The Pope And Church News

News Vatican Information Service September 19-21, 2015

2015-09-21T15:29:00.000-04:00

SUMMARY:

- The Pope speaks with journalists on the papal flight

- The Pope arrives in Cuba, a meeting point for all peoples who come together in friendship

- Mass in Plaza de la Revolucion: the importance of a people is based on how it serves its most vulnerable members

- Angelus: Francis asks for definitive reconciliation in Colombia

- Meeting with President Raul Castro and with Commander Fidel in the Palace of the Revolution

- Vespers in the Cathedral of Havana

- Francis meets with the young, Cuba's hope for the future

- Other News

- Message to the Patriarch of the Assyrian Church of the East

- Message to Hungarian religious: seek the concerns and expectations of the people

- The Pope speaks with young people from Cuba and the United States before his apostolic trip

- Other Pontifical Acts

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The Pope speaks with journalists on the papal flight

Vatican City, 19 September 2015 (VIS) – Shortly after beginning his trip from Rome to Havana, the Pope greeted the 76 journalists accompanying him on the flight. As indicated by the Director of the Holy See Press Office, Fr. Federico Lombardi, S.J., the media coverage of this trip will be more intense than usual. In a very cordial atmosphere, the Holy Father enquired about the journalists' families and received various edible gifts, including dulce de leche and an empanada, a typical Argentinian pastry, that he offered to all those present.

“Thank you for the welcome”, he said. “I wish you a good journey. If I am not mistaken, I think this is the longest trip I have made. … Fr. Lombardi mentioned peace. Today's world thirsts for peace. There are wars, immigrants who flee, this wave of immigration as a result of war, to escape from death and in search of life. Today I am happy as I was greeted at the door of St. Anna by one of the two families residing in the Vatican, in the parish of the same name. They are Syrian refugees. You can see the suffering in their faces. … This word: peace. I thank you for all that you do in your work to build bridges: small bridges, but bridges nonetheless, that together all form the great bridge of peace. I wish you a good trip and good work. Pray for me. Thank you”.

He also offered a greeting to all the journalists' colleagues working in their offices.

The Pope arrives in Cuba, a meeting point for all peoples who come together in friendship

Vatican City, 20 September 2015 (VIS) – “Missionary of Mercy” is the theme chosen by Pope Francis for his visit to Cuba, where he began his tenth apostolic trip yesterday. The Holy Father arrived in the Jose Marti airport in Havana at 4 p.m. local time (10 p.m. in Italy) after a twelve-hour flight, and was welcomed by the president of Cuba, Raul Castro, and by the cardinal archbishop of Havana, Jaime Ortega y Alamino, accompanied by Archbishop Dionisio Guillermo Garcia Ibanez, president of the Episcopal Conference.

After the protocol greetings and national anthems of Cuba and Vatican City State, President Castro gave a welcome address on behalf of the government and people of Cuba. The Pope thanked the president and asked him to convey sentiments of particular respect and consideration to his brother Fidel. “I would like my greeting to embrace especially all those who, for various reasons, I will not be able to meet, and to Cubans throughout the world”, continued Francis.

After remarking that 2015 marks the eightieth anniversary of the establishment of uninterrupted diplomatic relations between the Republic of Cuba and the Holy See, the Pope affirmed that his arrival in this “beloved nation” follows “the indelible path opened by the unforgettable apostolic journeys which my two predecessors, St. John Paul II and Benedict XVI, made to this island. I know that the memory of those visits awakens gratitude and affection in the people and leaders of Cuba. Today we renew those bonds of cooperation and friendship, so that the Church can continue to support and encourage the Cuban people in its hopes and concerns, with the freedom, the means and the space needed to bring the proclamation of the Kingdom to the existential peripheries of society”.

This Apostolic Journey also coincides with the first centenary of Pope Benedict XV’s declaration of our Lady of Charity of El Cobre as Patroness of Cuba, and Francis commented that it was the veterans of the War of Independence who, moved by sentiments of faith and patriotism, wanted the Virgen mambisa to be the patroness of Cuba as a free and sovereign nation. “Since that time she has accompanied the history of the Cuban people”, he said, “sustaining the hope which preserves people’s dignity in the most difficult situations and championing the promotion of all that gives dignity to the human person. The growing devotion to the Virgin is a visible testimony of her presence in the soul of the Cuban people. In these days I will have occasion to go to El Cobre, as a son and pilgrim, to pray to our Mother for all her Cuban children and for this beloved nation, that it may travel the paths of justice, peace, liberty and reconciliation”.

“Geographically, Cuba is an archipelago, facing all directions, with an extraordinary value as a 'key' between north and south, east and west. Its natural vocation is to be a point of encounter for all peoples to join in friendship, as Jose Marti dreamed, 'regardless of the languages of isthmuses and the barriers of oceans'. Such was also the desire of St. John Paul II, with his ardent appeal: 'May Cuba, with all its magnificent potential, open itself to the world, and may the world open itself to Cuba'”.

“For some months now, we have witnessed an event which fills us with hope: the process of normalising relations between two peoples following years of estrangement. It is a sign of the victory of the culture of encounter and dialogue, 'the system of universal growth' over 'the forever-dead system of groups and dynasties'. I urge political leaders to persevere on this path and to develop all its potentialities as a proof of the high service which they are called to carry out on behalf of the peace and well-being of their peoples, of all America, and as an example of reconciliation for the entire world. The world needs reconciliation, in this climate of a piecemeal third world war in which we are living”.

The Pope concluded his first discourse on Cuban soil by invoking “the protection of our Lady of Charity of El Cobre, Blessed Olallo Valdes and Blessed Jose Lopez Piteira, and Venerable Felix Varela, the great promoter of love between Cubans and all peoples, so that our bonds of peace, solidarity and mutual respect may ever increase”.

Mass in Plaza de la Revolucion: the importance of a people is based on how it serves its most vulnerable members

Vatican City, 20 September 2015 (VIS) – After spending the night in the apostolic nunciature in Havana, the Pope began his second day in Cuba by greeting the thousands of people who lined the streets on his journey by popemobile to Plaza de la Revolucion Jose Marti, dedicated to the poet and writer who fought for Cuban independence. The square, where the Holy Father celebrated Holy Mass attended by more than 200,000 faithful, is a strongly symbolic location for the island, and has provided the backdrop to important demonstrations.

Francis, who before the Eucharistic celebration met with the representatives of other Christian confessions present in Cuba in a provisional sacristy, devoted his homily to the importance of serving the weakest and frailest among us. “Let us not forget the Good News we have heard today: the importance of a people, a nation, and the importance of individuals, which is always based on how they seek to serve their vulnerable brothers and sisters. Here we encounter one of the fruits of a true humanity. Whoever does not live to serve, does not ‘serve’ to live”.

The Pope commented on the Gospel passage in which Jesus asks a seemingly indiscreet question of His disciples: “What were you discussing along the way?” to which they did not answer because on the way they had been arguing about who was the most important, and were ashamed.

“Who is the most important?”, continued the Pope. “This is a life-long question to which, at different times, we must give an answer. ... The history of humanity has been marked by the answer we give to this question. Jesus is not afraid of people’s questions; He is not afraid of our humanity or the different things we are looking for. On the contrary, He knows the 'twists and turns' of the human heart, and, as a good teacher, He is always ready to encourage and support us. As usual, He takes up our searching, our aspirations, and he gives them a new horizon … He somehow finds an the answer which can pose a new challenge, setting aside the 'right answers', the standard replies we are expected to give. As usual, Jesus sets before us the 'logic' of love. A mindset, an approach to life, which is capable of being lived out by all, because it is meant for all”.

“Far from any kind of elitism, the horizon to which Jesus points us is not for those few privileged souls capable of attaining the heights of knowledge or different levels of spirituality. The horizon to which Jesus points us always has to do with daily life, also here on “our island”, something which can season our daily lives with eternity. Who is the most important? Jesus is straightforward in His reply: 'Whoever wishes to be the first among you must be the last of all, and the servant of all'. Whatever wishes to be great must serve others, not be served by others”.

“Here lies the great paradox of Jesus”, emphasises the Pope. “The disciples were arguing about who would have the highest place, who would be chosen for privileges ... in order to stand out in the quest for superiority over others. Who would climb the ladder most quickly to take the jobs which carry certain benefits. Jesus upsets their 'logic', their mindset, simply by telling them that life is lived authentically in a concrete commitment to our neighbour. That is, in serving”.

But the call to serve “involves something special, to which we must be attentive. Serving others chiefly means caring for their vulnerability. Serving means caring for the vulnerable of our families, our society, our people. Theirs are the suffering, fragile and downcast faces which Jesus tells us specifically to look at and which He asks us to love. With a love which takes shape in our actions and decisions. With a love which finds expression in whatever tasks we, as citizens, are called to perform. People of flesh and blood, people with individual lives and stories, and with all their frailty: these are those whom Jesus asks us to protect, to care for, to serve. Being a Christian entails promoting the dignity of our brothers and sisters, fighting for it, living for it. That is why Christians are constantly called to set aside their own wishes and desires, their pursuit of power, and to look instead to those who are most vulnerable”.

“There is a kind of 'service' which truly 'serves' others, yet we need to be careful not to be tempted by another kind of service, a 'service' which is 'self-serving'. There is a way to go about serving which is interested in only helping 'my people', 'our people'. This service always leaves 'your people' outside, and gives rise to a process of exclusion. All of us are called by virtue of our Christian vocation to that service which truly serves, and to help one another not to be tempted by a 'service' which is really 'self-serving'. … Without looking to one side or the other to see what our neighbour is doing or not doing. Jesus tells us: Whoever would be first among you must be the last, and the servant of all. He will be the servant of all. He does not say: if your neighbour wants to be first, let him be the servant! We have to be careful to avoid judgemental looks and renew our belief in the transforming look to which Jesus invites us. This caring for others out of love is not about being servile. Rather, it means putting our brothers and sisters at the centre. Service always looks to their faces, touches their flesh, senses their closeness and even, in some cases, 'suffers' in trying to help. Service is never ideological, for we do not serve ideas, we serve people”.

“God’s holy and faithful people in Cuba is a people with a taste for celebration, for friendship, for beautiful things”, he concluded. “It is a people which marches with songs of praise. It is a people which has its wounds, like every other people, yet knows how to stand up with open arms, to keep walking in hope, because it has a vocation of grandeur. This is how it raised its heroes. Today I ask you to care for this vocation of yours, to care for these gifts which God has given you, but above all I invite you to care for and be at the service of the frailty of your brothers and sisters. Do not neglect them for plans which can be seductive, but are unconcerned about the face of the person beside you. We know, we are witnesses of the incomparable power of the resurrection, which 'everywhere calls forth the seeds of a new world'”.

Angelus: Francis asks for definitive reconciliation in Colombia

Vatican City, 20 September 2015 (VIS) – At the end of Mass, the Pope spoke for a few minutes before praying the Angelus.

“We have heard in the Gospel how the disciples were afraid to question Jesus when He spoke to them about His passion and death. He frightened them, and they could not grasp the idea of seeing Jesus suffer on the cross. We too are tempted to flee from our own crosses and those of others, to withdraw from those who suffer. In concluding this Holy Mass, in which Jesus has once more given Himself to us in His body and blood, let us now lift our gaze to the Virgin Mary, our Mother. We ask her to teach us to stand beside the cross of our brothers and sisters who suffer. To learn to see Jesus in every person bent low on the path of life, in all our brothers and sisters who hunger or thirst, who are naked or in prison or sick. With Mary our Mother, on the cross we can see who is truly “the greatest” and what it means to stand beside the Lord and to share in His glory.

“Let us learn from Mary to keep our hearts awake and attentive to the needs of others. As the wedding feast of Cana teaches us, let us be concerned for the little details of life, and let us not tire of praying for one another, so that no one will lack the new wine of love, the joy which Jesus brings us.

At this time I feel bound to direct my thoughts to the beloved land of Colombia, 'conscious of the crucial importance of the present moment when, with renewed effort and inspired by hope, its sons and daughters are seeking to build a peaceful society'. May the blood shed by thousands of innocent people during long decades of armed conflict, united to that of the Lord Jesus Christ crucified, sustain all the efforts being made, including those on this beautiful island, to achieve definitive reconciliation. Thus may the long night of pain and violence, with the support of all Colombians, become an unending day of concord, justice, fraternity and love, in respect for institutions and for national and international law, so that there may be lasting peace. Please, we do not have the right to allow ourselves yet another failure on this path of peace and reconciliation. Thank you, Mr. President, for all you have done in this work towards reconciliation”.

“I ask you now that we join together in praying to Mary, that we may place all our concerns and hopes before the heart of Christ. We pray to her in a special way for those who have lost hope and find no reasons to keep fighting, and for those who suffer from injustice, abandonment and loneliness. We pray for the elderly, the infirm, children and young people, for all families experiencing difficulty, that Mary may dry their tears, comfort them with a mother’s love, and restore their hope and joy. Holy Mother, I commend to you these your sons and daughters in Cuba. May you never abandon them!”.

Meeting with President Raul Castro and with Commander Fidel in the Palace of the Revolution

Vatican City, 20 September 2015 (VIS) – Following Holy Mass, and after lunch in the apostolic nunciature, the Pope transferred by car to the Palace of the Revolution to pay a courtesy visit to the President of the Council of State of Cuba, Raul Castro, elected in 2008 after his brother Fidel Castro stood down for reasons of ill health. Although this did not form part of the official programme for the visit, the Holy Father also met with “Commander” Fidel.

“The meeting was foreseeable, although it did not form part of the programme”, explained Fr. Lombardi. “We all knew that Commander Fidel wanted to see the Pope, as he did with Pope Benedict XVI during his visit. Commander Fidel, who is an elderly man, is spending this phase of his life in study and reflection: he reads a lot and enjoys conversing with people with great experience. This is explicitly how it was with Pope Benedict XVI, and also with Pope Francis”.

“Fidel had asked Pope Benedict to send some books that could be useful for his reflections, and Francis followed on from this by taking, on his own initiative, two books by the Italian priest Alessandro Pronzato, known to many as a prolific author of spiritual and catechetic texts. He also took a book and two CDs by Fr. Armando Llorente, a Jesuit priest who died a few years ago, who was close to Castro as a child when he attended the Jesuit school at the Colegio de Belen. The memorial of this relationship with a teacher who profoundly affected his life during his youth was a very meaningful gesture on the part of the Pope”.

“The Holy Father also took his two great texts, 'Evangelii Gaudium' and 'Laudato si''. This latter focuses on themes of interest to Castro also in this stage of his life – the great questions of the current world and its future. It is certainly a document he will find most interesting. Commander Castro gave the Pope a very well-known book, 'Fidel y la Religion' by Frei Betto, which takes the form of a conversation with Frei Betto. It was a very informal encounter, a serene exchange in the presence of various members of his family, and certainly a positive moment”.

Vespers in the Cathedral of Havana

Vatican City, 21 September 2015 (VIS) – The Immaculate Conception is the patroness of Havana and, in the historic cathedral dedicated to this title and to St. Cristobal, whose baroque facade was designed by Francesco Borromini, the Pope meet with the priests, men and women religious and seminarians of Cuba to for the Vespers prayer. Francis commented on the Gospel account of the rich young man, observant of the law, who is saddened when Jesus tells him that if he wishes to follow Him he must abandon his riches. He made some unscripted comments regarding the value of poverty for all Christians, as well as for consecrated persons. His original prepared discourse is reproduced below.

“We are gathered in this historic Cathedral of Havana to sing with psalms the faithfulness of God towards his people, with thanksgiving for his presence and his infinite mercy. A faithfulness and mercy not only commemorated by this building, but also by the living memory of some of the elderly among us, who know from experience that 'his mercy endures forever and his faithfulness throughout the ages'. For this, brothers and sisters, let us together give thanks.

“Let us give thanks for the Spirit’s presence in the rich and diverse charisms of all those missionaries who came to this land and became Cubans among Cubans, a sign that God’s mercy is eternal.

“The Gospel presents Jesus in dialogue with His Father. It brings us to the heart of the prayerful intimacy between the Father and the Son. As His hour drew near, Jesus prayed for His disciples, for those with Him and for those who were yet to come. We do well to remember that, in that crucial moment, Jesus made the lives of His disciples, our lives, a part of His prayer. He asked His Father to keep them united and joyful. Jesus knew full well the hearts of His disciples, and He knows full well our own. And so He prays to the Father to save them from a spirit of isolation, of finding refuge in their own certainties and comfort zones, of indifference to others and division into 'cliques' which disfigure the richly diverse face of the Church. These are situations which lead to a kind of isolation and ennui, a sadness that slowly gives rise to resentment, to constant complaint, to boredom; this 'is not God’s will for us, nor is it the life in the Spirit' to which He invited them, to which He has invited us. That is why Jesus prays that sadness and isolation will not prevail in our hearts. We want to do the same, we want to join in Jesus’ prayer, in His words, so that we can say together: 'Father, keep them in Your name… that they may be one, even as we are one', 'that Your joy may be complete'.

“Jesus prays and He invites us to pray, because He knows that some things can only be received as gifts; some things can only be experienced as gifts. Unity is a grace which can be bestowed upon us only by the Holy Spirit; we have to ask for this grace and do our best to be transformed by that gift.

“Unity is often confused with uniformity; with actions, feelings and words which are all identical. This is not unity, it is conformity. It kills the life of the Spirit; it kills the charisms which God has bestowed for the good of His people. Unity is threatened whenever we try to turn others into our own image and likeness. Unity is a gift, not something to be imposed by force or by decree. I am delighted to see you here, men and women of different generations, backgrounds and experiences, all united by our common prayer. Let us ask God to increase our desire to be close to one another. To be neighbours, always there for one another, with all our many differences, interests and ways of seeing things. To speak straightforwardly, despite our disagreements and disputes, and not behind each other’s backs. May we be shepherds who are close to our people, open to their questions and problems. Conflicts and disagreements in the Church are to be expected and, I would even say, needed. They are a sign that the Church is alive and that the Spirit is still acting, still enlivening her. Woe to those communities without a 'yes' and a 'no'! They are like married couples who no longer argue, because they have lost interest, they have lost their love.

“The Lord prays also that we may be filled with His own 'complete joy'. The joy of Christians, and especially of consecrated men and women, is a very clear sign of Christ’s presence in their lives. When we see sad faces, it is a warning that something is wrong. Significantly, this is the request which Jesus makes of the Father just before He goes out to the Garden to renew His own 'fiat'. I am certain that all of you have had to bear many sacrifices and, for some of you, for several decades now, these sacrifices have proved difficult. Jesus prays, at the moment of His own sacrifice, that we will never lose the joy of knowing that He overcomes the world. This certainty is what inspires us, morning after morning, to renew our faith. 'With a tenderness which never disappoints, but is always capable of restoring our joy' – by His prayer, and in the faces of our people – Christ 'makes it possible for us to lift up our heads and to start anew'.

“How important, how valuable for the life of the Cuban people, is this witness which always and everywhere radiates such joy, despite our weariness, our misgivings and even our despair, that dangerous temptation which eats away at our soul!

“Dear brothers and sisters, Jesus prays that all of us may be one, and that His joy may abide within us. May we do likewise, as we unite ourselves to one another in prayer”.

Francis meets with the young, Cuba's hope for the future

Vatican City, 21 September 2015 (VIS) – After Vespers, the Pope transferred to the “Centro de Estudio Padre Felix Varela”, the Felix Varela Cultural Centre, adjacent to the cathedral, to meet with the young people of Cuba. The Centre is dedicated to the Servant of God Felix Varela (1788-1853), considered to be the “father of Cuban culture”. The priest, whose cause for beatification is underway, taught for ten years at the San Carlos college and seminary, making a significant contribution to the progress of sciences and letters on the island. In 1821 he was elected as the representative of Cuba before the Spanish court, where he appealed for the liberation of black slaves. In 1823, following the reestablishment of absolutism in Spain under Ferdinand VII, he transferred to the United States where he proclaimed Cuba's right to independence and exercised his pastoral ministry for thirty years, founding schools, building churches and evangelising among the marginalised.

The Centre is a lay institute, in operation since 2011, coordinated by the Pontifical Council for Culture. It comprises a centre for ecclesiastical studies, also offering courses in philosophy, psychology, and a master's degree entitled Cuba-Emprende, aimed at supporting private enterprise initiatives in favour of economic change in the country. It also hosts concerts, conferences and other events, and promotes the Festival of Latin American Cinema.

The Pope expressed his joy at being in the company of the young in a centre so important to Cuban history, and after receiving greetings, he set aside his written discourse, and spoke informally with those present. Extensive extracts from the prepared text are published below:

“ … When I look at all of you, the first thing that comes into my mind and heart, too, is the word 'hope'. I cannot imagine a young person who is listless, without dreams or ideals, without a longing for something greater.

“But what kind of hope does a young Cuban have at this moment of history? Nothing more or less than that of any other young person in any other part of the world. Because hope speaks to us of something deeply rooted in every human heart, independently of our concrete circumstances and historical conditioning. Hope speaks to us of a thirst, an aspiration, a longing for a life of fulfilment, a desire to achieve great things, things which fill our heart and lift our spirit to lofty realities like truth, goodness and beauty, justice and love. But it also involves taking risks. It means being ready not to be seduced by what is fleeting, by false promises of happiness, by immediate and selfish pleasures, by a life of mediocrity and self-centredness, which only fills the heart with sadness and bitterness. No, hope is bold; it can look beyond personal convenience, the petty securities and compensations which limit our horizon, and can open us up to grand ideals which make life more beautiful and worthwhile. I would ask each one of you: What is it that shapes your life? What lies deep in your heart? Where do your hopes and aspirations lie? Are you ready to put yourself on the line for the sake of something even greater?

“Perhaps you may say: 'Yes, Father, I am strongly attracted to those ideals. I feel their call, their beauty, their light shining in my heart. But I feel too weak, I am not ready to decide to take the path of hope. The goal is lofty and my strength is all too little. It is better to be content with small things, less grand but more realistic, more within my reach'. I can understand that reaction; it is normal to feel weighed down by difficult and demanding things. But take care not to yield to the temptation of a disenchantment which paralyses the intellect and the will, or that apathy which is a radical form of pessimism about the future. These attitudes end either in a flight from reality towards vain utopias, or else in selfish isolation and a cynicism deaf to the cry for justice, truth and humanity which rises up around us and within us.

“But what are we to do? How do we find paths of hope in the situations in which we live? How do we make those hopes for fulfilment, authenticity, justice and truth, become a reality in our personal lives, in our country and our world? I think that there are three ideas which can help to keep our hope alive.

“Hope is a path made of memory and discernment. Hope is the virtue which goes places. It is not simply a path we take for the pleasure of it, but it has an end, a goal which is practical and lights up our way. Hope is also nourished by memory; it looks not only to the future but also to the past and present. To keep moving forward in life, in addition to knowing where we want to go, we also need to know who we are and where we come from. Individuals or peoples who have no memory and erase their past risk losing their identity and destroying their future. So we need to remember who we are, and in what our spiritual and moral heritage consists. This, I believe, was the experience and the insight of that great Cuban, Father Felix Varela. Discernment is also needed, because it is essential to be open to reality and to be able to interpret it without fear or prejudice. Partial and ideological interpretations are useless; they only disfigure reality by trying to fit it into our preconceived schemas, and they always cause disappointment and despair. We need discernment and memory, because discernment is not blind; it is built on solid ethical and moral criteria which help us to see what is good and just.

“Hope is a path taken with others. An African proverb says: 'If you want to go fast, go alone; if you want to go far, go with others'. Isolation and aloofness never generate hope; but closeness to others and encounter do. Left to ourselves, we will go nowhere. Nor by exclusion will we be able to build a future for anyone, even ourselves. A path of hope calls for a culture of encounter, dialogue, which can overcome conflict and sterile confrontation. To create that culture, it is vital to see different ways of thinking not in terms of risk, but of richness and growth. The world needs this culture of encounter. It needs young people who seek to know and love one another, to journey together in building a country like that which José Martí dreamed of: 'With all, and for the good of all'.

“Hope is a path of solidarity. The culture of encounter should naturally lead to a culture of solidarity. I was struck by what Leonardo said at the beginning, when he spoke of solidarity as a source of strength for overcoming all obstacles. Without solidarity, no country has a future. Beyond all other considerations or interests, there has to be concern for that person who may be my friend, my companion, but also someone who may think differently than I do, someone with his own ideas yet just as human and just as Cuban as I am. Simple tolerance is not enough; we have to go well beyond that, passing from a suspicious and defensive attitude to one of acceptance, cooperation, concrete service and effective assistance. Do not be afraid of solidarity, service and offering a helping hand, so that no one is excluded from the path.

“This path of life is lit up by a higher hope: the hope born of our faith in Christ. He made himself our companion along the way. Not only does He encourage us, He also accompanies us; He is at our side and He extends a friendly hand to us. The Son of God, He wanted to become someone like us, to accompany us on our way. Faith in His presence, in His friendship and love, lights up all our hopes and dreams. With Him at our side, we learn to discern what is real, to encounter and serve others, and to walk the path of solidarity.

“Dear young people of Cuba, if God Himself entered our history and became flesh in Jesus, if He shouldered our weakness and sin, then you need not be afraid of hope, or of the future, because God is on your side. He believes in you, and He hopes in you.

“Dear friends, thank you for this meeting. May hope in Christ, your friend, always guide you along your path in life. And, please, remember to pray for me. May the Lord bless all of you”.

Other News

Message to the Patriarch of the Assyrian Church of the East

Vatican City, 21 September 2015 (VIS) – The Holy Father has sent a message to His Holiness Mar Gewargis, on the occasion of his election as Catholicos Patriarch of the Assyrian Church of the East, in which he extends his “good wishes and prayerful solidarity” to the Patriarch and his faithful. He adds that it is his prayer that His Holiness may be an inspirational pastor for the flock entrusted to his care and “an untiring builder of peace and harmony, serving the common good and the good of the entire Middle East”.

He continues, “I join your Holiness in prayer and solidarity with all who suffer because of the tragic situation in the Middle East, especially our Christian brothers and sisters and other religious minorities in Iraq and Syria. With you, I ask the Lord to grant them strength so that they may persevere in their Christian witness. In expressing gratitude to Almighty God for the bonds of fraternity between the Catholic Church and the Assyrian Church of the East, I hope and pray that our continuing friendship and dialogue may be further developed and deepened”.

Message to Hungarian religious: seek the concerns and expectations of the people

Vatican City, 19 September 2015 (VIS) – Yesterday afternoon Pope Francis sent a video message to the participants in the Meeting of Consecrated Persons in Hungary, an initiative linked to the Year of Consecrated Life.

“In the various forms of consecrated life, I think of you as close to the troubles and expectations of the people; I think of you as committed in the contexts in which you are inserted, with their difficulties and signs of hope. I encourage you to rejoice with those who rejoice, and to weep with those who weep; to ask of God a heart capable of compassion, to tend to the wounds of the body and the spirit and to bring God's consolation to many people. I believe that the most beautiful side of a country and a city is that of the Lord's disciples – the bishops, religious and lay faithful – who live with simplicity, in their daily lives, in the style of the Good Samaritan and who are close to the flesh and the wounds of their brethren, in whom they recognise the flesh and wounds of Jesus”.

“This charity full of mercy – we know well – comes from the heart of Christ, and we find this in prayer, especially in adoration, and in partaking with faith in the Sacraments of the Eucharist and Penance. May Mary, our Mother, help us always to be men and women of prayer”.

The Pope speaks with young people from Cuba and the United States before his apostolic trip

Vatican City, 19 September 2015 (VIS) – On 17 September Pope Francis participated in a programme organised by “Scholas Occurrentes” - an initiative organised between the students of various countries, cultures and religions – broadcast by CNN on Friday 18, in which two groups of students from Havana and New York also took part. The Holy Father answered questions posed by the students, starting with one from a girl from New York on the responsibility of the young in the care of the environment.

“It is one of the things that we have to learn from when we are young”, he said. “The environment, at this time, is one of the excluded. It cries to us to pay attention and to take care of it. So, how can a young person take care of the environment? First of all, by seeing the problems that exist in his or her neighbourhood, city and nation. … By looking for concrete measures you can take. The waste of paper is impressive. Avoid wasting electricity … What little you can do, but it is still a little more, a little more, a little more. Add to the will to save our common home”.

A girl from Havana asked the second question, regarding the capacity for leadership attributed to the Pope. “A leader is a good leader if he is capable of making other leaders emerge among the young”, he said. “If a leader wishes to lead alone, then he is a tyrant. Or rather, true leadership is fruitful. ... Sole leaders are here today and gone tomorrow. There are those who are born leaders: leaders in thought, leaders of action, leaders of joy, leaders of hope, leaders in building a better world. This is the path for you to follow; but you already have the seed of leadership within you. If they do not sow leadership in others, if they do not serve, they are dictators. I have no desire to be a dictator. I like to plant the seed of leadership in others”.

The third question was asked by a girl from New York, who showed the Pope a photograph of a dead tree with a bird perched on a branch.

“Yes, in the photo the tree is dead and the bird is alive”, observed Francis. “In a few months' time the bird will need to build a nest to lay its eggs and care for its young, but if the tree is dead, how will it be able to make a nest? This is what happens when we do not take care of the environment. One death leads to another, and then, instead of sowing growth, instead of sowing hope, we sow death. The way is the opposite: caring for life”.

A boy from Havana then spoke about the need to lift the embargo against Cuba. “I too will do everything possible not to forget”, replied the Holy Father. “Building bridges and removing obstacles to communication, so that communication can lead to friendship. One of the most beautiful things is social friendship. That's what I would like you to seek: friendship”.

The final two questions regarded education of boys and girls. “Education is one of the human rights”, affirmed Pope Francis. “A child has the right to be loved … to play … and to receive an education. Do you think about the number of children who, in countries at war at the moment, do not receive an education? … It is a challenge that must be faced. And it is up to us to start. … Do not wait for States to make agreements or governments to agree. Many years will pass in the meantime, as it is difficult. … So many children of your age, so many boys and girls devote their weekends and holidays to teach them. … A people that is not educated, who either because of war or for other reasons cannot receive an education, decays; it decays and declines even to the level of mere instinct. … We must be committed to the education of the young”.

“This morning I received a group of young people”, the Pope revealed. “One boy was from a country at war and he gave me a bullet, one of the many that rain down continually on his city. The young, in order to survive, have to stay closed up inside their homes, and no longer have the right to play. … We have lost the idea of how many children do not experience the joy of play, either because of war, or poverty, or because they live on the streets. And these children do not know how to communicate with the joy of play. They become easy prey to traffickers, who use them and lead them into delinquency, theft, drug abuse, prostitution, and many other things. So, the best way to begin to educate children is to give them the opportunity to play”.

At the end of the broadcast, the presenter invited the Pope to plant an olive tree in a pot placed nearby, and asked the Pope to give him the bullet so as to bury it in the ground on which the olive tree will grow.

Other Pontifical Acts

Vatican City, 21 September 2015 (VIS) – The Holy Father has appointed Bishop Ferenc Palanki, auxiliary of Eger, Hungary, as bishop of Debrecen-Nyiregyhaza, (area 11,300, population 1,137,000, Catholics 250,000, priests 93, religious 33), Hungary. He succeeds Bishop Nandor Bosak, whose resignation from the pastoral ministry of the same diocese upon reaching the age limit was accepted by the Holy Father.

On Saturday 19 September the Holy Father:

- accepted the resignation from the office of auxiliary of the diocese of Koszalin-Kolobrzeg, Poland, presented by Bishop Pawel Cieslik, upon reaching the age limit.

- appointed Cardinal Salvatore De Giorgi, archbishop emeritus of Palermo, as his special envoy to the concluding celebration of the fifth centenary of the creation of the diocese of Lanciano (present-day archdiocese of Lanciano-Ortona), Italy, to be held on 22 November 2015.

On Friday 18 September the Holy Father appointed Fr. Guy Joseph Consolmagno, S.J., as director of the Vatican Observatory. Fr. Consolmagno is currently a member of the same scientific institution and president of the Vatican Observatory Foundation.

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The news items contained in the Vatican Information Service may be used, in part or in their entirety, by quoting the source:

V.I.S. -Vatican Information Service.

News Vatican Information Service July 20, 2015

2015-07-20T15:00:00.000-04:00

SUMMARY:

- Francis recalls his recent trip to Latin America

- Other Pontifical Acts

______________________________________

Francis recalls his recent trip to Latin America

Vatican City, 19 July 2015 (VIS) – Pope Francis, in today's Sunday Angelus, commended the fruits of his recent apostolic trip in Latin America to the Virgin Mary, venerated in those lands as Our Lady of Guadalupe, and thanked the people of Ecuador, Bolivia and Paraguay for their warm and affectionate welcome, and for their enthusiasm.

He also offered thanks to the authorities of the three countries for their collaboration, and for all the clergy, from the bishops to men and women religious, who accompanied him during his stay. “With these brothers and sisters, I praised the Lord for the wonders that He has worked in the People of God on their path in those lands, and for the faith that has inspired and continues to inspire their life and culture. And we have also praised Him for the natural beauty with which He enriched these lands. The Latin American continent has great human and spiritual potential, and safeguards deeply rooted Christian values, but also experiences serious social and economic problems. To contribute to their solution, the Church is committed to mobilising the spiritual and moral forces of her communities, collaborating with all members of society. Faced with the great challenges that announcing the Gospel entails, I invited them to draw from Christ the Lord the grace that saves and gives strength to the effort of Christian witness, and to further spread of the Word of God, so that the strong religiosity of the people may always bear faithful witness to the Gospel”.

The Pope had previously commented on the day's Gospel reading in which Jesus takes the apostles to a secluded place to rest, but seeing that the multitudes follow them, feels compassion for them and begins to impart His teachings. Francis focused on the verbs that the evangelist uses: to see, to have compassion, and to teach.

“We can call them the verbs of the Pastor”, he observed. “To see, to have compassion, to teach. The first and the second, to see and to have compassion, are always linked to Jesus' attitude: indeed, His outlook is not that of a sociologist or a photojournalist, since He always sees with 'the eyes of the heart'. These two verbs, to see and to have compassion, configure Jesus as the Good Shepherd. But His compassion is not merely a human sentiment: it is the emotion of the Messiah in whom God's tenderness is made flesh. And from this compassion there emerges Jesus' desire to nourish the crowd with the bread of His Word, that is, to teach the Word of God to the people. Jesus sees, Jesus has compassion, and Jesus teaches”.

“And I asked the Lord that the Spirit of Jesus, the Good Shepherd, this Spirit, might guide me during the apostolic trip I made in Latin America over the last few days”, added the Pope.

Other Pontifical Acts

Vatican City, 20 July 2015 (VIS) – The Holy Father has appointed Dr. Salvatore Vecchio, formerly director of Human Resources at the Bambino Gesu Paedatric Hospital, Rome, as director of the Labour Office of the Apostolic See.

On Saturday 18 July, the Holy Father:

- appointed Msgr. Claudio Cipolla as bishop of Padua (area 3,297, population 1,068,498, Catholics 1,004,088, priests 990, permanent deacons 49, religious 1976), Italy. The bishop-elect was born in Goito, Italy in 1955 and was ordained a priest in 1980. He has served in a number of roles in the diocese of Mantua, including parish vicar and director of diocesan Caritas. He is currently parish priest, episcopal vicar for the pastoral sector, and member of the college of consultors, the diocesan pastoral council and the commission for the continuing formation of the clergy. He is a “ratione officii” member of the episcopal council and the presbyteral council, and was named Chaplain of His Holiness in 2011. He succeeds bishop Antonio Mattiazzo, whose resignation from the pastoral care of the same diocese upon reaching the age limit was accepted by the Holy Father.

- appointed Fr. Basil Bhuriya, S.V.D., as bishop of Jhabua (area 21,366, population 5,812,071, Catholics 38,726, priests 68, religious 236), India. The bishop-elect was born in Panchjui, India in 1956, gave his solemn vows in 1985, and was ordained a priest in 1986. He holds a bachelor's degree from the University of Indore, India, and has served in an number of roles, including parish vicar in a number of parishes in the dioceses of Baroda, Indore and Jhabua and rector of the St. Thomas Seminary in Indore. He is currently parish priest and member of the Provincial Council of the Verbite Fathers in the Central Indian Province.

- appointed Fr. Corrado Melis as bishop of Ozieri (area 2,288, population 54,600, Catholics 54,200, priests 48, religious 54), Italy. The bishop elect was born in Sardara, Italy in 1963 and was ordained a priest in 1988. He holds a licentiate in theology from the Pontifical Theological Faculty of Sardinia in Cagliari, and has served in a number of pastoral roles in the diocese of Ales-Terralba, including parish vicar, vice rector of the diocesan seminary in Villacidro, director of the diocesan catechistic office, chaplain, parish administrator, and parish priest. He is currently parish priest of Santa Barbara in Villacidro, episcopal vicar for evangelisation and education, director of the diocesan office for family pastoral ministry, and director of the pastoral ministry of ecumenism. He is also a member of the college of consultors and the diocesan council for economic affairs.

- elevated Fr. Natale Paganelli, S.X., apostolic administrator of Makeni, Sierra Leone, to the dignity of bishop. The bishop-elect was born in Grignano di Brembate, Italy in 1956, gave his religious vows in 1979, and was ordained a priest in 1980.

- appointed Bishop Henry Akuna of Makeni, Sierra Leone, as auxiliary of the diocese of Kenema, (area 15,710, population 1,481,000, Catholics 87,000, priests 19, religious 32), Sierra Leone.

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V.I.S. -Vatican Information Service.

News Vatican Information Service June 24, 2015

2015-06-24T18:27:00.000-04:00

SUMMARY:

- General audience: the wounds of the family

- The Pope receives the participants in the meeting for dialogue between Buddhists and Catholics

- Pope's Message for the 50th anniversary of the Joint Working Group between the Catholic Church and the World Council of Churches

- Other Pontifical Acts

______________________________________

General audience: the wounds of the family

Vatican City, 24 June 2015 (VIS) – Following his recent catechesis on external threats to the family, such as poverty and illness, during today's general audience the Pope spoke about those wounds that are produced as a result of family cohabitation.

In all families there are moments of discord, but when harmful words, acts and indifference are ignored, they can be aggravated and transformed into arrogance, hostility and contempt, which can become deep lacerations, dividing husband and wife and inducing them to seek understanding, support and consolation elsewhere. “But often, these forms of support do not think of the good of the family. … And frequently the effects of separation have an impact on the children”.

“But do we still know what a wound to the soul is? Do we feel the weight of the mountain that crushes the soul of a child, in families in which the members treat each other badly and harm each other, to the point of breaking the bonds of conjugal trust?” asked the Pope. … When adults lose their head … when the father and mother harm each other, the soul of the child suffers greatly, feeling a sense of desperation. And they are wounds that leave a lifelong mark”.

“In the family, everything is interconnected: when its soul is wounded at some point, the infection spreads throughout. … Husband and wife are one flesh”, emphasised the Pope, “But their creatures are flesh of their flesh. If we think of the severity with which Jesus warns adults not to offend the little ones, we can also better understand his word on the grave responsibility of safeguarding the conjugal bond that is at the origin of the human family. When a man and a woman become one flesh, all the wounds and neglect of the father and mother are brought to bear on the living flesh of the children”.

The Holy Father also spoke about those cases in which separation is inevitable or indeed morally necessary “to remove the weaker spouse, or young children, from the wounds caused by arrogance and violence, debasement and exploitation, estrangement and indifference”.

However, he said, there is no lack of those who, thanks to God, “supported by faith and love for their children, bear witness to their faithfulness in a bond in which they have believed, however impossible it may seem to revive it. Not all separated people have this vocation, though. Not all recognise, in their solitude, the Lord's call to them. We find many families in irregular situations around us. And this poses many questions: how can we help them? How can we accompany them? How can we accompany them so the children do not become hostages to their father or mother?”.

The Pope concluded his catechesis by asking the Lord for “great faith, to look upon reality through the eyes of God; and great charity, to be near to people with a merciful heart”.

The Pope receives the participants in the meeting for dialogue between Buddhists and Catholics

Vatican City, 24 June 2015 (VIS) – Before today's general audience in St. Peter's Square, the Pope received in the room adjacent to the Paul VI Hall the participants in the Meeting for Dialogue between Buddhists and Catholics of the United States on the theme “Suffering, liberation and fraternity”, organised by the Focolare Movement and the Pontifical Council for Interreligious Dialogue and inaugurated yesterday at Castel Gandolfo by Cardinal Jean-Louis Tauran, president of the dicastery.

The meeting, which ends on 27 June, has involved the participation of around fifty delegates from New York, Chicago, San Francisco, Los Angeles and Washington, representing Catholics and Buddhist communities of different traditions. The Holy Father thanked them for their visit to the Vatican, “a visit that is close to my heart as it is a visit of fraternity, dialogue and friendship. These are things that do great good, that are healthy. In this historical moment, so scarred by wars and hatred, these small gestures are seeds of peace and fraternity. I thank you, and may the Lord bless you”.

Pope's Message for the 50th anniversary of the Joint Working Group between the Catholic Church and the World Council of Churches

Vatican City, 24 June 2015 (VIS) – Yesterday afternoon Pope Francis sent a message to the general secretary of the World Council of Churches, the Reverend Olav Fykse Tveit, on the occasion of the fiftieth anniversary of the Joint Working Group between the Catholic Church and the World Council of Churches. The text was read by Cardinal Kurt Koch, president of the Pontifical Council for Christian Unity, during a commemorative congress held at the Centro Pro Unione in Rome.

Francis writes that this occasion offers “a moment to thank the Lord for all that the ecumenical movement has achieved since its beginning over one hundred years ago, inspired by a longing for the unity which Christ intended for his body, the Church, and by an emerging sense of sorrow for the scandal of division between Christians”.

Since its inauguration in 1965, the Joint Working Group has been active “not only in ecumenical issues, but also in the areas of interreligious dialogue, peace and social justice, and works of charity and humanitarian aid”. He added that the Joint Working Group “should not be an inward-looking forum”, but instead should increasingly become “a 'think tank', open to all the opportunities and challenges facing the Churches today in their mission of accompanying suffering humanity on the path to the Kingdom, by imbuing society and culture with Gospel truths and values”.

In the Apostolic Exhortation Evangelii Gaudium, continued the Pope, “I noted that realities are more important than ideas. The Joint Working Group must be oriented to addressing the real concerns of the Churches throughout the world. In this way, it will be better suited to proposing collaborative steps that not only draw the Churches closer together, but also ensure that they offer an effective diakonia suited to the people's needs”.

In fulfilling this task, “the Joint Working Group distinguishes itself by its own character and aims. The nine reports produced thus far bear witness to the growing understanding and appreciation of the bonds of brotherhood and reconciliation which, in the context of the changing landscape of Christianity in the modern world, sustain Christians in their common witness and evangelising mission. We must recognise, though, that in spite of the many ecumenical achievements of the past half century, Christian mission and witness still suffer due to our divisions. Disagreements on various subjects – in particular anthropological, ethical and social issues, as well as issues related to the understanding of the nature and conditions of the unity we seek – demand further sustained efforts. Our dialogue must continue”.

The Pope concluded his message by encouraging the Group to further its discussion on crucial ecumenical issues and to promote ways for Christians to testify together to the real, though imperfect, communion shared by all the baptised. “May we always trust that the Holy Spirit will continue to assist and guide our journey, often in new and sometimes unexpected ways”, exclaimed Francis.

Other Pontifical Acts

Vatican City, 24 June 2015 (VIS) – The Holy Father has appointed:

- Bishop Rafael Biernaski, auxiliary of the archdiocese of Curitiba, Brazil, as bishop of Blumenau (area 3,835, population 671,282, Catholics 460,056, priests 67, permanent deacons 53, religious 79), Brazil.

- Bishop Joao Santos Cardoso of Sao Raimundo Nonato, Brazil, as bishop of Bom Jesus da Lapa (area 56,300, population 403,000, Catholics 321,000, priests 33, religious 52), Brazil.

You can find more information at: www.visnews.org

The news items contained in the Vatican Information Service may be used, in part or in their entirety, by quoting the source:

V.I.S. -Vatican Information Service.

News Vatican Information Service June 19, 2015

2015-06-19T15:48:00.000-04:00

SUMMARY:

- THE POPE TO THE SYRIAC-ORTHODOX PATRIARCH OF ANTIOCH: “YOURS IS A CHURCH OF MARTYRS”

- TO THE CATHOLIC BIBLICAL FEDERATION: PASTORAL EFFORT TO ENSURE THE CENTRALITY OF THE WORD OF GOD IN THE LIFE OF THE CHURCH

- MAY NO-ONE FEEL EXCLUDED FROM SPORT, SAYS THE POPE TO THE ATHLETES OF THE SPECIAL OLYMPICS

- CHRISTIANS AND MUSLIMS, TOGETHER TO COUNTER VIOLENCE PERPETRATED IN THE NAME OF RELIGION

- AUDIENCES

- OTHER PONTIFICAL ACTS

______________________________________

THE POPE TO THE SYRIAC-ORTHODOX PATRIARCH OF ANTIOCH: “YOURS IS A CHURCH OF MARTYRS”

Vatican City, 19 June 2015 (VIS) – Following a tradition established in 1971 by the Syriac-Orthodox Patriarch of Antioch and All the East, His Holiness Ignatius Jacob III and Blessed Paul VI, this morning Pope Francis received in the Vatican His Beatitude Patriarch Ignatius Aphrem II, accompanied by a Syriac-Orthodox delegation, recalling that the historic first meeting was the beginning of a “holy pilgrimage” towards full communion between the two Churches.

Francis also mentioned the Joint Declaration on the common profession of faith in the mystery of the Incarnate Word, the true God and the true man, signed in that year by the Patriarch and the Pope, which laid the foundations for a path to unity among disciples. Subsequent meetings between Patriarch Ignatius Zakka Iwas and St. John Paul II, first in Rome and then in Damascus, represented important steps toward the concrete pastoral collaboration for the good of the faithful.

“How much has changed since those first meetings!” exclaimed the bishop of Rome. “Yours, Beatitude, has been a Church of martyrs since the very beginning, and continues to be so to this day in the Middle East, where, along with other Christian communities and other minorities, it suffers greatly as a result of war, violence and persecution. How much pain! How many innocent victims! Faced with all this, it seems that those in power seem unable to find solutions”.

“Let us pray together for the victims of this brutal violence and for all the situations of war throughout the world. In particular, let us remember the Metropolitan Gregorios Ibrahim and the Metropolitan of the Orthodox Church Griega Paul Yazigi, abducted at the same time two years ago. Let us also remember the priests and the many other people, of different groups, deprived of their freedom. And let us ask of the Lord the grace always to be willing to forgive and to be builders of reconciliation and peace. This is what inspires the witness of the martyrs. The blood of the martyrs is the seed of the unity of the Church and the tool for the edification of the kingdom of God, which is the kingdom of peace and justice”.

“Beatitude, dear brother, in this moment of tension and pain”, concluded the Pope, “let us increasingly strengthen the bonds of friendship and fraternity between the Catholic Church and the Syriac-Orthodox Church. Let us hasten our steps on the common path, looking towards the day in which we will be able to celebrate our common belonging to Christ's single Church around the same altar of the Sacrifice and of worship. Let us exchange the treasures of our traditions as spiritual gifts, as what unites us is far greater than what divides us”.

The Holy Father and the Patriarch then prayed together in the Redemptoris Mater chapel.

TO THE CATHOLIC BIBLICAL FEDERATION: PASTORAL EFFORT TO ENSURE THE CENTRALITY OF THE WORD OF GOD IN THE LIFE OF THE CHURCH

Vatican City, 19 June 2015 (VIS) – This morning in the Consistory Hall Pope Francis received the members of the Catholic Biblical Federation (CBF), which has recently elected Cardinal Luis Antonio Tagle, metropolitan archbishop of Manila, Philippines, as its new president. The Federation is currently holding its tenth plenary assembly dedicated to the theme “That which we have seen and heard we proclaim also to you”, drawn from the First Epistle of St. John; reflecting on the Sacred Scripture as the source of evangelisation, it commemorates the fiftieth anniversary of the promulgation of the dogmatic Constitution on the Divine Revelation Dei Verbum.

“To be able to proclaim the word of truth, we ourselves must have had the experience of the Word: we must have listened, contemplated, almost touched it with our own hands”, writes the Holy Father in the discourse he handed to those present. “Christians, who are the People of God, 'that you may proclaim the excellencies of him', must, as the dogmatic Constitution on Divine Revelation Dei Verbum suggests, first of all venerate, read, listen, proclaim, preach, study and spread the Word of God. The Church, who proclaims the Word every day, receiving nourishment and inspiration from it, makes herself the beneficiary and excellent witness of the efficiency and strength inherent in that same Word of God. Neither we, nor our efforts, but rather the Holy Spirit works through those who dedicate themselves to pastoral ministry, and He does the same for the listeners, preparing them to listen to the Word and to receive its message of life”.

Referring to the anniversary of Dei Verbum and the timeliness of dedicating the plenary assembly to the relationship between the Scriptures and evangelisation, Francis mentions that in 1986 St. John Paul II had invited the CBF to undertake a careful rereading of the dogmatic Constitution, applying its principles and implementing its recommendations. The Synod of Bishops on the Word of God in the life and mission of the Church in 2008 offered another important opportunity for reflecting on its application. He adds, “Likewise today I would like to invite you to go ahead with this work, always taking into consideration the value of the treasure of the Conciliar Constitution, as well as the subsequent Magisterium, while you communicate the joy of the Gospel to the furthest confines of the world, obeying the missionary mandate”.

“However, there are places where the Word of God has not yet been proclaimed or, although proclaimed, has not been received as the Word of salvation”, the Pope remarks. “There are places where the Word of God is emptied of its authority. The lack of the support or vigour of the Word leads to a weakening of the Christian communities of ancient tradition and curbs the spiritual growth and missionary fervour of the young Churches. We are all responsible if 'the message will run the risk of losing its freshness and will cease to have the freshness of the Gospel'. However, it remains valid to encourage a special pastoral effort to emphasise the central position of the Word of God in ecclesial life, promoting the Biblical inspiration of all pastoral ministry. We must ensure that the habitual activities of all Christian communities, in the parishes, associations and movements, truly have at heart the personal encounter with Christ communicated to us in His Word since, as St. Jerome teaches, 'ignorance of the Scriptures is ignorance of Christ'”.

“The mission of the servants of the Word – bishops, priests, men and women religious and laypeople – is that of promoting and favouring this encounter, which inspires faith and transforms life; therefore I pray, in the name of all the Church, that you may fulfil your mandate: ensuring 'that the message of the Lord may spread rapidly and be honoured', until the day of Jesus Christ”.

MAY NO-ONE FEEL EXCLUDED FROM SPORT, SAYS THE POPE TO THE ATHLETES OF THE SPECIAL OLYMPICS

Vatican City, 19 June 2015 (VIS) - “The world of sport looks to the Church with trust and attention, as it is aware that together it is possible to work to restore to sporting practice its true meaning: an educational, playful and recreational meaning, and also its cultural and social dignity. You are well aware of this, having chosen sport as an experience of development and growth, in the presence of a condition of fragility and limitation”, said the Pope as he received in audience 150 athletes participating in the Italian “Special Olympics”, and who will participate in the finals of the World Games in Los Angeles this July. The “Special Olympics” is an international sporting association founded in 1968 in the United States by Eunice Kennedy Shriver to help those with different mental capabilities to develop confidence in themselves and in their social capacities through training and competitive sport.

“It is beautiful and meaningful that young people and adults find in sport and participation in competitions, including at an international level, an incentive to live their life fully. It is a challenge”, emphasised Francis, “and you have accepted it and 'taken the field'. I encourage you to continue in your efforts to help each other to discover your potential and to love life, to appreciate it in all its limits and above all, its beautiful sides. Sport is a path that is well-suited to this discovery, to opening oneself up, to coming out of oneself and getting involved. In this way one learns to participate, to outdo oneself, to strive together. All this helps you to become active members of society and also of the Church; and it helps society itself and the Church to overcome all forms of discrimination and exclusion”.

“Please”, he continued, “be faithful to this ideal of sport. Do not let yourself be contaminated by a false sporting culture, that of economic success, victory at any cost, and individualism. Rather, it is necessary to rediscover amateur sport, the sport of gratuity, sport for sport's sake. We must protect and defend sport as an experience of human values: competition yes, but in loyalty and solidarity. Dignity for every person: always! No-one must feel excluded from sport. And the generous action and harmony between the various institutional and social bodies is necessary to attain this objective”.

He concluded by wishing them a joyful and serene experience at the upcoming World Championship, expressing his hope that they would enjoy themselves and form friendships with brothers and sisters throughout the world and reminding them to pray for him.

CHRISTIANS AND MUSLIMS, TOGETHER TO COUNTER VIOLENCE PERPETRATED IN THE NAME OF RELIGION

Vatican City, 19 June 2015 (VIS) – “Christians and Muslims: Together to counter violence perpetrated in the name of religion” is the title of the Message from the Pontifical Council for Interreligious Dialogue for Ramadan, which began this year on 18 June, and 'Id al-Fitr. The document, signed by Cardinal Jean-Louis Tauran and Fr. Miguel Angel Ayuso Guixot, M.C.C.I., respectively president and secretary of the dicastery, is dated 12 June.

“For some of you and also for others from other religious communities, the joy of the feast is shadowed by the memory of the dear ones who lost their life or goods, or suffered physically, mentally and even spiritually because of violence. Ethnic and religious communities in a number of countries of the world went through various and enormous unjust sufferings: killing of some of their members, destruction of their religious and cultural heritages, forced emigration from their homes and cities, molestation and rape of their women, enslavement of some of their members, trafficking of persons, commerce of organs, and even selling of cadavers!

“We are all aware of the gravity of these crimes in themselves. However, what makes them even more heinous is the tentative of justifying them in the name of religion. It is a clear manifestation of instrumentalising religion for gaining power and richness.

“Needless to say that those who have the responsibility of security and public order have also the duty to protect their people and their properties from the blind violence of the terrorists. Besides, there is also the responsibility of those who have the task of education: families, schools, curricula, religious leaders, religious discourse, media. Violence and terrorism are first conceived in the mind of the deviated persons, thereafter perpetrated on the ground.

“All those are involved in the education of the youth and in the various educational spaces should teach the sacred character of life and the derived dignity of every person, regardless of his or her ethnicity, religion, culture, social position and political choice. There is no life that is more precious than another one because it belongs to a specific race or religion. Therefore, no one can kill. No one can kill in the name of God; this would be a double crime: against God and the very person.

“There cannot be any ambiguity in education. The future of a person, community and of the whole humanity cannot be built on such ambiguity or apparent truth. Christians and Muslims, according to their respective religious tradition, look at God and relate with Him as being the Truth. Our life and behaviour as believers should reflect such conviction.

“According to St. John Paul II, Christians and Muslims have 'the privilege of prayer' (Address to Muslim Religious Leaders, Kaduna, Nigeria, 14 February 1982). Our prayer is much needed: for justice, for peace and security in the world; for those who have deviated from the true path of life and commit violence in the name of religion, so as to return to God and change life; for the poor and the sick.

“Our feasts, among others, nourish in us hope for the present and the future. It is with hope that we look at the future of humanity, especially when we do our best to make our legitimate dreams become a reality.

“With Pope Francis, we wish that the fruits of Ramadan and the joy of ‘Id al-Fitr may bring about peace and prosperity, enhancing your human and spiritual growth”.

AUDIENCES

Vatican City, 19 June 2015 (VIS) – Today, the Holy Father received in audience Archbishop Mario Zenari, apostolic nuncio in the Syrian Arab Republic.

OTHER PONTIFICAL ACTS

Vatican City, 19 June 2015 (VIS) – The Holy Father has appointed Cardinal Joachim Meisner, archbishop emeritus of Cologne, Germany, as his special envoy to the inauguration of the recently-restored “conventual complex” of the Shrine of Maria-Radna at Timisoara, Romania, to be held on 2 August 2015.

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The news items contained in the Vatican Information Service may be used, in part or in their entirety, by quoting the source:

V.I.S. -Vatican Information Service.

News Vatican Information Service June 18, 2015

2015-06-18T15:02:00.000-04:00

SUMMARY:

- OVERVIEW OF THE ENCYCLICAL LAUDATO SI'

- PRESS CONFERENCE FOR THE PRESENTATION OF THE ENCYCLICAL LAUDATO SI'

- THE POPE CONTINUES HIS VISITS TO THE DICASTERIES OF THE ROMAN CURIA

- OTHER PONTIFICAL ACTS

______________________________________

OVERVIEW OF THE ENCYCLICAL LAUDATO SI'

Vatican City, 18 June 2015 (VIS) – The following text offers an overview of the 191 pages of the Encyclical Laudato si' and its key points, along with a summary of each of its six chapters (“What is happening to our common home”, “The Gospel of Creation”, “The human roots of the ecological crisis”, “Integral ecology”, “Lines of approach and action”, and “Ecological education and spirituality”). The Encyclical concludes with an interreligious prayer for our earth and a Christian prayer for Creation.

“What kind of world do we want to leave to those who come after us, to children who are now growing up?” (160). This question is at the heart of Laudato si’ (May You be praised), the anticipated Encyclical on the care of the common home by Pope Francis. “This question does not have to do with the environment alone and in isolation; the issue cannot be approached piecemeal”. This leads us to ask ourselves about the meaning of existence and its values at the basis of social life: “What is the purpose of our life in this world? What is the goal of our work and all our efforts? What need does the earth have of us?” “Unless we struggle with these deeper issues – says the Pope – I do not believe that our concern for ecology will produce significant results”-.

The Encyclical takes its name from the invocation of St. Francis, “Praise be to you, my Lord”, in his Canticle of the Creatures. It reminds us that the earth, our common home “is like a sister with whom we share our life and a beautiful mother who opens her arms to embrace us”. We have forgotten that “we ourselves are dust of the earth; our very bodies are made up of her elements, we breathe her air and we receive life and refreshment from her waters.”

Now, this earth, mistreated and abused, is lamenting, and its groans join those of all the forsaken of the world. Pope Francis invites us to listen to them, urging each and every one – individuals, families, local communities, nations and the international community – to an “ecological conversion”, according to the expression of St. John Paul II. We are invited to “change direction” by taking on the beauty and responsibility of the task of “caring for our common home”. At the same time, Pope Francis recognises that “there is a growing sensitivity to the environment and the need to protect nature, along with a growing concern, both genuine and distressing, for what is happening to our planet”. A ray of hope flows through the entire Encyclical, which gives a clear message of hope. “Humanity still has the ability to work together in building our common home”. “Men and women are still capable of intervening positively”. “All is not lost. Human beings, while capable of the worst, are also capable of rising above themselves, choosing again what is good, and making a new start”.

Pope Francis certainly addresses the Catholic faithful, quoting St. John Paul II: “Christians in their turn “realise that their responsibility within creation, and their duty towards nature and the Creator, are an essential part of their faith”“. Pope Francis proposes specially “to enter into dialogue with all people about our common home”. The dialogue runs throughout the text and in chapter 5 it becomes the instrument for addressing and solving problems. From the beginning, Pope Francis recalls that “other Churches and Christian communities – and other religions as well – have also expressed deep concern and offered valuable reflections” on the theme of ecology. Indeed, such contributions expressly come in, starting with that of “the beloved Ecumenical Patriarch Bartholomew”, extensively cited in numbers 8-9. On several occasions, then, the Pope thanks the protagonists of this effort – individuals as well as associations and institutions. He acknowledges that “the reflections of numerous scientists, philosophers, theologians and civic groups, all […] have enriched the Church’s thinking on these questions”. He invites everyone to recognize “the rich contribution which the religions can make towards an integral ecology and the full development of humanity”.

The itinerary of the Encyclical is mapped out in n. 15 and divided into six chapters. It starts by presenting the current situation based on the best scientific findings available today, next, there is a review of the Bible and Judeo-Christian tradition. The root of the problems in technocracy and in an excessive self-centredness of the human being are analysed. The Encyclical proposes an “integral ecology, which clearly respects its human and social dimensions”, inextricably linked to the environmental question. In this perspective, Pope Francis proposes to initiate an honest dialogue at every level of social, economic and political life, that builds transparent decision-making processes, and recalls that no project can be effective if it is not animated by a formed and responsible conscience. Ideas are put forth to aid growth in this direction at the educational, spiritual, ecclesial, political and theological levels. The text ends with two prayers; one offered for sharing with everyone who believes in “God who is the all-powerful Creator”, and the other to those who profess faith in Jesus Christ, punctuated by the refrain “Praise be to you!” which opens and closes the Encyclical.

Several main themes run through the text that are addressed from a variety of different perspectives, traversing and unifying the text: the intimate relationship between the poor and the fragility of the planet, the conviction that everything in the world is connected, the critique of new paradigms and forms of power derived from technology, the call to seek other ways of understanding the economy and progress, the value proper to each creature, the human meaning of ecology, the need for forthright and honest debate, the serious responsibility of international and local policies, the throwaway culture and the proposal of a new lifestyle.

Chapter 1 – WHAT IS HAPPENING TO OUR COMMON HOME (Pollution and climate change; Pollution, refuse and the culture of waste; Climate as a common good; The issue of water; Loss of biodiversity; Decline in the quality of human life and the breakdown of society; Global inequality; Weak responses; A variety of opinions).

The chapter presents the most recent scientific findings on the environment as a way to listen to the cry of creation, “to become painfully aware, to dare to turn what is happening to the world into our own personal suffering and thus to discover what each of us can do about it”. It thus deals with “several aspects of the present ecological crisis”.

Pollution and climate change: “Climate change is a global problem with serious implications, environmental, social, economic, political and for the distribution of goods; it represents one of the principal challenges facing humanity in our day”. If “the climate is a common good, belonging to all and meant for all”, the greatest impact of this change falls on the poorest, but “many of those who possess more resources and economic or political power seem mostly to be concerned with masking the problems or concealing their symptoms”. “Our lack of response to these tragedies involving our brothers and sisters points to the loss of that sense of responsibility for our fellow men and women upon which all civil society is founded”.

The issue of water: the Pope clearly states that “access to safe drinkable water is a basic and universal human right, since it is essential to human survival and, as such, is a condition for the exercise of other human rights”. To deprive the poor of access to water means to deny “the right to a life consistent with their inalienable dignity”.

Loss of biodiversity: “Each year sees the disappearance of thousands of plant and animal species which we will never know, which our children will never see, because they have been lost forever”. They are not just any exploitable “resource”, but have a value in and of themselves. In this perspective “we must be grateful for the praiseworthy efforts being made by scientists and engineers dedicated to finding solutions to man-made problems”, but when human intervention is at the service of finance and consumerism, “it is actually making our earth less rich and beautiful, ever more limited and grey”.

Decline in the quality of human life and the breakdown of society: in the framework of an ethics of international relationships, the Encyclical indicates how a “true “ecological debt” exists in the world, with the North in debt to the South. In the face of climate change, there are “differentiated responsibilities”, and those of the developed countries are greater.

Aware of the profound differences over these issues, Pope Francis shows himself to be deeply affected by the “weak responses” in the face of the drama of many peoples and populations. Even though there is no lack of positive examples, there is “a complacency and a cheerful recklessness”. An adequate culture is lacking as well as a willingness to change life style, production and consumption, while there are efforts being made “to establish a legal framework which can set clear boundaries and ensure the protection of ecosystems”.

Chapter Two – THE GOSPEL OF CREATION (The light offered by faith; The wisdom of the Biblical accounts; The mystery of the universe; The message of each creature in the harmony of creation; A universal communion; The common destination of goods; The gaze of Jesus).

To face the problems illustrated in the previous chapter, Pope Francis selects Biblical accounts, offering a comprehensive view that comes from the Judeo-Christian tradition. With this he articulates the “tremendous responsibility” of humankind for creation, the intimate connection among all creatures and the fact that “the natural environment is a collective good, the patrimony of all humanity and the responsibility of everyone”.

In the Bible, “the God who liberates and saves is the same God who created the universe, and these two divine ways of acting are intimately and inseparably connected”. The story of creation is central for reflecting on the relationship between human beings and other creatures and how sin breaks the equilibrium of all creation in its entirety: “These accounts suggest that human life is grounded in three fundamental and closely intertwined relationships: with God, with our neighbour and with the earth itself. According to the Bible, these three vital relationships have been broken, both outwardly and within us. This rupture is sin”.

For this, even if “we Christians have at times incorrectly interpreted the Scriptures, nowadays we must forcefully reject the notion that our being created in God’s image and given dominion over the earth justifies absolute domination over other creatures”. Human beings have the responsibility to ““till and keep” the garden of the world”, knowing that “the ultimate purpose of other creatures is not to be found in us. Rather, all creatures are moving forward, with us and through us, towards a common point of arrival, which is God”.

That the human being is not the master of the universe “does not mean to put all living beings on the same level and to deprive human beings of their unique worth and the tremendous responsibility it entails. Nor does it imply a divinisation of the earth which would prevent us from working on it and protecting it in its fragility”. In this perspective, “every act of cruelty towards any creature is “contrary to human dignity”. However, “a sense of deep communion with the rest of nature cannot be real if our hearts lack tenderness, compassion and concern for our fellow human beings”. What is needed is the awareness of a universal communion: “called into being by the one Father. All of us are linked by unseen bonds and together form a kind of universal family, a sublime communion which fills us with a sacred, affectionate and humble respect”.

The chapter concludes with the heart of Christian revelation: “The earthly Jesus” with “his tangible and loving relationship with the world” is “risen and glorious, and is present throughout creation by his universal Lordship”.

Chapter three – THE HUMAN ROOTS OF THE ECOLOGICAL CRISIS (Technology: creativity and power; The globalisation of the technocratic paradigm; The crisis and effects of modern anthropocentrism; Practical relativism; The need to protect employment; New biological technologies).

This chapter gives an analysis of the current situation, “so as to consider not only its symptoms but also its deepest causes”, in a dialogue with philosophy and the human sciences.

Reflections on technology are an initial focus of the chapter: the great contribution to the improvement of living conditions is acknowledged with gratitude. However it gives “those with the knowledge, and especially the economic resources to use them, an impressive dominance over the whole of humanity and the entire world”. It is precisely the mentality of technocratic domination that leads to the destruction of nature and the exploitation of people and the most vulnerable populations. “The technocratic paradigm also tends to dominate economics and political life”, keeping us from recognising that “by itself the market cannot guarantee integral human development and social inclusion”.

“Modernity has been marked by an excessive anthropocentrism”: human beings no long recognise their right place with respect to the world and take on a self-centred position, focused exclusively on themselves and on their own power. This results in a “use and throw away” logic that justifies every type of waste, environmental or human, that treats both the other and nature as simple objects and leads to a myriad of forms of domination. It is this mentality that leads to exploiting children, abandoning the elderly, forcing others into slavery and over-evaluating the capacity of the market to regulate itself, practising human trafficking, selling pelts of animals in danger of extinction and of “blood diamonds”. It is the same mentality as many mafias, of those involved in trafficking organs and drug trafficking and of throwing away unborn babies because they do not correspond to what the parents want.

In this light, the Encyclical addresses two crucial problems of today’s world. Above all work: “any approach to an integral ecology, which by definition does not exclude human beings, needs to take account of the value of labour”, because “to stop investing in people, in order to gain greater short-term financial gain, is bad business for society”.

The second problem regards the limitations of scientific progress, with clear reference to GMOs. This is a “complex environmental issue”. Even though “in some regions their use has brought about economic growth which has helped to resolve problems, there remain a number of significant difficulties which should not be underestimated”, starting from the “productive land being concentrated in the hands of a few owners”. Pope Francis thinks particularly of small producers and rural workers, of biodiversity, and the network of ecosystems. Therefore “a broad, responsible scientific and social debate needs to take place, one capable of considering all the available information and of calling things by their name” starting from “lines of independent, interdisciplinary research”.

Chapter four – INTEGRAL ECOLOGY (Environmental, economic and social ecology; Cultural ecology; Ecology of daily life; The principle of the common good; Justice between the generations).

The heart of what the Encyclical proposes is integral ecology as a new paradigm of justice; an ecology “which respects our unique place as human beings in this world and our relationship to our surroundings”. In fact, “nature cannot be regarded as something separate from ourselves or as a mere setting in which we live”. This is true as we are involved in various fields: in economy and politics, in different cultures particularly in those most threatened, and even in every moment of our daily lives.

The integral perspective also brings the ecology of institutions into play: “if everything is related, then the health of a society’s institutions affects the environment and the quality of human life. “Every violation of solidarity and civic friendship harms the environment”.

With many concrete examples, Pope Francis confirm his thinking that “the analysis of environmental problems cannot be separated from the analysis of human, family, work-related and urban contexts, and of how individuals relate to themselves”. “We are not faced with two separate crises, one environmental and the other social, but rather one complex crisis which is both social and environmental”.

“Human ecology is inseparable from the notion of the common good”, but is to be understood in a concrete way. In today’s context, in which, “injustices abound and growing numbers of people are deprived of basic human rights and considered expendable”, committing oneself to the common good means to make choices in solidarity based on “a preferential option for the poorest of our brothers and sisters”. This is also the best way to leave a sustainable world for future generations, not just by proclaiming, but by committing to care for the poor of today, as already emphasised by Benedict XVI: “In addition to a fairer sense of inter-generational solidarity there is also an urgent moral need for a renewed sense of intra-generational solidarity”.

Integral ecology also involves everyday life. The Encyclical gives specific attention to the urban environment. The human being has a great capacity for adaptation and “an admirable creativity and generosity is shown by persons and groups who respond to environmental limitations by alleviating the adverse effects of their surroundings and learning to live productively amid disorder and uncertainty”. Nevertheless, authentic development presupposes an integral improvement in the quality of human life: public space, housing, transport, etc.

Also “the acceptance of our bodies as God’s gift is vital for welcoming and accepting the entire world as a gift from the Father and our common home, whereas thinking that we enjoy absolute power over our own bodies turns, often subtly, into thinking that we enjoy absolute power over creation”.

Chapter five – LINES OF APPROACH AND ACTION (Dialogue on the environment; In the international community; Dialogue for new national and local policies; Dialogue and transparency in decision-making; Politics and economy in dialogue for human fulfilment; Religions in dialogue with science).

This chapter addresses the question of what we can and must do. Analyses are not enough: we need proposals “for dialogue and action which would involve each of us individually no less than international policy”. They will “help us to escape the spiral of self-destruction which currently engulfs us”. For Pope Francis it is imperative that the developing real approaches is not done in an ideological, superficial or reductionist way. For this, dialogue is essential, a term present in the title of every section of this chapter. “There are certain environmental issues where it is not easy to achieve a broad consensus. […] the Church does not presume to settle scientific questions or to replace politics. But I want to encourage an honest and open debate, so that particular interests or ideologies will not prejudice the common good”.

On this basis, Pope Francis is not afraid to judge international dynamics severely: “Recent World Summits on the environment have failed to live up to expectations because, due to lack of political will, they were unable to reach truly meaningful and effective global agreements on the environment”. And he asks “What would induce anyone, at this stage, to hold on to power only to be remembered for their inability to take action when it was urgent and necessary to do so?”. Instead, what is needed, as the Popes have repeated several times, starting with Pacem in terris, are forms and instruments for global governance: “an agreement on systems of governance for the whole range of the so-called “global commons”“, seeing that “environmental protection cannot be assured solely on the basis of financial calculations of costs and benefits. The environment is one of those goods that cannot be adequately safeguarded or promoted by market forces” (190, Compendium of the Social Doctrine of the Church).

In this fifth chapter, Pope Francis insists on development of honest and transparent decision-making processes, in order to “discern” which policies and business initiatives can bring about “genuine integral development”. In particular, a proper environmental impact study of new “business ventures and projects demands transparent political processes involving a free exchange of views. On the other hand, the forms of corruption which conceal the actual environmental impact of a given project in exchange for favours usually produce specious agreements which fail to inform adequately and do not allow for full debate”.

The most significant appeal is addressed to those who hold political office, so that they avoid “a mentality of “efficiency” and “immediacy” that is so prevalent today: “but if they are courageous, they will attest to their God-given dignity and leave behind a testimony of selfless responsibility”.

Chapter six – ECOLOGICAL EDUCATION AND SPIRITUALITY (Towards a new lifestyle; Educating for the covenant between humanity and the environment; Ecological conversion; Joy and peace; Civic and political love; Sacramental signs and the celebration of rest; The trinity and relationships between creatures; Queen of all creation; Beyond the sun).

The final chapter invites everyone to the heart of ecological conversion. The roots of the cultural crisis are deep, and it is not easy to reshape habits and behaviour. Education and training are the key challenges: “change is impossible without motivation and a process of education” (15). All educational sectors are involved, primarily “at school, in families, in the media, in catechesis and elsewhere”.

The starting point is “to aim for a new lifestyle”, which also opens the possibility of “bringing healthy pressure to bear on those who wield political, economic and social power”. This is what happens when consumer choices are able to “change the way businesses operate, forcing them to consider their environmental footprint and their patterns of production”.

The importance of environmental education cannot be underestimated. It is able to affect actions and daily habits, the reduction of water consumption, the sorting of waste and even “turning off unnecessary lights”: “An integral ecology is also made up of simple daily gestures which break with the logic of violence, exploitation and selfishness”. Everything will be easier starting with a contemplative outlook that comes from faith: “as believers, we do not look at the world from without but from within, conscious of the bonds with which the Father has linked us with all beings. By developing our individual, God-given capacities, an ecological conversion can inspire us to greater creativity and enthusiasm”.

As proposed in Evangelii Gaudium: “sobriety, when lived freely and consciously, is liberating”, just as “happiness means knowing how to limit some needs which only diminish us, and being open to the many different possibilities which life can offer”. In this way “we must regain the conviction that we need one another, that we have a shared responsibility for others and the world, and that being good and decent are worth it”.

The saints accompany us on this journey. St. Francis, cited several times, is “the example par excellence of care for the vulnerable and of an integral ecology lived out joyfully and authentically”. He is the model of “the inseparable bond between concern for nature, justice for the poor, commitment to society, and interior peace”. The Encyclical also mentions St. Benedict, St. Teresa di Lisieux and Blessed Charles de Foucauld.

After Laudato si’, the regular practice of an examination of conscience, the means that the Church has always recommended to orient one’s life in light of the relationship with the Lord, should include a new dimension, considering not only how one has lived communion with God, with others and with oneself, but also with all creatures and with nature.

The full text of the encyclical in English can be consulted at:

http://w2.vatican.va/content/francesco/en/encyclicals/documents/papa-francesco_20150524_enciclica-laudato-si.html

PRESS CONFERENCE FOR THE PRESENTATION OF THE ENCYCLICAL LAUDATO SI'

Vatican City, 18 June 2015 (VIS) – This morning in the New Synod Hall Cardinal Peter Kodwo Appiah Turkson, president of the Pontifical Council “Justice and Peace”, introduced Pope Francis' Encyclical “Laudato si'”, on care for our common home.

The cardinal welcomed the presenters of the document: the Metropolitan of Pergamon, John Zizioulas, representing the Ecumenical Patriarchate and the Orthodox Church, who spoke on theology and spirituality, the opening and closing themes of the encyclical; Professor John Schellnhuber, founder and director of the Institute for Climate Impact in Potsdam, Federal Republic of Germany, representing the field of natural sciences, with which the encyclical enters into profound dialogue, and who was recently appointed as an ordinary member of the Pontifical Academy of the Sciences; Carolyn Woo, president of Catholic Relief Services and former dean of the Mendoza College of Business of the University of Notre Dame, U.S.A., representing the sectors of economy, finance, trade and commerce, whose responses to the great environmental challenges are crucial; and Valeria Martano, a teacher for 20 years in the outskirts of Rome and witness to human and environmental degradation, as well as to some examples of “best practice”, a sign of hope.

The speakers demonstrated that the Encyclical, from the very beginning, seeks to establish a dialogue with all, both individuals as well as the organisations and institutions that share the same concerns as the Pope, approached from different perspectives, in a global situation that renders them increasingly intertwined and complementary. “This type of dialogue was also employed as the method of preparation that the Holy Father embraced in the writing of the Encyclical”, said Cardinal Turkson. “He relied on a wide range of contributions. Some, in particular those from many Episcopal Conferences from all the continents, are mentioned. ... Others who participated in the various phases of this work … remain unnamed. The Lord knows well how to reward their generosity and dedication”.

The Encyclical takes its name from the invocation of St Francis of Assisi: “Laudato si’ mi’ Signore” “Praise be to you, my Lord”. “The reference to St. Francis also indicates the attitude upon which the entire encyclical is based, that of prayerful contemplation, which invites us to look towards the 'poor one of Assisi” as a source of inspiration” and as the quintessential example of “care for the vulnerable and of an integral ecology lived out joyfully and authentically”.

Metropolitan John Zizioulas of Pergamon devoted a large part of his intervention to the ecumenism in “Laudato si'”, and mentioned that in 1989 the Ecumenical Patriarch Dimitrios published an encyclical addressed to all Christians and persons of good will warning of the seriousness of the ecological problem and its theological and spiritual implications, and in the same year he proposed the dedication of 1 September every year to prayer for the environment. This date, according to the Orthodox calendar, is the first day of the ecclesiastical year and now devoted to the environment. The Metropolitan proposed the adoption by all Christians of this day for prayer for the environment.

“I believe that the significance of the papal Encyclical Laudato si' is not limited to the subject of ecology as such. I see in it an important ecumenical dimension in that it brings the divided Christians before a common task which they must face together. We live at a time when fundamental existential problems overwhelm our traditional divisions and relativise them almost to the point of extinction. Look, for example, at what is happening today in the Middle East: do those who persecute the Christians ask them to which Church or Confession they belong? Christian unity in such cases is de facto realised by persecution and blood – an ecumenism of martyrdom”.

“The threat posed to us by the ecological crisis similarly bypasses or transcends our traditional divisions. The danger facing our common home, the planet on which we live, is described in the Encyclical in a way leaving no doubt about the existential risk we are confronted with. This risk is common to all of us regardless of our ecclesiastical or confessional identities. Equally common must be our effort to prevent the catastrophic consequences of the present situation. Pope Francis' Encyclical is a call to unity – unity in prayer for the environment, in the same Gospel of Creation, in the conversion of our hearts and our lifestyles to respect and love everyone and everything given to us by God”.

Professor John Schellnhuber went on to note that, from a technological perspective, the deployment of clean energy for all is feasible and is, in fact, “available in abundance. All we have to do is develop the means to properly harvest it and responsibly manage our consumption. While we have been working decade after decade on developing an incredibly expensive fusion reactor, we are already blessed with one that works perfectly well and is free to all of us: the Sun. Photovoltaics, wind and energy from biomass are ultimately all powered by sunlight. These new technologies could unfold potential in poor countries where no grid exists to distribute electricity produced by centralised power plants and where settlements may be too distantly located from one another to make such as system feasible. Just like the evolving use of mobile phones without the previous establishment of landlines, developing countries could leapfrog the fossil episode and enter the age of decentralised renewable energy production without detour”.

“The care for our planet therefore does not have to evolve into a tragedy of the commons. It may well turn into a story of great transformation in which the opportunity was seized to overcome profound inequalities. These disparities arose from the geological coincidence of regional fossil fuel distribution controlled by the few and the concomitant exploitation. Today, the implications of our actions and the pathways are clear. It is solely a question of what future we choose to believe in and to pursue”.

Carolyn Woo, the president of Catholic Relief Services and former dean of the Mendoza College of Business of the University of Notre Dame, U.S.A., as an expert in economics and finance, affirmed that investing in sustainability is “another win-win opportunity for business”, given that “numerous studies have provided estimates of astronomical costs associated with coastal disasters as water levels rise, drought and storms that devastate agricultural production, or loss in productivity due to growing days of extreme heat and health crises due to pollution. … Business can play a role to assist customers to become responsible consumers. Design and production that minimises waste by utilising renewable energy sources, improving efficiencies, enabling recycling, reclamation and re-use provides new opportunities for businesses as these enable consumers to do their part”.

“This Encyclical certainly affirms the important role that business will need to play, but Pope Francis is clear that we need partnerships between public and private sectors – as he puts it, 'politics and economics in dialogue for human fulfilment'. Since both public and private sectors have the same goal, and are integrated into the same interconnected web of life, they need to work together in harmony. Sometimes that means business being more accepting of stronger forms of regulation, especially in the financial sector. It also means business getting fully on board with the new Sustainable Development Goals and the need to take action to combat climate change. At the end of the day, business is a human enterprise and must strive for true human development and the common good”.

Finally, the teacher Valeria Martano talked about urban ecology, endangered by pollution, inadequate services and generalised individualism, as a challenge for Christians. The quality of life in the suburbs is poor, she emphasised: “there is a build-up of rage and a sense of exclusion. Too many people are denied the dignity of a house, such as the Roma community, and often we witness the destruction of precarious dwellings without the offer of an alternative. The elderly are 'expelled' from the social fabric and located in peripheral institutions. … We encounter violence in some quarters. But we can help live better if we reject this resignation to individualism. … For years, with the Sant'Egidio Community, we have worked to save spaces from pollution. … Starting with the weakest – children, the elderly, the disabled – we reconstruct a human fabric. … Around the weak, it is possible to renew the face of the suburbs, discovering energies that renew human ecology”.

“The Encyclical invites us to put into practice the common good”, she concluded. “The city and the environment are our common home. We often live according to human itineraries: fragmented and contradictory. Each person tries to save himself, in his own corner. Everyone follows his own interest. But there is a 'community salvation' that starts from the inclusion of the weak, a valuable resource for an integral ecology”.

THE POPE CONTINUES HIS VISITS TO THE DICASTERIES OF THE ROMAN CURIA

Vatican City, 18 June 2015 (VIS) – This morning the Holy Father visited the dicasteries of the Roman Curia located in Via della Conciliazione, 5.

OTHER PONTIFICAL ACTS

Vatican City, 18 June 2015 (VIS) – The Holy Father has appointed Msgr. Franco Piva of the diocese of Rimini to the College of Apostolic Pronotaries “de numero participantium”.

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