Brothers and sisters, good morning and welcome!

As we continue our journey through the Pastoral Constitution Gaudium et Spes of the Second Vatican Ecumenical Council, we come to the third chapter of the first part, which bears the intriguing title: “Man’s Activity Throughout the World”. The fundamental question is this: what is the value of human activity in the world, and therefore of technical, social and scientific progress? We may recall that, less than four years after the close of the Council, on the night of 20–21 July 1969, man set foot on the Moon for the first time.

Created in the image and likeness of God, the human being is the agent of progress. With freedom and intelligence, he increases his knowledge, thereby advancing society as a whole. We can easily see this by considering the improvements in living conditions over successive generations. Indeed, the Document states, “many benefits once looked for, especially from heavenly powers, man has now enterprisingly procured for himself” (no. 33).

For this reason, some thinkers have portrayed scientific and technical progress as something that weakens man’s relationship with God, to the point of making it seem superfluous, or even as antagonistic to the Christian faith. And this interpretation has brought about a change in the way contemporary man views the world, compared with previous ages. Such a prejudice is particularly prevalent in that part of Western culture which has lost its reference to Christian Revelation. In post-Christian humanisms, the human being and God are mistakenly presented as rivals: in order to assert his knowledge, his freedom and his progress, man would have to emancipate himself from God. Ultimately, however, by denying the relationship with God, one also loses the possibility of affirming the transcendent value of the human person. This is the “tragedy of atheistic humanism”, well described by a leading theologian of the Second Vatican Council, Henri de Lubac. [1]

The Council wishes to provide a clear answer: Christians, states Gaudium et Spes, “can justly consider that by their labour they are unfolding the Creator’s work, consulting the advantages of their brother men, and are contributing by their personal industry to the realization in history of the divine plan” (no. 34). Indeed, the Constitution continues, “far from thinking that works produced by man’s own talent and energy are in opposition to God’s power, and that the rational creature exists as a kind of rival to the Creator, Christians are convinced that the triumphs of the human race are a sign of God’s grace and the flowering of His own mysterious design” ( ibid.). In essence, God has placed in the hands of men and women a creation that is still in statu viae – that is, on a journey, in the process of growth – so that they may bring it to fulfilment through their wise activity. [2]

Here there is an important reference to the mystery of the Incarnation. Humanity – and with it work, progress and the autonomy of created realities – is not absorbed or nullified by the encounter with God, but rather taken up in its entirety, continuing to be, in Christ, free and active: indeed, it is in Him that it finds full truth and freedom. Furthermore, in the Eucharistic celebration, the fruit of human labour, represented by bread and wine, is placed upon the altar every day to be transformed into the Body and Blood of Christ.

From this perspective, an important truth emerges: to encounter God, the human being must not abandon his earthly occupations, but can live his vocation fully, carrying out his daily work well and sanctifying it. [3] Christians, like everyone else, are involved in building the city of man, striving towards the end of all things and the encounter with God, and reminding those with whom they share the adventure of progress, science and life of this ultimate purpose.

Earthly progress must certainly be clearly distinguished from the development of the Kingdom of Christ; however, the Council affirms that “to the extent that the former can contribute to the better ordering of human society, it is of vital concern to the Kingdom of God. … All the good fruits of our nature and enterprise, we will find them again, but freed of stain, burnished and transfigured” (no. 39).

Finally, let us recall that in order to become authentic human progress – that is, progress for the whole person and for all people – technical and scientific progress must be inspired and guided by charity. Only in this way can it always be placed in the service of human dignity and promote the living conditions of all, especially the most disadvantaged.

Dear brothers and sisters, the Second Vatican Council invites us to share the bread of knowledge and know-how, so that every person and every people may develop their potential, and together, with God’s help, we may build a better future.

[1] Cf. H. de Lubac, Le drame de l’humanisme athée (1944).

[2] Cf. Catechism of the Catholic Church, nos. 302, 306, 307.

[3] Cf. Saint John Paul II, Homily for the Canonization of Josemaría Escrivá de Balaguer (6 October 2002).

Next Sunday, 27 September, marks the World Day of Migrants and Refugees. My thoughts go out to migrants and refugees, especially minors compelled to leave their homeland. Children and teenagers are the most vulnerable, and they often endure unspeakable suffering: violence, torture, exploitation, traumatic conditions, and it is not uncommon for them to lose their lives along migration routes. I appeal to everyone’s sense of responsibility: let us all feel a sense of involvement in the lives of these young people, who must always be protected and supported.

I greet all the English-speaking pilgrims and visitors taking part in today’s Audience, particularly the groups from England, Ireland, Denmark, Norway, Malta, Tanzania, Australia, Hong Kong, India, Malaysia, Singapore, Thailand, Vietnam and the United States of America.  Tomorrow in Saint Louis, Missouri, Venerable Fulton Sheen will be beatified.  May the example and intercession of this holy bishop, known for his evangelizing work through the media, inspire many others likewise to find new ways of spreading the Gospel message with joyful enthusiasm.  Upon all of you and your families, I invoke the peace and joy of our Lord Jesus Christ.  God bless you!

23.09.26

Pope Leo Angelus 20.09.26 

Excerpt below, for the full transcript click on the picture link above

Dear brothers and sisters, happy Sunday!

In today’s liturgy, through the words of the prophet Isaiah, the Lord gives us great cause for hope, telling us that his thoughts are not our thoughts, that his ways are not our ways (cf. Is 55:8). Yes, God’s plans are infinitely greater — and, let us say, more “human”— than those that we men and women, marked by sin, can conceive or bring to fruition. Thus, the prophet’s call, which is more relevant than ever, is that we abandon our warped ways and return to the Lord, who is mercy and forgiveness (vv. 6–7).

In the Gospel, Jesus’ parables describe the newness of what God has in store for us; yet they also reveal the resistance we generally offer to a more generous justice and greater love. Today, in particular, we hear the story of the labourers called to work in the vineyard (cf. Mt 20:1–16) — some for a full day, some for only a few hours, and some only as the sun was setting. But the heart of the parable lies in the moment of payment, when the landowner keeps his word to the workers hired at the first hour and pays them as agreed; yet he wants them to see his goodness and, right before their eyes, treats the last ones in the same way.

One detail especially should not escape our notice. The landowner gives the steward a specific order that the workers are to be paid “beginning with the last and then going to the first” (Mt 20:8). The negative reaction of those who had worked all day, then, could easily have been avoided; it was intentional, however, because the revelation of God’s goodness is for everyone, not just for a few. God has different ways and fresh ideas even for those who consider themselves to be first and believe they have earned what they have, that they deserved the results they have achieved. Instead, we all gain joy, wisdom and a better future when the law of love interrupts that of calculation, when the experience of mercy broadens that of merit, and when the gift of peace suspends rivalries and brings us closer together in gratitude.

Brothers and sisters, it is indeed a grace to be God’s co-workers, to labour in his vineyard, to serve his Kingdom of justice and peace! There is no room for envy or division where God’s newness breaks forth. Therefore, let us seek the Lord while he may be found; let us call upon him while he is near; let us abandon crooked paths and wicked thoughts (cf. Is 55:6–7).

Let us look to our Most Holy Mother, for she is a creature like us yet without blemish. Thus, she can help us to hope in God and to entrust ourselves to his mercy, so that his ways may become our ways and his thoughts may become our thoughts.

Dear brothers and sisters,

With great concern, I am following the humanitarian crisis unfolding in certain areas of Somalia, where acts of violence and extreme weather events are exacerbating the already precarious living conditions of the population, particularly of women and children. I hope for the generous involvement of the international community, so that our brothers and sisters may not lack the necessary assistance.

20.09.26

Pope Leo Angelus  20.09.26  

FAMINE

Pope Francis

Hunger

Hunger is an injustice that destroys men and women because they have nothing to eat, even if there is a lot food available in the world. Human exploitation; different forms of slavery; recently I saw a film shot inside a prison where migrants are locked up and tortured to turn them into slaves. This is still happening 70 years after the Declaration of Human Rights. Cultural colonization. This is exactly what the Devil wants, to destroy human dignity – and that is why the Devil is behind all forms of persecution.

01.06.18

Pope Leo General Audience 16.09.26

Brothers and sisters, good morning and welcome!

By dedicating the second chapter to the “human community”, the Constitution Gaudium et Spes (GS) invites us to consider “the growing interdependence of men” as “one of the salient features of the modern world” (no. 23). This reality must, however, find fulfilment “on the deeper level … of this communion between persons”, for which “a mutual respect for the full spiritual dignity of the person” is essential (ibid.).

These are statements which, in our times, have taken on even greater urgency. On the one hand, technological development, the spread of the mass media and social media, and the ever-increasing use of artificial intelligence are opening up new possibilities, breaking down barriers and bridging distances; on the other hand, relationships are tending to become less and less personal, more virtual, and there is a risk of becoming accustomed to delegating to algorithms decisions that are the sole preserve of the human conscience. Ensuring that social relationships have real substance and personal depth is, in this regard, the contribution that the Christian community seeks to offer.

The Council invites us to draw criteria and strength from God’s creative plan, in which He willed that “all men should constitute one family and treat one another in a spirit of brotherhood”, which is why “love for God and neighbour is the first and greatest commandment” which found its full revelation and complete fulfilment in Christ (cf. GS, 24).

The perfection of the human person and the development of society must be regarded as closely interdependent: to set them against one another or separate them would be to render them meaningless. History, even recent history, clearly confirms this truth; we must therefore never tire of reiterating, in the words of the Fathers of the Second Vatican Council, that “the subject and goal of all social institutions is and must be the human person which for its part and by its very nature stands completely in need of social life” (GS, 25).

From this perspective, Gaudium et Spes affirms that the diversity of people and peoples in the world must not be considered as a danger or a threat, but rather as a resource for enrichment and growth. Conflict, which at times degenerates into violence, is the result of the power of sin and the way it conditions mindsets and actions at every level, causing destruction and death. We must be ever more open to the logic of reciprocity, sharing and care, as is also the case amongst the various members of the human body (cf. 1 Cor 12:21–25).

On this point, the Pastoral Constitution also offers a concise definition of the “common good”, recalling that it consists of “the sum of those conditions of social life which allow social groups and their individual members relatively thorough and ready access to their own fulfilment” (GS, 26). At the same time, acknowledging the interdependence among peoples, its states that “every social group must take account of the needs and legitimate aspirations of other groups, and even of the general welfare of the entire human family” (GS, 26).

Starting from this premise, the Council Fathers then set out some “practical and particularly urgent consequences” (GS, 27). First and foremost, respect for the human person. Gaudium et Spes states: “Whatever is opposed to life itself, such as any type of murder, genocide, abortion, euthanasia or wilful self-destruction, whatever violates the integrity of the human person, such as mutilation, torments inflicted on body or mind, attempts to coerce the will itself; whatever insults human dignity, such as subhuman living conditions, arbitrary imprisonment, deportation, slavery, prostitution, the selling of women and children; as well as disgraceful working conditions, where men are treated as mere tools for profit, rather than free and responsible persons; all these things and others of their like are infamies indeed” (ibid.).

Second consequence: respect and love for adversaries or for those who think and act in ways different from our own (cf. GS, 28).

Thirdly: the fundamental equality of all human beings, which demands social justice. The Document states: “Every type of discrimination, whether social or cultural, whether based on sex, race, colour, social condition, language or religion, is to be overcome and eradicated as contrary to God’s intent” (GS, 29).

Finally, the Council Fathers exhort us to overcome the individualistic mindset and to adopt an attitude of responsibility and participation (cf. GS, 30-31).

Dear brothers and sisters, this vision of humanity as a “community of people” is a valuable legacy that the Second Vatican Council has left us. It helps us all to engage in personal and communal discernment, so that we may responsibly evaluate today’s social and political projects, based on the criteria of the dignity of the human person, social justice and free participation in constructing the common good. For the future of humanity depends on each person’s commitment to collaborate with God and with their brothers and sisters in building a more humane world (cf. GS, 30).

I extend a warm welcome to all the English-speaking pilgrims and visitors taking part in today’s Audience, especially those from England, Scotland, Norway, Ghana, South Africa, Uganda, Australia, India, Israel, the Philippines, Vietnam, Canada and the United States of America.  Upon each of you and your families, I invoke the joy and peace of our Lord Jesus Christ.  God bless you all!

16.09.26

Pope Leo Angelus 13.09.26

How do we receive the Word of God? The response is clear: As one receives Jesus Christ. The Church tells us that Jesus is present in the Scripture, in His Word.

Always carry a small Gospel with you in your purse, in your pocket, and read a passage from the Gospel during the day. Not so much to learn something, but mostly to find Jesus, because Jesus actually is in His Word, in His Gospel.  Every time I read the Gospel, I find Jesus.  - Pope Francis 01.09.14

Daily Readings - read the entire New Testament over a 2 year period (reading plan courtesy of Gideon International)

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Thank you, Francis

Every month, you have invited us to pray with you for the challenges of humanity and the mission of the Church, teaching us to learn compassion for others from the heart of Christ. Thank you, Francis, for your life and your witness.

Your Worldwide Prayer Network.

Pope Francis Easter Message and Urbi et Orbi Blessing   20.04.25

Easter Sunday

for the full transcript click on the picture link above

Pope Francis

Care for Our Common Home 

- Laudato Si'

Pope Francis 

Refugees and Migrants

Pope Francis

 Marriage

Pope Francis - The ‘foreverness’ and beauty of Love 

Pope Francis - The Family in the Light of the Word of God

Pope Francis 

Fraternity

Pope Francis

Compassion

Pope Francis

Happiness

Pope Leo Holy Mass 01.09.26 

 World Day of Prayer for the Care of Creation

Pope Francis Message for the 58th World Day of Peace 01.01.25