Books of the Bible Index of Homilies
Matthew Mark Luke John The Acts Romans 1 Corinthians 2 Corinthians Galatians Ephesians Philippians Colossians 1 Thessalonians 2 Thessalonians 1 Timothy 2 Timothy Titus Philemon Hebrews James 1 Peter 2 Peter 1 John 2 John 3 John Jude Revelation Genesis Exodus Leviticus Numbers Deuteronomy Joshua Judges Ruth 1 Samuel 2 Samuel 1 Kings 2 Kings 1 Chronicles 2 Chronicles Ezra Nehemiah Tobit Judith Esther 1 Maccabees 2 Maccabees Job Psalms Proverbs Ecclesiastes The Song of Songs The Book of Wisdom Sirach Isaiah Jeremiah Lamentations Baruch Ezekiel Daniel Hosea Joel Amos Obadiah Jonah Micah Nahum Habakkuk Zephaniah Haggai Zechariah Malachi
The Apostle John tells us many times that we should abide in the Lord. And he also tells us that the Lord abides in us. Essentially, St John sums up the Christian life as an abiding, as a mutual indwelling we in God and God in us. Do not abide in the spirit of the world, do not abide in superficiality, do not abide in idolatry, do not abide in vanity. No, abide in the Lord! And the Lord reciprocates this so that he remains in us. Indeed, he first remains in us even though many times we turn him away. Yet if we do, we cannot remain in him.
He who abides in love abides in God and God in him, St John writes further on. In practice, the Apostle tells us how this abiding is the same as abiding in love. And that it is beautiful to hear this said about love. Yet that the love of which John speaks is not the love of which soap operas are made! No, it is something else!.
In fact, Christian love always possesses one quality: concreteness. Christian love is concrete. Jesus himself, when he speaks of love, tells us concrete things: feed the hungry, visit the sick. They are all concrete things for indeed love is concrete.
When this concreteness is lacking we end up living a Christianity of illusions, for we do not understand the heart of Jesus message. Love that is not concrete becomes an illusory love. Mark (6:45-52), the disciples had this sort of love when they looked at Jesus and believed they were seeing a ghost and an illusory love that is not concrete does not do us good.
But when does this occur? The Gospel could not be clearer. When the disciples believed they are seeing a ghost, they were utterly astounded, for they did not understand about the loaves, but their hearts were hardened. And if your heart is hardened, you cannot love. You think that to love is to imagine things. No, love is concrete!.
There is a basic criteria for truly living in love. The criteria is to abide in the Lord and the Lord in us, and the criteria of Christian concreteness is the same, always: The Word came in the flesh. The criteria is the Incarnation of the Word, God made Man and Christianity without this foundation is not true Christianity. The key to Christian life is faith in Jesus Christ, the Word of God made Man.
Concrete love criteria. The first is that love is found more in deeds than words. Jesus himself said: it is not those who call me Lord, Lord, who talk much, who shall enter the Kingdom of heaven; but those who do the will of God. The invitation set before us, then, is to be concrete by doing the deeds of God.
There is a question we must each ask ourselves: If I abide in in Jesus, if I abide in the Lord, if I abide in love, what do I do for God not what do I think or what do I say and what do I do for others? Therefore, the first criteria is to love with deeds, not with words. The wind carries away our words: today they are here and tomorrow they are gone.
The second criteria for concreteness is that in love it is more important to give than to receive. The person who loves, gives, gives things, gives life, gives himself to God and to others. Instead, the person who does not love and who is selfish always seeks to receive. He seeks always to have things, to have the advantage. Hence the spiritual counsel to abide with an open heart, and not like the disciples whose hearts were closed and who therefore did not understand. It is a matter of abiding in God and of God abiding in us. It is a matter of abiding in love.
The sole criteria of abiding in our faith in Jesus Christ the Word of God made flesh is the very mystery that we celebrate in this season. The two practical consequences of this Christian concreteness, of this criteria, are that love is found more in deeds than words, and that in love it is more important to give than to receive.
As we gaze on the Child in these final three days of the Christmas Season, let us renew our faith in Jesus Christ, who is true God and true Man. And let us ask for the grace to be granted this concreteness of Christian love so that we might always abide in love and that he might abide in us.
John writes that all who keep his commandments ‘abide’ in God, and God in them. This ‘abiding’ in God is like the breath and the manner of Christian life. Thus we can say that “a Christian is one who abides in God”. John also writes in his letter: “by this we know that he abides in us, by the Spirit which he has given us”. Therefore, a Christian is one who ‘has’ the Holy Spirit and is guided by God. We abide in God and God abides in us by the Spirit which he has given us. Then the problem comes. Be mindful, ‘do not believe every spirit, but test the spirits to see whether they are of God’. This is precisely the rule for daily life which John teaches us.
Therefore, we should “test the spirits”, but what does it mean to test the spirits? It seems as if they are ghosts.... However, that is not the case, because John tells us to “test the spirits in order to gauge where they come from: to gauge the spirit, what is happening in my heart”. Thus, “it leads us there, to the heart”, to ask ourselves “what is happening, what do I feel in my heart, what do I want to do? The root of what is happening now, where does it come from?”.
This, is testing in order to ‘gauge’. Indeed, the verb ‘gauge’ is the most appropriate verb to truly determine “whether what I feel comes from God, from the spirit that enables me to abide in God, or if it comes from the other one”. Who is the other one: “the antichrist”. After all John’s reasoning is simple, direct, I would say circular, because it turns on the same topic: either you are of Jesus or you are of the world. John also takes up what Jesus, too, asked of the Father for all of us: not to take us from the world, but to protect us from the world. Because worldliness is the spirit which distances us from the Spirit of God that enables us to abide in the Lord.
Okay Father, yes it is all clear, but what are the criteria to truly discern what is happening in my soul? John offers only one criterion, and he presents it in these words: ‘By this you know the Spirit of God: every spirit’ — every emotion, every inspiration that I feel — ‘which confesses that Jesus Christ has come in the flesh is of God, and every spirit which does not confess Jesus is not of God’.
In other words, the criterion is that Jesus has come in the flesh, the criterion is the incarnation. This means that I can feel many things inside, even good things, good ideas, but if these good ideas, if these feelings do not lead me to God who has come in the flesh, if they do not lead me to my neighbour, to my brother, then they are not of God. This is why John begins this passage of his letter by saying: ‘this is his commandment, that we should believe in the name of his Son Jesus Christ and love one another’.
We can make many pastoral plans, conceive of new methods for drawing people close, but if we don’t take the path of God who has come in the flesh, of the Son of God who became man in order to walk with us, then we are not on the path of the good spirit. Instead what prevails is the antichrist, worldliness, the spirit of the world.
Yes, how many people do we find in life who seem spiritual, but who do not speak of doing works of mercy? Yet why is this? Because the works of mercy are precisely the concrete sign of our confession that the Son of God has come in the flesh: visiting the sick, feeding those who do not have food, taking care of outcast. We must perform “works of mercy”, therefore, because each of our brothers and sisters, whom we must love, is the flesh of Christ: God has come in the flesh to identify himself with us and, and one who suffers is Christ who suffers.
Hence, if you take this path, if you feel this, you are on the right path because this is the criterion of discernment, so as not to confuse feelings, spirits, so as not to go down a path that isn’t right.
Returning then to the words of John: ‘do not believe every spirit’ — be mindful — ‘but test the spirits to see whether they are of God’. For this reason, “service to the neighbour, brother, sister who is in need — there are so many needs — of advice or of a listening ear: these are signs that we are on the path of the good spirit, that is, on the path of the Word of God who has come in the flesh”.
Ask the Lord for the grace to be well aware of what is happening in our hearts, what we prefer doing, that is to say, what touches me most: whether it is the Spirit of God, which leads me to the service of others, or the spirit of the world that roams within me, in my closure, in my selfishness, in so many other things. Yes, let us ask for the grace to know what is happening in our hearts.
Persecution is rather like the ‘air’ that Christians breathe even today. Because even today there are many martyrs, many people who are persecuted for their love of Christ. There are many countries where Christians have no rights. If you wear a cross, you go to jail. And there are people in jail. There are people condemned to death today simply because they are Christians. The number of people killed is higher than the number of early martyrs. It’s higher! But this doesn’t make news. Television newscasts and newspapers don’t cover these things. Meanwhile Christians are being persecuted.
The Devil is behind every persecution, both of Christians and all human beings. The Devil tries to destroy the presence of Christ in Christians, and the image of God in men and women. He tried doing this from the very beginning, as we read in the Book of Genesis: he tried to destroy that harmony that the Lord created between man and woman, the harmony that comes from being made in the image and likeness of God. And he succeeded. He managed to do it by using deception, seduction…the weapons he uses. He always does this. But there is a powerful ruthlessness against men and women today: otherwise how to explain this growing wave of destruction towards men and women, and all that is human”.
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.
Wars can be considered a kind of instrument to destroy people, made in the image of God. But so are the people who make war, who plan war in order to exercise power over others. There are people who promote the arms industry to destroy humanity, to destroy the image of man and woman, physically morally, and culturally… Even if they are not Christians, the Devil persecutes them because they are the image of God. We must not be ingenuous. In the world today, all humans, and not only Christians are being persecuted, because the Father of all persecutions cannot bare that they are the image and likeness of God. So he attacks and destroys that image. It isn’t easy to understand this. We have to pray a lot if we want to understand it. …
“Where is your brother?” This is the question that God asks each one of us in our hearts regarding our brother who is sick, in prison or hungry.
Mankind, like Cain, often attempts to reply to God’s uncomfortable and embarrassing questions with regard to our neighbours. “What have I got to do with my brother's life? Am I his keeper? I wash my hands of him….” Cain, who killed his brother, tries to escape the gaze of God.
Jesus also asked such uncomfortable questions. He asked Peter three times whether he loved Him. He asked his disciples what people said about Him and what they themselves thought about Him.
Today the Lord asks each one of us some personal questions such as these:
"Where is your brother who is hungry?" the Lord asks us. And to save our skin, we answer, “Surely he is at lunch with the parish Caritas group that is feeding him.”
“What about the other, the sick…?" “Oh well, he is in the hospital!" "But there's no place in the hospital! And did you give him any medicine? " "But, that’s his business, I cannot meddle in the life of others ... and besides, he will have relatives who give him medicine ". And so I wash my hands of him.
"Where is your brother, the prisoner?" "Ah, he deserves and is paying for it. We are tired of seeing so many criminals on the street."
Perhaps you never hear such answers from the Lord. “Where is your brother, your exploited brother, the one who works illegally, nine months a year… with no security, no holiday ...?"
Each one of us should put a name to each one of those that the Lord mentions in Chapter 25 of Matthew’s Gospel - the sick, the hungry, the thirsty, without clothes, the little one who cannot go to school, the drug addict, the prisoner ... where is he?
Questions are constantly being asked of us. “Where is your brother in your heart? Is there room for these people in our hearts? Or do we try to calm our conscience by giving some alms?”
We are accustomed to giving compromising answers in order to escape from the problem, not to see the problem, not to touch the problem.
Unless we put names to the list in Matthew’s Gospel Chapter 25, we will create “a dark life” for us with sin crouching at our door, waiting to enter and destroy us.
When God asked Adam in the Book of Genesis, “Adam, where are you?" - Adam hid himself out of shame. Perhaps we don’t notice these things, these sufferings, these pains. Let us as Christians not hide from reality but answer openly, faithfully and joyfully to the questions that the Lord asks us about our brothers.
Dear Brothers and Sisters, good morning!
In the face of the pandemic and its social consequences, many risk losing hope. In this time of uncertainty and anguish, I invite everyone to welcome the gift of hope that comes from Christ. It is He who helps us navigate the tumultuous waters of sickness, death and injustice, which do not have the last word over our final destination.
The pandemic has exposed and aggravated social problems, above all that of inequality. Some people can work from home, while this is impossible for many others. Certain children, notwithstanding the difficulties involved, can continue to receive an academic education, while this has been abruptly interrupted for many, many others. Some powerful nations can issue money to deal with the crisis, while this would mean mortgaging the future for others.
These symptoms of inequality reveal a social illness; it is a virus that comes from a sick economy. And we must say it simply: the economy is sick. It has become ill. It is sick. It is the fruit of unequal economic growth – this is the illness: the fruit of unequal economic growth – that disregards fundamental human values. In today’s world, a few rich people possess more than all the rest of humanity. I will repeat this so that it makes us think: a few rich people, a small group, possess more than all the rest of humanity. This is pure statistics. This is an injustice that cries out to heaven! At the same time, this economic model is indifferent to the damage inflicted on our common home. Care is not being taken of our common home. We are close to exceeding many limits of our wonderful planet, with serious and irreversible consequences: from the loss of biodiversity and climate change to rising sea levels and the destruction of the tropical forests. Social inequality and environmental degradation go together and have the same root (see Encyclical, Laudato Si’, 101): the sin of wanting to possess and wanting to dominate one’s brothers and sisters, of wanting to possess and dominate nature and God Himself. But this is not the design for creation.
“In the beginning God entrusted the earth and its resources to the common stewardship of mankind to take care of them” (Catechism of the Catholic Church, 2402). God has called us to dominate the earth in His name (see Gen 1:28), tilling it and keeping it like a garden, everyone’s garden (see Gen 2:15). “‘Tilling’ refers to cultivating, ploughing or working, while ‘keeping’ means caring, protecting, overseeing and preserving” (LS, 67). But be careful not to interpret this as a carte blanche to do whatever you want with the earth. No. There exists a “relationship of mutual responsibility” (ibid.) between ourselves and nature. A relationship of mutual responsibility between ourselves and nature. We receive from creation and we give back in return. “Each community can take from the bounty of the earth whatever it needs for subsistence, but it also has the duty to protect the earth” (ibid.). It goes both ways.
In fact, the earth “was here before us and it has been given to us” (ibid.), it has been given by God “for the whole human race” (CCC, 2402). And therefore it is our duty to make sure that its fruit reaches everyone, not just a few people. And this is a key element of our relationship with earthly goods. As the Fathers of the Second Vatican Council recalled, they said: “Man should regard the external things that he legitimately possesses not only as his own but also as common in the sense that they should be able to benefit not only him but also others” (Pastoral Constitution Gaudium et spes, 69). In fact, “The ownership of any property makes its holder a steward of Providence, with the task of making it fruitful and communicating its benefits to others” (CCC, 2404). We are administrators of the goods, not masters. Administrators. “Yes, but the good is mine”: that is true, it is yours, but to administer it, not to possess it selfishly for yourself.
To ensure that what we possess brings value to the community, “political authority has the right and duty to regulate the legitimate exercise of the right to ownership for the sake of the common good” (ibid., 2406). The “subordination of private property to the universal destination of goods, […] is a golden rule of social conduct and the first principle of the whole ethical and social order” (LS, 93).
Property and money are instruments that can serve mission. However, we easily transform them into ends, whether individual or collective. And when this happens, essential human values are affected. The homo sapiens is deformed and becomes a species of homo œconomicus – in a detrimental sense – a species of man that is individualistic, calculating and domineering. We forget that, being created in the image and likeness of God, we are social, creative and solidary beings with an immense capacity to love. We often forget this. In fact, from among all the species, we are the beings who are the most cooperative and we flourish in community, as is seen well in the experience of the saints. There is a saying in Spanish that inspired me to write this phrase. It says: “Florecemos en racimo, como los santos”: we flourish in community, as is seen well in the experience of the saints.
When the obsession to possess and dominate excludes millions of persons from having primary goods; when economic and technological inequality are such that the social fabric is torn; and when dependence on unlimited material progress threatens our common home, then we cannot stand by and watch. No, this is distressing. We cannot stand by and watch! With our gaze fixed on Jesus (see Heb 12:2) and with the certainty that His love is operative through the community of His disciples, we must act all together, in the hope of generating something different and better. Christian hope, rooted in God, is our anchor. It moves the will to share, strengthening our mission as disciples of Christ, Who shared everything with us.
The first Christian communities understood this. They lived difficult times, like us. Aware that they formed one heart and one soul, they put all of their goods in common, bearing witness to Christ’s abundant grace in them (see Acts 4:32-35). We are experiencing a crisis. The pandemic has put all of us in crisis. But let us remember that after a crisis a person is not the same. We come out of it better, or we come out of it worse. This is our option. After the crisis, will we continue with this economic system of social injustice and depreciating care for the environment, for creation, for our common home? Let’s think about this. May the Christian communities of the twenty-first century recuperate this reality – care for creation and social justice: they go together … – thus bearing witness to the Lord’s Resurrection. If we take care of the goods that the Creator gives us, if we put what we possess in common in such a way that no one would be lacking, then we would truly inspire hope to regenerate a more healthy and equal world.
And in conclusion, let us think about the children. Read the statistics: how many children today are dying of hunger because the distribution of riches is not good, because of the economic system as I said above; and how many children today do not have the right to education for the same reason. May this image of children in want due to hunger and the lack of education help us understand that after this crisis we must come out of it better. Thank you.
To His Excellency, Mr QU DONGUY Director-General of FAO
On the day that the FAO (United Nation's Food and Agriculture Organisation) celebrates the 75th anniversary of its creation, I wish to greet you and all members. Your mission is beautiful and important, because you work with the goal of defeating hunger, food insecurity and malnutrition.
This year's theme for World Food Day is significant: "Cultivate, nourish, preserve," and this "Together. Our actions are our future." This theme underlines the need to act together and with a firm will to generate initiatives that improve the environment around us and promote hope for many people and peoples.
Over the course of these 75 years, FAO has learned that it is not enough to produce food, but that it is also important to ensure that food systems are sustainable and offer healthy diets that are accessible to all. It's a question of adopting innovative solutions that can transform the way we produce and consume food for the well-being of our communities and our planet, thereby strengthening the capacity for recovery and long-term sustainability.
So in this period of great difficulty caused by the Covid-19 pandemic, it is even more important to support initiatives implemented by organisations such as the FAO, the World Food Programme (WFP) and the International Fund for Agricultural Development (IFAD) in order to promote sustainable and diversified agriculture, support small farming communities and cooperate in the rural development of the poorest countries.
We are aware that this challenge must be met in an age that is full of contradictions: on the one hand we are witnessing unprecedented progress in the different fields of science; on the other hand, the world is facing multiple humanitarian crises. Unfortunately, we note that, according to the most recent statistics of the FAO , despite the efforts made in recent decades, the number of people fighting hunger and food insecurity is growing, and the current pandemic will increase these figures even more.
Hunger is not only a tragedy for humanity, it is also shameful. It is caused, in large part, by an unequal distribution of the fruits of the earth, in addition to the lack of investment in agriculture, the consequences of climate change and the increase in conflicts in different parts of the planet. On the other hand, tons of food are discarded. Faced with this reality, we cannot remain insensitive or be paralyzed. We are all responsible.
The current crisis shows us that we need concrete policies and actions to eradicate hunger in the world. Sometimes dialectical or ideological discussions distance us from achieving this goal and we allow our brothers and sisters continue to die from lack of food. A courageous decision would be to set up 'a world fund' with the money used in arms and other military expenditure in order to eliminate hunger once and for all and contribute to the development of the poorest countries. In this way many wars would be avoided and the emigration of many of our brothers and sisters and their families who are forced to abandon their homes and countries to seek a more dignified life (cf. Brothers all, Nos. 189 and 262).
Mr. Director-General, in expressing my hope that the FAO's work will become more and more incisive and more fruitful, I invoke God's Blessing on you and on all those who cooperate in this fundamental mission of cultivating the land, feeding the hungry and safeguarding natural resources, so that we can all live with dignity, with respect and with love. Thank you.
Dear Brothers and Sisters, good afternoon!
On this next to the last Sunday of the liturgical year, the Gospel presents us the well-known Parable of the Talents (cf. Mt 25:14-30). It is part of Jesus' discourse on the end times, which immediately precedes His passion, death and resurrection. The parable describes a rich gentleman who has to go away and, foreseeing a long absence, entrusts his property to three of his servants: to the first he entrusts five talents; to the second, two; to the third, one. Jesus specifies that the distribution is made “each according to his ability” (v. 15). The Lord does so with all of us: He knows us well; He knows we are not all equal and does not wish to favour anyone to the detriment of the others, but entrusts an amount to each one according to his or her abilities.
During the master's absence, the first two servants are very busy, to the point of doubling the amount entrusted to them. It is not so with the third servant, who hides the talent in a hole: to avoid risks, he leaves it there, safe from thieves, but without making it bear fruit. The moment comes for the master’s return, who calls the servants to settle accounts. The first two present the good fruit of their efforts; they have worked and the master praises them, compensates them and invites them to partake in his feast, in his joy. The third, however, realizing he is at fault, immediately begins to justify himself, saying: “Master, I knew you to be a hard man, reaping where you did not sow, and gathering where you did not winnow; so I was afraid, and I went and hid your talent in the ground. Here you have what is yours” (vv. 24-25). He defends his laziness by accusing his master of being “hard”. This is an attitude that we have too: we defend ourselves, many times, by accusing others. But they are not at fault: the fault is ours; the flaw is ours. And this servant accuses others, he accuses the master in order to justify himself. We too, many times, do the same. So the master rebukes him: he calls the servant “wicked and slothful” (v. 26); he has the talent taken from him and has him cast out of his house.
This parable applies to everyone but, as always, to Christians in particular. Today too, it is very topical: today is the Day of the Poor, where the Church tells us Christians: “Extend a hand to the poor. Reach out a hand to the poor. You are not alone in life: there are people who need you. Do not be selfish; reach out a hand to the poor. We have all received from God a “heritage” as human beings, a human richness, whatever it may be. And as disciples of Christ we have also received the faith, the Gospel, the Holy Spirit, the Sacraments, and so many other things. These gifts need to be used to do good, to do good in this life, in service to God and to our brothers and sisters. And today the Church tells you, she tells us: “Use what God has given you and look at the poor. Look: there are so many of them; even in our cities, in the centre of our city, there are many. Do good!”
At times, we think that to be Christian means not to do harm. And not doing harm is good. But not doing good is not good. We must do good, to come out of ourselves and look, look at those who have more need. There is so much hunger, even in the heart of our cities; and many times we enter into that logic of indifference: the poor person is there, and we look the other way. Reach out your hand to the poor person: it is Christ. Some say: “But these priests, these bishops who talk about the poor, the poor.... We want them to talk to us about eternal life!”. Look, brother and sister, the poor are at the centre of the Gospel; it is Jesus who taught us to speak to the poor; it is Jesus who came for the poor. Reach out your hand to the poor. You have received many things, and you let your brother, your sister die of hunger?
Dear brothers and sisters, may each one say in his or her heart what Jesus tells us today; repeat in your heart: “Reach out your hand to the poor”. And Jesus tells us something else: “You know, I am the poor person. I am the poor”.
The Virgin Mary received a great gift: Jesus Himself, but she did not keep Him to herself; she gave Him to the world, to His people. Let us learn from her to reach out a hand to the poor.
to the Director General of the Food and Agriculture Organisation (FAO), His Excellency Mr. Qu Dongyu, on the occasion of the ceremony for World Food Day
The annual celebration of World Food Day brings us face to face with one of humanity's greatest challenges: overcoming hunger once and for all is an ambitious goal. The UN Food Systems Summit in New York on 23 September highlighted the urgency of adopting innovative solutions able to transform the way we produce and consume food for the well-being of people and the planet. This is imperative to speed up post-pandemic recovery, combat food insecurity and move towards the achievement of all the goals of the 2030 Agenda.
FAO's proposed theme this year: “Our actions are our future. Better production, better nutrition, a better environment and a better life”, underlines the need for concerted action to ensure that everyone has access to diets that ensure maximum environmental sustainability and are both adequate and affordable. Each of us has a role to play in transforming food systems for the benefit of people and the planet, and “all of us can cooperate [...] for the care of creation, each according to his or her own culture, experience, involvements and talents” (Encyclical Laudato Si', 14).
We are currently witnessing a real paradox in terms of access to food: on the one hand, more than 3 billion people do not have access to a nutritious diet, while on the other hand, almost 2 billion are overweight or obese due to a poor diet and a sedentary lifestyle. If we do not want to jeopardise the health of our planet and our entire population, we need to actively engage in change at all levels and reorganise food systems as a whole.
I would like to indicate four areas where action is urgently needed: in the field, at sea, at the table and in reducing food losses and waste. Our lifestyles and daily consumption practices influence global and environmental dynamics, but if we are to make a real difference, we must encourage producers and consumers to make ethical and sustainable choices and raise awareness among the younger generations of the important role they play in making a world without hunger a reality. Each of us can play our part in this noble cause, starting with our daily lives and the simplest gestures. Knowing our Common Home, protecting it and being aware of its importance is the first step towards being stewards and promoters of the environment.
The pandemic gives us the opportunity to change course and invest in a global food system that can deal sensibly and responsibly with future crises. In this regard, the valuable contribution of small-scale producers is crucial, facilitating their access to innovation that, when applied to the agri-food sector, can strengthen resilience to climate change, increase food production and support those working in the food value chain.
The fight against hunger demands we overcome the cold logic of the market, which is greedily focused on mere economic profit and the reduction of food to a commodity, and strengthening the logic of solidarity.
Mr. Director-General, the Holy See and the Catholic Church stand side by side with the FAO and those other bodies and individuals who do their best to ensure that the fundamental rights of no human being be undermined or disregarded. May those who sow seeds of hope and harmony feel the support of my prayer that their initiatives and projects may be ever more fruitful and successful. With these sentiments, I invoke the blessing of Almighty God on you and on all those who, with tenacity and generosity, combat poverty and hunger in the world.
From the Vatican, 15 October 2021