At 11:45am today, in the Clementine Hall at the Vatican Apostolic Palace, the Holy Father, Pope Francis received in audience the members of the Pontifical John Paul II Institute for Studies in Marriage and Family on the occasion of the opening o the new academic year.
Your Excellencies,
Reverend Dean,
Kind professors,
Dear students,
I am particularly happy to begin with you this new academic year of the Pontifical John Paul II Institute, the thirty-fifth of its existence. I thank the Grand Chancellor, His Excellency, Vincenzo Paglia; and the Dean, Monsignor Pierangelo Segueri for their words, and I extend my thanks also to all those who are involved in the guidance of the Institute.
1. The far-sighted intuition of Saint John Paul II, who strongly desired this academic institution, can be even better recognized and appreciated today in its fruitfulness and current thinking. His wise discernment of the signs of the times has resulted in the vigorous attention has returned to the attention of the Church, and of human society itself, the depth and the delicate nature of the ties that are generated as a result of the marital alliance between a man and a woman. The development that the Institute has enjoyed on the five continents confirms the validity and the sense of catholic form of its programme. The validity of this project, which has generated an institute of such a high profile, encourages it to develop further initiatives and colloquia as well as exchanges with all academic institutions, including those belonging to different religious areas and cultural areas which are currently committed to reflecting on this most delicate human frontier.
2. At this current juncture, marital and family bonds are in many ways put to the test. The emergence of a culture that exalts narcissistic individualism, a conception of freedom which is disconnected from responsiblity for others, the growth of indifference toward the common good, the rise of ideologies that directly attack the family, as well as the growth of poverty whcih threates the future of so many families, are some of the many reasons for the crisis facing contemporary families. Then there are unresolved issues based on new technologies, which make it possible to enter into practices that are sometimes in conflict with the true dignity of human life. The complexity of these new horizons requires a closer connection between the John Paul II Institute and the Pontifical Academy for Life. I urge you to boldly pay attention to these new and delicate implications with all the rigour that is necessary, without falling into the temptation to varnish them, to perfume them, to adjust them a little and to tame them (Letter to the Grand Chancellor of the Pontifical Catholic University of Argentina, 3 March 2015).
The uncertainty and the disorientation that affect the fundamental sufferings of persons and of life destabilizes all ties, those between family members and those in society, making all the more prevalent the word I over the word we, the individualism of society. One outcome that contradicts the plan of God, the one who confided the world and history to the agreement between man and woman (Gen 1:28-31). This agreement - by its very nature - implies cooperation and respect, generous dedication and shared responsibility, an ability to recognize difference as an enrichment and a promise, not as a motive for subjugation and abuse.
The recognition of the dignity of man and of woman leads to a proper appreciation of their mutual relationships. How can we get to know the concrete humanity of which we are composed without learning it through this difference? This is what happens when a man and a woman talk and ponder together, love each other and act together, with mutual respect and good will. It is impossible to deny the contribution of modern culture to the rediscovery of the dignity of sexual difference. For this reason, it is also very disturbing to find that this culture appears to be blocked by a tendency to cancel the difference instead of resolving the problems that are killing it.
The family is the irreplaceable womb of initiating the alliance between the creatures of man and woman. This bond, sustained by the grace of the Creating and Saving God, is destined toward the bringing about of many means of their relationships, which are reflected in various communitarian and social ties. The correlating depth between the family figure and various social forms of this alliance - in religion and in ethics, in work, in economy and in politics, in caring for life and the relationship between various generations - is now seen globally. In effect, when things are going well between a man and a woman, the world and all of history goes well. In the opposite case, the world becomes inhospitable and history is done.
3. The testimony of humanity and of the beauty of the Christian experience of the family must therefore be inspired again more in depth. The Church dispenses God’s love for the family in view of its mission of love for all the families of the world. The Church – which recognizes herself as family people – sees in the family the icon of the God’s covenant with the whole human family. And, in reference to Christ and to the Church, the Apostle affirms that this is a great mystery (cf Eph 5:32). Therefore, the charity of the Church commits us to develop – on the doctrinal and pastoral plane – our capacity to read and interpret, for our time, the truth and the beauty of God’s creative plan. The radiation of this divine project, in the complexity of the human condition, calls for a special intelligence of love. And also a strong evangelical dedication, animated by great compassion and mercy for the vulnerability and fallibility of the love between human beings.
It is necessary to apply oneself with greater enthusiasm to the rescue – I would almost say to the rehabilitation – of this extraordinary invention of divine creation. This rescue must be taken seriously, be it in the doctrinal sense as well as the practical, pastoral and testimonial sense. The dynamics of the relationship between God, man and woman, and their children, are the golden key to understanding the world and history, with all that they contain. And, finally, to understand something of the profound, which is found in the love of God Himself. Can we succeed in thinking thus greatly? Are we convinced of the power of life that this plan of God bears in the love of the world? Are we able to snatch the new generations from resignation and re-conquer them to the audacity of this plan?
We are certainly very aware of the fact that we also bear this treasure in earthen vessels (cf 2 Cor 4:7). Grace exists, as does sin. Therefore, we must learn not to be resigned to human failure, but let us sustain the rescue of the creative plan at all costs. It is right, in fact, to recognize that at times we have presented a theological ideal of marriage that is too abstract, almost artificially constructed, far from the concrete situation and of effective possibilities of families as they are. This excessive idealization, especially when we have not reawakened confidence in grace, has not made marriage more desirable and attractive, but all the contrary (Post-Synodal Apostolic Exhortation Amoris Laetitia, 36). God’s justice shines in fidelity to His promise. And this splendour, as we learned from Jesus’ revelation, is His mercy (cf. Rom 9:21-23).
4. The twofold Synodal appointment of the Bishops of the world, cum Petro e sub Petro (with Peter and under Peter), has manifested concordantly the necessity to extend the Church’s understanding and care for this mystery of human love, in which the love of God gains ground for all. The Apostolic Exhortation Amoris Laetitia makes a treasure of this extension and solicits the entire people of God to render the Church’s family dimension more visible and effective. The families that make up the people of God and build the Lord’s body with their love, are called to be more aware of the gift of grace that they themselves bear, and to become proud to be able to put it at the disposition of all the poor and the abandoned that despair of being able to find or re-find it. Today’s pastoral topic is not only that of the distance of many from the ideal and practice of the Christian truth of marriage and the family; more decisive yet is the topic of the Church’s closeness: closeness to the new generations of spouses, so that the blessing of their bond convinces them increasingly and accompanies them, and closeness to the situations of human weakness, so that grace can rescue them, give them new courage and heal them. The Church’s indissoluble bond with her children is the most transparent sign of God’s faithful and merciful love.
5. The new horizon of this commitment certainly sees your Institute convoked, in an altogether special way, to sustain the necessary opening of the intelligence of the faith at the service of the pastoral solicitude of the Successor of Peter. The fruitfulness of this task of further reflection and study, in favour of the whole Church, is entrusted to the impetus of your mind and your heart. Let us not forget that good theologians also, as good Pastors, smell of the people and of the street and, with their reflection, pour oil and wine on men’s wounds (March 3, 2015). Theology and pastoral care go together. A theological doctrine that does not let itself be guided and molded by the evangelizing end and by the pastoral care of the Church is all the more unthinkable than a pastoral approach of the Church that is unable to make a treasure of the revelation and of her tradition in view of a better intelligence and transmission of the faith.
This task calls for being rooted in the joy of the faith and in the humility of joyful service to the Church. Of the Church that exists, not of a Church thought in one’s image and likeness. The living Church in which we live, the beautiful Church to which we belong, the Church of the one Lord and one Spirit, to whom we give ourselves as unworthy servants (Luke 17:10), who offer their best gifts. The Church we love, so that all can love her. The Church in which we feel loved beyond our merits, and for which we are ready to make sacrifices, in perfect joy. May God accompany us in this path of communion that we undertake together. And may He bless from now on the generosity with which you are about to sow the furrow entrusted to you.
Thank you!
Speech of the Holy Father, Pope Francis
addressed to members of the John Paul II Institute
for Studies in Marriage and the Family
Your Excellencies,
Reverend Dean,
Kind professors,
Dear students,
I am particularly happy to begin with you this new academic year of the Pontifical John Paul II Institute, the thirty-fifth of its existence. I thank the Grand Chancellor, His Excellency, Vincenzo Paglia; and the Dean, Monsignor Pierangelo Segueri for their words, and I extend my thanks also to all those who are involved in the guidance of the Institute.
1. The far-sighted intuition of Saint John Paul II, who strongly desired this academic institution, can be even better recognized and appreciated today in its fruitfulness and current thinking. His wise discernment of the signs of the times has resulted in the vigorous attention has returned to the attention of the Church, and of human society itself, the depth and the delicate nature of the ties that are generated as a result of the marital alliance between a man and a woman. The development that the Institute has enjoyed on the five continents confirms the validity and the sense of catholic form of its programme. The validity of this project, which has generated an institute of such a high profile, encourages it to develop further initiatives and colloquia as well as exchanges with all academic institutions, including those belonging to different religious areas and cultural areas which are currently committed to reflecting on this most delicate human frontier.
2. At this current juncture, marital and family bonds are in many ways put to the test. The emergence of a culture that exalts narcissistic individualism, a conception of freedom which is disconnected from responsiblity for others, the growth of indifference toward the common good, the rise of ideologies that directly attack the family, as well as the growth of poverty whcih threates the future of so many families, are some of the many reasons for the crisis facing contemporary families. Then there are unresolved issues based on new technologies, which make it possible to enter into practices that are sometimes in conflict with the true dignity of human life. The complexity of these new horizons requires a closer connection between the John Paul II Institute and the Pontifical Academy for Life. I urge you to boldly pay attention to these new and delicate implications with all the rigour that is necessary, without falling into the temptation to varnish them, to perfume them, to adjust them a little and to tame them (Letter to the Grand Chancellor of the Pontifical Catholic University of Argentina, 3 March 2015).
The uncertainty and the disorientation that affect the fundamental sufferings of persons and of life destabilizes all ties, those between family members and those in society, making all the more prevalent the word I over the word we, the individualism of society. One outcome that contradicts the plan of God, the one who confided the world and history to the agreement between man and woman (Gen 1:28-31). This agreement - by its very nature - implies cooperation and respect, generous dedication and shared responsibility, an ability to recognize difference as an enrichment and a promise, not as a motive for subjugation and abuse.
The recognition of the dignity of man and of woman leads to a proper appreciation of their mutual relationships. How can we get to know the concrete humanity of which we are composed without learning it through this difference? This is what happens when a man and a woman talk and ponder together, love each other and act together, with mutual respect and good will. It is impossible to deny the contribution of modern culture to the rediscovery of the dignity of sexual difference. For this reason, it is also very disturbing to find that this culture appears to be blocked by a tendency to cancel the difference instead of resolving the problems that are killing it.
The family is the irreplaceable womb of initiating the alliance between the creatures of man and woman. This bond, sustained by the grace of the Creating and Saving God, is destined toward the bringing about of many means of their relationships, which are reflected in various communitarian and social ties. The correlating depth between the family figure and various social forms of this alliance - in religion and in ethics, in work, in economy and in politics, in caring for life and the relationship between various generations - is now seen globally. In effect, when things are going well between a man and a woman, the world and all of history goes well. In the opposite case, the world becomes inhospitable and history is done.
3. The testimony of humanity and of the beauty of the Christian experience of the family must therefore be inspired again more in depth. The Church dispenses God’s love for the family in view of its mission of love for all the families of the world. The Church – which recognizes herself as family people – sees in the family the icon of the God’s covenant with the whole human family. And, in reference to Christ and to the Church, the Apostle affirms that this is a great mystery (cf Eph 5:32). Therefore, the charity of the Church commits us to develop – on the doctrinal and pastoral plane – our capacity to read and interpret, for our time, the truth and the beauty of God’s creative plan. The radiation of this divine project, in the complexity of the human condition, calls for a special intelligence of love. And also a strong evangelical dedication, animated by great compassion and mercy for the vulnerability and fallibility of the love between human beings.
It is necessary to apply oneself with greater enthusiasm to the rescue – I would almost say to the rehabilitation – of this extraordinary invention of divine creation. This rescue must be taken seriously, be it in the doctrinal sense as well as the practical, pastoral and testimonial sense. The dynamics of the relationship between God, man and woman, and their children, are the golden key to understanding the world and history, with all that they contain. And, finally, to understand something of the profound, which is found in the love of God Himself. Can we succeed in thinking thus greatly? Are we convinced of the power of life that this plan of God bears in the love of the world? Are we able to snatch the new generations from resignation and re-conquer them to the audacity of this plan?
We are certainly very aware of the fact that we also bear this treasure in earthen vessels (cf 2 Cor 4:7). Grace exists, as does sin. Therefore, we must learn not to be resigned to human failure, but let us sustain the rescue of the creative plan at all costs. It is right, in fact, to recognize that at times we have presented a theological ideal of marriage that is too abstract, almost artificially constructed, far from the concrete situation and of effective possibilities of families as they are. This excessive idealization, especially when we have not reawakened confidence in grace, has not made marriage more desirable and attractive, but all the contrary (Post-Synodal Apostolic Exhortation Amoris Laetitia, 36). God’s justice shines in fidelity to His promise. And this splendour, as we learned from Jesus’ revelation, is His mercy (cf. Rom 9:21-23).
4. The twofold Synodal appointment of the Bishops of the world, cum Petro e sub Petro (with Peter and under Peter), has manifested concordantly the necessity to extend the Church’s understanding and care for this mystery of human love, in which the love of God gains ground for all. The Apostolic Exhortation Amoris Laetitia makes a treasure of this extension and solicits the entire people of God to render the Church’s family dimension more visible and effective. The families that make up the people of God and build the Lord’s body with their love, are called to be more aware of the gift of grace that they themselves bear, and to become proud to be able to put it at the disposition of all the poor and the abandoned that despair of being able to find or re-find it. Today’s pastoral topic is not only that of the distance of many from the ideal and practice of the Christian truth of marriage and the family; more decisive yet is the topic of the Church’s closeness: closeness to the new generations of spouses, so that the blessing of their bond convinces them increasingly and accompanies them, and closeness to the situations of human weakness, so that grace can rescue them, give them new courage and heal them. The Church’s indissoluble bond with her children is the most transparent sign of God’s faithful and merciful love.
5. The new horizon of this commitment certainly sees your Institute convoked, in an altogether special way, to sustain the necessary opening of the intelligence of the faith at the service of the pastoral solicitude of the Successor of Peter. The fruitfulness of this task of further reflection and study, in favour of the whole Church, is entrusted to the impetus of your mind and your heart. Let us not forget that good theologians also, as good Pastors, smell of the people and of the street and, with their reflection, pour oil and wine on men’s wounds (March 3, 2015). Theology and pastoral care go together. A theological doctrine that does not let itself be guided and molded by the evangelizing end and by the pastoral care of the Church is all the more unthinkable than a pastoral approach of the Church that is unable to make a treasure of the revelation and of her tradition in view of a better intelligence and transmission of the faith.
This task calls for being rooted in the joy of the faith and in the humility of joyful service to the Church. Of the Church that exists, not of a Church thought in one’s image and likeness. The living Church in which we live, the beautiful Church to which we belong, the Church of the one Lord and one Spirit, to whom we give ourselves as unworthy servants (Luke 17:10), who offer their best gifts. The Church we love, so that all can love her. The Church in which we feel loved beyond our merits, and for which we are ready to make sacrifices, in perfect joy. May God accompany us in this path of communion that we undertake together. And may He bless from now on the generosity with which you are about to sow the furrow entrusted to you.
Thank you!
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