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09 2020




Pope Francis General Audience 30.09.20

The generation of a new and better world

Pope Francis The generation of a new and better world 30.09.20 General Audience
Excerpt below, for the full transcript click on the picture link above

In recent weeks we have reflected together, in the light of the Gospel, on how to heal the world that is suffering from a malaise that the pandemic has highlighted and accentuated. The malaise was already there: the pandemic highlighted it more, it accentuated it. We have walked the paths of dignity, solidarity and subsidiarity, paths that are essential to promote human dignity and the common good. And as disciples of Jesus, we have proposed to follow in His steps, opting for the poor, rethinking the use of material goods and taking care of our common home. In the midst of the pandemic that afflicts us, we have anchored ourselves to the principles of the social doctrine of the Church, letting ourselves be guided by faith, by hope and by charity. Here we have found solid help so as to be transformers who dream big, who are not stopped by the meanness that divides and hurts, but who encourage the generation of a new and better world.

I hope this journey will not come to an end with this catechesis of mine, but rather that we may be able to continue to walk together, to “keep our eyes fixed on Jesus” (Heb 12:2), as we heard at the beginning; our eyes fixed on Jesus, who saves and heals the world. As the Gospel shows us, Jesus healed the sick of every type, He gave sight to the blind, the word to the mute, hearing to the deaf. And when He cured diseases and physical infirmity, He also healed the spirit by forgiving sins, because Jesus always forgives, as well as “social pain” by including the marginalised. Jesus, who renews and reconciles every creature, gives us the gifts necessary to love and heal as He knew how to do, to take care of all without distinction on the basis of race, language or nation.

So that this may truly happen, we need to contemplate and appreciate the beauty of every human being and every creature. We were conceived in the heart of God. “Each of us is the result of a thought of God. Each of us is willed, each of us is loved, each of us is necessary”. Furthermore, every creature has something to say to us about God the creator. Acknowledging this truth and giving thanks for the intimate bonds in our universal communion with all people and all creatures activates “generous care, full of tenderness”. And it also helps us to recognise Christ present in our poor and suffering brothers and sisters, to encounter them and to listen to their cry and the cry of the earth that echoes it.

Inwardly mobilised by these cries that demand of us another course, that demand we change, we will be able to contribute to the restoration of relations with our gifts and capacities. We will be able to regenerate society and not return to so-called “normality”, which is an ailing normality, which was ailing before the pandemic: the pandemic highlighted it! “Now we return to normality”: no, this will not do, because this normality was sick with injustice, inequality and environmental degradation. The normality to which we are called is that of the Kingdom of God, where “the blind see again, and the lame walk, those suffering from virulent skin-diseases are cleansed, and the deaf hear, the dead are raised to life and the good news is proclaimed to the poor”. And nobody plays dumb by looking the other way. This is what we have to do in order to change. In the normality of the Kingdom of God, there is bread for all and more to spare, social organisation is based on contributing, sharing and distributing, not on possessing, excluding and accumulating.

The gesture that enables progress in a society, a family, a neighbourhood, or a city, all of them, is to give oneself, to give, which is not giving alms, but to give from the heart. A gesture that distances us from selfishness and the eagerness to possess. But the Christian way of doing this is not a mechanical way: it is a human way. We will never be able to emerge from the crisis that has been highlighted by the pandemic, mechanically, with new tools - which are very important, they allow us to move forward, and we must not be afraid of them - but knowing that even the most sophisticated means, able to do many things, are incapable of one thing: tenderness. And tenderness is the very sign of Jesus' presence. Approaching others in order to walk together, to heal, to help, to sacrifice oneself for others.

So it is important, that normality of the Kingdom of God: there is bread for everyone, social organisation is based on contributing, sharing and distributing, with tenderness; not on possessing, excluding and accumulating. Because at the end of life, we will not take anything with us into the other life!

A small virus continues to cause deep wounds and to expose our physical, social and spiritual vulnerabilities. It has laid bare the great inequality that reigns in the world: inequality of opportunity, inequality of goods, inequality of access to health care, inequality of technology, education: millions of children cannot go to school, and so the list goes on. These injustices are neither natural nor inevitable. They are the work of man, they come from a model of growth detached from the deepest values. Food waste: with that waste one can feed others. And this has made many people lose hope and has increased uncertainty and anguish. That is why, to come out of the pandemic, we must find the cure not only for the coronavirus - which is important! - but also for the great human and socio-economic viruses. They must not be concealed or whitewashed so they cannot be seen. And certainly we cannot expect the economic model that underlies unfair and unsustainable development to solve our problems. It has not and will not, because it cannot do so, even though some false prophets continue to promise the “trickle-down” that never comes. You have heard yourselves, the theory of the glass: it is important that the glass is full, and then overflows to the poor and to others, and they receive wealth. But there is a phenomenon: the glass starts to fill up and when it is almost full it grows, it grows and it grows, and never overflows. We must be careful.

We need to set to work urgently to generate good policies, to design systems of social organisation that reward participation, care and generosity, rather than indifference, exploitation and particular interests. We must go ahead with tenderness. A fair and equitable society is a healthier society. A participatory society - where the “last” are taken into account just like the “first” - strengthens communion. A society where diversity is respected is much more resistant to any kind of virus.

Let us place this healing journey under the protection of the Virgin Mary, Our Lady of Health. May she, who carried Jesus in her womb, help us to be trustful. Inspired by the Holy Spirit, we can work together for the Kingdom of God that Christ inaugurated in this world by coming among us. It is a Kingdom of light in the midst of darkness, of justice in the midst of so many outrages, of joy in the midst of so much pain, of healing and of salvation in the midst of sickness and death, of tenderness in the midst of hatred. May God grant us to “viralise" love and to “globalise” hope in the light of faith.




Pope Francis Angelus 27.09.20

Conversion, changing the heart

Pope Francis Conversion, changing the heart 27.09.20 Angelus
Excerpt below, for the full transcript click on the picture link above

With His preaching on the Kingdom of God, Jesus opposes a religiosity that does not involve human life, that does not question the conscience and its responsibility in the face of good and evil. This is also demonstrated by the parable of the two sons, which is offered to us in the Gospel of Matthew (21:28-32). To the father's invitation to go and work in the vineyard, the first son impulsively responds “no, I'm not going”, but then he repents and goes; instead the second son, who immediately replies “yes, yes dad”, does not actually do so; he doesn't go. Obedience does not consist of saying “yes" or “no”, but always of acting, of cultivating the vineyard, of bringing about the Kingdom of God, in doing good. With this simple example, Jesus wants to go beyond a religion understood only as external and habitual practice, which does not affect people's lives and attitudes, a superficial religiosity, merely “ritual”, in the ugly sense of the word.

The exponents of this “façade” of religiosity, of which Jesus disapproves, in that time were “the chief priests and the elders of the people” (Mt 21:23), who, according to the Lord’s admonition, will be preceded in the Kingdom of God by “tax collectors and prostitutes” (see v. 31). Jesus tells them: “the tax collectors, meaning the sinners, and the harlots go into the kingdom of God before you”. This affirmation must not induce us to think that those who do not follow God’s commandments, those who do not follow morality, saying “In any case, those who go to Church are worse than us”, do well. No, this is not Jesus' teaching. Jesus does not indicate publicans and prostitutes as models of life, but as “privileged of Grace”. And I would like to underscore this word, “grace”. Grace, because conversion is always a grace. A grace that God offers to anyone who opens up and converts to Him. Indeed, these people, listening to his preaching, repented and changed their lives. Let us think of Matthew, for example. Saint Matthew, who was a tax collector, a traitor to his homeland.

In today’s Gospel, the one who makes the best impression is the first brother, not because he said “no” to his father, but because after his “no” he converted to “yes”, he repented. God is patient with each of us: He does not tire, He does not desist after our “no”; He leaves us free even to distance ourselves from Him and to make mistakes. Thinking about God's patience is wonderful! How the Lord always waits for us; He is always beside us to help us; but He respects our freedom. And He anxiously awaits our “yes”, so as to welcome us anew in His fatherly arms and to fill us with His boundless mercy. Faith in God asks us to renew every day the choice of good over evil, the choice of the truth rather than lies, the choice of love for our neighbour over selfishness. Those who convert to this choice, after having experienced sin, will find the first places in the Kingdom of heaven, where there is greater joy for a single sinner who converts than for ninety-nine righteous people.

But conversion, changing the heart, is a process, a process that purifies us from moral encrustations. And at times it is a painful process, because there is no path of holiness without some sacrifice and without a spiritual battle. Battling for good; battling so as not to fall into temptation; doing for our part, what we can, to arrive at living in the peace and joy of the Beatitudes. Today's Gospel passage calls into question the way of living a Christian life, which is not made up of dreams and beautiful aspirations, but of concrete commitments, in order to open ourselves ever more to God's will and to love for our brothers and sisters. But this, even the smallest concrete commitment, cannot be made without grace. Conversion is a grace we must always ask for: “Lord, give me the grace to improve. Give me the grace to be a good Christian”.

May Mary Most Holy help us to be docile to the action of the Holy Spirit. He is the One who melts the hardness of hearts and disposes them to repentance, so we may obtain the life and salvation promised by Jesus.




Pope Francis   Message for World Day of Migrants and Refugees 27.09.20  

Forced like Jesus Christ to Flee 

Pope Francis Message for World Day of Migrants and Refugees 27.09.20
For the full message click on the picture link above

Today the Church celebrates the World Day of Migrants and Refugees. This year I wished to dedicate my message to the internally displaced people, who are forced to flee, as also happened to Jesus and his family. “Like Jesus, forced to flee”, likewise the displaced, the migrants. Our remembrance and our prayer goes to them, in a particular way, and to those who assist them.





Pope Francis Address to the General Assembly of the United Nations 25.09.20

Pope Francis Address to the General Assembly of the United Nations 25.09.20
For the full transcript click on the picture link above

In these days, our world continues to be impacted by the Covid-19 pandemic, which has led to the loss of so many lives. This crisis is changing our way of life, calling into question our economic, health and social systems, and exposing our human fragility.



Pope Francis General Audience 23.09.20

From top to bottom and from bottom to top

Pope Francis From top to bottom and from bottom to top 23.09.20 General Audience
Excerpt below, for the full transcript click on the picture link above

To emerge better from a crisis like the current one, which is a health crisis and is, at the same time, a social, political and economic crisis, every one of us is called to assume responsibility for our own part, that is, to share the responsibility. We must respond not only as individual people, but also from the groups to which we belong, out of the roles we have in society, from our principles and, if we are believers, from our faith in God. Often, however, many people cannot participate in the reconstruction of the common good because they are marginalised, they are excluded or ignored; certain social groups do not succeed in making a contribution because they are economically or socially suffocated. In some societies, many people are not free to express their own faith and their own values, their own ideas: if they express them freely, they are put in jail. Elsewhere, especially in the western world, many people repress their own ethical or religious convictions. This is no way to emerge from the crisis, or at least to emerge from it better. We will emerge from it worse.

So that we might be able to participate in the healing and regeneration of our peoples, it is only right that everyone should have the adequate resources to do so. After the great economic depression of 1929, Pope Pius XI explained how important the principle of subsidiarity was. This principle has a double movement: from top to bottom and from bottom to top. Perhaps we do not understand what this means, but it is a social principle that makes us more united. I will try to explain it.

On the one hand, and above all in moments of change, when single individuals, families, small associations and local communities are not capable of achieving primary objectives, it is then right that the highest levels of society, such as the State, should intervene to provide the necessary resources to progress. For example, because of the coronavirus lockdown, many people, families and economic entities found themselves and still find themselves in serious trouble. Thus, public institutions are trying to help through appropriate interventions, social economic, regarding health…this is their function, what they need to do.

On the other hand, however, society’s leaders must respect and promote the intermediate or lower levels. In fact, the contribution of individuals, of families, of associations, of businesses, or every intermediary body, and even of the Church, is decisive. All of these, with their own cultural, religious, economic resources, or civil participation, revitalize and reinforce society. That is, there is a collaboration from the top and the bottom from the State to the people, and from the bottom to the top, from the institutions of people to the top. And this is exactly how the principle of subsidiarity is exercised.

Everyone needs to have the possibility of assuming their own responsibility in the process of healing the society of which they are a part. When a project is launched that directly or indirectly touches certain social groups, these groups cannot be left out from participating – for example: “What do you do?” “I go to work with the poor.” “Ah, how beautiful. And what do you do?” “I teach the poor, I tell the poor what they need to do.” No, this doesn’t work. The first step is to allow the poor to tell you how they live, what they need… Let everyone speak! And this is how the principle of subsidiarity works. We cannot leave out the participation of the people; their wisdom; the wisdom of the humbler groups cannot be set aside. Unfortunately, this injustice happens often in those places where huge economic and geopolitical interests are concentrated, such as, for example, certain extractive activities in some areas of the planet. The voices of the indigenous peoples, their culture and world visions are not taken into consideration. Today, this lack of respect of the principle of subsidiarity has spread like a virus. Let’s think of the grand financial assistance measures enacted by States. The largest financial companies are listened to rather than the people or the ones who really move the economy. Multinational companies are listened to more than social movements. Putting it in everyday language, they listen more to the powerful than to the weak and this is not the way, it is not the human way, it is not the way that Jesus taught us, it is not how the principle of subsidiarity is implemented. Thus, we do not permit people to be “agents in their own redemption”. There is this motto in the collective unconscious of some politicians or some social workers: everything for the people, nothing with the people. From top to bottom without listening to the wisdom of the people, without activating the wisdom of the people in resolving problems, in this case to emerge from the crisis. Or let’s think about the cure for the virus: the large pharmaceutical companies are listened to more than the healthcare workers employed on the front lines in hospitals or in refugee camps. This is not a good path. Everyone should be listened to, those who are at the top and those who are at the bottom, everyone.

To emerge better from a crisis, the principle of subsidiarity must be enacted, respecting the autonomy and the capacity to take initiative that everyone has, especially the least. All the parts of the body are necessary, as St Paul says, we’ve heard that those parts that may seem the weakest and least important, in reality are the most necessary (see 1 Cor 12:22). In light of this image, we can say that the principle of subsidiarity allows everyone to assume his or her own role for the healing and destiny of society. Implementing it, implementing the principle of subsidiarity gives hope, gives hope in a healthier and more just future; let’s construct this future together, aspiring to greater things, broadening our horizons and ideals. Either we do it together, or it won’t work. To emerge from the crisis does not mean to varnish over current situations so that they might appear more just. To emerge from the crisis means to change, and true change to which every contributes, all the persons that form a people. If everyone is not contributing the result will be negative.

In a previous catechesis we saw how solidarity is the way out of the crisis: it unites us and allows us to find solid proposals for a healthier world. But this path of solidarity needs subsidiarity. In fact, there is no true solidarity without social participation, without the contribution of intermediary bodies: families, associations, cooperatives, small businesses, and other expressions of society Everyone needs to contribute, everyone. This type of participation helps to prevent and to correct certain negative aspects of globalization and the actions of States. These contributions “from the bottom” should be encouraged. How beautiful it is to see the volunteers during the crisis. The volunteers come from every part of society, volunteers who come from well-off families and those who come from poorer families. But everyone, everyone together to emerge. This is solidarity and this is the principle of subsidiarity.

During the lockdown, the spontaneous gesture of applauding, applause for doctors and nurses began as a sign of encouragement and hope. Many risked their lives and many gave their lives. Let’s extend this applause to every member of the social body, to each and every one, for their precious contribution, no matter how small. Listen to that person! Give the person space to work, consult him or her.” Let’s applaud the “cast-aways”, those whom culture defines as those to be “thrown out”, this throw-away culture – that is, let’s applaud the elderly, children, persons with disability, let’s applaud workers, all those who dedicate themselves to service. Everyone collaborating to emerge from the crisis. But let’s not stop only at applauding. Hope is audacious, and so, let’s encourage ourselves to dream big. Let’s not be afraid to dream big, seeking the ideals of justice and social love that are born of hope. Let’s not try to reconstruct the past, the past is the past, let’s look forward to new things. The Lord’s promise is: “I will make all things news”. Above all the past that was unjust and already ill…. Let’s construct a future where the local and global dimensions mutually enrich each other – everyone can contribute, everyone must contribute their share, from their culture, from their philosophy, from their way of thinking – where the beauty and the wealth of smaller groups, even the groups that are cast aside, might flourish –because beauty is there too – and where those who have more dedicate themselves to service and give more to those who have less. Thank you.




Pope Francis Autistic Children and Young People Audience 21.09.20

Each flower has its own beauty

Pope Francis Each flower has its own beauty Autistic Children and Young People Audience 21.09.20
Excerpt below, for the full transcript click on the picture link above

I welcome you here in the Vatican. I am pleased to see your faces, and I can read in your eyes that you are happy to be with me for a while.

Your home is called “Sonnenschein”, that is, “sunshine”. I can imagine why those responsible chose this name. Because your home seems like a magnificent meadow of flowers in the sunshine, and you are the flowers of that House! God created the world with a great variety of flowers in every colour. Each flower has its own beauty, which is unique. And each one of us is beautiful in the eyes of God, and He loves us. This makes us feel the need to say to God: thank you! Thank you for the gift of life, for all creatures! Thank you for mum and dad! Thank you for our families! And thank you for the friends of the “Sonnenschein” Centre!

Saying this “thank you” to God is a beautiful prayer. God likes this way of praying. Then you can also add a small question. For example: Good Jesus, could you help mum and dad in their work? Could you give a little comfort to Grandma, who is sick? Could you provide for all the children in the world who have nothing to eat? Or: Jesus, I pray to you to help the Pope to guide the Church well. If you ask with faith, the Lord will certainly listen to you.

Finally, I express my gratitude to your parents, to the people who accompany you, to the president of the Region and all those present. Thank you for this beautiful initiative and for your commitment to the children entrusted to you. Everything that you have done to just one of these little ones, you have done to Jesus! I remember you in my prayer. May Jesus bless you always and Our Lady protects you.





Pope Francis Angelus 20.09.20

The surprising way God acts

Pope Francis The surprising way God acts 20.09.20 Angelus
Excerpt below, for the full transcript click on the picture link above

Today’s page from the Gospel (see Mt 20:1-16) recounts the parable of the workers called to put in a day’s work by the owner of the vineyard. Through this narrative, Jesus shows us the surprising way God acts, represented by two of the owner’s attitudes: the call and the reward.

First of all, the call. Five times the owner of the vineyard goes out and calls [people] to work for him: at six, at nine, at twelve, at three and at five in the afternoon. The image of this owner, who goes out numerous times to look for day labourers for his vineyard, is touching. That owner represents God who calls everyone and calls always, at any hour. Even today, God acts this way: He continues to call anyone, at whatever hour, to invite them to work in His Kingdom. This is God’s style, which in our turn we are called to receive and to imitate. He does not stay shut in within His world, but “goes out”: God always goes out, in search of us; He is not closed up – God goes out. He continually seeks out people, because He does not want anyone to be excluded from His loving plan.

Our communities are also called to go out to the various types of “boundaries” that there might be, to offer everyone the word of salvation that Jesus came to bring. It means being open to horizons in life that offer hope to those stationed on the existential peripheries, who have not yet experienced, or have lost, the strength and the light that comes with meeting Christ. The Church needs to be like God: always going out; and when the Church does not go out, it becomes sick with the many evils we have in the Church. And why are these illnesses in the Church? Because she does not go out. It is true that when someone goes out there is the danger of getting into an accident. But it is better a Church that gets into accidents because it goes out to proclaim the Gospel, than a Church that is sick because it stays in. God always goes out because He is a Father, because He loves. The Church must do the same: always going out.

The owner’s second attitude, representing God’s, is his way of compensating the workers. How does God pay? The owner agrees to “one denarius” with the first workers he hired in the morning. Instead, to those he hired later, he says: “Whatever is right I will give you”. At the end of the day, the owner of the vineyard orders that everyone be given the same pay, that is, one denarius. Those who had worked since morning are outraged and complain against the owner, but he insists: he wants to give the maximum pay to everyone, even to those who arrived last. God always pays the maximum amount: He does not pay halfway. He pays everything. In this way, it is understood that Jesus is not speaking about work and just wages – that is another problem – but about the Kingdom of God and the goodness of the heavenly Father who goes out continually to invite, and He pays everyone the maximum amount.

In fact, God behaves like this: He does not look at the time and at the results, but at the availability, He looks at the generosity with which we put ourselves at His service. His way of acting is more than just, in the sense that it goes beyond justice and is manifested in Grace. Everything is Grace. Our salvation is Grace. Our holiness is Grace. Giving us Grace, He bestows on us more than what we merit. And so, those who reason using human logic, that is, the logic of the merits acquired through one’s own greatness, from being first, find themselves last. “But, I have worked a lot, I have done so much in the Church, I have helped a lot and they pay me the same as this person who arrived last…”. Let’s remember who was the first canonized saint in the Church: the Good Thief. He “stole” Paradise at the last minute of his life: this is Grace. This is what God is like, even with us. Instead, those who seek thinking of their own merits, fail; those who humbly entrust themselves to the Father’s mercy, from being last – like the Good Thief – find themselves first.

May Mary Most Holy help us to feel every day the joy and wonder of being called by God to work for Him, in His field which is the world, in His vineyard which is the Church. And to have as our only recompense His love, friendship with Jesus.




Pope Francis General Audience 16.09.20

Contemplation and Care of our common home

Pope Francis Contemplation and Care of our common home 16.09.20 General Audience
Excerpt below, for the full transcript click on the picture link above

To emerge from a pandemic, we need to look after and care for each other. And we must support those who care for the weakest, the sick and the elderly. Ah, there is the tendency to cast the elderly aside, to abandon them. And this is bad. These people - well defined by the Spanish term "cuidadores" (caretakers), those who take care of the sick - play an essential role in today's society, even if they often do not receive the recognition and recompense they deserve. Caring is a golden rule of our nature as human beings, and brings with it health and hope. Taking care of those who are sick, of those who are in need, of those who are cast aside: this is a human, and also Christian, wealth.
We must also extend this care to our common home: to the earth and to every creature. All forms of life are interconnected, and our health depends on that of the ecosystems that God created and entrusted to us to care for (Gen 2:15). Abusing them, on the other hand, is a grave sin that damages us, and harms us, and makes us sick. The best antidote against this misuse of our common home is contemplation. But how come? Isn’t there a vaccine for this, for the care of the common home, so as not to set it aside? What is the antidote against the sickness of not taking care of our common home? It is contemplation. “If someone has not learned to stop and admire something beautiful, we should not be surprised if he or she treats everything as an object to be used and abused without scruple. Also in terms of using things and discarding them. However, our common home, creation, is not a mere "resource". Creatures have a value in and of themselves and each one "reflects in its own way a ray of God's infinite wisdom and goodness". This value and this ray of divine light must be discovered and, in order to discover it, we need to be silent, we need to listen, and we need to contemplate. Contemplation also heals the soul.
Without contemplation, it is easy to fall prey to an unbalanced and arrogant anthropocentrism, the “I” at the centre of everything, which gives excessive importance to our role as human beings, positioning us as absolute rulers of all other creatures. A distorted interpretation of biblical texts on creation has contributed to this misinterpretation, which leads to the exploitation of the earth to the point of suffocating it. Exploiting creation: this is the sin. We believe that we are at the centre, claiming to occupy God's place and so we ruin the harmony of creation, the harmony of God’s plan. We become predators, forgetting our vocation as custodians of life. Of course, we can and must work the earth so as to live and to develop. But work is not synonymous with exploitation, and it is always accompanied by care: ploughing and protecting, working and caring... This is our mission. We cannot expect to continue to grow on a material level, without taking care of the common home that welcomes us. Our poorest brothers and sisters and our mother earth lament for the damage and injustice we have caused, and demand we take another course. It demands of us a conversion, a change of path; taking care of the earth too, of creation.
Therefore, it is important to recover the contemplative dimension, that is, looking at the earth, creation as a gift, not as something to exploit for profit: no. When we contemplate, we discover in others and in nature something much greater than their usefulness. Here is the heart of the issue: contemplating is going beyond the usefulness of something. Contemplating the beautiful does not mean exploiting it, no: contemplating. It is free. We discover the intrinsic value of things given to them by God. As many spiritual masters have taught us, heaven, earth, sea, and every creature have this iconic capacity, or this mystical capacity to bring us back to the Creator and to communion with creation. For example, St. Ignatius of Loyola, at the end of his Spiritual Exercises, invites us to carry out "Contemplation to come to love", that is, to consider how God looks at His creatures and to rejoice with them; to discover God's presence in His creatures and, with freedom and grace, to love and care for them.
Contemplation, which leads us to an attitude of care, is not a question of looking at nature from the outside, as if we were not immersed in it. But we are inside nature, we are part of nature. Rather, it is done from within, recognising us as part of creation, making us protagonists and not mere spectators of an amorphous reality that is only to be exploited. Those who contemplate in this way experience wonder not only at what they see, but also because they feel they are an integral part of this beauty; and they also feel called to guard it and to protect it. And there is one thing we must not forget: those who cannot contemplate nature and creation, cannot contemplate people in their true wealth. And those who live to exploit nature end up exploiting people and treating them like slaves. This is a universal law. If you cannot contemplate nature, it will be very difficult for you to contemplate people, the beauty of people, your brother, your sister. All of us.
Those who know how to contemplate will more easily set to work to change what produces degradation and damage to health. They will strive to educate and promote new production and consumption habits, to contribute to a new model of economic growth that guarantees respect for our common home and respect for people. The contemplative in action: this is good! Each one of us should be a guardian of the environment, of the purity of the environment, seeking to combine ancestral knowledge of millennia-long cultures with new technical knowledge, so that our lifestyle may always be sustainable.
Finally, contemplating and caring: these are two attitudes that show the way to correct and rebalance our relationship as human beings with creation.
Oftentimes, our relationship with creation seems to be a relationship between enemies: destroying creation for our benefit. Exploiting creation for our profit. Let us not forget that this will be paid for dearly; let us not forget that Spanish saying: “God always forgives; we forgive sometimes; nature never forgives”. Today I was reading in the newspaper about those two great glaciers in Antarctica, near the Amundsen Sea: they are about to fall. It will be terrible, because the sea level will rise and this will bring many, many difficulties and cause so much harm. And why? Because of global warming, not caring for the environment, not caring for the common home. On the other hand, when we have this relationship - let me say the word - “fraternal": it is a figure of speech; a "fraternal" relationship with creation, we will become guardians of the common home, guardians of life and guardians of hope. We will guard the heritage that God has entrusted to us so that future generations may enjoy it. And some may say: "But, I can get by like this". But the problem is not how you are going to manage today - this was said by a German theologian, a Protestant, a good man: Bonhoeffer - the problem is not how you are managing today; the problem is: what will be the legacy, life for future generations? Let us think of our children, our grandchildren: what will we leave if we exploit creation? Let us protect this path of the "guardians" of our common home, guardians of life and also guardians of hope. They safeguard the heritage that God has entrusted to us (people, all people) so that future generations may enjoy it. I think especially of the indigenous peoples, to whom we all owe a debt of gratitude - also of penance, to repair the evil we have done to them. But I am also thinking of those movements, associations, popular groups, which are committed to protecting their territory with its natural and cultural values. These social realities are not always appreciated, and at times they are even obstructed; because they do not earn money; but in reality they contribute to a peaceful revolution, that we might call the “revolution of care”. Contemplating so as to care, contemplating to protect, to protect ourselves, creation, our children, and our grandchildren, and to protect the future. Contemplating to care for and to protect, and to leave a legacy to the future generation.
And this must not be delegated to others: this is the task of every human being. Each one of us can and must be a “guardian of the common home”, capable of praising God for His creatures, and of contemplating creatures, and protecting them. Thank you.




Pope Francis Angelus 13.09.20

Forgiveness and Mercy

Pope Francis Forgiveness and Mercy 13.09.20 Angelus
Excerpt below, for the full transcript click on the picture link above

In the parable in today’s Gospel reading, that of the merciful King (Mt 18:21-35), twice we find this plea: “Be patient with me, and I will pay you back in full”. The first time it is pronounced by the servant who owes his master ten thousand talents, an enormous sum. Today it would be millions and millions of dollars. The second time it is repeated by another servant of the same master. He too is in debt, not towards the master, but towards the same servant who has that enormous debt. And his debt is very small, maybe a week’s wages.

The heart of the parable is the indulgence the master shows towards his servant with the bigger debt. The evangelist underlines that, “moved with compassion the master”- we should never forget this word of Jesus: “Have compassion”, Jesus always had compassion - “moved with compassion the master let him go and forgave him the loan”. An enormous debt, therefore a huge remission! But that servant, immediately afterwards, showed himself to be pitiless towards his companion, who owed him a modest sum. He does not listen to him, he is extremely hostile against him and has him thrown in prison until he has paid his debt. The master hears about this and, outraged, calls the wicked servant back and has him condemned. “I forgave you a great deal and you are not capable of forgiving so little?”

In the parable we find two different attitudes: God’s - represented by the king who forgives a lot, because God always forgives - and the human person’s. The divine attitude is justice pervaded with mercy, whereas the human attitude is limited to justice. Jesus exhorts us to open ourselves with courage to the strength of forgiveness, because in life not everything can be resolved with justice. We know this. There is a need for that merciful love, which is also at the basis of the Lord’s answer to Peter’s question, which precedes the parable. Peter’s question goes like this: “Lord, if my brother sins against me, how often must I forgive him?”. And Jesus replies, “I say to you, not seven times but seventy-seven times”. In the symbolic language of the Bible this means that we are called to forgive always.

How much suffering, how many wounds, how many wars could be avoided if forgiveness and mercy were the style of our life! Even in families, even in families. How many families are disunited, who do not know how to forgive each other. How many brothers and sisters bear resentment within. It is necessary to apply merciful love to all human relationships: between spouses, between parents and children, within our communities, in the Church and also in society and politics.

Today as we were celebrating the Mass, I paused, touched by a phrase in the first reading from the book of Sirach. The phrase says, remember the end and stop hating. A beautiful phrase. But think of the end. Just think, you will be in a coffin… and you take your hatred there. Think about the end, stop hating, stop resenting. Let’s think of this phrase that is very touching. Remember the end and stop hating.

It is not easy to forgive because although in moments of calm we think “Yes, this person has done so many things to me but I have done many too. Better to forgive so as to be forgiven”, but then resentment returns like a bothersome fly in the summer that keeps coming back. Forgiveness isn’t something we do in a moment, it is a something continuous, against that resentment, that hatred that keeps coming back. Let’s think of our end and stop hating.

Today’s parable helps us to grasp fully the meaning of that phrase we recite in the Lord’s Prayer: “And forgive us our trespasses, as we forgive those who trespass against us” (Mt 6:12). These words contain a decisive truth. We cannot demand God’s forgiveness for ourselves if we in turn do not grant forgiveness to our neighbour. It is a condition. Think of your end, of God’s forgiveness, and stop hating. Reject resentment, that bothersome fly that keeps coming back. If we do not strive to forgive and to love, we will not be forgiven and loved either.

Let us entrust ourselves to the maternal intercession of the Mother of God: May she help us to realise how much we are in debt to God, and to remember that always, so that our hearts may be open to mercy and goodness.




Pope Francis 12.09.20

Meeting of the Laudato Si Communities

Pope Francis Meeting of the Laudato Si Communities 12.09.20
Excerpt below, for the full transcript click on the picture link above

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. You have placed the 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; everything is related. In fact, I would like to say, everything is harmonious. 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: it may be said 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, and you choose to do so following the example of Saint Francis of Assisi, with meekness and industriousness, 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 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, otherwise history will not forgive us. We need to work today for everyone’s future. Young people and the poor will hold us to account.

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, 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. Sickened by consumption, 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; 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 give ourself 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 do not remain with their hands in their pockets, but instead find something tangible to do. Contemplation leads you to action.

Here, then, is the second word: compassion. It is the fruit of contemplation. How is it understood that someone is contemplative, if someone has assimilated God’s outlook? If someone has compassion for others, compassion is not to say: "this pains me...", compassion is "to suffer with", if someone goes beyond excuses and theories in order to see others as brothers and sisters to be protected. This is the proof, because this is what God’s gaze does, who despite all the evil we think and do, 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. 

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”: these are the symptoms of indifference. Those who have compassion instead pass from “you do not matter to me” to “you are important to me”. However, compassion is not just 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 (see Lk 10:33-34). The world needs this creative and active charity, people who do not stay 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 a neighbour. And that's 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 industrialised countries! 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 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 every one of your Communities would not settle to live as spectators, but will be meek and determined protagonists in building the future for all. And all this is fraternity. Working as and as brothers. Build universal fraternity. And this is the moment. This is today's challenge. 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. To those of you who pray, I ask you to pray, and to those who do not pray, at least send me good vibes: I need it! And now I would like to ask God to bless each of you, bless the hearts of each of you, whether believer or non-believer, of whatever religious tradition. God bless all of you. Amen.






Pope Francis General Audience 09.09.20

Love and the common good

Pope Francis Love and the common good 09.09.20 General Audience
Excerpt below, for the full transcript click on the picture link above

The crisis we are living due to the pandemic is affecting everyone; we will emerge from it for the better if we all seek the common good together; the contrary is we will emerge for the worse. Unfortunately, we see partisan interests emerging. For example, some would like to appropriate possible solutions for themselves, as in the case of vaccines, to then sell them to others. Some are taking advantage of the situation to instigate divisions: by seeking economic or political advantages, generating or exacerbating conflicts. Others simply are not interesting themselves in the suffering of others, they pass by and go their own way. They are the devotees of Pontius Pilate, washing their hands of others’ suffering.

The Christian response to the pandemic and to the consequent socio-economic crisis is based on love, above all, love of God who always precedes us. He loves us first, He always precedes us in love and in solutions. He loves us unconditionally and when we welcome this divine love, then we can respond similarly. I love not only those who love me – my family, my friends, my group – but I also love those who do not love me, I also love those who do not know me or who are strangers, and even those who make me suffer or whom I consider enemies. This is Christian wisdom, this is how Jesus acted. And the highest point of holiness, let’s put it that way, is to love one’s enemies which is not easy, it is not easy. Certainly, to love everyone, including enemies, is difficult – I would say it is even an art! But an art that can be learned and improved. True love that makes us fruitful and free is always expansive, and true love is not only expansive, it is inclusive. This love cares, heals and does good. How many times a caress does more good than many arguments, a caress, we can think, of pardon instead of many arguments to defend oneself. It is inclusive love that heals.

So, love is not limited to the relationship between two or three people, or to friends or to family, it goes beyond. It comprises civil and political relationships, including a relationship with nature. Love is inclusive, everything. Since we are social and political beings, one of the highest expressions of love is specifically social and political which is decisive to human development and in order to face any type of crisis. We know that love makes families and friendships flourish; but it is good to remember that it also makes social, cultural, economic and political relationships flourish, allowing us to construct a “civilisation of love”, as Saint Paul VI used to love to say and, in turn, Saint John Paul II. Without this inspiration the egotistical, indifferent, throw-away culture prevails – that is to discard anything I do not like, whom I cannot love or those who seem to me to not to be useful in society. Today at the entrance, a married couple said to me: “Pray for me (us) because we have a disabled son.” I asked: “How old is he?” “He is pretty old.” “And what do you do?” “We accompany him, help him.” All of their lives as parents for that disabled son. This is love. And the enemies, the adversarial politicians, according to our opinion, seem to be “disabled” politicians, socially, but they seem to be that way. Only God knows if they are truly thus or not. But we must love them, we must dialogue, we must build this civilisation of love, this political and social civilisation of the unity of all humanity. Otherwise, wars, divisions, envy, even wars in families: because inclusive love is social, it is familial, it is political…love pervades everything.

The coronavirus is showing us that each person’s true good is a common good, not only individual, and, vice versa, the common good is a true good for the person. If a person only seeks his or her own good, that person is egotistical. Instead, the person is kinder, nobler, when his or her own good is open to everyone, when it is shared. Health, in addition to being an individual good, is also a public good. A healthy society is one that takes care of everyone’s health, of all.

A virus that does not recognise barriers, borders, or cultural or political distinctions must be faced with a love without barriers, borders or distinctions. This love can generate social structures that encourage us to share rather than to compete, that allow us to include the most vulnerable and not to cast them aside, that help us to express the best in our human nature and not the worst. True love does not know the throw-away culture, it does not know what it is. In fact, when we love and generate creativity, when we generate trust and solidarity, it is then that concrete initiatives emerge for the common good. And this is valid at both the level of the smallest and largest communities, as well as at the international level. What is done in the family, what is done in the neighbourhood, what is done in the village, what is done in the large cities and internationally is the same, it is the same seed that grows, grows, grows and bears fruit. If you in your family, in your neighbourhood start out with envy, with battles, there will be war in the end. Instead, if you start out with love, to share love, forgiveness, there will be love and forgiveness for everyone.

Conversely, if the solutions for the pandemic bear the imprint of egoism, whether it be by persons, businesses or nations, we may perhaps emerge from the coronavirus crisis, but certainly not from the human and social crisis that the virus has brought to light and accentuated. Therefore, be careful not to build on sand! To build a healthy, inclusive, just and peaceful society we must do so on the rock of the common good. The common good is a rock. And this is everyone’s task, not only that of a few specialists. Saint Thomas Aquinas used to say that the promotion of the common good is a duty of justice that falls on each citizen. Every citizen is responsible for the common good. And for Christians, it is also a mission. As Saint Ignatius of Loyola taught, to direct our daily efforts toward the common good is a way of receiving and spreading God’s glory.

Unfortunately, politics does not often have a good reputation, and we know why. This is not to say that all politicians are bad, no, I do not want to say this. I am only saying that unfortunately, politics do not often have a good reputation. Why? But it does not have to resign itself to this negative vision, but instead react to it by showing in deeds that good politics is possible, or rather that politics that puts the human person and the common good at the center is a duty. If you read history of humanity you will find many holy politicians who trod this path. It is possible insofar as every citizen, and especially those who assume social and political commitments and positions, roots what they do in ethical principles and nurtures it with social and political love. Christians, in a particular way the laity, are called to give good example of this and can do it thanks to the virtue of charity, cultivating its intrinsic social dimension.

It is therefore time to improve our social love – I want to highlight this: our social love – with everyone’s contribution, starting from our littleness. The common good requires everyone’s participation. If everyone contributes his or her part, and if no one is left out, we can regenerate good relationships on the communitarian, national and international level and even in harmony with the environment. Thus, through our gestures, even the most humble ones, something of the image of God we bear within us will be made visible, because God is the Trinity, God is love, God is love. This is the most beautiful definition of God that is in the Bible. The Apostle John, who loved Jesus so much, gives it to us. With His help, we can heal the world working, yes, all together for the common good, for everyone’s common good. Thank you.





Pope Francis Angelus 06.09.20

Fraternal Correction

Pope Francis Fraternal Correction 06.09.20 Angelus
Excerpt below, for the full transcript click on the picture link above

This Sunday's Gospel passage (Mt 18:15-20) is taken from Jesus' fourth discourse in Matthew's account, known as the discourse on the 'community' or the 'ecclesial' discourse. Today's passage speaks about fraternal correction, and invites us to reflect on the twofold dimension of Christian existence: community, which demands safeguarding communion - that is, the unity of the Church - and personal, which obliges attention and respect for every individual conscience.

To correct a brother who has made a mistake, Jesus suggests a pedagogy of rehabilitation. And Jesus' pedagogy is always a pedagogy of rehabilitation, of salvation. And this pedagogy of rehabilitation is articulated in three passages. In the first place he says: “point out the fault when the two of you are alone” (v. 15), that is, do not air his sin in public. It is about going to your brother with discretion, not to judge him but to help him realize what he has done. How many times have we had this experience: someone comes and tells us: 'But listen, you were mistaken about this. You should change a little in this regard'. Perhaps in the beginning we get angry, but then we say 'thank you', because it is a gesture of brotherhood, of communion, of help, of rehabilitation.

And it is not easy to put this teaching of Jesus into practice, for various reasons. There is the fear that the brother or sister may react badly; at times you may lack sufficient confidence with him or with her. And other reasons. But every time we have done this, we have felt it was precisely the way of the Lord.

However, it may happen that, despite my good intentions, the first intervention may fail. In this case it is good not to give up and say: 'Make do, I wash my hands of it'. No, this is not Christian. Do not give up, but seek the support of some other brother or sister. Jesus says: “if he does not listen, take one or two others along with you, that every word may be confirmed by the evidence of two or three witnesses” (v. 16). This is a precept of Mosaic law (Deut 19:15). Although it may seem a disadvantage to the accused, in reality it will serve to protect him against false accusers. But Jesus goes further: the two witnesses are called not to accuse and judge, but to help. 'But let us agree, you and I, let us go talk to this man or woman, who is mistaken, who is making a bad impression. Let us go as brothers and speak to him or her'. This is the attitude of rehabilitation that Jesus wants from us. In fact Jesus explains that even this approach – the second approach, with witnesses - may fail, unlike Mosaic law, for which the testimony of two or three witnesses was enough to convict.

Indeed, even the love of two or more brothers or sisters may be insufficient, because that man or woman is stubborn. In this case – Jesus adds – “tell it to the church” (v. 17), that is, the community. In some situations the entire community becomes involved. There are things that can have an impact on other brothers and sisters: it takes a greater love to rehabilitate the brother. But at times even this may not be enough. And Jesus says: “and if he refuses to listen even to the church, let him be to you as a Gentile and a tax collector”. This expression, seemingly so scornful, in reality invites us to put the brother in God's hands: only the Father will be able to show a greater love than that of all brothers and sisters put together.

This teaching of Jesus helps us a great deal, because – let us consider an example – when we see a mistake, a fault, a slip, in that brother or sister, usually the first thing we do is to go and recount it to others, to gossip. And gossip closes the heart to the community, closes off the unity of the Church. The great gossiper is the devil, who always goes about telling bad things about others, because he is the liar who seeks to separate the Church to distance brothers and sisters and not create community. Please, brothers and sisters, let us make an effort not to gossip. Chatter is a plague more awful than Covid! Let us make an effort: no gossip. It is the love of Jesus, who had embraced the tax collectors and Gentiles, scandalizing the conformists of the time. However it is not a sentence without an appeal, but a recognition that at times our human attempts may fail, and that only being before God can bring the brother to face his own conscience and responsibility for his actions. If this matter does not work, then silence and prayer for the brother or sister who has made a mistake, but never gossip.

May the Virgin Mary help us to make fraternal correction a healthy practice, so that in our communities ever new fraternal relationships, founded on mutual forgiveness and above all on the invincible power of God's mercy, may be instilled.




Pope Francis General Audience 02.09.20

Do I think of the needs of others?

Pope Francis Do I think of the needs of others? 02.09.20 General Audience
Excerpt below, for the full transcript click on the picture link above

The current pandemic has highlighted our interdependence: we are all linked to each other, for better or for worse. Therefore, to come out of this crisis better than before, we have to do so together; together, not alone. Either it is done together, or it is not done. We must do it together, all of us, in solidarity. I would like to underline this word today: solidarity.

As a human family we have our common origin in God; we dwell in a common home, the garden-planet, the earth where God placed us; and we have a common destination in Christ. But when we forget all this, our interdependence becomes dependence on others, we lose this harmony of interdependence and solidarity and we become dependent increasing inequality and marginalisation; it weakens the social fabric and the environment deteriorates. 

Therefore, the principle of solidarity is now more necessary than ever. In an interconnected world, we experience what it means to live in the same “global village”; this expression is beautiful, isn’t it? The big wide world is none other than a global village, because everything is interconnected, but we do not always transform this interdependence into solidarity. There is a long journey between interdependence and solidarity. Selfishness - individual, national and power-groups - and ideological rigidities instead sustain "structures of sin”. 
The word ‘solidarity’ is a little worn and at times poorly understood, but it refers to something more than a few sporadic acts - the odd sporadic act - of generosity". Much more! “It presumes the creation of a new mindset; a new mindset which thinks in terms of community and the priority of life of all over the appropriation of goods by a few. It is not merely a question of helping others - it is good to do so, but it is more than that - it is a matter of justice. ). Interdependence, in order to be in solidarity and to bear fruit, needs strong roots in the humanity and nature created by God; it needs respect for faces and for the land.

The Bible, from the very beginning, warns us of this. Think of the account of the Tower of Babel (see Gen 11: 1-9), which describes what happens when we try to reach heaven - that is, our destination - ignoring our bond with humanity, creation and the Creator. It is a figure of speech. This happens every time that someone wants to climb up and up, without taking others into consideration. Just myself, no? Think about the tower. We build towers and skyscrapers, but we destroy community. We unify buildings and languages, but we mortify cultural wealth. We want to be masters of the Earth, but we ruin biodiversity and ecological balance. In another audience I spoke about those fishermen from San Benedetto del Tronto, who came this year, and they told me that this year: “We have taken 24 tonnes of waste out of the sea, half of which was plastic”. Just think! But this is ruining the earth - not having solidarity with the earth, which is a gift - and the ecological balance.

I remember a medieval account of this “Babel syndrome”, which occurs when there is no solidarity. This medieval account says that, during the building of the tower, when a man fell - they were slaves, weren’t they? - and died, no-one said anything, or at best, “Poor thing, he made a mistake and he fell”. Instead, if a brick fell, everyone complained. And if someone was to blame, he was punished. Why? Because a brick was costly to make, to prepare, to fire. A brick was worth more than a human life. Every one of us, think about what happens today. Unfortunately, something of the type can happen nowadays too. When shares fall in the financial markets, all the agencies report the news - we have seen it in the newspapers in these days. Thousands of people fall due to hunger and poverty, and no-one talks about it.

Pentecost is diametrically opposed to Babel (see Acts 2: 1-3), we heard at the beginning of the audience. The Holy Spirit, descending from above like wind and fire, sweeps over the community closed up in the Cenacle, infuses it with the power of God, and inspires it to go out and announce the Lord Jesus to everyone. The Spirit creates unity in diversity; He creates harmony. In Pentecost, each one of us is an instrument, but a community instrument that participates fully in building up the community.

With Pentecost, God makes Himself present and inspires the faith of the community united in diversity and in solidarity. A diversity in solidarity possesses “antibodies” that ensure that the singularity of each person - which is a gift, unique and unrepeatable - not sicken with individualism, with selfishness. Diversity in solidarity also possesses antibodies that heal social structures and processes that have degenerated into systems of injustice, systems of oppression. Therefore, solidarity today is the road to take towards a post-pandemic world, towards the healing of our interpersonal and social sicknesses. There is no other way. Either we go ahead along the road of solidarity, or things will worsen. One does not come out of a crisis the same as before. The pandemic is a crisis. We emerge from a crisis either better or worse than before. It is up to us to choose. And solidarity is, indeed, a way of coming out of the crisis better, not with superficial changes, with a fresh coat of paint so everything looks fine. No. Better!

In the midst of crises, a solidarity guided by faith enables us to translate the love of God in our globalised culture. By interweaving communities and sustaining processes of growth that are truly human and solid. I would like to ask a question: do I think of the needs of others? Everyone, answer in your heart.

In the midst of crises and tempests, the Lord calls to us and invites us to reawaken and activate this solidarity capable of giving solidity, support and meaning to these hours in which everything seems to be wrecked. May the creativity of the Holy Spirit encourage us to generate new forms of familiar hospitality, fruitful fraternity and universal solidarity. Thank you.



 
Pope Francis Appeal for Lebanon 02.09.20



One month after the tragedy that struck the city of Beirut, my thoughts turn once again to Lebanon and its people, so sorely tried. The priest beside me has brought the Lebanese flag to this Audience.
Today, I would repeat the words spoken by Saint John Paul II thirty years ago, at a crucial moment in Lebanon’s history: “Faced with repeated tragedies which each of the land’s inhabitants knows, we are aware of the extreme danger that threatens the very existence of the country: Lebanon cannot be abandoned in its solitude.
For over a hundred years, Lebanon has been a country of hope. Even in the darkest periods of its history, the Lebanese people maintained their faith in God and proved capable of making their land a place of tolerance, respect and coexistence unique in that region. How true it is that Lebanon is more than a State: it is “a message of freedom and an example of pluralism, both for the East and for the West” (ibid.). For the good of the country and the world, we cannot let this legacy be lost.
I encourage all Lebanese to persevere in hope and to summon the strength and energy needed to start anew. I ask political and religious leaders to commit themselves with sincerity and openness to the work of rebuilding, setting aside all partisan interests and looking to the common good and the future of the nation. Once again, I ask the international community to support Lebanon and to help it emerge from this grave crisis, without becoming caught up in regional tensions.
In a special way, my thoughts turn to the people of Beirut, who have suffered so greatly from the explosion. Brothers and sisters, take courage once more! Let faith and prayer be your strength. Do not abandon your homes and your heritage. Do not abandon the dreams of those who believed in the dawn of a beautiful and prosperous country.
Dear bishops, priests, consecrated and lay persons, continue to accompany the faithful. Of you, bishops and priests, I ask apostolic zeal, poverty and austerity. Be poor together with your poor and suffering people. Be the first to give an example of poverty and humility. Help the faithful and your people to rise again and contribute actively to a new rebirth. May all alike foster concord and renewal in the name of the common good and a genuine culture of encounter, peaceful coexistence and fraternity. Fraternity: a word so dear to Saint Francis. May this concord be a source of renewal in the common interest. This will prove a sure basis for the continuity of the Christian presence and your own inestimable contribution to the country, the Arab world and the whole region, in a spirit of fraternity among all the religious traditions present in Lebanon.
For this reason, I would ask everyone to join in a universal day of prayer and fasting for Lebanon on Friday next, 4 September. I intend to sent my own representative to Lebanon that day to be present with its people: The Secretary of State will go in my name to express my spiritual closeness and solidarity. Let us pray for Lebanon as a whole and for Beirut. And let us demonstrate our closeness by concrete works of charity, as on other similar occasions. I also invite our brothers and sisters of other religious confessions to join in this initiative in whatever way they deem best, but together as one.
And now I ask you to entrust to Mary, Our Lady of Harissa, our hopes and our fears. May she sustain all who grieve for their loved ones and instil courage in those who have lost their homes and, with them, a part of their lives! May she intercede with the Lord Jesus so that the Land of Cedars may flourish once again and spread the fragrance of fraternal coexistence throughout the entire Middle East.





Pope Francis Message for the World Day of Prayer for the Care of Creation 01.09.20

Pope Francis Message for the World Day of Prayer for the Care of Creation 01.09.20
Excerpt below, for the full transcript click on the picture link above

The first day of September is celebrated by the Christian family as the World Day of Prayer for the Care of Creation and the beginning of the Season of Creation, which concludes on the feast of Saint Francis of Assisi on the fourth of October. During this period, Christians worldwide renew their faith in the God of creation and join in prayer and work for the care of our common home.
I am very pleased that the theme chosen by the ecumenical family for the celebration of the 2020 Season of Creation is Jubilee for the Earth, precisely in this year that marks the fiftieth anniversary of Earth Day. In the Holy Scriptures, a Jubilee is a sacred time to remember, return, rest, restore, and rejoice.
We exist only in relationships: with God the Creator, with our brothers and sisters as members of a common family, and with all of God’s creatures within our common home.
We need constantly to remember that “everything is interconnected, and that genuine care for our own lives and our relationships with nature is inseparable from fraternity, justice and faithfulness to others” .
The Jubilee season calls us to think once again of our fellow human beings, especially the poor and the most vulnerable. We are asked to re-appropriate God’s original and loving plan of creation as a common heritage, a banquet which all of our brothers and sisters share in a spirit of conviviality, not in competitive scramble but in joyful fellowship, supporting and protecting one another.
The disintegration of biodiversity, spiralling climate disasters, and unjust impact of the current pandemic on the poor and vulnerable: all these are a wakeup call in the face of our rampant greed and consumption.
The earth from which we were made is thus a place of prayer and meditation.
Our constant demand for growth and an endless cycle of production and consumption are exhausting the natural world. Forests are leached, topsoil erodes, fields fail, deserts advance, seas acidify and storms intensify. Creation is groaning.
Today we need to find just and sustainable ways of living that can give the Earth the rest it requires, ways that satisfy everyone with a sufficiency, without destroying the ecosystems that sustain us.
In some ways, the current pandemic has led us to rediscover simpler and sustainable lifestyles. The crisis, in a sense, has given us a chance to develop new ways of living. Already we can see how the earth can recover if we allow it to rest: the air becomes cleaner, the waters clearer, and animals have returned to many places from where they had previously disappeared. The pandemic has brought us to a crossroads. We must use this decisive moment to end our superfluous and destructive goals and activities, and to cultivate values, connections and activities that are life-giving. We must examine our habits of energy usage, consumption, transportation, and diet. We must eliminate the superfluous and destructive aspects of our economies, and nurture life-giving ways to trade, produce, and transport goods.
We should not forget the historic exploitation of the global South that has created an enormous ecological debt, due mainly to resource plundering and excessive use of common environmental space for waste disposal. It is a time for restorative justice. In this context, I repeat my call for the cancellation of the debt of the most vulnerable countries, in recognition of the severe impacts of the medical, social and economic crises they face as a result of Covid-19. 
We also need to restore the land. Climate restoration is of utmost importance, since we are in the midst of a climate emergency. We are running out of time, as our children and young people have reminded us. We need to do everything in our capacity to limit global average temperature rise under the threshold of 1.5°C enshrined in the Paris Climate Agreement, for going beyond that will prove catastrophic, especially for poor communities around the world.
I invite all nations to adopt more ambitious national targets to reduce emissions, in preparation for the important Climate Summit (COP 26) in Glasgow in the United Kingdom.
Biodiversity restoration is also crucially important in the context of unprecedented loss of species and degradation of ecosystems. We need to support the U.N. call to safeguard 30% of the earth as protected habitats by 2030 in order to stem the alarming rate of biodiversity loss. I urge the international community to work together to guarantee that the Summit on Biodiversity (COP 15) in Kunming, China becomes a turning point in restoring the earth to be a home of life in abundance, as willed by the Creator.
We must restore with justice in mind, ensuring that those who have lived on the land for generations can regain control over its usage. Indigenous communities must be protected from companies, particularly multinational companies, that “operate in less developed countries in ways they could never do at home”, through the destructive extraction of fossil fuels, minerals, timber and agroindustrial products.
We rejoice to see how young people and communities, particularly indigenous communities, are on the frontlines in responding to the ecological crisis.
We also rejoice to see how the Laudato Si’ Special Anniversary Year is inspiring many initiatives at local and global levels for the care of our common home and the poor.
We rejoice too that faith communities are coming together to create a more just, peaceful and sustainable world.
Let us all rejoice that our loving Creator sustains our humble efforts to care for the earth, which is also God’s home where his Word “became flesh and lived among us” and which is constantly being renewed by the outpouring of the Holy Spirit.
“Send forth your Spirit, O Lord, and renew the face of the earth” (cf. Ps 104:30).