth which is our common home, each of us bringing the richness of his or her beliefs and convictions, each of us with his or her own voice, brothers and sisters all” (No. 8).

5. The crisis of the pandemic is a fitting time to reflect briefly on the meaning of a crisis, which can prove beneficial to us all.

A crisis is something that affects everyone and everything. Crises are present everywhere and in every age of history, involving ideologies, politics, the economy, technology, ecology and religion. A crisis is a necessary moment in the history of individuals and society. It appears as an extraordinary event that always creates a sense of trepidation, anxiety, upset and uncertainty in the face of decisions to be made. We see this in the etymological root of the verb krino: a crisis is the sifting that separates the wheat from the chaff after the harvest.

The Bible itself is filled with individuals who were “sifted”, “people in crisis” who by that very crisis played their part in the history of salvation.

The crisis of Abraham, who left his native land (Gen 21:1-2) and underwent the great test of having to sacrifice to God his only son (Gen 22:1-19), resulted, from a theological standpoint, in the birth of a new people. Yet this did not spare Abraham from experiencing a dramatic situation in which confusion and disorientation did not get the upper hand, due to the strength of his faith.

The crisis of Moses can be seen in his lack of self-confidence. “Who am I”, he says, “that I should go to Pharaoh and bring the Israelites out of Egypt?” (Ex 3:11); “I am not eloquent… I am slow of speech and of tongue” (Ex 4:10), “a man of uncircumcised lips” (Ex 6:12.30). For this reason, he tried to evade the mission entrusted to him by God: “Lord, please send someone else” (cf. Ex 4:13). Yet out of this crisis God was to make Moses the servant who would lead his people out of Egypt.

Elijah, the prophet whose strength was like that of fire (cf. Sir 48:1), at a moment of great crisis longed for death, but then experienced the presence of God, not in a rushing wind or an earthquake or fire, but in a “still small voice” (cf. 1 Kings 19:11-12). The voice of God is never the tumultuous voice of the crisis, but rather the quiet voice that speaks in the crisis.

John the Baptist was gripped by uncertainty about whether Jesus was the Messiah (cf. Mt 11.2-6) because he did not come as the harsh vindicator that John was perhaps expecting (cf. Mt 3:11-12). Yet John’s imprisonment set the stage for Jesus’ preaching of the Kingdom of God (cf. Mk 1:14).

Then there is the “theological” crisis experienced by Paul of Tarsus. Overwhelmed by his dramatic encounter with Christ on the way to Damascus (cf. Acts 9:1-19; Gal 1:15-16), he was moved to leave everything behind to follow Jesus (cf. Phil 3:4-10). Saint Paul was truly one open to being changed by a crisis. For this reason, he was to be the author of the crisis that led the Church to pass beyond the borders of Israel and go forth to the very ends of the earth.

We could continue with this list of biblical figures, in which each of us could find his or her own place. There are so many of them…

Yet the most eloquent crisis was that of Jesus. The Synoptic Gospels point out that he began his public life by experiencing the crisis of temptation. It might seem that the central character in this situation was the devil with his false promises, yet the real protagonist was the Holy Spirit. For he was guiding Jesus at this decisive moment in his life: “Jesus was led by the Spirit into the wilderness to be tempted by the devil” (Mt 4:1).

The Evangelists stress that the forty days Jesus spent in the desert were marked by the experience of hunger and weakness (cf. Mt 4:2; Lk 4:2). It was precisely from the depths of this hunger and weakness that the evil one sought to make his final move, taking advantage of Jesus’ human fatigue. Yet in that man weak from fasting the tempter experienced the presence of the Son of God who could overcome temptation by the word of God, and not his own. Jesus never enters into dialogue with the devil. We need to learn from this. There can be no dialogue with the devil. Jesus either casts him out or forces him to reveal his name. With the devil, there can be no dialogue.

Jesus was then to face an indescribable crisis in Gethsemane: solitude, fear, anguish, the betrayal of Judas and abandonment by his Apostles (cf. Mt 26:36-50). Finally, there was the extreme crisis on the cross: an experience of solidarity with sinners even to the point of feeling abandoned by the Father (cf. Mt 27:46). Yet with utter confidence he “commended his spirit into the hands of the Father” (cf. Lk 23:46). His complete and trusting surrender opened the way to the resurrection (cf. Heb 5:7).

6. Brothers and sisters, this reflection on crisis warns us against judging the Church hastily on the basis of the crises caused by scandals past and present. The prophet Elijah can serve as an example. Giving vent to his frustrations before the Lord, Elijah presented him with a tale of hopelessness: “I have been very zealous for the Lord, the God of hosts; for the Israelites have forsaken your covenant, thrown down your altars, and killed your prophets with the sword. I alone am left; and they are seeking my life, to take it away” (1 Kings 19:14). Often our own assessments of ecclesial life also sound like tales of hopelessness. Yet a hopeless reading of reality cannot be termed realistic. Hope gives to our assessments an aspect that in our myopia we are often incapable of seeing. God replied to Elijah by telling him that reality was other than what he thought: “Go, return on your way to the wilderness of Damascus… Yet I will leave seven thousand in Israel, all the knees that have not bowed to Baal, and every mouth that has not kissed him” (1 Kings 19:15.18). It was not true that Elijah was alone; he was in crisis.

God continues to make the seeds of his kingdom grow in our midst. Here in the Curia, there are many people bearing quiet witness by their work, humble and discreet, free of idle chatter, unassuming, faithful, honest and professional. So many of you are like that, and I thank you. Our times have their own problems, yet they also have a living witness to the fact that the Lord has not abandoned his people. The only difference is that problems immediately end up in the newspapers; this has always been the case, whereas signs of hope only make the news much later, if at all.

Those who fail to view a crisis in the light of the Gospel simply perform an autopsy on a cadaver. They see the crisis, but not the hope and the light brought by the Gospel. We are troubled by crises not simply because we have forgotten how to see them as the Gospel tells us to, but because we have forgotten that the Gospel is the first to put us in crisis.[4] If we can recover the courage and humility to admit that a time of crisis is a time of the Spirit, whenever we are faced with the experience of darkness, weakness, vulnerability, contradiction and loss, we will no longer feel overwhelmed. Instead, we will keep trusting that things are about to take a new shape, emerging exclusively from the experience of a grace hidden in the darkness. “For gold is tested in the fire and those found acceptable, in the furnace of humiliation” (Sir 2:5).

7. Finally, I would urge you not to confuse crisis with conflict. They are two different things. Crisis generally has a positive outcome, whereas conflict always creates discord and competition, an apparently irreconcilable antagonism that separates others into friends to love and enemies to fight. In such a situation, only one side can win.

Conflict always tries to find “guilty” parties to scorn and stigmatize, and “righteous” parties to defend, as a means of inducing an (often magical) sense that certain situations have nothing to do with us. This loss of the sense of our common belonging helps to create or consolidate certain elitist attitudes and “cliques” that promote narrow and partial mind-sets that weaken the universality of our mission. “In the midst of conflict, we lose our sense of the profound unity of reality” (Apostolic Exhortation Evangelii Gaudium, 226).

When the Church is viewed in terms of conflict – right versus left, progressive versus traditionalist – she becomes fragmented and polarized, distorting and betraying her true nature. She is, on the other hand, a body in continual crisis, precisely because she is alive. She must never become a body in conflict, with winners and losers, for in this way she would spread apprehension, become more rigid and less synodal, and impose a uniformity far removed from the richness and plurality that the Spirit has bestowed on his Church.

The newness born of crisis and willed by the Spirit is never a newness opposed to the old, but one that springs from the old and makes it continually fruitful. Jesus explains this process in a simple and clear image: “Unless a grain of wheat falls into the earth and dies, it remains just a single grain; but if it dies, it bears much fruit” (Jn 12:24). The dying of a seed is ambivalent: it is both an end and the beginning of something new. It can be called both “death and decay” and “birth and blossoming”, for the two are one. We see an end, while at the same time, in that end a new beginning is taking shape.

In this sense, our unwillingness to enter into crisis and to let ourselves be led by the Spirit at times of trial condemns us to remaining forlorn and fruitless, or even in conflict. By shielding ourselves from crisis, we hinder the work of God’s grace, which would manifest itself in us and through us. If a certain realism leads us to see our recent history only as a series of mishaps, scandals and failings, sins and contradictions, short-circuits and setbacks in our witness, we should not fear. Nor should we deny everything in ourselves and in our communities that is evidently tainted by death and calls for conversion. Everything evil, wrong, weak and unhealthy that comes to light serves as a forceful reminder of our need to die to a way of living, thinking and acting that does not reflect the Gospel. Only by dying to a certain mentality will we be able to make room for the newness that the Spirit constantly awakens in the heart of the Church. The Fathers of the Church were well aware of this, and they called it “metanoia”.

8. Every crisis contains a rightful demand for renewal and a step forward. If we really desire renewal, though, we must have the courage to be completely open. We need to stop seeing the reform of the Church as putting a patch on an old garment, or simply drafting a new Apostolic Constitution. The reform of the Church is something different.

It cannot be a matter of putting a patch here or there, for the Church is not just an item of Christ’s clothing, but rather his Body, which embraces the whole of history (cf. 1 Cor 12:27). We are not called to change or reform the Body of Christ – “Jesus Christ is the same yesterday, today and forever” (Heb 13:8) – but we are called to clothe that Body with a new garment, so that it is clear that the grace we possess does not come from ourselves but from God. Indeed, “we have this treasure in earthen vessels, to show that the transcendent power belongs to God and not to us” (2 Cor 4:7). The Church is always an earthen vessel, precious for what it contains and not for how it looks. […].

In times of crisis, Jesus warns us against certain attempts to emerge from it that are doomed from the start. If someone “tears a piece from a new garment to put it upon an old garment” the result is predictable: he will tear the new, because “the piece from the new will not match the old”. Similarly, “no one puts new wine into old wineskins; if he does, the new wine will burst the skins and it will be spilled, and the skins will be destroyed. New wine must be put into new wineskins” (Lk 5:36-38).

The right approach, on the other hand, is that of the “scribe, who has been trained for the kingdom of heaven”, who “is like a householder who brings out of his treasure what is new and what is old” (Mt 13:52). That treasure is Tradition, which, as Benedict XVI recalled, “is the living river that links us to the origins, the living river in which the origins are ever present, the great river that leads us to the gates of eternity” (Catechesis, 26 April 2006). I think of the saying of that great German musician: “Tradition is the guarantee of the future, not a museum, an urn of ashes”. The “old” is the truth and grace we already possess. The “new” are those different aspects of the truth that we gradually come to understand. No historical form of living the Gospel can exhaust its full comprehension. There are those words from the fifth century: “Ut annis scilicet consolidetur, dilatetur tempore, sublimetur aetate”: that is what tradition is, and how it grows. If we let ourselves be guided by the Holy Spirit, we will daily draw closer to “all the truth” (Jn 16:13). Without the grace of the Holy Spirit, on the other hand, we can even start to imagine a “synodal” Church that, rather than being inspired by communion with the presence of the Spirit, ends up being seen as just another democratic assembly made up of majorities and minorities. Like a parliament, for example: and this is not synodality. Only the presence of the Holy Spirit makes the difference.

9. What should we do during a crisis? First, accept it as a time of grace granted us to discern God’s will for each of us and for the whole Church. We need to enter into the apparent paradoxical notion that “when I am weak, then I am strong” (2 Cor 12:10). We should keep in mind the reassuring words of Saint Paul to the Corinthians: “God is faithful, and he will not let you be tempted beyond your strength, but with the temptation will also provide the way of escape, that you may be able to endure it” (1 Cor 10:13).

It is essential not to interrupt our dialogue with God, however difficult this may prove. Praying is not easy. We must not tire of praying constantly (cf. Lk 21:36; 1 Thess 5:17). We know of no other solution to the problems we are experiencing than that of praying more fervently and at the same time doing everything in our power with greater confidence. Prayer will allow us to “hope against all hope” (cf. Rom 4:18).

10. Dear brothers and sisters, let us maintain great peace and serenity, in the full awareness that all of us, beginning with myself, are only “unworthy servants” (Lk 17:10) to whom the Lord has shown mercy. For this reason, it would be good for us to stop living in conflict and feel once more that we are journeying together, open to crisis. Journeys always involve verbs of movement. A crisis is itself movement, a part of our journey. Conflict, on the other hand, is a false trail leading us astray, aimless, directionless and trapped in a labyrinth; it is a waste of energy and an occasion for evil. The first evil that conflict leads us to, and which we must try to avoid, is gossip. Let us be attentive to this! Talking about gossip is not an obsession of mine; it is the denunciation of an evil that enters the Curia. Here in the Palace, there are many doors and windows, and it enters and we get used to this. Gossip traps us in an unpleasant, sad and stifling state of self-absorption. It turns crisis into conflict. The Gospel tells us that the shepherds believed the angel’s message and set out on the path towards Jesus (cf. Lk 2:15-16). Herod, on the other hand, closed his heart before the story told by the Magi and turned that closed-heartedness to deceit and violence (cf. Mt 2:1-16).

Each of us, whatever our place in the Church, should ask whether we want to follow Jesus with the docility of the shepherds or with the defensiveness of Herod, to follow him amid crisis or to keep him at bay in conflict.

Allow me to ask expressly of all of you, who join me in the service of the Gospel, for the Christmas gift of your generous and whole-hearted cooperation in proclaiming the Good News above all to the poor (cf. Mt 11:5). Let us remember that they alone truly know God who welcome the poor, who come from below in their misery, yet as such are sent from on high. We cannot see God’s face, but we can experience it in his turning towards us whenever we show respect for our neighbour, for others who cry out to us in their need.[5] For the poor, who are the centre of the Gospel. I think of what that saintly Brazilian bishop used to say: “When I am concerned for the poor, they call me a saint; but when I keep asking why such great poverty exists, they call me a communist”.

You are beginning your mission at a time of great challenge facing the entire human family. Even before the outbreak of COVID-19, it was clear that 2020 was going to be a year marked by urgent humanitarian needs, due to conflicts, violence and terrorism in different parts of our world. Economic crises are causing hunger and mass migration, while climate change is increasing the risk of natural disasters, famine and drought. Indeed, the pandemic is aggravating the inequalities already present in our societies; as the poor and the most vulnerable of our brothers and sisters risk being neglected, excluded and forgotten. The crisis has made us realize “that we are in the same boat, all of us fragile and disoriented, but at the same time important and needed, all of us called to row together, each of us in need of comforting the other” (Extraordinary Moment of Prayer, 27 March 2020).

Today, perhaps more than ever, our increasingly globalized world urgently demands sincere and respectful dialogue and cooperation capable of uniting us in confronting the grave threats facing our planet and mortgaging the future of younger generations. In my recent Encyclical Fratelli Tutti, I expressed my desire that “in this our time, by acknowledging the dignity of each human person, we can contribute to the rebirth of a universal aspiration to fraternity” (No. 8). The presence of the Holy See in the international community stands at the service of the global common good, by drawing attention to the anthropological, ethical and religious aspects of the various questions that affect the lives of individuals, peoples and entire nations.

It is my hope that your diplomatic activity as representatives of your nations to the Holy See will foster the “culture of encounter” (Fratelli Tutti, 215) needed to transcend the differences and divisions that so often stand in the way of realizing the high ideals and goals proposed by the international community. Each of us is invited, in fact, to work daily for the building of an ever more just, fraternal and united world.

Homily at Holy Mass for the Handing over of the WYD Cross

We have just heard the page of the Matthew’s Gospel that comes immediately before the account of Christ’s Passion. Before pouring out his love for us on the cross, Jesus shares his final wishes. He tells us that the good we do to one of our least brothers and sisters – whether hungry or thirsty, a stranger, in need, sick or in prison – we do to him (cf. Mt 25:37-40). In this way, the Lord gives us his “gift list” for the eternal wedding feast he will share with us in heaven. Those gifts are the works of mercy that make our life eternal. Each of us can ask: Do I put these works into practice? Do I do anything for someone in need? Or do I do good only for my loved ones and my friends? Do I help someone who cannot give anything back to me? Am I the friend of a poor person? And there are many other similar questions we can ask ourselves. “There I am”, Jesus says to you, “I am waiting for you there, where you least think and perhaps may not even want to look: there, in the poor”. I am there, where the prevailing mentality, according to which life is good if it is good for me, least expects me to be. I am there. Jesus also says these words to you, young people, as you strive to realize your dreams in life.

I am there. Jesus spoke these words centuries ago, to a young soldier. He was eighteen years old and not yet baptized. One day he saw a poor man who was begging people for help but received none, since “everyone walked by”. That young man, “seeing that others were not moved to compassion, understood that the poor person was there for him. Yet he had nothing on him, only his uniform. He cut his cloak in two and gave half to the poor person, and was met with mocking laughter from some of the bystanders. The following night he had a dream: he saw Jesus, wearing the half of the cloak he had wrapped around the poor person, and he heard him say: ‘Martin, you covered me with this cloak’” (cf. SULPICIUS SEVERUS, Vita Martini, III). Saint Martin was that young man. He had that dream because, without knowing it, he had acted like the righteous in today’s Gospel.

Dear young people, dear brothers and sisters, let us not give up on great dreams. Let us not settle only for what is necessary. The Lord does not want us to narrow our horizons or to remain parked on the roadside of life. He wants us to race boldly and joyfully towards lofty goals. We were not created to dream about vacations or the weekend, but to make God’s dreams come true in this world. God made us capable of dreaming, so that we could embrace the beauty of life. The works of mercy are the most beautiful works in life. They go right to the heart of our great dreams. If you are dreaming about real glory, not the glory of this passing world but the glory of God, this is the path to follow. Read today’s Gospel passage again and reflect on it. For the works of mercy give glory to God more than anything else. Listen carefully: the works of mercy give glory to God more than anything else. In the end we will be judged on the works of mercy.

Yet how do we begin to make great dreams come true? With great choices. Today’s Gospel speaks to us about this as well. Indeed, at the last judgement, the Lord will judge us on the choices we have made. He seems almost not to judge, but merely to separate the sheep from the goats, whereas being good or evil depends on us. He only draws out the consequences of our choices, brings them to light and respects them. Life, we come to see, is a time for making robust, decisive, eternal choices. Trivial choices lead to a trivial life; great choices to a life of greatness. Indeed, we become what we choose, for better or for worse. If we choose to steal, we become thieves. If we choose to think of ourselves, we become self-centred. If we choose to hate, we become angry. If we choose to spend hours on a cell phone, we become addicted. Yet if we choose God, daily we grow in his love, and if we choose to love others, we find true happiness. Because the beauty of our choices depends on love. Remember this because it is true: the beauty of our choices depends on love. Jesus knows that if we are self-absorbed and indifferent, we remain paralyzed, but if we give ourselves to others, we become free. The Lord of life wants us to be full of life, and he tells us the secret of life: we come to possess it only by giving it away. This is a rule of life: we come to possess life, now and in eternity, only by giving it away.

It is true that there are obstacles that can make our choices difficult: fear, insecurity, so many unanswered questions… Love, however, demands that we move beyond these, and not keep wondering why life is the way it is, and expecting answers to fall down from heaven. The answer has come: it is the gaze of the Father who loves us and who has sent us his Son. No, love pushes us to go beyond the why, and instead to ask for whom, to pass from asking, “Why am I alive?” to “For whom am I living?” From “Why is this happening to me?” to “Whom can I help?” For whom? Not just for myself! Life is already full of choices we make for ourselves: what to study, which friends to have, what home to buy, what interests or hobbies to pursue. We can waste years thinking about ourselves, without ever actually starting to love. Alessandro Manzoni offered a good piece of advice: “We ought to aim rather at doing well then being well: and thus we should come, in the end, to be even better” (I Promessi Sposi[The Betrothed], Chapter XXXVIII).

Not only doubts and questions can undermine great and generous choices, but many other obstacles as well every day. Feverish consumerism can overwhelm our hearts with superfluous things. An obsession with pleasure may seem the only way to escape problems, yet it simply postpones them. A fixation with our rights can lead us to neglect our responsibilities to others. Then, there is the great misunderstanding about love, which is more than powerful emotions, but primarily a gift, a choice and a sacrifice. The art of choosing well, especially today, means not seeking approval, not plunging into a consumerist mentality that discourages originality, and not giving into the cult of appearances. Choosing life means resisting the “throwaway culture” and the desire to have “everything now”, in order to direct our lives towards the goal of heaven, towards God’s dreams. To choose life is to live, and we were born to live, not just get by. A young man like yourselves, Blessed Pier Giorgio Frassati, said this: “I want to live, not just get by”.

Each day, in our heart, we face many choices. I would like to give you one last piece of advice to help train you to choose well. If we look within ourselves, we can see two very different questions arising. One asks, “What do I feel like doing?” This question often proves misleading, since it suggests that what really counts is thinking about ourselves and indulging in our wishes and impulses. The question that the Holy Spirit plants in our hearts is a very different one: not “What do you feel like doing?” but “What is best for you?”  That is the choice we have to make daily: what do I feel like doing or what is best for me? This interior discernment can result either in frivolous choices or in decisions that shape our lives – it depends on us. Let us look to Jesus and ask him for the courage to choose what is best for us, to enable us to follow him in the way of love. And in this way to discover joy. To live, and not just get by.

HOMILY OF HIS HOLINESS POPE FRANCIS
20 October 2020

Church of Saint Maria in Aracoeli

 It is a gift to pray together. I greet all of you cordially and with gratitude, especially my brother, His Holiness Ecumenical Patriarch Bartholomew, and dear Bishop Heinrich, President of the Council of the Evangelical Church of Germany. Sadly, Justin, the Archbishop of Canterbury, was unable to be here because of the pandemic.

The passage from the account of the Lord's Passion that we have just heard comes shortly before Jesus’ death. It speaks of the temptation he experienced amid the agony of the cross. At the supreme moment of his sufferings and love, many of those present cruelly taunted him with the words: “Save yourself!” (Mk 15:30). This is a great temptation. It spares no one, including us Christians. The temptation to think only of saving ourselves and our own circle. To focus only on our own problems and interests, as if nothing else mattered. It is a very human instinct, but wrong. It was the final temptation of the crucified God.

Save yourself. These words were spoken first “by those who passed by” (v. 29). They were ordinary people, those who had heard Jesus teach and who witnessed his miracles. Now they are telling him, “Save yourself, come down from the cross”. They had no pity, they only wanted miracles; they wanted to see Jesus descend from the cross. Sometimes we too prefer a wonder-working god to one who is compassionate, a god powerful in the eyes of the world, who shows his might and scatters those who wish us ill. But this is not God, but our own creation. How often do we want a god in our own image, rather than to become conformed to his own image. We want a god like ourselves, rather than becoming ourselves like God. In this way, we prefer the worship of ourselves to the worship of God. Such worship is nurtured and grows through indifference toward others. Those passersby were only interested in Jesus for the satisfaction of their own desires. Jesus, reduced to an outcast hanging on the cross, was no longer of interest to them. He was before their eyes, yet far from their hearts. Indifference kept them far from the true face of God.

Save yourself. The next people to speak those words were the chief priests and the scribes. They were the ones who had condemned Jesus, for they considered him dangerous. All of us, though, are specialists in crucifying others to save ourselves. Yet Jesus allowed himself to be crucified, in order to teach us not to shift evil to others. The chief priests accused him precisely because of what he had done for others: “He saved others and cannot save himself!"(v. 31). They knew Jesus; they remembered the healings and liberating miracles he performed, but they drew a malicious conclusion. For them, saving others, coming to their aid, is useless; Jesus, who gave himself unreservedly for others was himself lost! The mocking tone of the accusation is garbed in religious language, twice using the verb to save. But the “gospel” of save yourself is not the Gospel of salvation. It is the falsest of the apocryphal gospels, making others carry the cross. Whereas the true Gospel bids us take up the cross of others.

Save yourself. Finally, those who were crucified alongside Jesus also joined in taunting him. How easy it is to criticize, to speak against others, to point to the evil in others but not in ourselves, even to blaming the weak and the outcast! But why were they upset with Jesus? Because he did not take them down from the cross they said to him: “Save yourself and us!” (Lk 23:39). They looked to Jesus only to resolve their problems. Yet God does not come only to free us from our ever-present daily problems, but rather to liberate us from the real problem, which is the lack of love. This is the primary cause of our personal, social, international and environmental ills. Thinking only of ourselves: this is the father of all evils. Yet one of the thieves then looks at Jesus and sees in him a humble love. He entered heaven by doing one thing alone: turning his concern from himself to Jesus, from himself to the person next to him (cf. v. 42).

Dear brothers and sisters, Calvary was the site of a great “duel” between God, who came to save us, and man, who wants to save only himself; between faith in God and worship of self; between man who accuses and God who excuses. In the end, God's victory was revealed; his mercy came down upon the earth. From the cross forgiveness poured forth and fraternal love was reborn: “the Cross makes us brothers and sisters” (BENEDICT XVI, Address at the Way of the Cross at the Colosseum, 21 March 2008). Jesus’ arms, outstretched on the cross, mark the turning point, for God points a finger at no one, but instead embraces all. For love alone extinguishes hatred, love alone can ultimately triumph over injustice. Love alone makes room for others. Love alone is the path towards full communion among us.

Let us look upon the crucified God and ask him to grant us the grace to be more united and more fraternal. When we are tempted to follow the way of this world, may we be reminded of Jesus's words: “Whoever would save his life will lose it; and whoever loses his life for my sake and the Gospel’s will save it” (Mk 8:35). What is counted loss in the eyes of the world is, for us, salvation. May we learn from the Lord, who saved us by emptying himself (cf. Phil 2:7) and becoming other: from being God, he became man; from spirit, he became flesh; from a king, he became a slave. He asks us to do the same, to humble ourselves, to “become other” in order to reach out to others. The closer we become to the Lord Jesus, the more we will be open and “universal”, since we will feel responsible for others. And others will become the means of our own salvation: all others, every human person, whatever his or her history and beliefs. Beginning with the poor, who are those most like Christ. The great Archbishop of Constantinople, Saint John Chrysostom, once wrote: “If there were no poor, the greater part of our salvation would be overthrown” (On the Second Letter to the Corinthians, XVII, 2). May the Lord help us to journey together on the path of fraternity, and thus to become credible witnesses of the living God.

ADDRESS OF HIS HOLINESS POPE FRANCIS
Piazza del Campidoglio 

Dear Brothers and Sisters,

I rejoice and give thanks to God that here on the Capitoline Hill, in the heart of Rome, I can meet with you, distinguished religious leaders, public authorities and so many friends of peace.  At each other’s side, we have prayed for peace. I greet the President of the Italian Republic, the Honourable Sergio Mattarella. I am happy to encounter once more my brother, the Ecumenical Patriarch, His Holiness Bartholomew. I am most grateful that, despite the difficulties of travel these days, he and other leaders wished to take part in this prayer meeting. In the spirit of the Assisi Meeting called by Saint John Paul II in 1986, the Community of Sant’Egidio celebrates annually, in different cities, this moment of prayer and dialogue for peace among believers of various religions.

The Assisi meeting and its vision of peace contained a prophetic seed that by God’s grace has gradually matured through unprecedented encounters, acts of peacemaking and fresh initiatives of fraternity. Although the intervening years have witnessed painful events, including conflicts, terrorism and radicalism, at times in the name of religion, we must also acknowledge the fruitful steps undertaken in the dialogue between the religions. This is a sign of hope that encourages us to continue cooperating as brothers and sisters. In this way, we arrived at the important Document on Human Fraternity for World Peace and Living Together, which I signed with the Grand Imam of Al-Azhar, Ahmad Al-Tayyeb, in 2019.

Indeed, “the commandment of peace is inscribed in the depths of the religious traditions” (Fratelli Tutti, 284). Believers have understood that religious differences do not justify indifference or enmity. Rather, on the basis of our religious faith we are enabled to become peacemakers, rather than standing passively before the evil of war and hatred. Religions stand at the service of peace and fraternity. For this reason, our present gathering also represents an incentive to religious leaders and to all believers to pray fervently for peace, never resigned to war, but working with the gentle strength of faith to end conflicts.

We need peace! More peace! “We cannot remain indifferent. Today the world has a profound thirst for peace. In many countries, people are suffering due to wars which, though often forgotten, are always the cause of suffering and poverty” (Address to Participants in the World Day of Prayer for Peace, Assisi, 20 January 2016). The world, political life and public opinion all run the risk of growing inured to the evil of war, as if it were simply a part of human history. “Let us not remain mired in theoretical discussions, but touch the wounded flesh of the victims… Let us think of the refugees and displaced, those who suffered the effects of atomic radiation and chemical attacks, the mothers who lost their children, and the boys and girls maimed or deprived of their childhood” (Fratelli Tutti, 261). Today the sufferings of war are aggravated by the suffering caused by the coronavirus and the impossibility, in many countries, of access to necessary care.

In the meantime, conflicts continue, bringing in their wake suffering and death. To put an end to war is a solemn duty before God incumbent on all those holding political responsibilities. Peace is the priority of all politics. God will ask an accounting of those who failed to seek peace, or who fomented tensions and conflicts. He will call them to account for all the days, months and years of war that have passed and been endured by the world’s peoples!

The words Jesus spoke to Peter are incisive and full of wisdom: “Put your sword back into its place; for all who take the sword will perish by the sword” (Mt 26:52). Those who wield the sword, possibly in the belief that it will resolve difficult situations quickly, will know in their own lives, the lives of their loved ones and the lives of their countries, the death brought by the sword. “Enough!” says Jesus (Lk 22:38), when his disciples produce two swords before the Passion. “Enough!” That is his unambiguous response to any form of violence. That single word of Jesus echoes through the centuries and reaches us forcefully in our own time: enough of swords, weapons, violence and war!

Saint Paul VI echoed that word in his appeal to the United Nations in 1965: “No more war!” This is our plea, and that of all men and women of goodwill. It is the dream of all who strive work for peace in the realization that “every war leaves our world worse than it was before” (Fratelli Tutti, 261).

How do we find a way out of intransigent and festering conflicts? How do we untangle the knots so many armed struggles? How do we prevent conflicts? How do we inspire thoughts of peace in warlords and those who rely on the strength of arms? No people, no social group, can single-handedly achieve peace, prosperity, security and happiness. None. The lesson learned from the recent pandemic, if we wish to be honest, is “the awareness that we are a global community, all in the same boat, where one person’s problems are the problems of all. Once more we realized that no one is saved alone; we can only be saved together” (Fratelli Tutti, 32).

Fraternity, born of the realization that we are a single human family, must penetrate the life of peoples, communities, government leaders and international assemblies. This will help everyone to understand that we can only be saved together through encounter and negotiation, setting aside our conflicts and pursuing reconciliation, moderating the language of politics and propaganda, and developing true paths of peace (cf. Fratelli Tutti, 231).

We have gathered this evening, as persons of different religious traditions, in order to send a message of peace. To show clearly that the religions do not want war and, indeed, disown those who would enshrine violence. That they ask everyone to pray for reconciliation and to strive to enable fraternity to pave new paths of hope. For indeed, with God's help, it will be possible to build a world of peace, and thus, brothers and sisters, to be saved together. Thank you.

APPEAL FOR PEACE 
Piazza del Campidoglio

Gathered in Rome, in “the spirit of Assisi”, and spiritually united to believers worldwide and to all men and women of good will, we have prayed alongside one another to invoke upon our world the gift of peace. We have called to mind the wounds of humanity, we are united with the silent prayers of so many of our suffering brothers and sisters, all too often nameless and unheard. We now solemnly commit ourselves to make our own and to propose to the leaders of nations and the citizens of the world this Appeal for Peace.

On this Capitoline Hill, in the wake of the greatest conflict in history, the nations that had been at war made a pact based on a dream of unity that later came true: the dream of a united Europe. Today, in these uncertain times, as we feel the effects of the Covid-19 pandemic that threatens peace by aggravating inequalities and fear, we firmly state that no one can be saved alone: no people, no single individual!

Wars and peace, pandemics and health care, hunger and access to food, global warming and sustainable development, the displacement of populations, the elimination of nuclear threats and the reduction of inequalities: these are not matters that concern individual nations alone. We understand this better nowadays, in a world that is amply connected, yet often lacks a sense of fraternity. All of us are brothers and sisters! Let us pray to the Most High that, after this time of trial, there may no longer be “others”, but rather, a great “we”, rich in diversity. The time has come to boldly dream anew that peace is possible, that it is necessary, that a world without war is not utopian. This is why we want to say once more: “No more war”!

Tragically, for many, war once again seems to be one possible means of resolving international disputes. It is not. Before it is too late, we would remind everyone that war always leaves the world worse than it was. War is a failure of politics and of humanity.

We appeal to government leaders to reject the language of division, often based on fear and mistrust, and to avoid embarking on paths of no return. Together let us look at the victims. All too many conflicts are presently in course.

To leaders of nations we say: let us work together to create a new architecture of peace. Let us join forces to promote life, health, education and peace. The time has come to divert the resources employed in producing ever more destructive and deadly weapons to choosing life and to caring for humanity and our common home. Let us waste no time! Let us start with achievable goals: may we immediately unite our efforts to contain the spread of the virus until there is a vaccine that is suitable and available to all. The pandemic is reminding us that we are blood brothers and sisters.

To all believers, and to men and women of good will, we say: let us become creative artisans of peace, let us build social friendship, let us make our own the culture of dialogue. Honest, persistent and courageous dialogue is the antidote to distrust, division and violence. Dialogue dismantles at the outset the arguments for wars that destroy the fraternity to which our human family is called.

No one can feel exempted from this. All of us have a shared responsibility. All of us need to forgive and to be forgiven. The injustices of the world and of history are not healed by hatred and revenge, but by dialogue and forgiveness.

May God inspire in us a commitment to these ideals and to the journey that we are making together. May he touch every heart and make us heralds of peace.

Rome, Capitoline Hill, 20 October 2020

Pope Francis Address to the Moneyval Community

As I wrote in the Apostolic ExhortationEvangelii Gaudium, I consider it necessary for us to reflect anew on our relationship with money (cf. No. 55). It seems that in many places the supremacy of money over human beings is taken for granted. Sometimes, in the effort to amass wealth, there is little concern for where it comes from, the more or less legitimate activities that may have produced it, and the mechanisms of exploitation that may be behind it. Thus, situations can occur where,in touching money, we get blood on our hands, the blood of our brothers and sisters.

It can also happen that financial resources are used to spread terror, to shore up the strongest, the most powerful and those prepared to sacrifice the lives of their brothers and sisters without a scruple, all in a bid to hold onto their power.

Saint Paul VI proposed setting aside the monies spent on military expenditures to create a global Fund to relieve the needs of impoverished peoples (cf. Populorum Progressio, 51). I returned to this proposal in my recent Encyclical Letter Fratelli Tutti. There I asked that, instead of investing in fear or nuclear, chemical and biological threats, we use those resources “finally to put an end to hunger and favour development in the most impoverished countries, so that their citizens will not resort to violent or illusory solutions, or have to leave their countries in order to seek a more dignified life” (n. 262).

The Church’s social teaching has underscored the error of the neoliberal dogma (cf. ibid., 168) which holds that the economic and moral orders are so completely distinct from one another that the former is in no way dependent on the latter (cf. Pius XI, Quadragesimo Anno, ed. Carlen, 42). In light of the present circumstances, it would seem that “the worship of the ancient golden calf (cf. Ex 32:1-35) has returned in a new and ruthless guise in the idolatry of money and the dictatorship of an impersonal economy lacking a truly human purpose” (Evangelii Gaudium, 55). Indeed, “financial speculation fundamentally aimed at quick profit continues to wreak havoc” (Fratelli Tutti, 168).

Policies aimed at countering money laundering and terrorism are a means of monitoring movements of money and of intervening in cases where irregular or even criminal activities are detected.

Jesus drove merchants from the temple precincts (cf. Mt 21:12-13; Jn 2:13-17) and stated: “You cannot serve both God and money” (Mt 6:24). Once the economy loses its human face, thenwe are no longer served by money, but ourselves become servants of money. This is a form of idolatry against which we are called to react by reestablishing the rational order of things, which appeals to the common good, whereby “money must serve, not rule” (Evangelii Gaudium, 58;Gaudium et Spes, 64; Laudato Si’, 195).

To implement these principles, the Vatican recently introduced into its legal system measures aimed at ensuring transparency in the management of money and preventing money laundering and the financing of terrorism. On 1 June last, a Motu Proprio was issued for a more effective management of resources and for the promotion of transparency, oversight and competition in the procedures for awarding public contracts. On 19 August last, an Ordinance of the President of the Governorate required volunteer organizations and juridical persons of Vatican City State to report suspicious activities to the Financial Information Authority (AIF).

Dear friends, I thank you once more for the service you provide; I consider it thus, a service, and I thank you. The measures that you are evaluating are meant to promote a “clean finance”, in which the “merchants” are prevented from speculating in that sacred “temple” which, in accordance with the Creator’s plan of love, is humanity.

TO THE LAUDATO SI’ COMMUNITIES

Paul VI Audience Hall, 12 September 2020

I welcome you, and in greeting you I wish to reach all the members of the Laudato Si’ Communities in Italy and throughout the world. I thank Mr Carlo Petrini in my paternal, not maternal language: “Carlin”. You have placed integral ecology proposed by the Encyclical Laudato Si’ as the driving force behind all your initiatives. Integral, because we are all creatures and everything in creation is related; all is related. I would dare say, everything is in harmony. Even the pandemic has demonstrated this: the health of humanity cannot be separated from that of the environment in which we live. It is also clear that climate change not only upsets the balance of nature, but also causes poverty and hunger, afflicting the most vulnerable and sometimes forcing them to leave their land. The neglect of creation and social injustices influence each other: we can say that there is no ecology without equality and there is no equality without ecology.

You are motivated to take care of the least among us and of creation together, and you choose to do so following the example of Saint Francis of Assisi, with meekness and industriousness. I thank you for this and I renew my appeal for a commitment to safeguarding our common home. This task concerns everyone, especially those responsible for nations and productive activities. We need the genuine will to tackle the root causes of the climate upheavals that are happening. Generic commitments — words, words … — are not enough, and one cannot look only as far as the immediate consent of one’s voters or investors. We must look far ahead, or history will not forgive us. We need to work today for everyone’s future. Young people and the poor will hold us to account. It is our challenge. I will borrow a phrase from martyred theologian Dietrich Bonhoeffer: Our challenge today is not how to get out of this, how to emerge from this reality; our true challenge is what life will be like for future generations. We have to think about this!

Dear friends, now I would like to share with you two key words of integral ecology: contemplation and compassion.

Contemplation. Today, the nature that surrounds us is no longer admired, contemplated, but “devoured”. We have become voracious, dependent on immediate profit and results, and at any cost. Our outlook on reality is increasingly rapid, distracted, superficial, while news and forests are burnt in a short time. Sick with consumerism. This is our illness! Sick with consumerism. We are eager to have the latest “app”, but no longer know the names of our neighbours, much less how to distinguish one tree from another. And what is more serious, we lose our roots with this lifestyle, we lose our gratitude for what there is and for who gave it to us. So as not to forget, we must return to contemplation; so as not to be distracted by a thousand useless things, we must find silence again; for the heart not to become sick, we must be still. It is not easy. It is necessary, for example, to free ourselves from the imprisonment of the mobile phone, to look into the eyes of those who are next to us and the creation that has been given to us.

To contemplate is to grant oneself the time to be silent, to pray, to restore harmony to the soul, the healthy balance between head, heart and hands, between thought, feeling and action. Contemplation is the antidote to hasty, superficial and inconclusive choices. Those who contemplate learn to feel the ground that sustains them, to understand that they are not alone and without meaning in the world. They discover the tenderness of God’s gaze and understand that they are precious. Everyone is important in God’s eyes, everyone can transform a part of the world polluted by human voracity into the good reality willed by the Creator. Those who know how to contemplate in fact, do not remain with their hands in their pockets, but instead do something tangible. Contemplation leads one to perform an action, to do.

Here, then, is the second word: compassion. It is the fruit of contemplation. How can we tell whether someone is contemplative, if someone has assimilated God’s outlook? If someone has compassion for others, — compassion is not saying “I feel bad for this one...”, compassion is to “suffer with” — if someone goes beyond excuses and theories in order to see others as brothers and sisters to be protected. What Carlo Petrini said earlier about brotherhood. This is the proof, because this is what God’s gaze does. Despite all the evil we think and do, he always sees us as his beloved children. He does not see individuals, but sons and daughters. He sees us as brothers and sisters of a single family living in the same house. We are never strangers to his eyes. His compassion is the opposite of our indifference. Indifference — allow me to say something a bit vulgar — is that lack of care that enters the heart, the mentality that ends up in “they can deal with it”. Compassion is the opposite of indifference.

This applies to us too: our compassion is the best vaccine against the epidemic of indifference. “It has nothing to do with me”, “it is not up to me”, “it does not concern me”, “it’s their thing”: these are the symptoms of indifference. There is a beautiful photograph — I have mentioned it in the past — taken by a Roman photographer, It is in the Office of Papal Charities. It shows an older woman coming out of a fancy restaurant on a winter night, with her fur coat, hat and gloves, well protected from the cold, after having eaten well — it is not a sin to eat well! [laughter] — and there is another woman at the door on crutches, poorly dressed, one can tell that she is cold .. a homeless person, with her hand extended... And the woman who comes out of the restaurant looks the other way. The photograph is called “Indifference”. When I saw it, I called the photographer to tell him: “You were good in taking this [photograph] so spontaneously”, and I asked that it be put in the Office of Papal Charities. So as not to fall into the spirit of indifference. Those who have compassion instead pass from “you do not matter to me” to “you are important to me”, or at least “you touch my heart”. However, compassion is not a nice sentiment, it is not pietism; it is creating new bonds with others. And taking responsibility for them, like the Good Samaritan who, moved by compassion, takes care of the unfortunate man he does not even know (cf. Lk 10:33-34). The world needs this creative and active charity, people who do not remain in front of a screen making comments, but who are willing to get their hands dirty to remove degradation and restore dignity. Having compassion is a choice: it is choosing to have no enemies, so as to see everyone as my neighbour. And this is a choice.

This does not mean becoming weak and giving up the fight. Rather, those who have compassion enter into a daily struggle against rejection and waste, discarding others and discarding things. It hurts to think of how many people are discarded without compassion: the elderly, children, workers, persons with disabilities.... Wasting things is also scandalous. The FAO has documented that in one year more than a billion tonnes of edible food is thrown away in industrialized countries — more than one billion! This is the reality. Together let us help each other to fight against rejection and waste; let us demand political decisions that combine progress and equality, development and sustainability for everyone, so that no one will be deprived of the land we inhabit, the good air we breathe, the water we have the right to drink and the food we have the right to eat.

I am sure that the members of each of your Communities will not settle to live as spectators, but will always be meek and determined protagonists in building the future for all. And all this makes fraternity. Working like and as brothers. Building a universal fraternity. And this is the moment, this is the challenge today. My wish for you is that you may nurture contemplation and compassion, indispensable ingredients of integral ecology. Thank you again for your presence and for your commitment. Thank you for your prayers. Those of you who pray, I ask you to pray, and to those of you who do not pray, at least send me some good vibes. I need them!

And now I would ask God to bless each of you, bless the heart of each of you, whether a believer or a non believer, of any religious tradition. May God bless you all. Amen.

TO A DELEGATION OF THE EUROPEAN PROJECT

"SNAPSHOTS FROM THE BORDERS"*

Clementine Hall, 10 September 2020

[…]. A deeper understanding of migration would allow European societies to offer a more human and coordinated response to the challenges of contemporary migrations. The network of local authorities and organizations of civil society, from which this project arose, is determined to contribute positively to the development of migratory policies that respond to this end. The current migratory scenario is complex and often presents dramatic consequences. The global interdependencies that determine migratory flows are to be studied and understood better. The challenges are many and involve everyone. No one can remain indifferent to the human tragedies that continue to occur in different regions of the world. Among these we are often challenged by those having the Mediterranean as their theatre, a sea of borders, but also of cultural encounter.

Last February, during the very positive Meeting with Bishops of the Mediterranean, in Bari, I recalled that: “In the Mediterranean region, these include all who are fleeing war or who have left their homelands in search of a humanly dignified life... We are aware that, in different social contexts, there is a growing attitude of indifference... The international community has been content with military interventions, whereas it should have built institutions that can guarantee equal opportunities and enable citizens to assume their responsibility for the common good... In the meantime, we can never resign ourselves to the fact that someone who seeks hope by way of the sea can die without receiving help... To be sure, acceptance and a dignified integration are stages in a process that is not easy. Yet it is unthinkable that we can address the problem by putting up walls” (Address, 23 February 2020).

In facing these challenges, it seems evident that concrete solidarity and shared responsibility, both at the national and international level, are indispensable. “The current pandemic has highlighted our interdependence: we are all connected to each other, for better or for worse” (General Audience, 2 September 2020). We must act together, not alone.

It is also fundamental to change the way of seeing and speaking about migration: it means putting the people, the faces, the stories at the centre. Thus the importance of projects, like the one you promote, that seek to offer different approaches, inspired by the culture of encounter, which constitutes the journey toward a new humanism. And when I say “new humanism”, I do not mean just as a philosophy of life, but also as a spirituality, as a style of conduct.

The inhabitants of border cities and territories — the societies, communities, Churches — are called to be the first actors in this turning point, thanks to the continuous opportunities for encounter that history offers them. Borders, always considered barriers of division, can instead become ‘windows’, spaces for mutual knowledge, for reciprocal enrichment, for communion in diversity; they can become places in which to experience models to overcome the difficulties that new arrivals bring to local communities.

I encourage you to continue working together for the culture of encounter and solidarity.

Message to a group of lay people from France

engaged in the field of ecology*

Thursday, 3 September 2020

Prepared address of the Holy Father

We are part of a single human family, called to live in a common home whose disturbing degradation we see together. The health crisis that humanity is currently experiencing reminds us of our fragility. We understand the extent to which we are linked to one another, within a world whose future we share, and that mistreating it can only have serious consequences, not only environmental but also social and human.

We welcome the fact that an awareness of the urgency of the situation is now being felt everywhere, that the issue of ecology is increasingly permeating the ways of thinking at all levels and is beginning to influence political and economic choices, even if much remains to be done and if we are still witnessing too much slowness and even steps in the wrong direction. For her part, the Catholic Church intends to participate fully in the commitment to the protection of the common home. She has no ready solutions to propose and is not unaware of the difficulties of the technical, economic and political issues at stake, nor of all the efforts that this commitment entails. But she wants to act concretely where this is possible, and above all she wants to form consciences in order to foster a profound and lasting ecological conversion, which alone can respond to the important challenges we face.

With regard to this ecological conversion, I would like to share with you the way in which the convictions of faith offer Christians great motivations for the protection of nature, as well as of the most fragile brothers and sisters, because I am certain that science and faith, which propose different approaches to reality, can develop an intense and fruitful dialogue (cf. Encyclical Laudato Si’, 62).

The Bible teaches us that the world was not born of chaos or chance, but by a decision of God who called it and always calls it into existence, out of love. The universe is beautiful and good, and contemplating it allows us to glimpse the infinite beauty and goodness of its Author. Every creature, even the most ephemeral, is the object of the Father’s tenderness, which gives it a place in the world. A Christian cannot but respect the work that the Father has entrusted to him, like a garden to cultivate, to protect, to grow in accordance with its potential. And while man has the right to make use of nature for his own ends, he cannot in any way consider himself its owner or despot, but simply the custodian who will have to account for its management. In this garden that God offers us, human beings are called to live in harmony, in justice, peace and fraternity, the Gospel ideal proposed by Jesus (cf. LS, 82). And when nature is considered solely as an object of profit and interest - a vision that consolidates the will of the strongest - then harmony is broken and serious inequalities, injustice and suffering occur.

St John Paul II said: “Not only has God given the earth to man, who must use it with respect for the original good purpose for which it was given to him, but man too is God’s gift to man. He must therefore respect the natural and moral structure with which he has been endowed” (Encyclical Centesimus Annus, 38). Everything is therefore connected. It is the same indifference, the same selfishness, the same greed, the same pride, the same claim to be the master and despot of the world that leads human beings, on the one hand, to destroy species and plunder natural resources, and on the other, to exploit the misery, to abuse the work of women and children, to overturn the laws of the family cell, and to no longer respect the right to human life from conception to its natural end.

Therefore, “if the present ecological crisis is one small sign of the ethical, cultural and spiritual crisis of modernity, we cannot presume to heal our relationship with nature and the environment without healing all fundamental human relationships” (LS, 119). So there will be no new relationship with nature without a new human being, and it is by healing the human heart that one can hope to heal the world from its social and environmental unrest.

[…] While the conditions on the planet may seem catastrophic and certain situations may seem even irreversible, we Christians do not lose hope because we have our eyes turned to Jesus Christ. He is God, the Creator himself, who came to visit his creation and to dwell among us (cf. LS, 96-100), to heal us, to restore the harmony we have lost, harmony with our brothers and sisters and harmony with nature. “He does not abandon us, he does not leave us alone, for he has united himself definitively to our earth, and his love constantly impels us to find new ways forward (LS, 245).

Im promptu address

Ecological conversion shows us harmony in general, the correlation of everything: everything is correlated; everything is related. In our human societies, we have lost this sense of human correlation. Yes, there are associations, there are groups — like yours — which meet in order to do something.... But I am referring to that fundamental relationship that creates human harmony. And very often we have lost the sense of our roots, of belonging. The sense of belonging. When a people loses its sense of roots, it loses its very identity. But no! We are modern! We go and think about our grandparents, our great-grandparents.... Things that are old! But there is another reality which is history; there is belonging to a tradition, to a humanity, to a way of living. This is why it is very important today to take care of this, to nurture the roots of our belonging, so that the fruits are good.

Therefore, dialogue between grandparents and grandchildren is necessary today more than ever. This may seem rather peculiar, but if a young person — you are all young here — does not have the sense of a relationship with his or her grandparents, the sense of roots, he or she will not have the capacity to carry forward his or her own history, humanity, and will end up coming to terms with, compromising with, the circumstances. Human harmony does not tolerate compromise. Yes, human politics — which is another art, and is necessary — is done in this way, with compromises so that everyone might go forward. But harmony does not. If you do not have roots the tree will not live. There is an Argentine poet, Francisco Luis Bernárdez — he is already dead, he is one of our great poets — who says: “Todo lo que el árbol tiene de floridovive de lo que tiene sepultado”. If human harmony bears fruit it is because it has roots.

And why dialogue with grandparents? I can talk with parents, this is very important! Talking with parents is very important. But grandparents have something more, like good wine. The older the wine, the better it gets. You French people know these things, don’t you? Grandparents have that wisdom. I have always been struck by that passage in the Book of Joel: “Grandparents will dream. The old will dream and the young will prophesy”. Young people are prophets. The elderly are dreamers. It seems the opposite, but this is how it is! As long as one speaks to the elderly, to grandparents. And this is human ecology.

Angelus of Pope Francis
23 August 2020

After the Angelus the Holy Father continued:

Dear brothers and sisters,

Yesterday, the World Day Remembering the Victims of Acts of Violence Based on Religion or Belief was celebrated. Let us pray for these, our brothers and sisters, and let us also sustain with our prayer and solidarity those, and there are many, who today are persecuted because of their faith and religion. There are many.

Tomorrow, 24 August, is the tenth anniversary of the massacre of 72 migrants in San Fernando, in Tamaulipas, Mexico. They were people from various countries who were looking for a better life. I express my solidarity with the families of the victims who today are still asking for truth and justice regarding the events. The Lord will hold us to account for all of the migrants who have fallen on their journey of Hope. They were victims of the throwaway culture.

Tomorrow is the fourth anniversary of the earthquake that hit Central Italy. I renew my prayer for the families and the communities who suffered the greatest devastation that they may go ahead in solidarity and hope, and I hope that the reconstruction might accelerate so that the people might return to live serenely in this beautiful territory of the Apennine Hills.

I also wish to emphasise my closeness to the people of Cabo Delgado in the north of Mozambique who are suffering because of international terrorism. I do so with the vivid recollection of my visit to that country about a year ago.

I extend a cordial greeting to you all, Romans and pilgrims, and in particular to the young people of the people of Cernusco sul Naviglio, those who are in yellow over there. They departed from Siena by bicycle and they arrived in Rome via the via Francigena. You have been very good! And I also greet the group of families from Carobbo degli Angeli (province of Bergamo), who have come here on a pilgrimage in memory of the victims of the coronavirus. And let’s not forget, let’s not forget the victims of the coronavirus. This morning I heard the testimony of a family who lost their grandparents without being able to say goodbye to them, on the same day. So much suffering, so many people who lost their lives, victims of this disease; and so many volunteers, doctors, nurses, sisters, priests, who also lost their lives. Let us remember the families who have suffered because of this.

MESSAGE OF HIS HOLINESS POPE FRANCIS
FOR WORLD MISSION DAY 2020 

Excerpt

“The mission, the ‘Church on the move’, is not a programme, an enterprise to be carried out by sheer force of will. It is Christ who makes the Church go out of herself. In the mission of evangelization, you move because the Holy Spirit pushes you, and carries you” (Senza di Lui non possiamo fare nulla: Essere missionari oggi nel mondo. Una conversazione con Gianni Valente, Libreria Editrice Vaticana: San Paolo, 2019, 16-17). God always loves us first and with this love comes to us and calls us. Our personal vocation comes from the fact that we are sons and daughters of God in the Church, his family, brothers and sisters in that love that Jesus has shown us. All, however, have a human dignity founded on the divine invitation to be children of God and to become, in the sacrament of Baptism and in the freedom of faith, what they have always been in the heart of God.

Life itself, as a gift freely received, is implicitly an invitation to this gift of self: it is a seed which, in the baptized, will blossom as a response of love in marriage or in virginity for the kingdom of God. Human life is born of the love of God, grows in love and tends towards love. No one is excluded from the love of God, and in the holy sacrifice of Jesus his Son on the cross, God conquered sin and death (cf. Rom 8:31-39). For God, evil – even sin – becomes a challenge to respond with even greater love (cf. Mt 5:38-48; Lk 22:33-34). In the Paschal Mystery, divine mercy heals our wounded humanity and is poured out upon the whole universe. The Church, the universal sacrament of God’s love for the world, continues the mission of Jesus in history and sends us everywhere so that, through our witness of faith and the proclamation of the Gospel, God may continue to manifest his love and in this way touch and transform hearts, minds, bodies, societies and cultures in every place and time.

Mission is a free and conscious response to God’s call. Yet we discern this call only when we have a personal relationship of love with Jesus present in his Church. Let us ask ourselves: are we prepared to welcome the presence of the Holy Spirit in our lives, to listen to the call to mission, whether in our life as married couples or as consecrated persons or those called to the ordained ministry, and in all the everyday events of life? Are we willing to be sent forth at any time or place to witness to our faith in God the merciful Father, to proclaim the Gospel of salvation in Jesus Christ, to share the divine life of the Holy Spirit by building up the Church? Are we, like Mary, the Mother of Jesus, ready to be completely at the service of God’s will (cf. Lk 1:38)? This interior openness is essential if we are to say to God: “Here am I, Lord, send me” (cf. Is 6:8). And this, not in the abstract, but in this chapter of the life of the Church and of history.

Understanding what God is saying to us at this time of pandemic also represents a challenge for the Church’s mission. Illness, suffering, fear and isolation challenge us. The poverty of those who die alone, the abandoned, those who have lost their jobs and income, the homeless and those who lack food challenge us. Being forced to observe social distancing and to stay at home invites us to rediscover that we need social relationships as well as our communal relationship with God. Far from increasing mistrust and indifference, this situation should make us even more attentive to our way of relating to others. And prayer, in which God touches and moves our hearts, should make us ever more open to the need of our brothers and sisters for dignity and freedom, as well as our responsibility to care for all creation. The impossibility of gathering as a Church to celebrate the Eucharist has led us to share the experience of the many Christian communities that cannot celebrate Mass every Sunday. In all of this, God’s question: “Whom shall I send?” is addressed once more to us and awaits a generous and convincing response: “Here am I, send me!” (Is 6:8). God continues to look for those whom he can send forth into the world and to the nations to bear witness to his love, his deliverance from sin and death, his liberation from evil (cf. Mt 9:35-38; Lk 10:1-12).

The celebration of World Mission Day is also an occasion for reaffirming how prayer, reflection and the material help of your offerings are so many opportunities to participate actively in the mission of Jesus in his Church. The charity expressed in the collections that take place during the liturgical celebrations of the third Sunday of October is aimed at supporting the missionary work carried out in my name by the Pontifical Mission Societies, in order to meet the spiritual and material needs of peoples and Churches throughout the world, for the salvation of all.

"Day of fraternity, day of penance and prayer"

Thursday, 14 May 2020

Introduction

Today, the Higher Committee for Human Fraternity has called for a day of prayer and fasting to ask the merciful God for an end to this tragic moment of the pandemic. We are all brothers and sisters. St Francis of Assisi used to say: “All brothers and sisters”. And so, men and women of every religious confession are uniting themselves today in prayer and penance to ask for the grace of healing from this pandemic.

Homily

In the first Reading, we heard the story of Jonah, in the style used at that time (see Jon 3:1-10). Since there was some type of pandemic, we do not know, in the city of Nineveh, a “moral pandemic” perhaps, it was about to be destroyed (see v. 4). And God sends Jonah to preach: prayer and penance, prayer and fasting (see vv. 7-8). Having to face that pandemic, Jonah [at first] got frightened and escaped (see 1:3). Then the Lord called him a second time and he agreed to go and preach this (see 3:1-3). And today, all of us, brothers and sisters of every religious tradition, are praying: a day of prayer and fasting and penance, organized by the Higher Committee for Human Fraternity. Each of us should pray, communities should pray, religious confessions should pray, pray to God: all of us brothers and sisters, united in the fraternity that unites us in this painful and tragic moment.

We were not expecting this pandemic, it came without us expecting it, but now it is here. And many people are dying. Many people are dying alone and many people are dying without being able to do anything. Often the thought can arise: ‘Well, at least I haven’t been affected. Thank God I’m safe”. But think about others. Think about the tragedy and its consequences on the economy and education, the consequences ... that will come afterwards.

And it is for this that today, everyone, brothers and sisters, of whatever religious confession, are praying to God. Perhaps someone will say: “This is religious relativism and you cannot do that”. But how can we not pray to the Father of all? Everyone prays as they know how, as they can, according to what they have received from their own culture. We are not praying against each other, this religious tradition against that one, no! We are all united as human beings, as brothers and sisters, praying to God according to each one’s culture, according to each one’s own tradition, according to each one’s own beliefs, but brothers and sisters praying to God, this is what is important! Brothers and sisters, fasting, asking God to forgive our sins, so that the Lord might have mercy on us, so that the Lord will forgive us, so that the Lord may end this pandemic. Today is a day of fraternity, looking to the one Father: brothers and sisters and paternity. Day of prayer.

Last year, rather in November of last year, we did not know what a pandemic was: it came upon us like a flood, it came all of a sudden. Now we are waking up a bit. But there are many other pandemics that make people die and we are not even aware of it, we look the other way. We are a bit unaware before the tragedies that are happening in the world right now. I would like to tell you one official statistic from the first four months of this year that is not connected with the coronavirus pandemic, but about another one. During the first four months of this year, 3,700,000 people died of hunger. There is a pandemic of hunger. In four months, almost 4 million people. Today’s prayer to ask that the Lord end this pandemic must make us think of other pandemics in the world. There are so many of them! The pandemic of war, of hunger and many others. What is important is that today – together, and thanks to the courage that this Higher Committee for Human Fraternity had – together, we are invited to pray, each one according to his or her own tradition and to observe a day of penance, of fasting and also of charity, of helping others. This is what is important. In the book of Jonah, we heard that the Lord, when He saw how the people responded – that they had converted – the Lord stopped, He refrained from doing what He had wanted to do.

May God put an end to this tragedy, may He stop this pandemic. May God have mercy on us and may He also put a stop to the other terrible pandemics of hunger, war, and uneducated children. This is what we ask as brothers and sisters, all together. May God bless us all, and have mercy on us.

General Audience
Wednesday, 22 April 2020

Dear Brothers and Sisters, Good Morning!

Today we celebrate the fiftieth Earth Day. This is an occasion for renewing our commitment to love and care for our common home and for the weaker members of our human family. As the tragic coronavirus pandemic has taught us, we can overcome global challenges only by showing solidarity with one another and embracing the most vulnerable in our midst. The Encyclical Letter  Laudato Si’ deals precisely with this “Care for our Common Home”. Today, let us together reflect a little on that responsibility which characterizes “our earthly sojourn” ((Laudato Si’, 160). We must grow in awareness of caring for our common home.

We are fashioned from the earth, and fruit of the earth sustains our life. But, as the book of Genesis reminds us, we are not simply “earthly”; we also bear within us the breath of life that comes from God (cf. Gen 2:4-7). Thus we live in this common home as one human family in biodiversity with God’s other creatures. As imago Dei, in God’s image, we are called to have care and respect for all creatures, and to offer love and compassion to our brothers and sisters, especially the most vulnerable among us, in imitation of God’s love for us, manifested in his Son Jesus, who became man in order to share our state with us and save us.

Because of our selfishness we have failed in our responsibility to be guardians and stewards of the earth. “We need only take a frank look at the facts to see that our common home is falling into serious disrepair” (ibid., 61). We have polluted it, we have despoiled it, endangering our very lives. For this reason, various international and local movements have sprung up in order to appeal to our consciences. I deeply appreciate these initiatives; still it will be necessary for our children to take to the streets to teach us the obvious: we have no future if we destroy the very environment that sustains us.

We have failed to care for the earth, our garden-home; we have failed to care for our brothers and sisters. We have sinned against the earth, against our neighbours, and ultimately against the Creator, the benevolent Father who provides for everyone, and desires us to live in communion and flourish together. And how does the earth react? There is a Spanish saying that is very clear about this. It goes: “God always forgives; we humans sometimes forgive, and sometimes not; the earth never forgives”. The earth does not forgive: if we have despoiled the earth, its response will be very ugly.

How can we restore a harmonious relationship with the earth and with the rest of humanity? A harmonious relationship... We so often lose sight of harmony: harmony is a work of the Holy Spirit. In our common home too, on the earth, and in our relationships with people, with our neighbour, with the poorest, how can we restore this harmony? We need a new way of looking at our common home. For this is not a storehouse of resources for us to exploit. For us believers, the natural world is the “Gospel of Creation”: it expresses God’s creative power in fashioning human life and bringing the world and all it contains into existence, in order to sustain humanity. As the biblical account of creation concludes: “God saw all that he had made, and it was very good” (Gen 1:31). When we see these natural tragedies that are the earth’s response to our mistreatment, I think: “If I ask the Lord now what he thinks about it, I do not believe he is saying it is a very good thing”. It is we who have ruined the Lord’s work!

In today’s celebration of Earth Day, we are called to renew our sense of sacred respect for the earth, for it is not just our home but also God’s home. This should make us all the more aware that we stand on holy ground!

Dear brothers and sisters, “let us awaken our God-given aesthetic and contemplative sense” (Post-Synodal Apostolic Exhortation  Querida Amazonia, 56). The prophetic gift of contemplation is something that we can learn especially from indigenous peoples. They teach us that we cannot heal the earth unless we love and respect it. They have the wisdom of “living well”, not in the sense of having a good time, no, but of living in harmony with the earth. They call this harmony “living well”.

At the same time, we need an ecological conversion that can find expression in concrete actions. As a single and interdependent family, we require a common plan in order to avert the threats to our common home. “Interdependence obliges us to think of one world with a common plan” (Laudato Si’, 164). We are aware of the importance of cooperation as an international community for the protection of our common home. I urge those in positions of leadership to guide the preparations for two important international Conferences: COP15 on Biodiversity in Kunming, China, and COP26 on Climate Change in Glasgow, United Kingdom. These two meetings are of great importance.

I would like to support concerted action also on the national and local levels. It will help if people at all levels of society come together to create a popular movement “from below”. The Earth Day we are celebrating today was itself born in precisely this way. We can each contribute in our own small way. “We need not think that these efforts are not going to change the world. They benefit society, often unbeknown to us, for they call forth a goodness which, albeit unseen, inevitably tends to spread” (Laudato Si’, 212).

In this Easter season of renewal, let us pledge to love and esteem the beautiful gift of the earth, our common home, and to care for all members of our human family. As brothers and sisters, which we are, let us together implore our heavenly Father: “Send forth your Spirit, O Lord, and renew the face of the earth” (cf. Ps 104:30).

To the Plenary Assembly of the

Pontifical Academy for Life

Clementine Hall, 28 February 2020

The issues with which your Academy has been concerned since its inception present themselves today in a new way. The biological sciences are increasingly employing devices provided by artificial intelligence. This development has led to profound changes in our way of understanding and managing living beings and the distinctive features of human life, which we are committed to safeguarding and promoting, not only in its constitutive biological dimension, but also in its irreducible biographical aspect. The correlation and integration between life that is “lived” and life that is “experienced” cannot be dismissed in favour of a simple ideological calculation of functional performance and sustainable costs. The ethical problems that emerge from the ways that these new devices can regulate the birth and destiny of individuals call for a renewed commitment to preserve the human quality of our shared history.

For this reason, I am grateful to the Pontifical Academy for Life for its efforts to develop a serious reflection that has fostered dialogue between the different scientific disciplines indispensable for addressing these complex phenomena.

I am pleased that this year’s meeting includes individuals with various important roles of responsibility internationally in the areas of science, industry and political life. I am gratified by this and I thank you. As believers, we have no ready-made ideas about how to respond to the unforeseen questions that history sets before us today. Our task is rather one of walking alongside others, listening attentively and seeking to link experience and reflection. As believers, we ought to allow ourselves to be challenged, so that the word of God and our faith tradition can help us interpret the phenomena of our world and identify paths of humanization, and thus of loving evangelization, that we can travel together. In this way we will be able to dialogue fruitfully with all those committed to human development, while keeping at the centre of knowledge and social praxis the human person in all his or her dimensions, including the spiritual. We are faced with a task involving the human family as a whole.

[…] In our common pursuit of these goals, a critical contribution can be made by the principles of the Church’s social teaching: the dignity of the person, justice, subsidiarity and solidarity. These are expressions of our commitment to be at the service of every individual in his or her integrity and of all people, without discrimination or exclusion. The complexity of the technological world demands of us an increasingly clear ethical framework, so as to make this commitment truly effective.

The ethical development of algorithms – algor-ethics – can be a bridge enabling those principles to enter concretely into digital technologies through an effective cross-disciplinary dialogue. Moreover, in the encounter between different visions of the world, human rights represent an important point of convergence in the search for common ground. At present, there would seem to be a need for renewed reflection on rights and duties in this area. The scope and acceleration of the transformations of the digital era have in fact raised unforeseen problems and situations that challenge our individual and collective ethos. To be sure, the Call that you have signed today is an important step in this direction, with its three fundamental coordinates along which to journey: ethics, education and law.

Mediterranean: Frontier of Peace Homily at Mass - Pope Francis 

Jesus quotes the ancient law: “An eye for an eye and a tooth for a tooth” (Mt 5:38; Ex 21:24). We know what that law meant: when someone takes something from you, you are to take the same thing from him. This law of retaliation was actually a sign of progress, since it prevented excessive retaliation. If someone harms you, then you can repay him or her in the same degree; you cannot do something worse. Ending the matter there, in a fair exchange, was a step forward.

But Jesus goes far beyond this: “But I say to you, do not resist one who is evil” (Mt 5:39). But how, Lord? If someone thinks badly of me, if someone hurts me, why can I not repay him with the same currency? “No”, says Jesus. Nonviolence. No act of violence.

We might think that Jesus’ teaching is a part of a plan; in the end, the wicked will desist. But that is not why Jesus asks us to love even those who do us harm. What, then, is the reason? It is that the Father, our Father, continues to love everyone, even when his love is not reciprocated. The Father “makes his sun rise on the evil and on the good, and sends rain on the just and on the unjust” (v. 45). In today’s first reading, he tells us: “You shall be holy; for I, the Lord your God, am holy” (Lev 19:2). In other words: “Live like me, seek the things that I seek”. And that is precisely what Jesus did. He did not point a finger at those who wrongfully condemned him and put him to a cruel death, but opened his arms to them on the cross. And he forgave those who drove the nails into his wrists (cf. Lk 23:33-34).

If we want to be disciples of Christ, if we want to call ourselves Christians, this is the only way; there is no other. Having been loved by God, we are called to love in return; having been forgiven, we are called to forgive; having been touched by love, we are called to love without waiting for others to love first; having been saved graciously, we are called to seek no benefit from the good we do. You may well say: “But Jesus goes too far! He even says: “Love your enemies and pray for those who they persecute you” (Mt 5:44). Surely he speaks like this to gain people’s attention, but he cannot really mean it”. But he really does. Here Jesus is not speaking in paradoxes or using nice turns of phrase. He is direct and clear. He quotes the ancient law and solemnly tells us: “But I say to you: love your enemies”. His words are deliberate and precise.

Love your enemies and pray for those who persecute you. This is the Christian innovation. It is the Christian difference. Pray and love: this is what we must do; and not only with regard to those who love us, not only with regard to our friends or our own people. The love of Jesus knows no boundaries or barriers. The Lord demands of us the courage to have a love that does not count the cost. Because the measure of Jesus is love without measure. How many times have we neglected that demand, behaving like everyone else! Yet his commandment of love is not simply a challenge; it is the very heart of the Gospel. Where the command of universal love is concerned, let us not accept excuses or preach prudent caution. The Lord was not cautious; he did not yield to compromises. He asks of us the extremism of charity. This is the only legitimate kind of Christian extremism: the extremism of love.

Love your enemies. We do well today, at Mass and afterwards, to repeat these words to ourselves and apply them to those who treat us badly, who annoy us, whom we find hard to accept, who trouble our serenity. Love your enemies. We also do well to ask ourselves: “What am I really concerned about in this life? About my enemies, or about those who dislike me? Or about loving?” Do not worry about the malice of others. about those who think ill of you. Instead, begin to disarm your heart out of love for Jesus. For those who love God have no enemies in their hearts.

The worship of God is contrary to the culture of hatred. And the culture of hatred is fought by combatting the cult of complaint. How many times do we complain about the things that we lack, about the things that go wrong! Jesus knows about all the things that don’t work. He knows that there is always going to be someone who dislikes us. Or someone who makes our life miserable. All he asks us to do is pray and love. This is the revolution of Jesus, the greatest revolution in history: from hating our enemy to loving our enemy; from the cult of complaint to the culture of gift. If we belong to Jesus, this is the road we are called to take! There is no other.

True enough, you can object: “I understand the grandeur of the ideal, but that is not how life really is! If I love and forgive, I will not survive in this world, where the logic of power prevails and people seem to be concerned only with themselves”. So is Jesus’ logic, his way of seeing things, the logic of losers? In the eyes of the world, it is, but in the eyes of God it is the logic of winners. As Saint Paul told us in the second reading: “Let no one deceive himself... For the wisdom of this world is folly with God” (1 Cor 3:18-19). God sees what we cannot see. He knows how to win. He knows that evil can only be conquered by goodness. That is how he saved us: not by the sword, but by the cross. To love and forgive is to live as a conqueror. We will lose if we defend the faith by force.

The Lord would repeat to us the words he addressed to Peter in Gethsemane: “Put your sword into its sheath” (Jn 18:11). In the Gethsemanes of today, in our indifferent and unjust world that seems to testify to the agony of hope, a Christian cannot be like those disciples who first took up the sword and later fled. No, the solution is not to draw our sword against others, or to flee from the times in which we live. The solution is the way of Jesus: active love, humble love, love “to the end” (Jn 13:1).

Dear brothers and sisters, today Jesus, with his limitless love, raises the bar of our humanity. In the end, we can ask ourselves: “Will we be able to make it?” If the goal were impossible, the Lord would not have asked us to strive for it. By our own effort, it is difficult to achieve; it is a grace and it needs to be implored. Ask God for the strength to love. Say to him: “Lord, help me to love, teach me to forgive. I cannot do it alone, I need you”. But we also have to ask for the grace to be able to see others not as hindrances and complications, but as brothers and sisters to be loved. How often we pray for help and favours for ourselves, yet how seldom do we pray to learn how to love! We need to pray more frequently for the grace to live the essence of the Gospel, to be truly Christian. For “in the evening of life, we will be judged on love” (Saint John of the Cross, Sayings of Light and Love, 57).

Today let us choose love, whatever the cost, even if it means going against the tide. Let us not yield to the thinking of this world, or content ourselves with half measures. Let us accept the challenge of Jesus, the challenge of charity. Then we will be true Christians and our world will be more human.

Video Message of the Holy Father Francis to Mark the First Anniversary of the Signing of the Document on Human Fraternity for World Peace and Living Together

February 4, 2020

I greet all of you present, and I greet especially all the people in humanity who help their poor, sick, persecuted, and weak brothers and sisters, regardless of religion, color, or race.

A year ago, my brother, the Grand Imam of Al-Azhar, Dr. A?mad al-Tayyib, and  I signed a document on human fraternity in  the capital of the United Arab Emirates, Abu Dhabi. Today we celebrate the first anniversary of this great humanitarian event, as we hope for a better future for humanity, a future free from hatred, rancor, extremism, and terrorism, in which the values of peace, love and fraternity prevail.

Today, on this first anniversary, I express my appreciation for the support offered by the United Arab Emirates for the work of the Higher Committee for Human Fraternity. I thank you for the initiative led by the Abrahamic House, and for the presentation of the Human Fraternity Award.

I am therefore pleased to be able to participate in the presentation to the world of the International Human Fraternity Award, in hopes of encouraging all virtuous exemplars of men and women who in this world embody love through actions and sacrifices made for the good of others, no matter how different they may be in religion, or ethnic and cultural affiliation. And I ask Almighty God to bless every effort that benefits the good of humanity and helps us to move forward in fraternity. Thank you.

Post-Synodal Apostolic Exhortation Querida Amazonia

February 2, 2020

Excerpts:

Social dialogue

...26. The Amazon region ought to be a place of social dialogue, especially between the various original peoples, for the sake of developing forms of fellowship and joint struggle. The rest of us are called to participate as “guests” and to seek out with great respect paths of encounter that can enrich the Amazon region. If we wish to dialogue, we should do this in the first place with the poor. They are not just another party to be won over, or merely another individual seated at a table of equals. They are our principal dialogue partners, those from whom we have the most to learn, to whom we need to listen out of a duty of justice, and from whom we must ask permission before presenting our proposals. Their words, their hopes and their fears should be the most authoritative voice at any table of dialogue on the Amazon region. And the great question is: “What is their idea of ‘good living’ for themselves and for those who will come after them?”

27. Dialogue must not only favour the preferential option on behalf of the poor, the marginalized and the excluded, but also respect them as having a leading role to play. Others must be acknowledged and esteemed precisely as others, each with his or her own feelings, choices and ways of living and working. Otherwise, the result would be, once again, “a plan drawn up by the few for the few”,[28] if not “a consensus on paper or a transient peace for a contented minority”.[29] Should this be the case, “a prophetic voice must be raised”,[30] and we as Christians are called to make it heard.

Intercultural encounter

36. Like all cultural realities, the cultures of the interior Amazon region have their limits. Western urban cultures have them as well. Factors like consumerism, individualism, discrimination, inequality, and any number of others represent the weaker side of supposedly more developed cultures. The ethnic groups that, in interaction with nature, developed a cultural treasure marked by a strong sense of community, readily notice our darker aspects, which we do not recognize in the midst of our alleged progress. Consequently, it will prove beneficial to listen to their experience of life.

37. Starting from our roots, let us sit around the common table, a place of conversation and of shared hopes. In this way our differences, which could seem like a banner or a wall, can become a bridge. Identity and dialogue are not enemies. Our own cultural identity is strengthened and enriched as a result of dialogue with those unlike ourselves. Nor is our authentic identity preserved by an impoverished isolation. Far be it from me to propose a completely enclosed, a-historic, static “indigenism” that would reject any kind of blending (mestizaje). A culture can grow barren when it “becomes inward-looking, and tries to perpetuate obsolete ways of living by rejecting any exchange or debate with regard to the truth about man”.[41] That would be unrealistic, since it is not easy to protect oneself from cultural invasion. For this reason, interest and concern for the cultural values of the indigenous groups should be shared by everyone, for their richness is also our own. If we ourselves do not increase our sense of co-responsibility for the diversity that embellishes our humanity, we can hardly demand that the groups from the interior forest be uncritically open to “civilization”.

38. In the Amazon region, even between the different original peoples, it is possible to develop “intercultural relations where diversity does not mean threat, and does not justify hierarchies of power of some over others, but dialogue between different cultural visions, of celebration, of interrelationship and of revival of hope”.[42]

Endangered cultures, peoples at risk

39. The globalized economy shamelessly damages human, social and cultural richness. The disintegration of families that comes about as a result of forced migrations affects the transmission of values, for “the family is and has always been the social institution that has most contributed to keeping our cultures alive”.[43] Furthermore, “faced with a colonizing invasion of means of mass communication”, there is a need to promote for the original peoples “alternative forms of communication based on their own languages and cultures” and for “the indigenous subjects themselves [to] become present in already existing means of communication”.[44]

40. In any project for the Amazon region, “there is a need to respect the rights of peoples and cultures and to appreciate that the development of a social group presupposes an historical process which takes place within a cultural context and demands the constant and active involvement of local people from within their own culture. Nor can the notion of the quality of life be imposed from without, for quality of life must be understood within the world of symbols and customs proper to each human group”.[45] If the ancestral cultures of the original peoples arose and developed in intimate contact with the natural environment, then it will be hard for them to remain unaffected once that environment is damaged.

To the Members of the Diplomatic Corps Accredited to the Holy See
for the Traditional Exchange of New Year Greetings
January 9, 2020

Your Excellencies,

Ladies and Gentlemen,

A new year is opening before us; like the cry of a newborn baby, it fills us with joy and hope. I would like that word, “hope”, which is an essential virtue for Christians, to inspire our way of approaching the times that lie ahead.

Certainly, hope has to be realistic. It demands acknowledging the many troubling issues confronting our world and the challenges lurking on the horizon. It requires that problems be called by their name and the courage be found to resolve them. It urges us to keep in mind that our human family is scarred and wounded by a succession of increasingly destructive wars that especially affect the poor and those most vulnerable.[1] Sadly, the new year does not seem to be marked by encouraging signs, as much as by heightened tensions and acts of violence.

Precisely in light of these situations, we cannot give up hope. And hope requires courage. It means acknowledging that evil, suffering and death will not have the last word, and that even the most complex questions can and must be faced and resolved. For hope is “the virtue that inspires us and keeps us moving forward, even when obstacles seem insurmountable”.[2]

In this spirit, dear Ambassadors, I welcome you today and offer you my good wishes for the New Year. I thank in a particular way the Dean of the Diplomatic Corps, His Excellency George Poulides, the Ambassador of Cyprus, for his cordial greetings on your behalf. I am grateful to all of you for your much appreciated presence, and for your daily efforts to consolidate the relations existing between the Holy See and your various countries and international organizations for the sake of peaceful coexistence between peoples.

Peace and integral human development are in fact the principal aim of the Holy See in its involvement in the field of diplomacy. This is likewise the aim of the work carried out by the Secretariat of State and the Dicasteries of the Roman Curia, but also by the Papal Representatives, whom I thank for the dedication with which they carry out their twofold mission of representing the Pope to the local Churches and to your respective governments.

In this regard, we can think of the Agreements of a general nature signed and ratified in the past year with the Republic of the Congo, the beloved Central African Republic, Burkina Faso and Angola, as well as the Agreement between the Holy See and the Republic of Italy on the application of the Lisbon Convention on the recognition of qualifications concerning higher education in the European region.

So too, the Apostolic Visits that, in addition to being a privileged means for the Successor of Peter to confirm his brothers and sisters in the faith, represent an occasion for promoting dialogue at the political and religious levels. In 2019, I had the opportunity to make several significant visits. I would like to review them with you and to use this as an opportunity to take a a deeper look at some of the critical issues of the present time.

At the beginning of last year, during the XXXIV World Youth Day in Panama, I met young people from five continents, brimming with dreams and hopes, who came together to pray and nurture their desire to be involved in building a more humane world.[3] It is always a joy and a great opportunity to meet young people. They are the future and the hope of our societies, but also their present.  

Tragically however, as we know, not a few adults, including different members of the clergy, have been responsible for grave crimes against the dignity of young people, children and teenagers, violating their innocence and privacy. These are crimes that offend God, cause physical, psychological and spiritual damage to their victims, and damage the life of whole communities.[4] Following my meeting in the Vatican last February with representatives of the world’s episcopates, the Holy See has renewed its commitment to bring to light abuses already committed and to ensure the protection of minors through a wide range of norms for dealing with such cases in accordance with canon law and in cooperation with civil authorities on the local and international level.

Given the gravity of the harm involved, it becomes all the more urgent for adults not to abdicate their proper educational responsibilities, but to carry out those responsibilities with greater zeal, in order to guide young people to spiritual, human and social maturity.

For this reason, I have planned a worldwide event to take place on 14 May next with the theme: Reinventing the Global Compact on Education. This gathering is meant to “rekindle our commitment to and with young people, renewing our passion for a more open and inclusive education, including patient listening, constructive dialogue and better mutual understanding. Never before has there been such need to unite our efforts in a broad educational alliance, to form mature individuals capable of overcoming division and antagonism, and to restore the fabric of relationships for the sake of a more fraternal humanity”.[5]

All change, like the epochal change we are now experiencing, calls for a process of education and the creation of an educational village capable of forming a network of open and human relationships.[6] That village should put the human person at the centre, investing creatively and responsibly in long-term projects that train individuals willing to offer themselves in service to the community.

What is needed, then, is an educational vision that can encompass a broad range of life experiences and learning processes, in order to enable young people, individually and collectively, to develop their personalities. Education is not limited to school and university classrooms; it is principally ensured by strengthening and reinforcing the primary right of the family to educate, and the right of Churches and social communities to support and assist families in raising their children.

Education requires entering into sincere and genuine dialogue with young people. They are the ones who above all make us aware of the urgent need for that intergenerational solidarity which has sadly been lacking in recent years. There is, in fact, a tendency, in many parts of the world, to be self-absorbed, to defend acquired rights and privileges, and to view the world within a narrow horizon that treats the elderly with indifference and no longer welcomes the newborn. The general ageing of the world population, especially in the West, is a sad and emblematic example of this.

While not forgetting that young people look to the words and example of adults, we should also be well aware that they themselves have much to offer, thanks to their enthusiasm and commitment. To say nothing of their thirst for truth, which constantly reminds us of the fact that hope is not utopian and that peace is always a good that can be attained.

We have seen this in the way many young people have become active in calling the attention of political leaders to the issue of climate change. Care for our common home ought to be a concern of everyone and not the object of ideological conflict between different views of reality or, much less, between generations. In the words of Pope Benedict XVI, “in contact with nature, individuals rediscover their proper dimension; they recognize that they are creatures but at the same time unique, ‘capable of God’ since they are inwardly open to the Infinite”.[7] The protection of the home given to us by the Creator cannot be neglected or reduced to an elitist concern. Young people are telling us that this cannot be the case, for at every level we are being urgently challenged to protect our common home and to “bring the whole human family together to seek a sustainable and integral development”.[8] They remind us of the urgent need for an ecological conversion, which “must be understood in an integral way, as a transformation of how we relate to our sisters and brothers, to other living beings, to creation in all its rich variety and to the Creator who is the origin and source of all life”.[9]

Sadly, the urgency of this ecological conversion seems not to have been grasped by international politics, where the response to the problems raised by global issues such as climate change remains very weak and a source of grave concern. The XXV Conference of the Parties to the United Nations Framework Convention on Climate Change (COP25), held in Madrid last December, raises serious concern about the will of the international community to confront with wisdom and effectiveness the phenomenon of global warming, which demands a collective response capable of placing the common good over particular interests.

These considerations bring our attention back to Latin America, and in particular to the Special Assembly of the Synod of Bishops for the Amazon Region, held in the Vatican last October. The Synod was an essentially ecclesial event, prompted by the desire to listen to the hopes and challenges of the Church in Amazonia and to open new paths for the proclamation of the Gospel to the People of God, especially to the indigenous peoples. Nonetheless, the synodal assembly could not help but discuss other issues as well, beginning with integral ecology. Those issues impact the life of that region, so vast and important for the entire world, inasmuch as “the Amazon rainforest is a ‘biological heart’ for the increasingly threatened earth”.[10]

In addition to the situation in the Amazon region, another cause for concern is the proliferation of political crises in a growing number of countries of the American continent, accompanied by tensions and unaccustomed forms of violence that sharpen social conflicts and have grave socioeconomic and humanitarian consequences. Greater polarization does not help to resolve the real and pressing problems of citizens, especially those who are poorest and most vulnerable, nor can violence, which for no reason can be employed as a means of dealing with political and social issues. Here, in this setting, I would like to mention Venezuela in particular, so that efforts to seek solutions will continue.

Generally speaking, the conflicts of the American region, despite their different roots, are linked by profound forms of inequality, injustice and endemic corruption, as well as by various kinds of poverty that offend the dignity of persons. Consequently, there is a need for political leaders to work diligently to reestablish a culture of dialogue for the sake of the common good, to reinforce democratic institutions and promote respect for the rule of law, as a means of countering anti-democratic, populist and extremist tendencies.

In my second journey of 2019, I went to the United Arab Emirates, the first visit of a Successor of Peter to the Arabian Peninsula. At Abu Dhabi, I joined the Grand Imam of Al-Azhar Ahmad Al-Tayyeb in signing the Document on Human Fraternity for World Peace and Living Together. This is an important text, aimed at fostering mutual understanding between Christians and Muslims, and peaceful coexistence in increasingly multiethnic and multicultural societies. In forcefully condemning the use of “the name of God to justify acts of murder, exile, terrorism and oppression”,[11] the Document recalls the importance of the concept of citizenship, “based on the equality of rights and duties, under which all enjoy justice”.[12] This requires respect for religious freedom and the resolve to reject the discriminatory use of the term “minorities”, which engenders feelings of isolation and inferiority, and paves the way for hostility and discord, discriminating between citizens on the basis of their religious affiliation.[13] To this end, it is particularly important to train future generations in interreligious dialogue, the main road to greater knowledge, understanding and reciprocal support between the members of different religions.

Peace and hope were also at the heart of my visit to Morocco where, with His Majesty King Muhammed VI, I signed a joint appeal on Jerusalem, in recognition of “the unique and sacred character of Jerusalem/Al-Quds Acharif, and with deep concern for its spiritual significance and its special vocation as a city of peace”.[14] And from Jerusalem, a city dear to the faithful of the three monotheistic religions, one called to be a symbolic place of encounter and of peaceful coexistence where mutual respect and dialogue are cultivated,[15] I cannot fail to turn to the entire Holy Land and to reiterate the urgent need for the whole international community to reconfirm, with courage and sincerity, and in respect for international law, its commitment to support the Israeli-Palestinian peace process.

A more steadfast and effective engagement on the part of the international community is most urgent in other parts of the Mediterranean area and in the Middle East. I think especially of the pall of silence that risks falling over the war that has devastated Syria over the course of the last decade. It is imperative to devise suitable and far-sighted solutions capable of enabling the beloved Syrian people, exhausted by war, to regain peace and to begin the reconstruction of the country. The Holy See favourably regards every initiative aimed at laying the groundwork for the resolution of the conflict, and once more expresses its gratitude to Jordan and Lebanon for having welcomed and taken responsibility, not without significant sacrifice, for millions of Syrian refugees. Sadly, in addition to the difficulties caused by this welcome, other factors of economic and political uncertainty, in Lebanon and in other states, are provoking tensions among the population, further endangering the fragile stability of the Middle East.

Particularly troubling are the signals coming from the entire region following the heightening of tensions between Iran and the United States, which risk above all compromising the gradual process of rebuilding in Iraq, as well as setting the groundwork for a vaster conflict that all of us would want to avert. I therefore renew my appeal that all the interested parties avoid an escalation of the conflict and “keep alive the flame of dialogue and self-restraint”,[16] in full respect of international law.

My thoughts turn also to Yemen, which is experiencing one of the most serious humanitarian crises of recent history amid general indifference on the part of the international community, and to Libya, which for many years has experienced a situation of conflict aggravated by incursions of extremist groups and by a further intensification of violence in recent days. That situation provides fertile terrain for the scourge of exploitation and human trafficking, carried out by unscrupulous persons who exploit the poverty and suffering of those fleeing situations of conflict or of extreme poverty. Among the latter, many fall prey to genuinely criminal organizations that imprison them in inhumane and degrading conditions and subject them to torture, sexual violence and forms of extortion.

More generally, it should be noted that many thousands of persons in our world present legitimate requests for asylum, and have verifiable humanitarian needs and a need for protection that are not adequately identified. Many are risking their lives in perilous journeys by land and above all by sea. It is painful to acknowledge that the Mediterranean Sea continues to be a vast cemetery.[17] Consequently, it is increasingly urgent that all states accept responsibility for finding lasting solutions.

For its part, the Holy See looks with great hope to the efforts being made by many countries to share the burden of resettling refugees, in particular those fleeing from humanitarian emergencies, and to provide them with a secure place in which to live, education and possibilities for employment and reunion with their families.

Dear Ambassadors,

In my journeys during this past year, I was also able to visit three Eastern European countries, first Bulgaria and North Macedonia, and then Romania. Three countries each different from the others, yet linked by the fact that for centuries they have been bridges between East and West, and a crossroads of diverse cultures, ethnicities and civilizations. As I visited them, I experienced once again the importance of dialogue and the culture of encounter for creating peaceful societies in which each individual can freely express his or her ethnic and religious identity.

Remaining within the European context, I would like to reaffirm the importance of supporting dialogue and respect for international law as a means of resolving the “frozen conflicts” that persist on the continent, some of which have lasted for decades and demand a solution, beginning with the situations involving the western Balkans and the southern Caucasus, including Georgia. In this setting, I would also like to express the Holy See’s encouragement of the negotiations for the reunification of Cyprus, which would increase regional cooperation and promote the stability of the entire Mediterranean area. I would also express my appreciation for the efforts made to resolve the conflict in eastern Ukraine and to put an end to the suffering of its people.

Dialogue – not arms – is the essential way to resolve disputes. In this regard, I would like in this setting to acknowledge the contribution made, for example, in Ukraine by the Organization for Security and Co-operation in Europe (OSCE), particularly during this year that marks the forty-fifth anniversary of the Helsinki Final Act. That Act concluded the Conference on Security and Co-operation in Europe (CSCE), initiated in 1973 to foster détente and cooperation between the countries of Western and Eastern Europe, at a time when the continent was still divided by the Iron Curtain. The Final Act was an important stage in a process begun in the aftermath of the Second World War, one that viewed consensus and dialogue as key instruments for the resolution of conflicts.

The foundations of the process of European integration were laid in Western Europe in 1949 with the creation of the Council of Europe and the subsequent adoption of the European Convention on Human Rights, which saw in the 9 May 1950 Declaration of then Minister of Foreign Affairs of France, Robert Schuman, an essential pillar. Schuman stated that “peace cannot be ensured except by making creative efforts proportionate to the dangers that menace it”. The founders of modern Europe realized that only through a gradual process of sharing ideals and resources would the continent be able to recover from the devastation of war and the new divisions that arose after it.

The Holy See followed the European project with great interest from its earliest years; this year marks the fiftieth anniversary of its presence as an Observer to the Council of Europe and the establishment of diplomatic relations with the then European Communities. It has sought to emphasize the ideal of an inclusive process of growth inspired by a spirit of participation and solidarity, capable of making Europe a model of welcome and social equality guided by shared underlying values. The European project continues to be a fundamental guarantee of development for those who have long shared in it, and an opportunity for peace in the aftermath of turbulent conflicts and injuries for those countries that aspire to take part in it.

Consequently, Europe ought not to lose that sense of solidarity that has for centuries set it apart, even at the most difficult moments of its history. May it not lose that spirit, which finds its roots, among other things, in the Roman pietas and the Christian caritas that have shaped the spirit of the European peoples. The fire at Notre Dame Cathedral in Paris showed how even what seems so solid can be fragile and easily destroyed. The damage suffered by an edifice that is not only precious to Catholics but important for all of France and the whole of humanity, has revived the question of Europe’s historical and cultural values, and its deeper roots. In situations where a framework of values is lacking, it becomes easier to identify elements of division than those of cohesion.

The thirtieth anniversary of the fall of the Berlin Wall has reminded us of one of the most painful symbols of the continent’s more recent history and made us realize once again how easy it is to erect barriers. The Berlin Wall remains emblematic of a culture of division that alienates people from one another and opens the way to extremism and violence. We see this more and more in the hate speech widespread on the internet and in the social communications media. Rather than walls of hatred, we prefer bridges of reconciliation and solidarity; rather than what alienates, we prefer what draws people closer together. For we are aware that, as my predecessor Pope Benedict XV wrote a hundred years ago, “there can be no stable peace… without a reconciliation based on mutual charity as a means of quelling hatred and banishing enmity”.[18]

Dear Ambassadors,

I was able to see signs of peace and reconciliation during my visit to Africa, where joy is so evident in those who feel part of a people and together face the daily challenges of life in a spirit of sharing. I experienced concrete hope in the form of many encouraging events, starting with the further progress achieved in Mozambique by the 1 August 2019 signing of the Agreement on the definitive cessation of hostilities.

In Madagascar, I saw how it is possible to create security where earlier there was instability, to see hope in place of inevitability, to see signs of life in a place where many proclaimed death and destruction.[19] Essential in this regard are families and the sense of community that can enable the growth of that basic trust which is at the root of every human relationship. In Mauritius, I observed how “the different religions, while respecting their specific identities, work hand-in-hand to contribute to social harmony and to uphold the transcendent value of life against every kind of reductionism”.[20] I am confident that the enthusiasm, which was so tangible at every moment of my journey, will continue to inspire concrete acts of acceptance and projects capable of promoting social justice and avoiding expressions of exclusion.

Broadening our gaze to other parts of the continent, it is painful to witness, particularly in Burkina Faso, Mali, Niger and Nigeria, continuing episodes of violence against innocent people, including many Christians persecuted and killed for their fidelity to the Gospel. I urge the international community to support the efforts made by these countries to eliminate the scourge of terrorism that is causing more and more bloodshed in whole parts of Africa, as in other parts of the world. In the light of these events, we need to implement practical strategies aimed not only at increased security, but at reducing poverty, improving healthcare systems, favouring development and humanitarian assistance, and promoting good governance and civil rights. These are the pillars of authentic social development.

Likewise, there is a need to encourage initiatives to foster fraternity among all local cultural, ethnic and religious groups, particularly in the Horn of Africa, in Cameroon and in the Democratic Republic of the Congo, where violence continues, especially in the eastern part of that country. Situations of conflict and humanitarian crises, aggravated by climate change, are increasing the numbers of displaced persons and affecting people already living in a state of dire poverty. Many of the countries experiencing these situations lack adequate structures for meeting the needs of the displaced.

In this regard, I would like to point out that, sadly, there does not yet exist a consistent international response to help address the phenomenon of internal displacement. This is due in large part to the lack of an internationally agreed definition, since that phenomenon takes place within national borders. The result is that internally displaced persons do not always receive the protection they deserve, and depend on the policies and response capabilities of the nations in which they find themselves.

Recently, the United Nations High-Level Panel on Internal Displacement has begun its work, which I hope will garner attention and worldwide support for displaced persons, while devising concrete plans and projects.

In this regard, I think also of Sudan, with the fervent hope that its citizens will be able to live in peace and prosperity, and cooperate in the democratic and economic growth of the country. I think also of the Central African Republic, where a global agreement was signed last February to put an end to over five years of civil war. My thoughts turn also to South Sudan, which I hope to be able to visit in the course of this year. Last April I dedicated a day-long retreat to that country, in the presence of its leaders and with the much-appreciated contribution of His Grace Justin Welby, the Archbishop of Canterbury, and the Reverend John Chalmers, former Moderator of the Presbyterian Church of Scotland. I am confident that, with the help of the international community, all those charged with political responsibilities will pursue dialogue in order to implement the agreements reached.

My final journey in the year just ended was to eastern Asia. In Thailand, I was able to witness the harmony that characterizes the country’s numerous ethnic groups with their diverse philosophies, cultures and religions. This represents a significant challenge in the current context of globalization, where differences tend to be flattened out and considered primarily in economic and financial terms, with the risk of erasing the distinctive features of various peoples.

Lastly, in Japan I tangibly experienced the pain and horror that we human beings are capable of inflicting on one another.[21] In hearing the testimonies of some Hibakusha, the survivors of the atomic bombs dropped on Hiroshima and Nagasaki, it became clear to me that true peace cannot be built on the threat of a possible total annihilation of humanity by nuclear weapons. The Hibakusha “keep alive the flame of collective conscience, bearing witness to succeeding generations to the horror of what happened in August 1945 and the unspeakable sufferings that have continued to the present time. Their testimony awakens and preserves the memory of the victims, so that the conscience of humanity may rise up in the face of every desire for dominance and destruction”,[22] especially that fostered by the possession of such potentially destructive devices as nuclear weapons. These weapons do not only foster a climate of fear, suspicion and hostility; they also destroy hope. Their use is immoral, “a crime not only against the dignity of human beings but against any possible future for our common home”.[23]

A world “without nuclear weapons is possible and necessary”.[24] The time has come for political leaders to realize that a safer world comes about not by the deterrent possession of powerful means of mass destruction, but rather by the patient efforts of men and women of good will who devote themselves concretely, each in his or her own field, to building a world of peace, solidarity and mutual respect.

2020 offers an important opportunity in this regard, since the Tenth Review Conference of the Treaty on the Non-Proliferation of Nuclear Weapons will be held in New York this coming 27 April to 22 May. It is my lively hope that the international community will then manage to achieve a conclusive and proactive consensus on ways to implement this international legal instrument, which has shown itself to be all the more important in times like our own.

As I conclude this review of the places that I visited in the past year, my thoughts turn in a particular way to one country that I have not visited, Australia, hard hit in recent months by persistent fires that have affected other areas of Oceania as well. I would like to assure the Australian people, especially the victims and all those in the areas devastated by the fires, of my closeness and my prayers.

Your Excellencies, Ladies and Gentlemen,

This year, the international community celebrates the seventy-fifth anniversary of the founding of the United Nations. Following the tragedies experienced in the wake of two world wars, on 26 April 1945 forty-six countries signed the Charter of the United Nations and established a new form of multilateral cooperation. The four goals of the Organization, set forth in Article 1 of the Charter, remain valid today. We may say that the efforts of the United Nations in these past seventy-five years have been largely successful, particularly by preventing another world war. The foundational principles of the Organization – the desire for peace, the pursuit of justice, respect for the dignity of the human person, humanitarian cooperation and assistance – express the just aspirations of the human spirit and constitute ideals that should be at the basis of international relations.

In this anniversary year, we wish to reaffirm the resolve of the entire human family to work for the common good as a criterion for moral action and a goal inspiring each country to cooperate in guaranteeing the existence and peaceful security of all others, in a spirit of equal dignity and effective solidarity, and within a legal system based on justice and the pursuit of just compromises.[25]

This will be the more effective to the extent that efforts are made to overcome the indirect approach employed in the language and acts of international bodies, which seeks to link fundamental rights to contingent situations. Such an approach forgets that these rights are intrinsically grounded in human nature itself. Whenever the lexicon of international organizations loses a clear objective anchoring, one risks fostering estrangement rather than rapprochement between the members of the international community, with the consequent crisis of the multilateral system, which is now sadly evident to all. In this context, there is a clear need to move once again towards an overall reform of the multilateral system, beginning with the UN system, which would make it more effective, taking into due account the present geopolitical context.

Dear Ambassadors,

As I come to the end of these reflections, I would like to mention two other anniversaries occurring this year, which might seem to have little to do with today’s meeting. The first is the five-hundredth anniversary of the death of Raphael [Raffaello Sanzio], the great artist from Urbino, who died in Rome on 6 April 1520. Raphael left us a vast legacy of inestimable beauty. Just as an artist’s genius can blend raw materials and different colours and sounds to create a unique work of art, so diplomacy is called upon to harmonize the distinctive features of the various peoples and states in order to build a world of justice and peace. This is in fact the beautiful masterpiece that all of us want to be able to admire.

Raphael was an important figure of the Renaissance, an age that enriched all humanity. It was an age that had its own problems, and yet was filled with confidence and hope. In recalling this outstanding artist, I would like to offer my cordial greeting to the people of Italy, with the prayerful hope that they will rediscover that spirit of openness to the future that exemplified the Renaissance and made this peninsula so beautiful and rich in art, history and culture.

One of Raphael’s favourite subjects was the Virgin Mary. To her he dedicated many a canvas that can be admired today in museums throughout the world. For the Catholic Church, this year marks the seventieth anniversary of the proclamation of the Assumption of the Blessed Virgin Mary. Looking to Mary, I would like to say a special word to all women, twenty-five years after the United Nations Fourth World Conference on Women, held in Beijing in 1995. It is my hope that the invaluable role of women in society may be increasingly acknowledged worldwide and that all forms of injustice, discrimination and violence against women come to an end. “Every form of violence inflicted upon a woman is a blasphemy against God”.[26] Acts of violence and exploitation directed at women are not merely wrong; they are crimes that destroy the harmony, the poetry and beauty that God wished to bestow on the world.[27]

The Assumption of Mary also invites us to look ahead to the completion of our earthly journey, to that day when justice and peace will be fully reestablished. May we feel encouraged, then, to work diligently, through the diplomacy that is our own imperfect yet always valuable human contribution, to hasten the fulfilment of this longing for peace, in the knowledge that the goal can be attained. Reaffirming this commitment, I renew to all of you, dear Ambassadors and distinguished guests, and to your countries, my cordial best wishes for a new year rich in hope and every blessing.

Thank you!

[1] Cf. Message for the 2020 World Day of Peace, 8 December 2019, 1.

[2] Ibid.

[3] Address at the Meeting with Authorities, the Diplomatic Corps and Representatives of Society, Panama, 24 January 2019.

[4] Cf. Motu Proprio Vox Estis Lux Mundi, 7 May 2019.

[5] Message for the Launch of the Global Compact on Education, 12 September 2019.

[6] Cf. ibid.

[7] Angelus, Les Combes, 17 July 2005.

[8] Encyclical Letter Laudato Si’, 24 May 2015, 13.

[9] Message for the 2020 World Day of Peace, 8 December 2019, 4.

[10] Final Document of the Synod of Bishops for the Amazon Region, “The Amazon: New Paths for the Church and for an Integral Ecology”, 2.

[11] Document on Human Fraternity for World Peace and Living Together, Abu Dhabi, 4 February 2019.

[12] Ibid.

[13] Cf. ibid.

[14] Appeal of His Majesty King Mohammed VI and His Holiness Pope Francis on Jerusalem/Al Quds, the Holy City and a place of encounter, Rabat, 30 March 2019.

[15] Cf. ibid.

[16] Angelus, 5 January 2020.

[17] Cf. Address to the European Parliament, Strasbourg, 25 November 2014.

[18] BENEDICT XV, Encyclical Letter Pacem, Dei Munus Pulcherrimum, 23 May 1920.

[19] Cf. Greeting in the Akamasoa City of Friendship, Antananarivo, 8 September 2019.

[20] Address to the Authorities, Representatives of Civil Society and the Diplomatic Corps, Port Louis, 9 September 2019.

[21] Cf. Address on Nuclear Weapons, Nagasaki, 24 November 2019.

[22] Message for the 2020 World Day of Peace, 8 December 2019, 2.

[23] Address at the Meeting for Peace, Hiroshima, 24 November 2019.

[24] Address on Nuclear Weapons, Nagasaki, 24 November 2019.

[25] Cf. JOHN XXIII, Encyclical Letter Pacem in Terris, 11 April 1963, 98 [ed. Carlen].

[26] Homily for the Solemnity of Mary, Mother of God and for the 2020 World Day of Peace, 1 January 2020.

[27] Cf. La donna è l’armonia del mondo. Meditation at morning Mass in the chapel of the Domus Sanctae Marthae, 9 February 2017.

PEACE AS A JOURNEY OF HOPE:
DIALOGUE, RECONCILIATION AND ECOLOGICAL CONVERSION

1. Peace, a journey of hope in the face of obstacles and trial

Peace is a great and precious value, the object of our hope and the aspiration of the entire human family. As a human attitude, our hope for peace is marked by an existential tension that makes it possible for the present, with all its difficulties, to be “lived and accepted if it leads towards a goal, if we can be sure of this goal, and if this goal is great enough to justify the effort of the journey”.[1] Hope is thus the virtue that inspires us and keeps us moving forward, even when obstacles seem insurmountable.

Our human community bears, in its memory and its flesh, the scars of ever more devastating wars and conflicts that affect especially the poor and the vulnerable. Entire nations find it difficult to break free of the chains of exploitation and corruption that fuel hatred and violence. Even today, dignity, physical integrity, freedom, including religious freedom, communal solidarity and hope in the future are denied to great numbers of men and women, young and old. Many are the innocent victims of painful humiliation and exclusion, sorrow and injustice, to say nothing of the trauma born of systematic attacks on their people and their loved ones.

The terrible trials of internal and international conflicts, often aggravated by ruthless acts of violence, have an enduring effect on the body and soul of humanity. Every war is a form of fratricide that destroys the human family’s innate vocation to brotherhood.

War, as we know, often begins with the inability to accept the diversity of others, which then fosters attitudes of aggrandizement and domination born of selfishness and pride, hatred and the desire to caricature, exclude and even destroy the other. War is fueled by a perversion of relationships, by hegemonic ambitions, by abuses of power, by fear of others and by seeing diversity as an obstacle. And these, in turn, are aggravated by the experience of war.

As I observed during my recent Apostolic Journey to Japan, our world is paradoxically marked by “a perverse dichotomy that tries to defend and ensure stability and peace through a false sense of security sustained by a mentality of fear and mistrust, one that ends up poisoning relationships between peoples and obstructing any form of dialogue. Peace and international stability are incompatible with attempts to build upon the fear of mutual destruction or the threat of total annihilation. They can be achieved only on the basis of a global ethic of solidarity and cooperation in the service of a future shaped by interdependence and shared responsibility in the whole human family of today and tomorrow”.[2]

Every threatening situation feeds mistrust and leads people to withdraw into their own safety zone. Mistrust and fear weaken relationships and increase the risk of violence, creating a vicious circle that can never lead to a relationship of peace. Even nuclear deterrence can only produce the illusion of security.

We cannot claim to maintain stability in the world through the fear of annihilation, in a volatile situation, suspended on the brink of a nuclear abyss and enclosed behind walls of indifference. As a result, social and economic decisions are being made that lead to tragic situations where human beings and creation itself are discarded rather than protected and preserved.[3] How, then, do we undertake a journey of peace and mutual respect? How do we break the unhealthy mentality of threats and fear? How do we break the current dynamic of distrust?

We need to pursue a genuine fraternity based on our common origin from God and exercised in dialogue and mutual trust. The desire for peace lies deep within the human heart, and we should not resign ourselves to seeking anything less than this.

2. Peace, a journey of listening based on memory, solidarity and fraternity

The Hibakusha, the survivors of the atomic bombs dropped on Hiroshima and Nagasaki, are among those who currently keep alive the flame of collective conscience, bearing witness to succeeding generations to the horror of what happened in August 1945 and the unspeakable sufferings that have continued to the present time. Their testimony awakens and preserves the memory of the victims, so that the conscience of humanity may rise up in the face of every desire for dominance and destruction. “We cannot allow present and future generations to lose the memory of what happened here. It is a memory that ensures and encourages the building of a more fair and fraternal future”.[4]

Like the Hibakusha, many people in today’s world are working to ensure that future generations will preserve the memory of past events, not only in order to prevent the same errors or illusions from recurring, but also to enable memory, as the fruit of experience, to serve as the basis and inspiration for present and future decisions to promote peace.

What is more, memory is the horizon of hope. Many times, in the darkness of wars and conflicts, the remembrance of even a small gesture of solidarity received can lead to courageous and even heroic decisions. It can unleash new energies and kindle new hope in individuals and communities.

Setting out on a journey of peace is a challenge made all the more complex because the interests at stake in relationships between people, communities and nations, are numerous and conflicting. We must first appeal to people’s moral conscience and to personal and political will. Peace emerges from the depths of the human heart and political will must always be renewed, so that new ways can be found to reconcile and unite individuals and communities.

The world does not need empty words but convinced witnesses, peacemakers who are open to a dialogue that rejects exclusion or manipulation. In fact, we cannot truly achieve peace without a convinced dialogue between men and women who seek the truth beyond ideologies and differing opinions. Peace “must be built up continually”;[5] it is a journey made together in constant pursuit of the common good, truthfulness and respect for law. Listening to one another can lead to mutual understanding and esteem, and even to seeing in an enemy the face of a brother or sister.

The peace process thus requires enduring commitment. It is a patient effort to seek truth and justice, to honour the memory of victims and to open the way, step by step, to a shared hope stronger than the desire for vengeance. In a state based on law, democracy can be an important paradigm of this process, provided it is grounded in justice and a commitment to protect the rights of every person, especially the weak and marginalized, in a constant search for truth.[6] This is a social undertaking, an ongoing work in which each individual makes his or her contribution responsibly, at every level of the local, national and global community.

As Saint Paul VI pointed out, these “two aspirations, to equality and to participation, seek to promote a democratic society… This calls for an education to social life, involving not only the knowledge of each person’s rights, but also its necessary correlative: the recognition of his or her duties with regard to others. The sense and practice of duty are themselves conditioned by the capacity for self-mastery and by the acceptance of responsibility and of the limits placed upon the freedom of individuals or the groups”.[7]

Divisions within a society, the increase of social inequalities and the refusal to employ the means of ensuring integral human development endanger the pursuit of the common good. Yet patient efforts based on the power of the word and of truth can help foster a greater capacity for compassion and creative solidarity.

In our Christian experience, we constantly remember Christ, who gave his life to reconcile us to one another (cf. Rom 5:6-11). The Church shares fully in the search for a just social order; she continues to serve the common good and to nourish the hope for peace by transmitting Christian values and moral teaching, and by her social and educational works.

3. Peace, a journey of reconciliation in fraternal communion

The Bible, especially in the words of the Prophets, reminds individuals and peoples of God’s covenant with humanity, which entails renouncing our desire to dominate others and learning to see one another as persons, sons and daughters of God, brothers and sisters. We should never encapsulate others in what they may have said or done, but value them for the promise that they embody. Only by choosing the path of respect can we break the spiral of vengeance and set out on the journey of hope.

We are guided by the Gospel passage that tells of the following conversation between Peter and Jesus: “Lord, how often shall my brother sin against me, and I forgive him? As many as seven times?” Jesus said to him, “I do not say to you seven times, but seventy times seven” (Mt 18:21-22). This path of reconciliation is a summons to discover in the depths of our heart the power of forgiveness and the capacity to acknowledge one another as brothers and sisters. When we learn to live in forgiveness, we grow in our capacity to become men and women of peace.

What is true of peace in a social context is also true in the areas of politics and the economy, since peace permeates every dimension of life in common. There can be no true peace unless we show ourselves capable of developing a more just economic system. As Pope Benedict XVI said ten years ago in his Encyclical Letter Caritas in Veritate, “in order to defeat underdevelopment, action is required not only on improving exchange-based transactions and implanting public welfare structures, but above all on graduallyincreasing openness, in a world context, to forms of economic activity marked by quotas of gratuitousness and communion” (No. 39).

4. Peace, a journey of ecological conversion

“If a mistaken understanding of our own principles has at times led us to justify mistreating nature, to exercise tyranny over creation, to engage in war, injustice and acts of violence, we believers should acknowledge that by so doing we were not faithful to the treasures of wisdom which we have been called to protect and preserve”.[8]

Faced with the consequences of our hostility towards others, our lack of respect for our common home or our abusive exploitation of natural resources – seen only as a source of immediate profit, regardless of local communities, the common good and nature itself – we are in need of an ecological conversion. The recent Synod on the Pan-Amazon Region moves us to make a pressing renewed call for a peaceful relationship between communities and the land, between present and past, between experience and hope.

This journey of reconciliation also calls for listening and contemplation of the world that God has given us as a gift to make our common home. Indeed, natural resources, the many forms of life and the earth itself have been entrusted to us “to till and keep” (Gen 1:15), also for future generations, through the responsible and active participation of everyone. We need to change the way we think and see things, and to become more open to encountering others and accepting the gift of creation, which reflects the beauty and wisdom of its Creator.

All this gives us deeper motivation and a new way to dwell in our common home, to accept our differences, to respect and celebrate the life that we have received and share, and to seek living conditions and models of society that favour the continued flourishing of life and the development of the common good of the entire human family.

The ecological conversion for which we are appealing will lead us to a new way of looking at life, as we consider the generosity of the Creator who has given us the earth and called us to a share it in joy and moderation. This conversion must be understood in an integral way, as a transformation of how we relate to our sisters and brothers, to other living beings, to creation in all its rich variety and to the Creator who is the origin and source of all life. For Christians, it requires that “the effects of their encounter with Jesus Christ become evident in their relationship with the world around them”.[9]

5. “We obtain all that we hope for”[10]

The journey of reconciliation calls for patience and trust. Peace will not be obtained unless it is hoped for.

In the first place, this means believing in the possibility of peace, believing that others need peace just as much as we do. Here we can find inspiration in the love that God has for each of us: a love that is liberating, limitless, gratuitous and tireless.

Fear is frequently a source of conflict. So it is important to overcome our human fears and acknowledge that we are needy children in the eyes of the One who loves us and awaits us, like the father of the prodigal son (cf. Lk 15:11-24). The culture of fraternal encounter shatters the culture of conflict. It makes of every encounter a possibility and a gift of God’s generous love. It leads us beyond the limits of our narrow horizons and constantly encourages us to a live in a spirit of universal fraternity, as children of the one heavenly Father.

For the followers of Christ, this journey is likewise sustained by the sacrament of Reconciliation, given by the Lord for the remission of sins of the baptized. This sacrament of the Church, which renews individuals and communities, bids us keep our gaze fixed on Jesus, who reconciled “all things, whether on earth or in heaven, by making peace through the blood of his cross” (Col 1:20). It requires us to set aside every act of violence in thought, word and deed, whether against our neighbours or against God’s creation.

The grace of God our Father is bestowed as unconditional love. Having received his forgiveness in Christ, we can set out to offer that peace to the men and women of our time. Day by day, the Holy Spirit prompts in us ways of thinking and speaking that can make us artisans of justice and peace.

May the God of peace bless us and come to our aid.

May Mary, Mother of the Prince of Peace and Mother of all the peoples of the earth, accompany and sustain us at every step of our journey of reconciliation.

And may all men and women who come into this world experience a life of peace and develop fully the promise of life and love dwelling in their heart.

From the Vatican, 8 December 2019

Franciscus

[1] BENEDICT XVI, Encyclical Letter Spe Salvi (30 November 2007), 1.

[2] Address on Nuclear Weapons, Nagasaki, Atomic Bomb Hypocenter, 24 November 2019.

[3] Cf. Homily at Lampedusa, 8 July 2013.

[4] Address on Peace, Hiroshima, Peace Memorial, 24 November 2019.

[5] SECOND VATICAN ECUMENICAL COUNCIL, Pastoral Constitution Gaudium et Spes, 78.

[6] Cf. BENEDICT XVI, Address to the Italian Christian Workers’ Associations, 27 January 2006.

[7] Apostolic Letter Octogesima Adveniens (14 May 1971), 24.

[8] Encyclical Letter Laudato Si’ (24 May 2015).

[9] Ibid., 217.

[10] Cf. SAINT JOHN OF THE CROSS, Noche obscura, II, 21,8.