ZENIT in Roswell, Georgia, United States "Pope Francis’ Reflection in Assisi for the Anniversary of the Pardon..." for Thursday, 4 August 2016Like
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ForwardPope Francis’ Reflection in Assisi for the Anniversary of the Pardon by ZENIT Staff
This afternoon, Pope Francis left the Vatican from the heliport in the Vatican gardens to travel to Santa Maria degli Angeli in Assisi, on the occasion of the eighth centenary of the Pardon of Assisi.
Upon landing on the sports field “Migaghelli” in Santa Maria degli Angeli (Assisi), the Pope was welcomed by Archbishop Domenico Sorrentino of Assisi-Nocera, Umbra-Gualdo Tadino, and other officials.
The Holy Father then transferred by car to the Basilica of Santa Maria degli Angeli.
Pope Francis then entered the Portiuncula where he prayed silently. He then moved to the Basilica of Santa Maria where he offered a mediation on the Gospel passage from Matthew 18:21-35. At the end of his meditation, the Holy Father greeted the Bishops present and the Superior General of the Franciscan Order. He then went to the infirmary of the Convent to meet with those who were sick and their care givers. Finally he went to the square in front of Santa Maria degli Angeli Basilica to greet the faithful gathered outside.
He concluded his visit around 18:00 and traveled by car to the “Migaghelli” sports field for his return trip to the Vatican by helicopter.
Below is a Vatican translation of the text of Pope Francis’ meditation in the Basilica of Santa Maria degli Angeli in Assisi:
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Dear Brothers and Sisters,
Today I would like, before all else, to recall the words that, according to an ancient tradition, Saint Francis spoke in this very place, in the presence of all the townsfolk and bishops: “I want to send you all to heaven!” What finer thing could the Poor Man of Assisi ask for, if not the gift of salvation, eternal life and unending joy, that Jesus won for us by his death and resurrection?
Besides, what is heaven if not the mystery of love that eternally unites us to God, to contemplate him forever? The Church has always professed this by expressing her belief in the communion of saints. We are never alone in living the faith; we do so in the company of all the saints and of our loved ones who practised the faith with joyful simplicity and bore witness to it by their lives. There is a bond, unseen but not for that reason any less real, which makes us, by baptism, “one body” moved by “one Spirit” (cf. Eph 4:4). When Saint Francis asked Pope Honorius III to grant an indulgence to all who visited the Porziuncula, he was perhaps thinking of Jesus’ words to the disciples: “In my Father’s house are many rooms; if it were not so, would I have told you that I go to prepare a place for you? And when I go and prepare a place for you, I will come again and will take you to myself, that where I am you may be also” (Jn 14:2-3).
Forgiveness – pardon – is surely our direct route to that place in heaven. Here at the Porziuncola everything speaks to us of pardon! What a great gift the Lord has given us in teaching us to forgive and in this way to touch the Father’s mercy! We have just heard the parable where Jesus teaches us to forgive (cf. Mt 18:21-35). Why should we forgive someone who has offended us? Because we were forgiven first, and of infinitely more. The parable says exactly this: just as God has forgiven us, so we too should forgive those who do us harm. So too does the prayer that Jesus taught us, the Our Father, in which we say: “Forgive us our debts, as we also have forgiven our debtors” (Mt 6:12). The debts are our sins in the sight of God, and our debtors are those whom we, for our part, must forgive.
Each of us might be that servant in the parable burdened with so great a debt that he could never repay it. When we kneel before the priest in the confessional, we do exactly what that servant did. We say, “Lord, have patience with me”. We are well aware of our many faults and the fact that we often fall back into the same sins. Yet God never tires of offering us his forgiveness each time we ask for it. His is a pardon that is full and complete, one that assures us that, even if we fall back into the same sins, he is merciful and never ceases to love us. Like the master in the parable, God feels compassion, a mixture of pity and love; that is how the Gospel describes God’s mercy towards us. Our Father is moved to compassion whenever we repent, and he sends us home with hearts calm and at peace. He tells us that all is remitted and forgiven. God’s forgiveness knows no limits; it is greater than anything we can imagine and it comes to all who know in their hearts that they have done wrong and desire to return to him. God looks at the heart that seeks forgiveness.
The problem, unfortunately, comes whenever we have to deal with a brother or sister who has even slightly offended us. The reaction described in the parable describes it perfectly: “He seized him by the throat and said, ‘Pay what you owe!’” (Mt 18:28). Here we encounter all the drama of our human relationships. When we are indebted to others, we expect mercy; but when others are indebted to us, we demand justice! This is a reaction unworthy of Christ’s disciples, nor is it the sign of a Christian style of life. Jesus teaches us to forgive and to do so limitlessly: “I do not say to you seven times, but seventy times seven” (v. 22). What he offers us is the Father’s love, not our own claims to justice. To trust in the latter alone would not be the sign that we are Christ’s disciples, who have obtained mercy at the foot of the cross solely by virtue of the love of the Son of God. Let us not forget, then, the harsh saying at the end of the parable: “So also my heavenly Father will do to every one of you, if you do not forgive your brother from your heart” (v. 35).
Dear brothers and sisters, the pardon of which Saint Francis made himself a “channel” here at the Porziuncola continues to “bring forth heaven” even after eight centuries. In this Holy Year of Mercy, it becomes ever clearer that the path of forgiveness can truly renew the Church and the world. To offer today’s world the witness of mercy is a task from which none of us can feel exempted. The world needs forgiveness; too many people are caught up in resentment and harbour hatred, because they are incapable of forgiving. They ruin their own lives and the lives of those around them rather than finding the joy of serenity and peace. Let us ask Saint Francis to intercede for us, so that we may always be humble signs of forgiveness and channels of mercy.
Transcript of Pope’s Dialogue With Polish Bishops by ZENIT Staff
On Tuesday, the Vatican released a transcript of this dialogue. Here is a provisional ZENIT translation of the interchange.
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Pope Francis
Before beginning the dialogue, with the questions you have prepared, I would like to carry out a work of mercy with you all and suggest another. I know that in these days, with the Youth Day, many of you have been busy and have been unable to go to the funeral rites of dear Monsignor Zimowski. It’s a work of charity to bury the dead, and I would like us all together now to pray for Monsignor Zygmunt Zimowski and that this be a true expression of fraternal charity, to bury a brother that died. Pater noster … Ave Maria … Gloria Patri … Requiem aeternam …
And then, the other work of mercy I would like to suggest. I know that you are concerned about this: our dear Cardinal Macharski who is so sick … At least get close, because I believe one can’t enter where he is, deprived of consciousness, but at least go to the clinic, to the hospital, and touch the wall as if saying: “Brother, I’m close to you.” To visit the sick is another work of mercy. I will also go. Thank you.
And now, one of you has prepared the questions <or> at least had them arrive. I am at your disposition.
H.E. Monsignor Marek Jedraszewski (Archbishop of Lodz):
Holy Father, it seems that the faithful of the Catholic Church and in general all Christians in Western Europe are increasingly more a minority in the ambit of a contemporary atheist-liberal culture. In Poland we are witnessing a profound opposition, an enormous struggle between faith in God on one hand and, on the other, thought and lifestyles as if God didn’t exist. In your opinion, Holy Father, what sort of pastoral actions should the Catholic Church undertake in our country, so that the Polish people remain faithful to their now more than millenary Christian tradition? Thank you.
Pope Francis:
You are privileged!
It’s true, the de-Christianization, the secularization of the modern world is strong; it’s very strong. But some say: Yes, it’s strong but phenomenons of religiosity are seen, as if the religious sense is awakening, and this can also be a danger. I believe that we, in this very secularized world, also have the other danger of Gnostic spiritualization: this secularization gives us the possibility to have a somewhat Gnostic spiritual life grow. Let us remember that it was the Church’s first heresy: The Apostle John fought the Gnostics — and with what force! – where there is a subjective spirituality without Christ. For me, the most serious problem of this secularization is the de-Christianization: to remove Christ, to remove the Son. I pray, I know, … and nothing more. This is Gnosticism. There is another heresy that is also in fashion at this time, but I leave it to one side because your question, Excellency, goes in that direction. There is also Pelagianism, but we leave this to one side, to talk about it at another time. To find God without Christ: a God without Christ, a people without a Church. Why? Because the Church is Mother, the one that gives you life, and Christ is the elder Brother, the Son of the Father, who makes reference to the Father, who is the one who reveals to you the name of the Father. An orphan Church: today’s Gnosticism, because it is in fact a de-Christianization, without Christ, leads us to a Church, let’s say it better, to Christians, to an orphan people. And we must make our people feel this.
What would I advise? There comes to mind – but I believe it is the practice of the Gospel, where in fact the Lord’s teaching is <on>closeness. Today we, servants of the Lord – Bishops, priests, consecrated laity of conviction — must be close to the People of God. Without closeness there is only words without flesh. Let us think – I like to think this – of two pillars of the Gospel. What are the two pillars of the Gospel? The Beatitudes and then Matthew 25, the “protocol” with which all of us will be judged. Concreteness. Closeness. Touch — the works of mercy, whether corporal or spiritual. “But you say these things because it’s fashionable to speak of mercy this year …” No, it’s the Gospel! — the Gospel, works of mercy. There is that Samaritan heretic or miscreant that is moved and does what he should do, and also risks <his> money! Touch. There is Jesus who was always among the people or with the Father, or in prayer, alone with the Father, or among the people, there, with the disciples. Closeness. Touch. It’s Jesus’ life … When He was moved, at the gates of the city of Nain (cf. Luke 7:11-17), he was moved; he went and touched the coffin saying, “Do not weep …” Closeness, and closeness is to touch the suffering flesh of Christ.
And the Church, the glory of the Church is certainly the martyrs, but there are also so many men and women that have left everything and have spent their life in hospitals, in schools, with children, with the sick … I remember a little Sister in Central Africa, who was 83 or 84, thin, good, with a little girl. She came to greet me: “I’m not from here; I’m from the other side of the river, from the Congo, but always, once a week, I come here to do the shopping because it’s more convenient.” She told me her age: 83, 84. “I’ve been here for 23 years; I’m an obstetric nurse, I have helped two to three thousand babies be born …” “Oh, and you come here alone?” Yes, yes, we take the canoe …” She is 83! She was in the canoe for about an hour and arrived. This woman – and so many like her – has left her country – she is Italian, from Brescia — <so many> have left their country to touch Christ’s flesh. If we go to these mission countries, in the Amazon, in Latin America, we find in the cemeteries the tombs of many men and women religious who died young, because they didn’t have the antibodies for the diseases of that land, and they died young. The works of mercy: touch, teach, console, “spend time.” Spend time.
I was so pleased, once, when a man who went to confession and was in a situation whereby he couldn’t receive absolution. He came with some fear, because sometimes he was sent away: “No, no … go away.” The priest listened to him, explained the situation to him, <and> said to him: “But you, you pray. God loves you, I will give you a blessing, but you must come back, promise me?” And this priest “spent time” to draw this man to the Sacraments. This is called closeness.
And speaking to Bishops of closeness, I think I must speak of the most important closeness: that <closeness> with priests. The Bishop must be available for his priests. When I was in Argentina, I heard many, so many times from priests, when I went to give Exercises — I liked to give Exercises — I said: “Speak with the Bishop about this …” “But no, I called him <and> the secretary said to me: ‘No, he is very, very busy, but he will receive you in three months.’” But this priest feels himself an orphan, without a father, without closeness, and he begins to go down. A Bishop who sees calls on the form, in the evening, when he returns, <when he sees> the call of a priest, he must call him immediately that same evening or the next day. “Yes, I am busy, but is it urgent?” — “No. No, but let’s come to an agreement …” The priest must feel he has a father. If we take paternity away from priests, we cannot ask them to be fathers. And thus the sense of God’s paternity is removed. The Son’s work is to touch human miseries: spiritual and corporal. Closeness. The Father’s work: to be father, a Bishop-father.
Then, young people, because we must speak of young people in these days. Young people are “tedious”! Because they always come to say the same things, or “I think of this like this …” or “the Church should …”, and one needs patience with young people. As a boy, I knew some priests: it was a time when the confessional was more frequented than now; they spent hours hearing <their confessions>, or received them in the parish office, to listen to the same things … but with patience. And then, take young people to the countryside, to the mountains … But think of Saint John Paul II, what did he do with University students? Yes, he taught, but then he went to the mountains with them! Closeness. He listened to them. He was with the young people.
And I would like to stress one last thing, because I believe that the Lord is asking me this: grandparents. You, who endured Communism, atheism, know it: it was grandparents — it was grandmothers who saved and transmitted the faith. Grandparents have the memory of a people; they have the memory of the faith, the memory of the Church. Don’t discard the grandparents! In this throw-away culture, which is in fact de-Christianized, what is not useful, what doesn’t work is discarded. No! The grandparents are the memory of the people; they are the memory of the faith. And connect young people with grandparents: this, too, is closeness — be close and create closeness. This is how I respond to this question. There are no recipes, but we must go down to the field — if we wait for the call to ring or a knock on the door … No. We must go out to seek, as the shepherd, who goes in search of the lost <sheep>. I don’t know; this simply comes to me.
Monsignor Slawoj Leszek Glodz (Archbishop of Gdansk):
Dear Pope Francis, we are especially grateful that Pope Francis reflected further on the teaching of mercy, which Saint John Paul II began in fact here at Krakow. We all know that we live in a world dominated by injustice: the rich become even richer, the poor become miserable; there is terrorism, there is liberal ethics and morality, without God … And my question is the following: how can we apply the teaching of mercy, and to whom especially? The Holy Father has promoted a medicine that is called “mercy,” which I have taken with me: thank you for the promotion …
Pope Francis:
…but now “mercy plus” comes: it’s stronger!
H.E. Monsignor Slawoj Leszek Glodz:
… yes, and thank you for this “plus.” We also have the “plus” program promoted by the government for numerous families. This “plus” is in fashion. To whom and how, especially <should it be promoted>? In the first place, who must be the object of our teaching of mercy? Thank you.
Pope Francis:
Thank you. This <question> of mercy is not something that came to my mind. It is a process. If we think of Blessed Paul VI, he already had some reference to mercy. Then, Saint John Paul II was the giant of mercy, with the Encyclical Dives in Misericordia, the canonization of Saint Faustina, and then the Easter Octave: he died on the eve of that day. It has been a process, for years, in the Church. One sees that the Lord was asking for a reawakening in the Church of this attitude of mercy among the faithful. He is the merciful one who forgives everything. A Medieval capital affects me very much, which is found in the Basilica of Saint Mary Magdalene at Vezelay, in France, where the Camino of Santiago begins. In that capital, on one side is Judas hanged, with his eyes open, his tongue out, and on the other side is the Good Shepherd who carries him <Judas> with him. And if we look well, with attention at the face of the Good Shepherd: on one side his lips are sad, but on the other they are smiling. Mercy is a mystery; it’s a mystery; it’s the mystery of God. I was interviewed and from there, a book then issued entitled The Name of God Is Mercy, but it’s a journalistic expression, I think it can be said that God is the merciful Father – at least in the Gospel Jesus has Him depicted like this. He punishes to convert. And then the parables of mercy, and the way He wished to save us … When the fullness of time arrives, He has His Son born of a woman: with flesh; He saves us with the flesh; not from fear but from the flesh. In this process of the Church we receive so many graces.
And He sees the world sick with injustice, sick with lack of love, with corruption. But this is true; this is true. Today, on the plane, speaking of this more than 80-year-old priest who was killed in France: for some time I’ve said the world is at war, that we are living the Third World War in pieces. We think of Nigeria … Ideologies, yes, but what is today’s ideology, which in fact is at the center and which is the mother of corruptions, of wars? <It is> the idolatry of money. Man and woman are no longer at the summit of creation, the idol of money is placed there, and everything is bought and sold for money. Money is at the center. People are exploited. And <what about> today’s traffic of persons? It has always been like this: cruelty! I spoke of this sentiment with a Head of government and he said to me: “There has always been cruelty. The problem is that now we see it on television, it has come close to our life.” But there has always been cruelty – killing for money — exploit the people, exploit creation. When a recently elected Head of an African government came for an audience, he said to me: “The first government act I did was to reforest the country, which was deforested and destroyed.” We don’t take care of creation! And this means more poor people, more corruption.
But what do we think when 80% — more or less, look well at the statistics and if not 80 it’s 82 or 78 – of the riches are in the hands of less than 20% of people. “Father, don’t talk like that, it makes you a Communist!” No, no, these are statistics! And who pays for this? The people pay, the people of God: exploited girls, youths without work. In Italy, from 25 years and younger, 40% are without work; in Spain, <it’s> 50%; in Croatia 47%. Why? Because there is a liquid economy that fosters corruption. Scandalized, a great Catholic, told me that he went <to see>an entrepreneur friend of his <who said>: “I’ll let you see how I earn 20,000 dollars without leaving my home.” And with the computer he made an acquisition from California, I don’t know of what, and sold it to China: in 20 minutes, in less than 20 minutes, he earned the 20,000 dollars. Everything is liquid! And young people don’t have the culture of work, because they don’t have work! The earth is dead, because it was exploited without wisdom. And so we go on. The world is warming, why? Because we must earn — have earnings. “We have fallen into the idolatry of money”: an Ambassador said this to me when he came <to present> the Letters of Credence. It’s idolatry.
Divine Mercy is the testimony, the testimony of so many people, of so many men and women, laymen, young people who engage in works: in Italy, for instance, the cooperative movement. Yes, there are some that are too cunning, but good is always done, good things are done. And then <there are> the institutions to care for the sick: <they are> strong organizations. <We should > go on that path, do things so that human dignity grows. But what you say is true. We are living a religious illiteracy, to the point that in some Shrines of the world things are confused: one goes to pray; there are stores in which one buys objects of piety, Rosaries … but there are some that sell superstitious things, because salvation is sought in superstition, in religious illiteracy, a relativism that confuses one thing with another. And catechesis is necessary there, the catechesis of life. Catechesis that is not only to give ideas, but to accompany on the journey. To accompany is one of the most important attitudes!” To accompany the growth of the faith; it’s a great work and young people expect this! Young people expect … “But if I begin to talk, they are bored!” But give them a job to do, such as those done, during their vacation for 15 days to help build dwellings for the poor, or have them do something else so that they can begin to feel that they are useful. And let God’s seed fall there, slowly. Things don’t work with words alone. We must address today’s religious illiteracy with three languages, with three tongues: the language of the mind, the language of the heart and the language of the hands – all three harmoniously.
I don’t know … I’m talking too much! They are ideas I give you. You, with your prudence, will know what to do, but <there must> always <be> an outgoing Church. Once I dared to say: there is that little verse in <the Book of> Revelation: “I am at the door and knock” (3:20): He knocks at the door, but I wonder how many times the Lord knocks on the door from within, so that we open to Him and He can come out with us to bring the Gospel outside. Not shut in, but out! Go out, go out! Thank you.
H.E. Monsignor Leszek Leszkiewicz (Auxiliary Bishop of Tarnow):
Holy Father, our pastoral commitment is based in the main on the traditional model of the parish community, imposed on the sacramental life – a model that continues to bear fruit here. However, we realize that, here also, the conditions and circumstances of daily life change rapidly and solicit the Church for new pastoral ways. Pastors and faithful are somewhat like those disciples that listen, give themselves a lot to do, but are not always able to bring to fruition the interior and exterior missionary dynamism of the ecclesial communities. Holy Father, inEvangelii Gaudium, you speak of missionary disciples that bring the Good News to today’s world with enthusiasm. What do you suggest to us? In what do you encourage us, so that we can build in our world the community of the Church in a fruitful, fecund way, with joy <and> with missionary dynamism?
Pope Francis:
Thank you! I would like to stress one thing: the parish is always valid! The parish must remain: it’s a structure we must not throw out the window! In fact, the parish is the house of the People of God, the one in which it lives. The problem is how to build the parish! There are parishes with parish secretaries that seem to be “disciples of Satan,” that frighten the people! <There are > parishes with closed doors. But there are also parishes with the doors open, parishes where, when someone comes to ask, one says: “Yes, yes … make yourself comfortable. What is the problem?” And one listens with patience, because to take care of the People of God is exhausting, it’s exhausting!
A good University Professor, a Jesuit, that I knew in Buenos Aires, asked the Provincial, when he retired, if he could go as parish priest to a district, to have this additional experience. He came to the Faculty once a week – he depended on that Community – and one day he said to me: “Tell your Professor of Ecclesiology that in his treatise two theses are missing.” “Which?” “First: the Holy People of God are essentially tiring. And the second: Ontologically, the Holy People of God do what they think is best. And this is tiring!”
Today it’s exhausting to be a parish priest: to bring a parish forward is exhausting, in this world of today with so many problems. And the Lord has called us so that we will get somewhat tired, to work and not to rest. The parish is tiring when it is well built. The renewal of the parish is one of the things that the Bishops must always have under their eyes: How is this parish doing? What does it do? How is the catechesis going? How is it taught? Is it open? — so many things. I am thinking of a parish in Buenos Aires, when engaged couples arrived: “We want to get married here …” “Yes, said the secretary, these are the prices.” This is not on, such a parish doesn’t work. How are persons received? How are they heard? Is there always someone in the confessional? In the parishes – not those that are in small districts, but parishes that are in the center, in the big streets, if there is a confessional with the light on, the people always go <to confession> — always! <It’s> a welcoming parish.
We Bishops must ask the priests this: “How is your parish doing? And do you go out? Do you visit prisoners, the sick, little old ladies? And what do you do with the children? How do you help them play and how do you carry forward the oratory? It is one of the great parish institutions, at least in Italy. The oratory: boys play there and they are given a word, some catechesis. They go back home tired, happy and with a good seed. The parish is important! There are those that say that the parish is no longer useful, because now is the time of Movements. This isn’t true! The Movements help, but the Movements must not be an alternative to the parish: they must help in the parish, carry the parish forward, as the Marian Congregation does, as Catholic Action does and as so many <other> realities do.
Should one seek novelty or change the parish structure? What I say to you might seem, perhaps, a heresy, but it’s the way I live it: I think that it’s something analogous to the episcopal structure: it’s different but analogous. The parish must not be touched: it must remain as a place of creativity, of reference, of maternity and all these things. And act out there that inventive capacity; and when a parish goes forward like this what is realized is what I call – in connection with the missionary disciples, an “outgoing parish.” For instance, I am thinking of a parish — a good example that later was imitated by many – in a country in which it was not usual for children to be baptized, because there wasn’t any money; however, for the patronal feast, the celebration was prepared 3-4 months before, with visit to homes and there one saw how many children weren’t baptized. The families prepare themselves and one of the acts of the patronal celebration is the Baptism of 30-40 children who otherwise would have remained without Baptism. Invent things of the sort.
People don’t get married in church. I’m thinking of a meeting of priests. One stood up and said: “Have you thought why?” And he gave so many reasons that we shared: the present culture, and so on. However, there is a good group of people that don’t get married because it costs today to get married! It all costs, the celebration … it’s a social event. And this parish priest, who was very inventive, said: “I await whoever wants to get married.” Because in Argentina there are two marriages: one must always go to the civil <authority>, and the civil marriage is done there, and then one goes to the church of one’s religion to get married. Some – many! – don’t come to get married because they don’t have the money to have a great celebration … But the priests who have some ingenuity say: “No, no! I expect you!” On that day, one is married civilly at 11:00-12:00-13:00-14:00: that day I can’t have a siesta! After the civil marriage they come to the church, get married, and go away in peace.
Invent, seek, go out, seek the people, engage in the people’s difficulties. But a parish-office does not work today because people aren’t disciplined! You have disciplined people, and this is a grace of God! But in general they aren’t disciplined. I think of my land: if you don’t go to seek the people, if you don’t approach them, they don’t come. And this is a missionary disciple, the outgoing parish. Go out and seek, as God did who sent His Son to seek us.
I don’t know if it’s a simplistic answer, but I don’t have another. I’m not an enlightened pastoralist; I say what comes to me.
H.E. Monsignor Krzysztof Zadarko (Auxiliary Bishop of Koszalin-Kolobrzeg):
Holy Father, one of the most anguishing problems that faces today’s Europe is the question of refugees. How can we help them, given that they are so numerous? And what can we do to overcome the fear of an invasion of them or aggression, which paralyzes the whole society?
Pope Francis
Thank you! The problem of refugees … <In past> times refugees were not as they are now. Let’s say migrants and refugees — we will consider them together. My father was a migrant. And I was telling the President [of Poland] that in the factory where he worked there were so many Polish migrants after the War. I was a child, and I knew many. My land is a land of immigrants, all are … And there weren’t problems there; those were truly other times. Why is there so much migration today? I’m not talking about emigration from one’s homeland to go abroad: this is because of lack of work. It’s clear that they go to look for work outside. This is a home problem, of which you also have a bit … I’m speaking of those that come to us: they are fleeing from wars, from hunger. The problem is there. And why is the problem there? Because in that war there is exploitation of the people, there is exploitation of the land, there is exploitation to earn more money. Speaking with global economists, who see this problem, they say: we must make investments in those countries; by making investments they will have work and won’t need to migrate. But there is the war! There is the war of tribes, some ideological wars and some artificial wars, prepared by traffickers of arms who live from this: they give arms to you who are against them, and to them who are against you. And this is how they live! Corruption is truly at the origin of migration.
What to do? I believe that every country must see how and when: not all countries are the same; not all countries have the same possibilities. Yes, but they have the possibility to be generous! – generous as Christians. We can invest there, but for those that come … How many and how? A universal answer can’t be given, because the reception depends on the situation of every country and also on the culture. But certainly many things can be done. For instance prayer: once a week prayer before the Most Holy Sacrament, with prayer for those who knock at Europe’s door and can’t get in. Some succeed, but others don’t … Then one comes in and takes up a way that generates fear. We have countries that for years have been able to integrate migrants well! They have been able to integrate them well. In others, unfortunately, something like ghettos have been formed. A whole reform must be done at the global level, on this commitment, on hospitality. However, it is in any case a relative aspect: the heart that is open to receive is absolute. This is the absolute! — with prayer, intercession, I do what I can. The way in which I can do so is relative: not all can do it in the same way. But the problem is global! – exploitation of creation, exploitation of persons. We are living a moment of the annihilation of man as image of God.
And I would like to end here with this aspect, because behind this are ideologies. In Europe, in America, in Latin America, in Africa, in some countries of Asia, there are ideological colonizations. And one of these – I say it clearly with name and surname “ is gender! Today children, children are taught this in school that one can choose one’s sex! And why do they teach this? Because the books <used> are those of individuals and institutions that give money. They are ideological colonizations, supported also by very influential countries. And this is terrible. Speaking with Pope Benedict, who is well and has clear thinking, he said to me: “Holiness, this is the time of the sin against God the Creator!” He is intelligent! God has created man and woman; God created the world thus, and thus, and thus…, and we are doing the opposite. God has given us an “untilled” state, so that we can till it; and then, with this tilling, we are doing things that are taking us back to the “untilled” state! We must think about what Pope Benedict said: It’s the time of the sin against God the Creator!” And this will help us.
But you, Christopher, will say to me: “What does this have to do with migrants?” You know, it’s somewhat the context. In regard to migrants I will say: the problem is there, in their land. But how do we receive them? Each one must see how. But we can all have an open heart and think of spending one hour in the parishes, an hour a week, of Adoration and prayer for the migrants. Prayer moves mountains!
These were the four questions. I don’t know … Forgive me if I’ve talked too much, but my Italian blood betrays me …
Thank you so much for your hospitality and let’s hope that these days fill us with joy: with joy, with great joy. And let us pray to Our Lady, who is <our> Mother and who always holds us by the hand.
Salve Regina …
And don’t forget the grandparents, who are the memory of a people.
[Original text: Italian] [Translation by ZENIT]
Pope’s Address to Dominican General Chapter by ZENIT Staff
Today, Pope Francis received in audience participants in the General Chapter of the Order of Friars Preachers (Dominicans). Here is a ZENIT translation of his address.
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Dear Brothers and Sisters,
Today we could describe this day as “a Jesuit among friars” in the morning with you and, in the afternoon, in Assisi with the Franciscans: <a day> among friars. I welcome you and thank Friar Bruno Cadore, Master General of the Order, for his greeting in his name and that of all those present, with the General Chapter now culminating in Bologna, where you wish to revive your roots at the sepulcher of the holy Founder.
This year has a special meaning for your Religious Family, upon the completion of eight centuries since Pope Honorius III confirmed the Order of Preachers. On the occasion of the Jubilee, which you celebrate for this reason, I join you in thanksgiving for the abundant fruits received during this time. Moreover, I wish to express my gratitude to the Order for its significant contribution to the Church and for the collaboration it has maintained with the Apostolic See, in a spirit of faithful service, from its origins to today.
And this eighth centenary leads us to remember the men and women of Faith and Letters, of contemplatives and missionaries, martyrs and apostles of charity, who took God’s caress and tenderness everywhere, enriching the Church and showing new possibilities to incarnate the Gospel, through preaching, witness and charity: three pillars that guarantee the Order’s future, keeping the freshness of the foundational charism.
God stimulated Saint Dominic to found an “Order of Preachers,” preaching being the mission that Jesus entrusted to the Apostles. It is the Word of God, which burns within and spurs to go out to proclaim Jesus Christ to all peoples (cf. Matthew 28:19-20). The Founding Father said: “First contemplate and then teach.” Evangelized by God, to evangelize. Without strong personal union with Him, the preaching might be very perfect, very reasoned, even admirable, but it will not touch the heart, which is what must change. So essential is the serious and assiduous study of theological subjects, as is all that enables us to come close to the reality and put our ear in the people of God. The preacher is a contemplative of the Word and also of the people, who hopes to be understood (cf. Evangelii Gaudium,, 154).
To transmit the Word of God more effectively requires witness: teachers faithful to the truth and courageous witnesses of the Gospel. A witness incarnates the teaching, makes it tangible, convoking, and leaves no one indifferent; he adds to the truth the joy of the Gospel, of knowing we are loved by God and object of His infinite mercy (cf. Ibid., 142).
Saint Dominic said to his followers: “Let us go out with bare feet to preach.” It reminds us of the passage of the burning bush, when God said to Moses: “put off your shoes from your feet, for the place on which you are standing is holy ground” (Exodus 3:5). The good preacher is conscious that he moves on holy ground, because the Word he takes with him is sacred, and so are its recipients. Not only do the faithful need to receive the Word in its integrity, but also see the witness of life of one who preaches (cf. Evangelii Gaudium, 171). The Saints obtained abundant fruits because, with their life and mission, they spoke with the language of the heart, which knows not barriers and is comprehensible to all.
Finally, the preacher and the witness must be so in charity. Without it, they will be controversial and suspicious. Saint Dominic had a dilemma at the beginning of his life, which marked his whole existence: “How can I study with dead skin, when Christ’s flesh suffers.” It is the living and suffering body of Christ that cries to the preacher and does not leave him in peace. The cry of the poor and the discarded awakens, and makes one understand the compassion Jesus had for peoples (Matthew 15:32).
Looking around us, we see that today’s men and women are thirsty for God. They are the living flesh of Christ, who cries “I thirst” for a genuine and liberating word, for a fraternal and tender gesture. This cry challenges us and it must be the one that supports the mission and gives life to pastoral structures and programs. Think of this when you reflect on the need to adjust the Order’s organization chart, to discern the answer to be given to this cry of God. The more we go out to slake the thirst of our neighbor, the more we will be preachers of that truth proclaimed out of love and mercy, of which Saint Catherine of Siena speaks (cf. Book of Divine Doctrine, 35). In the encounter with the living flesh of Christ we are evangelized and recover the passion to be preachers and witnesses of His love; and we free ourselves of the dangerous temptation, so present today, of Gnosticism.
Dear Brothers and Sisters, with a grateful heart for the goods received from the Lord for your Order and for the Church, I encourage you to follow joyfully the charism inspired in Saint Dominic and which has been lived with different hews by many men and women Saints of the Dominican Family. Their example is a stimulus to face the future with hope, knowing that God always renews all … and does not let us down. May Our Mother, the Virgin of the Rosary, intercede for you and protect you, so that you are courageous preachers and witnesses of the love of God. Thank you!
[Original text: Spanish] [Translation by ZENIT]
Holy See to UN: Children Exploited for War Need Help Reintegrating With Families by ZENIT Staff
Here is his statement:
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2 August 2016
Mr. President,
My Delegation wishes to thank the Malaysian Presidency for convening this particularly important Open Debate on Children and Armed Conflict, and conveys to Malaysia its appreciation for all that it has done and will continue to do as Chair of the Security Council Working Group on Children and Armed Conflict.
The year 2014 was described as the worst year for children affected by armed conflict. But as the Secretary-General’s Report on Children and Armed Conflict covering the year 2015 illustrates, the 2014 horror-list has been surpassed by the number of children caught in armed conflicts and the scale and severity of violations in 2015. As the Secretary-General states in his Report, “The impact on children of our collective failure to prevent and end conflict is severe, and the present Report highlights the increased intensity of grave violations in a number of situations of armed conflict.”
No one can ignore this damning observation. Never in recent memory have so many children been subjected to such violent brutality: children used as soldiers, suicide bombers, sex slaves, and disposable intelligence-gatherers in the most dangerous military operations. The deliberate destruction of their schools and hospitals in total disregard of international humanitarian law has become a strategy of war. These crimes must be condemned in the strongest possible terms.
As the Report of the Secretary-General points out, while there has been progress in the overall protection of children caught in armed conflict, much more must be done. Governments must be held accountable for the full and complete implementation of action plans and commitments they have taken to end and prevent all recruitment of child-soldiers. In the fight against non-State armed groups and terrorism, States are urged to ensure that their responses to all threats against peace and security are conducted in full compliance with international humanitarian law, to ensure that children are not victimized twice. My Delegation fully agrees with the Report that the use of airstrikes and explosive weapons with wide-area effects in populated areas exacerbates the dangers to which children caught in armed conflict are exposed.
Moreover, double standards, or even a perception of double standards, in listing and delisting perpetrators must be avoided, since it encourages disregard for international humanitarian law, frustrates the implementation of commitments and action plans, and discourages Governments and other concerned institutions from making stronger commitments and action plans.
Mr. President,
The Holy See has been a constant partner of the United Nations in opposing not only the use of children as combatants, but the many other forms of violence against children caught in armed conflict. Through its various structures operating in most of the conflict zones, the Catholic Church is actively engaged in taking care of the victims of such violence. Over the years, Holy See structures and numerous Catholic institutions have collaborated with UN Peacekeeping Missions and Agencies to help alleviate the sufferings of children in armed conflict and to share best practices to address this ongoing scourge. Expressing deep appreciation for all those who work in this area, the Holy See hopes that the plight of children caught in armed conflict will awaken consciences, lead to a change of heart, and inspire all parties to lay down their arms and take up the path of dialogue.
Considering the best interest of children and the fundamental role of parents, my Delegation encourages Governments to affirm and support families of children who are victimized in armed conflict. They must be assisted in overcoming prejudices against child survivors of armed conflicts, in particular against women and girls who are victims of rape, and in welcoming back children into the family fold.
Moreover, while the International Community plays an important role in supporting States in their primary responsibility to protect their citizens, it must also interact with the local communities affected by violence against children in armed conflict so that solutions and programs can emerge organically, while fostering local ownership. A solution to the plight of children caught in armed conflict, in particular of child soldiers, requires sensitivity to finding ways to reintegrate these children back into their own communities. While we witness barbaric acts beyond anyone’s imagination committed also by child soldiers, we must remember that these children are exploited and manipulated into what they have become.
Thus, while their reintegration into society requires that we recognize the atrocities they may have committed, we must also build pathways for counseling and reconciliation with a view to accomplishing fully that reintegration.
Mr. President,
The obligation to put an end to barbaric acts against children caught in armed conflict is incumbent upon every one of us. In a particular way, it is incumbent upon this Council, as it calls on all States to put in place and implement stronger measures for the protection of children in armed conflict, and as it ensures that UN peacekeeping operations strictly adhere to all laws and measures in this regard.
Thank you, Mr. President
President of Polish Bishops Thanks Pope for ‘Endearing Simplicity and Goodness’ by ZENIT Staff
The president of the Polish bishops’ conference wrote a letter to thank Pope Francis for his visit and his words last week during his five-day trip to Poland for World Youth Day.
Archbishop Stanisław Gądecki emphasized that having the Successor of Peter in Poland as it marked the 1,050th anniversary of its “baptism,” was a “special sign of unity, love and devotion.”
He also thanked Francis for the “endearing simplicity and goodness that radiated from the person of Your Holiness in our midst.”
Here is the text:
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Beloved Holy Father,
As President of the Polish Bishops’ Conference, I would like to heartily thank Your Holiness for the pilgrimage to our Homeland on the occasion of the World Youth Day.
The past days have been an unforgettable celebration of youth and faith, a celebration that revealed a common spirit, which embraces not only Poles but all people who see in the Gospel of Christ a lasting and solid foundation of peace and security for all the nations that perceive in God’s merciful love the hope for the world.
Thank you for your comforting, loving and warm words addressed not only to the young people gathered in Krakow, but to all the faithful and the pastors of the Church in Poland. The presence of the Successor of Peter in our homeland, during the Extraordinary Jubilee of Mercy and in the year of the 1050th Anniversary of Poland’s Baptism is, for us, a special sign of unity, love and devotion.
We are grateful to you, Holy Father, for the endearing simplicity and goodness that radiated from the person of Your Holiness in our midst. This goodness is indeed a reflection of the love that you, Your Holiness, have dedicated to your entire life and ministry.
In the spirit of gratitude for the World Youth Day, the 1050th Anniversary of Poland’s Baptism, and the Extraordinary Jubilee of Mercy, we want to reach, in October, the apostolic thresholds with the national pilgrimage, and thus express to Your Holiness our gratitude, loyalty and filial piety.
Assuring you of our filial devotion, I ask for your blessing and prayer for myself and for the Church in Poland.
+ Stanisław Gądecki
Metropolitan Archbishop of Poznan
President of the Polish Bishops’ Conference
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Photos of the World Youth Day and Pope Francis’ visit in Poland can be viewed or downloaded (for any use) free of charge from Flickr of the Polish Bishops’ Conference: http://bit.do/krakow2016
Please indicate only the source: fot. Mazur/episkopat.pl
15 US Seminarians to Transfer to Pontifical Irish College, Rome by ZENIT Staff
From September, 15 seminarians from the Saint John Vianney College Seminary (SJV), from the Archdiocese of Saint Paul and Minneapolis, will pursue their academic formation at the Pontifical University of Saint Thomas Aquinas, Rome, and are to transfer their residency from the university’s Bernardi campus to the Pontifical Irish College, Rome. The new arrangement will initially run during the academic year 2016/17.
Archbishop Diarmuid Martin of Dublin and the Chair of the Board of Trustees for the Pontifical Irish College, along with the board of Saint John Vianney College, approved the new partnership at their June meeting.
Welcoming the seminarians Archbishop Martin said, “The presence of these United States’ seminarians will enrich and consolidate the seminary community in the Pontifical Irish College, under the overall leadership of its rector, Monsignor Ciaran O’Carroll. Together with Archbishop Bernard Hebda of Saint Paul Minneapolis, I wish the project every blessing and success.”
According to SJV Rector Father Michael Becker, “This new partnership is a testament to the strong collaboration between the University of Saint Thomas’ Catholic Studies Rome Program and Saint John Vianney College Seminary. Our association with the Pontifical Irish College will only enhance what has already been established.”
Father John Bauer, SJV formator and spiritual director, will also take up residence next month in the Pontifical Irish College along with the 15 seminarians.
Father Bauer said, “It is hoped that this formative experience will connect SJV seminarians with both Irish seminarians and the international community of post-graduate priests who live at the college. It will also provide SJV seminarians, as they continue their studies in the Pontifical University of Saint Thomas Aquinas, with an opportunity to experience the vitality of the universal Catholic Church, and form intercultural friendships, while pursuing their studies.”
Founded in 1628, the Pontifical Irish College, Rome, is home to 50 students, with 14 coming from Ireland and the others representing many different nations. The College is home to a seminarian community and a post-graduate community. Four Irish diocesan priests make up the staff of the college, led by the rector Monsignor Ciaran O’Carroll.
Established in 1968, Saint John Vianney College Seminary is the largest college seminary in the United States. Each year more than 120 men, representing 20 dioceses, discern a vocation to the priesthood while earning an undergraduate degree from the University of Saint Thomas.
Panama’s Bishops Expecting WYD2019 to Influence Entire Region by Rocío Lancho García
Pope Francis greeted bishops of Panama on Wednesday and light-heartedly assured them that they have “big trouble” on their hands as hosts of the next World Youth Day, but he asked them “not to be afraid to continue causing trouble.”
This was the report given by Archbishop Jose Domingo Ulloa of Panama, who together with Cardinal Jose Luis Lacunza, archbishop of David, and Bishop Manuel Ochogavia of Colon, gave a press conference after the General Audience with Pope Francis, to explain some details of the celebration of the next World Youth Day, which will be held in Panama in 2019.
There are eight dioceses in Panama.
Archbishop Ulloa asserted that the 2019 WYD in Panama will be marked by the country’s tradition and culture. Therefore, very animated evenings will be organized with dances and salsa and the native and Afro reality will be heard. He also said that they are not only thinking of the moment of 2019, but that they “want to begin to work from now on, especially in Central America, to bring young people out of ‘exclusion and marginalization.’”
This is “our work,” he stressed.
We want to make reality what we are as Panamanians: bridge of the world, heart of the universe, always open to receive brothers. The bishops’ motivation in organizing this event is also the reality that is lived in the Central American region, that is, the opportunity to have many more young people experience a WYD in this place.
Moreover, he pointed out the importance of the geographical location of the country. Panama has something very special which is “its connectivity” at the terrestrial, aerial and maritime level. “We are a bridge-country and that is what we offer people,” said Bishop Ochogavia.
Archbishop Ulloa specified, likewise, that this is project of the country and, being honest, admitted that the Church as such, cannot do it alone.
“We have received the Government’s help, which is going to facilitate to us all the infrastructure that a WYD implies so that it can really give true fruits,” explained the prelate.
For his part, Cardinal Lacunza explained that, because of Panama’s climate, consideration is being given to hold the WYD between the months of January and March, namely, in the dry season. The cardinal added that they have received the support of the whole Church of Central America, and that the WYD will affect the whole region.
The selection of this venue for the WYD, the first made by Francis, may have something to do with his option and concern for the “peripheries,” noted the cardinal. What is more, Central America has not been visited by a Pope since 1983.
The Archbishop of Panama also said that they have entrusted the preparation of this meeting of youth to Blessed Oscar Arnulfo Romero, “model of a close Pastor, who gave his life for others,” “capable of denouncing but also of announcing.”
They have also placed it in the hands of Santa Maria la Antigua, first Marian dedication in terra firme.
In regard to security, Monsignor Ulloa specified that Panama has already organized events such as the Summit of the Americas and they feel prepared to host a WYD, although if it were necessary they would ask for help from neighboring countries.
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