Pope Francis Homilies

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Pope Leo General Audience 12.08.26

Dear brothers and sisters,

The fifth chapter of the Conciliar Constitution Sacrosanctum Concilium (SC) is dedicated to the liturgical year, a theme we would like to look at today, to explain its value in the life of every believer.

First of all, it is important to note that this way of referring to the cycle of Christian feasts as the ‘liturgical year’ became widespread in ecclesiastical language thanks to the work of the Servant of God, Abbot Prosper Guéranger (1805–1875).

In the Encyclical Mediator Dei, Pope Pius XII states that it “is not a cold and lifeless representation of the events of the past, or a simple … record of a former age. [The liturgical year] is rather Christ Himself who is ever living in His Church. Here He continues that journey of immense mercy which He lovingly began in His mortal life … with the design of bringing men to know His mysteries and in a way live by them. These mysteries are ever present and active” (III Divinum Officium et Annus Liturgicus, II Cyclus Mysteriorum). The liturgical year should thus be understood as a constant renewal of the work of salvation which Christ accomplishes in history. As she journeys through this temporal cycle, the Church remains in contact with the Lord’s redemptive action, so that all the faithful may be filled with His grace (cf. SC, 102c).

The encounter with Jesus, who died and rose again for us, is the purpose that the Church always pursues, placing the celebration of the Paschal event at the centre of every moment.

Hence the Council Fathers considered “the foundation and kernel of the whole liturgical year” to be Sunday, “the original feast day” (cf. SC, 106). In various modern languages, its name indicates that it is the “dies Domini”, “the Lord’s day”. Even in those languages where the reference to the “day of the sun” (Sunday, Sonntag) has prevailed, the link with Christ can be discerned: Christ is the true “sun of righteousness” who enlightens every person!

Saint John Paul II, in the Apostolic Letter Dies Domini (31 May 1998) teaches that Sunday is the day of the Lord, the day of the Church, the day of man and, finally, the “day of days”. “Since Sunday is the weekly Easter, recalling and making present the day upon which Christ rose from the dead, it is also the day which reveals the meaning of time. … Springing from the Resurrection, it cuts through human time, the months, the years, the centuries, like a directional arrow which points them towards their target: Christ’s Second Coming. Sunday foreshadows the last day, the day of the Parousia” (75), when we shall all rise again.

To sanctify Sunday, it is fundamental to celebrate the Eucharist. Listening to the Word and partaking of the Body of Christ entail, according to the Council Fathers, the coming together in unum (cf. SC, 106), that is, the joyful gathering of the faithful. In this assembly, the Christian community makes visible its communion with the Lord and bears witness to its belonging to Christ and its fidelity to the Church. This assembly cannot be substituted by a solely virtual presence, nor can it be reduced to a merely passive gathering. The liturgical assembly is in fact fulfilled through the active participation of brothers and sisters, called together to “thank God who ‘has begotten them again, through the resurrection of Jesus Christ from the dead, unto a living hope’” (1 Pet 1:3) (ibid.).

In this regard, I urge everyone to seek the best possible conditions so that even those who are unable to take time off work on Sundays may take part in Holy Mass.

Dear friends, the liturgical year, punctuated by Sundays, has an interesting history, in which the faith and devotion of the Church are interwoven. Indeed, from as early as the second century AD, the celebration of the weekly Easter was joined by that of the annual Easter, the “most solemn festival” (SC, 102), extending over the most joyful period of fifty days, culminating in Pentecost, and prepared for by the season of Lent with its penitential character (cf. SC, 109). The development of the Christmas cycle, which took place later and was modelled on the Paschal cycle, has made it possible to relive the mysteries of the Incarnation of the Word of God, of His birth and of His manifestation to the world. The Church then incorporated into the various times the veneration of the Blessed Virgin Mary, “joined by an inseparable bond to the saving work of her Son” (SC, 103), and “the memory of the martyrs and the other saints” who “sing God’s perfect praise in heaven and offer prayers for us” (SC, 104).

The liturgical year thus repeats, in sacramental form, the teaching of the history of salvation, guiding the faithful from the expectation of the Messiah to the fullness of the Paschal Mystery and to the anticipation of future glory. In it, the Church celebrates the salvific relevance of the mystery of Christ, enabling believers to participate in it ever more deeply. For this reason, the liturgical year constitutes the guiding principle and the essential framework for all pastoral action.

I greet all the English-speaking pilgrims and visitors taking part in today’s Audience, particularly the groups from Malta and Zimbabwe. Upon you and your families, I invoke the joy and peace of our Lord Jesus Christ. God bless you all!

12.08.26

Pope Leo Angelus 09.08.26

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

Dear brothers and sisters, happy Sunday!

Today’s Gospel speaks of Jesus approaching his disciples by walking on the waters of the Sea of Galilee in the midst of a storm (cf. Mt 14:22-33).

Following the miracle of the loaves and fish (cf. Mt 14:13-21), the Master urges his disciples to get into the boat and set out, while he withdraws to the mountain to pray by himself. Once away from the shore, the disciples find themselves at the mercy of the wind and struggle to make headway. After a successful experience in which they had been the protagonists of a miraculous sign, they now find themselves helpless and frightened in the face of the threat of the waves and the headwind.

As the night was drawing to a close, Jesus came towards them across the choppy waters, and, terrified, they mistook him for a ghost (v. 26). But he said to them, “Take heart, it is I; do not be afraid!” (v. 27). The Lord’s presence changes everything: Peter even manages to take a few steps across the waves towards him; but then losing his nerve, he begins to sink, and Jesus saves him. When the Master then steps into the boat, the storm subsides, and a profession of faith spontaneously springs out of the disciples’ hearts: “Truly, you are the Son of God!” (v. 33).

To realize this point, it was not enough for them simply to have witnessed a miracle, nor to have succeeded in the eyes of the people; instead, they had to experience their own weakness and, within it, recognize God’s presence. Only this experience could open their eyes and hearts to his closeness, finding peace even in the midst of the storm.

Sometime later, Jesus would say to them: “If you have faith and do not doubt… if you say to this mountain, ‘Be lifted up and thrown into the sea,’ it will be done” (Mt 21:21). This is similar to what they experienced on the lake: the peace of Christ, who had been on the mountain praying, reached them in the midst of the raging waters.

This miracle, then, teaches us something important. First, not to get carried away by success and never to be presumptuous. At the same time, not to despair, even in moments of darkness, when we feel powerless in the face of problems and, despite our efforts, it seems as though we are going backwards rather than forwards. Whatever the circumstances, Jesus does not abandon us, and if we humbly welcome him into the boat of our lives — through prayer, the sacraments and listening to his Word — in him, we will find peace, light and strength for our journey.

May Mary, who was proclaimed blessed for her faith (cf. Lk 1:45), help us to live in a trusting surrender to God.

Dear brothers and sisters,

I continue to follow with concern the tragic situation in Sudan, especially in the city of el-Obeid. In expressing my spiritual closeness to all the people of the nation, I renew my appeal to those in authority to guarantee humanitarian corridors for the civilian population. At the same time, I urge the international community to support efforts aimed at bringing about an immediate ceasefire. Let us pray that the Lord may sustain those who are suffering, convert the hearts of those who sow violence, and grant the long awaited peace.

Distressing reports continue to arrive of innocent people being killed and injured in Ukraine and Russia. These incidents are occurring one after another, indeed they are multiplying, resulting in ever-increasing numbers of civilian victims, including children. My thoughts are with the victims’ families, the wounded and all those who are suffering due to the ongoing conflict. In the face of so much anguish, I renew my heartfelt appeal for humanitarian law to be respected and for both sides to cease attacks on civilian targets. War only begets more war and causes immense suffering. It is time to put an end to this vicious cycle of violence and make room for diplomacy and dialogue, so as to open the way to peace.

And now I offer a warm welcome to all of you, Romans and pilgrims from different countries!

I greet in a special way the young people from the Saint Mary Magdalene Community of the Archdiocese of Milan, who have walked the Via Francigena from Siena to Rome; as well as the Scouts from Enna, who have held their camp in the Roman Hills; and the young people from Pernumia, in the Diocese of Padua.

The presence of so many youth groups, who chose to devote part of their summer vacation on formation activities and friendship, is a sign of hope, as was the gathering of the young Franciscans whom I had the joy of meeting last Thursday in Assisi.

Thank you all for being here, and have a blessed Sunday!

09.08.26

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 Holy Mass 06.08.26

Transfiguration of the Lord

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

Dear brothers and sisters,

Dear young people!

The Feast of the Transfiguration, which we are celebrating, is a mystery of light that enriches our encounter — one that is so joyful, yet also raises questions about the present and the future. In the Gospel, we find the contrast between light and shadow, silence and words, wonder and incomprehension. Today, we are in Assisi, a city to which countless pilgrims have made their way for centuries, because here everything whispers that our lives can take on a new form, radiate light and heal the world. It was here that the transformation of Francis, Clare and then thousands of other young people began. They embraced the Gospel sine glossa — we could say, in its simplicity — then the life of Jesus began anew within them.

We have come here to understand where history is heading and where we ourselves are going. In the Gospel, we see that meaning can indeed be found, that a path can be glimpsed. Like Peter, James and John, we too have been brought a little aside, and Jesus is with us. What matters is his presence. On the mountain, the apostles contemplate Jesus, who had been speaking about his own future, which had caused a misunderstanding among them. Six days earlier, Peter had taken issue with the Master for speaking openly about the cross (cf. Mt 16:21–26) because he expected glory for the Messiah, and perhaps even for himself. Peter did not consider any opposition or risks, and especially did not ask himself what glory really means. Now, in Jesus’ Transfiguration, God himself reveals his glory, which takes the form of a cloud that protects and envelops. He points to his Son and invites us to listen to him. The path of life is discovered by following him together. The beauty of this path takes on a new dimension, an unprecedented intensity, so much so that Peter would like to stay awhile and prolong that vision. He generously offers to build three tents as he would like that conversation between Jesus, Moses and Elijah to continue. However, one must enter into that conversation, not remain a mere spectator. Indeed, we are called to read the Scriptures with the Master, to interpret our own times and to make decisions by following his path. We have come here to overcome resignation and fear, to dispel the doubts that hold us back, just as they held back the apostles. Jesus calls us to engage with his story in order to write new pages of history.

As we hear that “his face shone like the sun, and his clothes became as white as the light” (Mt 17:2), we recall Easter morning when an angel of the Lord rolled away the stone sealing the tomb and brought the announcement of the Resurrection. “His face was like lightning, his robe white as snow” (Mt 28:3). That is the light of a new day, toward which we are drawn, even as darkness still surrounds us — and sometimes dwells within us. We see the dawning light in the canonized saints, such as Saint Francis and Saint Clare, and in a myriad of brothers and sisters who respond to evil with good. We are not alone! In recent days you have experienced this, since you have met and listened to one another, moving beyond the clamour of overlapping and conflicting voices to the art of conversation. Today, we contemplate Jesus, who is transfigured precisely in conversation with the Father, with those who preceded him — Moses and Elijah — and with his contemporaries, the disciples.

The Church exists to lead us into this dynamic of listening and decision-making, in which we come to understand for whom we are to live and how we are to live. The Church is the community in which we learn to discern the voice of God, which never simply coincides with our own opinions, and to dare to obey the Holy Spirit, who makes bold and creative all those who choose to follow Jesus. While we are “disfigured” by separating ourselves from him and from others, we are transfigured through the bonds that nourish and call us to life. Franciscan spirituality, in which you have been formed, is among the most attentive to restoring fundamental relationships with God and with all his creatures. Today, more than ever, this is a harmony that needs to be safeguarded and cultivated.

06.08.26 m

Pope Leo General Audience 05.08.26

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

Brothers and sisters, good morning and welcome!

In this catechism, we will resume our reflection on the Conciliar Constitution on the liturgy, Sacrosanctum Concilium (SC). Today we will look at the ecclesial dimension of liturgical prayer.

As the Apostle Paul suggests, it is the Holy Spirit who teaches us to pray. From the day of Pentecost, the Spirit dwells in the Church, inspiring every one of her activities and, in particular, prayer. The life of the first community, born in Jerusalem after the Pasch of Jesus, is life in the Spirit given by the risen Lord. “From that time onwards the Church has never failed to come together to celebrate the paschal mystery: reading those things ‘which were in all the scriptures concerning him’ (Lk 24:27), celebrating the Eucharist in which ‘the victory and triumph of his death are again made present’, and at the same time giving thanks ‘to God for his unspeakable gift’ (2 Cor 9:15) in Christ Jesus, ‘in praise of his glory’ (Eph. 1:12), through the power of the Holy Spirit” (SC, 6).

In our time, in contexts dominated by an efficiency-driven and consumerist mindset, prayer may seem pointless and trivial. In a world where science and technology claim to provide all the answers, praying may appear to be a form of escapism. Furthermore, even in many Christian families, the tradition of prayer is no longer passed on, whilst many people risk confusing it with just another technique, of a psychological nature aimed at personal well-being. Prayer, however, as a fundamental dimension of our humanity, is worth rediscovering in its true form.

The Constitution Sacrosanctum Concilium took this need seriously. This greatly pleased Pope Saint Paul VI, who, on promulgating this first document approved by the Second Vatican Council, stated: “God comes first; prayer is our primary duty; the liturgy is the primary source of the divine life communicated to us, the primary school of our spiritual life” (Address, Saint Peter’s Basilica, 4 December 1963).

Indeed, in the Constitution, the term “prayer” designates the liturgy as a whole. This perspective is decisive, for it guided the liturgical reform, making the active participation of the faithful its central pillar. The liturgy is presented first and foremost as the place of encounter, of God’s initiative in drawing near to humanity in his Son, “the Word made flesh, anointed by the Holy Spirit” (SC, 5), to whom we may respond “through Christ, with Christ and in Christ, in the unity of the Holy Spirit”, that is to say, thanks to “the very prayer which Christ Himself, together with His Body, addresses to the Father” (SC, 84).

For this reason, Saint Paul VI ardently desired that the Liturgy of the Hours, the Church’s daily public prayer, inseparable from the Eucharist, might deeply permeate, enliven, guide and express all Christian prayer, and effectively nourish the spiritual life of the People of God (cf. Apostolic Constitution Laudis canticum).

For this desire to be fulfilled, the Liturgy of the Hours needs to be more fully embraced and lived out in the daily lives of the baptised and of the communities. To the many people who wish to learn to pray, especially catechumens, it can offer the path and the school of Christian prayer.

Every week and every day, the Eucharist and the Liturgy of the Hours are the breath of the life of the Church, which makes the Holy Spirit circulate through her Body. In this prayer, Christ “joins the entire community of mankind to Himself, associating it with His own singing of this canticle of divine praise” (SC, 83). In this way, day by day, we are ever more united with the Paschal Mystery and conformed to him.

05.08.26

The Gospel in your pocket

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

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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