Here is the text I prepared for this Sunday's gathering of God's holy people: some thoughts about making a committed choice to be disciples and to follow the Lord when he calls.
Making choices
Today, the scriptures present a variety of choices. In each case, someone was asked to make a decision. In the first reading (cf 1 Kings 19:16-21), the holy man Elijah invited Elisha to follow him, but Elisha was free to choose whether he would accept Elisha's invitation, or whether he would remain in the fields (cf 1 Kings 19:19). As enticing as it might have been for Elisha to accept the invitation to follow Elijah, he managed to present an excuse, a reason why he could not immediately turn away from his former life (cf 1 Kings 19:20). How often does the Lord invite us to follow him, to set out on a new adventure? And how often do we respond to God's invitations with excuses?
The gospel passages are filled with such stories. They often begin with the details of an encounter between Jesus and what seem to be ordinary folk. In today's gospel passage for instance, Jesus set out for Jerusalem (cf Lk 9:51). Jesus is constantly setting out, travelling with us as we make our way from day to day, from one adventure to another. Each day, he sends us ahead of him (Lk 9:52). We enter into people's lives so that we can invite others to prepare their hearts to welcome Jesus, but each person, including us, is free to welcome him or not (Lk 9:53). How many of our own family and friends have we invited to welcome Jesus? When others appear to refuse our invitations, we can often react like the disciples. When ... James and John saw it, they said: 'Lord, do you want us to command fire to come down from heaven and consume them?' (Lk 9:54), but it is not up to us to judge. Our task is to create the circumstances so that others can become aware of the Lord's invitation. It's up to each person individually, including us, to make the choice to respond.
Human hearts can be slow to respond to the Lord's invitation, but sometimes we can also be overly zealous. As they were going along the road, someone said to Jesus, 'I will follow you wherever you go (Lk 9:57), but when the enthusiasm is not the fruit of God's invitation, we can also get ourselves into trouble. This is why we must always take time to discern, to open our ears and our hearts in prayer and to do our very best to listen so that we can be sure that God is calling. If the call is not from God, then the invitation is not authentic, and following down a misguided road will lead us into an adventure that will tire us out rather than give us life.
Along the way to Jerusalem, Jesus called a number of others to follow him. In some cases, they truly wanted to but they found themselves tied down to other responsibilities (cf Lk 9:59-62). It does happen at times that when Jesus calls, we feel as though we must leave everything and everyone behind, but most often, when Jesus calls, the adventure he has prepared for us is meant not only for our good but also as a source of inspiration and an invitation for others to come along with us. If the call to follow Jesus is authentic, there will never be a need to say farewell to those at home (Lk 9:61); rather, we should invite them to join us on the journey.
As Saint Paul explained to the early Christian community at Galacia, we have been called to freedom, but we should never use this freedom as an opportunity for self-indulgence, but rather through love to become slaves to one another (Gal 5:13). Jesus is inviting us to be living witnesses of his presence today, in this community or wherever we may travel, and each of us must make a choice. Choose to accept the invitation to follow Jesus. If we do, he will teach us how to love as he loves us, so that we in turn can love one another.
Prendre des choix
Aujourd'hui, les Écritures présentent une variété de choix. Dans chaque cas, quelqu'un a été demandé de prendre une décision. En la première lecture (cf 1 Rois 19: 16-21), le saint homme Élie invita Élisée à le suivre, mais c'était à Élisée de choisir s'il acceptait l'invitation ou s'il restait dans les champs (cf 1 Rois 19:19). Aussi séduisant qu'Élisée ait pu accepter l'invitation à suivre Élie, il a réussi à présenter une excuse, une raison pour laquelle il ne pouvait pas immédiatement se détourner de sa vie antérieure (cf 1 Rois 19:20). Combien de fois le Seigneur nous invite-t-il à le suivre, à nous lancer dans une nouvelle aventure? Et combien de fois répondons-nous aux invitations de Dieu avec des excuses?
Les passages de l'évangile sont remplis de telles histoires. Ils commencent souvent par les détails d'une rencontre entre Jésus et ce qui semble être un peuple ordinaire. Dans le passage de l'évangile d'aujourd'hui, par exemple, Jésus partit pour Jérusalem (cf Lc 9,51). Jésus se promène constamment, voyageant avec nous alors que nous avançons jour après jour, d’une aventure à l’autre. Chaque jour, il nous envoie en avant de lui (Lc 9,52). Nous entrons dans la vie des gens pour pouvoir inviter les autres à préparer leur cœur à accueillir Jésus, mais chaque personne, y compris nous-mêmes, est libre de le recevoir ou non (Lc 9,53). Combien de membres de notre famille et de nos amis avons-nous invités à accueillir Jésus? Lorsque les autres semblent refuser nos invitations, nous pouvons souvent réagir comme les disciples. Voyant cela, Jacques et Jean dirent: 'Seigneur, veux-tu que nous ordonnions qu'un feu tombe et les détruise?' (Lc 9,54), mais ce n'est pas à nous de juger. Notre tâche c'est de créer les circonstances afin que d'autres puissent prendre conscience de l'invitation du Seigneur. Il appartient à chaque personne, y compris nous, de répondre.
Les cœurs humains peuvent être lents à répondre à l'invitation du Seigneur, mais nous pouvons aussi parfois être trop zélés. En cours de route, un homme dit à Jésus: 'Je te suivrai partout où tu iras' (Lc 9:57), mais lorsque l'enthousiasme n'est pas le fruit de l'invitation du Seigneur, nous pouvons aussi nous attirer des ennuis. C'est pourquoi nous devons toujours prendre le temps de discerner, d'ouvrir nos oreilles et nos cœurs dans la prière et de faire de notre mieux pour écouter afin que nous puissions être sûrs que Dieu appelle. Si l'appel ne vient pas de Dieu, l'invitation n'est pas authentique et le fait de suivre une route peu judicieuse nous mènera dans une aventure qui nous fatiguera plutôt que de nous vivifier.
Sur le chemin vers Jérusalem, Jésus a invité un certain nombre d’autres à le suivre. Dans certains cas, ceux-là le voulaient vraiment, mais ils se retrouvaient liés à d'autres responsabilités (cf Lc 9: 59-62). Il arrive parfois que lorsque Jésus appelle, nous nous sentions obligés de tout laisser derrière nous, mais souvent, lorsque Jésus appelle, l'aventure qu'il nous a préparée est conçue non seulement pour notre bien, mais aussi comme source de inspiration pour d'autres aussi. Si l'appel à suivre Jésus est authentique, il ne sera jamais nécessaire de faire nos adieux aux gens de nos maisons (Lc 9,61); nous devrions plutôt les inviter à se joindre à nous.
Comme l'a expliqué Saint Paul à la première communauté chrétienne de Galacia, nous avons été appelés à la liberté.Mais que cette liberté ne soit pas un prétexte pour notre égoïsme; au contraire, que nous nous mettions par amour au service les uns aux autres (Gal 5:13). Jésus nous invite à être des témoins vivants de sa présence aujourd'hui, dans cette communauté ou partout où nous pouvons voyager, chacun de nous doit prendre un choix. Choisissez d'accepter l'invitation à suivre Jésus. Si nous le faisons, il nous apprendra à aimer comme il nous aime, afin que nous puissions nous aimer les uns les autres.
At noon local time (6:00am EDT) on the XIII Sunday in Ordinary Time, the Holy Father, Pope Francis appeared at the window of his study in the Vatican Apostolic Palace to recite the Angelus with the pilgrims and faithful who were gathered in Saint Peter's Square.
Greetings of the Holy Father, Pope Francis
prior to the recitation of the Angelus
Dear brothers and sisters, good morning!
In today's gospel (cf Lk 9:51-62), Saint Luke speaks about the beginning of Jesus' final travel toward Jerusalem, which concludes in chapter 19. It is a long march not only geographically and spatially, but spiritually and theologically towards the fulfillment of the Messiah's mission. Jesus' decision is radical and total, and those who follow him are called to measure themselves against it. Today the Evangelist presents us with three characters - three cases of vocation, we could say - that highlight what is required of those who want to follow Jesus fully, totally.
The first person promises him: I will follow you wherever you go (Lk 9:57). This is generous! But Jesus replies that the Son of man, unlike foxes that have dens and birds that have nests, has nowhere to lay his head (Lk 9:58). The absolute poverty of Jesus. In fact, Jesus had left his paternal home and renounced all security in order to proclaim the Kingdom of God to the lost sheep among his people. In this way, Jesus indicated to us his disciples that our mission in the world cannot be static, but that it must be itinerant. A Christian is an itinerant. The Church, by its very nature, is on the move, it is not sedentary and tranquil in its own enclosure. It is open to the widest horizons, sent - the Church is sent! - to bring the Gospel to the streets and to reach the human and existential suburbs. This is the first characteristic.
The second person that Jesus meets receives the call directly from him, but he replies: Lord, let me go first to bury my father (Lk 9:59). This is a legitimate request, founded on the commandment to honour your father and mother (cf Ex 20,12). However, Jesus replies: Let the dead bury their dead (Lk 9:60). With these deliberately provocative words, he intends to affirm the primacy of following him and proclaiming the Kingdom of God, even to the most important realities, such as the family. The urgency to communicate the Gospel, which breaks the chain of death and inaugurates eternal life, does not permit delays, but requires readiness and availability. Therefore, the Church is itinerant, and here the Church is decisive, it acts quickly, at the moment, without waiting.
The third person also wants to follow Jesus but on one condition: he will do so after going to say goodbye to relatives. And this is heard by the Master who replies: No one who puts his hand to the plow and then turns back is suitable for the kingdom of God (Lk 9:62). Following Jesus excludes regrets and looks backwards, but requires the virtue of decision.
In order to follow Jesus, the Church is itinerant, she acts immediately, she is in a hurry, and she acts resolutely. The value of these conditions set by Jesus - itinerancy, readiness and decision - do not lie in a series of no sayings to good and important things in life. Rather, the accent should be placed on the main objective: becoming a disciple of Christ! A free and conscious choice, made out of love, to reciprocate the priceless grace of God, and not made as a way to promote oneself. This is sad! Woe to those who think they are following Jesus in order to promote themselves, that is, to make a career, to feel important or to acquire a place of prestige. Jesus wants us to be passionate about Him and about the Gospel. This is a passion of the heart that translates into concrete gestures of closeness, of closeness to the brothers who are most in need of welcome and care. Just like he himself lived.
May the Virgin Mary, an icon of the Church in motion, help us to joyfully follow the Lord Jesus and proclaim the good news of salvation to our brothers and sisters with renewed love.
Following the recitation of the Angelus, the Holy Father continued:
Dear brothers and sisters!
In the past few hours we have witnessed a good example of the culture of encounter in Korea! I greet the protagonists, with a prayer that such a significant gesture may mark a further step along the journey of peace, not only on that peninsula but for the good of all the world.
On this final day of June, I hope that all workers will be able to rest during the summer and benefit from this time spent with their families.
I am praying for all those who in these days have suffered as a result of the heat: those who are sick, the elderly, persons who have to work in the outdoors, on construction sites .... May no one be abandoned or exploited.
And now, I offer my cordial greetings to all of you, Romans and pilgrims: families, parish groups and associations.
In particular, I greet the group of Sisters of Saint Elizabeth and the pilgrims who have come on bicycles from Sartirana Lomellina. I see that there are many Polish people .... greetings to the Poles. You are very good!
I wish you all a good Sunday. Please, don't forget to pray for me. Enjoy your lunch and good bye. Testo originale in italiano
At noon today local time (6:00am EDT), the Holy Father, Pope Francis appeared at the window of his study in the Vatican Apostolic Palace to recite the Angelus along with pilgrims and the faithful who were gathered in Saint Peter's Square.
Greetings of the Holy Father, Pope Francis
prior to the recitation of the Angelus
Dear brothers and sisters, good morning!
Saints Peter and Paul, who we are celebrating today, are sometimes depicted in icons holding up a church building. This reminds us of the words of today's gospel passage, in which Jesus says to Peter: You are Peter and upon this rock I will build my Church (Mt 16:18). This is the first time that Jesus pronounces the word Church, but rather than the noun, I would encourage you to think about the adjective, which is possessive: mine, my Church. Jesus does not speak of the Church like an external reality, but he expresses the great love that he has for her: my Church. Jesus is attached to the Church, to us. Saint Paul writes: Christ loved the Church and gave himself up for her (Eph 5:25), that is - as the Apostle explains - Jesus loves the Church as his bride. For the Lord we are not a group of believers or a religious organization, we are his bride. He looks at his Church with tenderness, he loves her with absolute fidelity, despite our mistakes and betrayals. As he said that day to Peter, today he says to all of us: my Church, you are my Church.
And we too can repeat it: my Church. We do not say this with a sense of exclusive belonging, but with an inclusive love; not to differentiate ourselves from others, but to learn the beauty of being with others, because Jesus wants us to be united and open. The Church, in fact, is not mine because it responds to my self, to my desires, but because I pour out my affection upon you. It is mine to take care of it, because, like the Apostles in the icon, I also support it. How? With brotherly love. With our brotherly love we can say: my Church.
In another icon, Saints Peter and Paul are portrayed hugging each other in an embrace. There were many differences between them: a fisherman and a Pharisee with different life experiences, characters, ways of doing things and very different sensibilities. There was no shortage between them of conflicting opinions and frank debates (cf Gal 2:11 ff). But that which united them was infinitely greater: Jesus was the Lord of both of them, together, they would say my Lord of the One who says my Church. Brothers in faith, they invite us to rediscover the joy of being brothers and sisters in the Church. On this feast day, which unites two Apostles who are so different, it would be beautiful for each one of us to be able to say: Thank you Lord, for this person who is different from me: he/she is a gift for my Church. We are different but this enriches us; this is brotherhood. It is good to appreciate the qualities of others, to recognize the gifts of others without malice and without envy. Envy! Envy causes bitterness in our hearts, it is vinegar on the heart. Envious people have a bitter look. So many times, when we find an envious person, do we want to ask: but what did he have for breakfast today, latte or vinegar? Because envy is bitter. It makes life bitter. How nice it is to know that we belong to each other, because we share the same faith, the same love, the same hope, the same Lord. We belong to one another and this is splendid, to be able to say: our Church! Brotherhood.
At the end of the gospel, Jesus says to Peter: Feed my sheep (Jn 21:17). He is speaking about us as he says: my sheep, with the same tenderness that he uses to speak about the Church. Jesus loves us with such great love, with such great tenderness! We feel like we belong to him. This is the affection that the Church creates. Today, through the intercession of the Apostles, let us ask for the grace to love our Church. Let us ask for eyes that are capable of seeing our brothers and sisters as they are, for hearts that are capable of welcoming others with the tender love that Jesus has for us. And let us ask for the strength to pray for those who do not think like we do - those who think differently, let us pray for them - to pray and to love, which is the opposite to speaking against them, perhaps even behind their backs. We should never talk in this way, simply pray and love. May Our Lady, who established harmony among the Apostles and prayed with them (cf Acts 1:14), keep us as brothers and sisters in the Church.
Dear brothers and sisters!
On this feast of the principal Patrons of Rome, I goodness to all of you Romans and to all those who live in this city. I encourage you all to react with civic sensitivity to the problems of society.
I renew my gratitude to the delegation from the Ecumenical Patriarchate of Constantinople and I send a cordial and fraternal greeting to my brother, His Holiness, Bartholomew I.
I affectionately greet the pilgrims who have come to celebrate with the Metropolitan Archbishops, for whom I blessed new Pallia this morning.
I sincerely thank the master florists and all their staff who worked together to create the historic floral display organized by the Roman group Pro Loco.
I greet all of you, dear pilgrims, in particular those who have come from Vietnam, from Slovakia, from El Paso (Texas, USA) and Kansas City (Kansas, USA) as well as from Germany. I greet the Yago Schoolfrom Seville (Spain), with the great children's choir, and the Ahlzahir College from Cordoba (Spain); the group from Voix de la Charité Radio in Lebanon and the group from the Spanish Youth Eucharistic Movement; and the Resurrectionist priests.
I greet the faithful from Donori, Forlì, Lanciano, Brindisi and Castelfranco Veneto, and the Little Choir of Saint Francis of Assisi from Mesagne.
I wish you all a good feast day and I ask you, please, to pray for me through the intercession of Saints Peter and Paul. Enjoy your lunch and good bye! Testo originale in italiano
Celebrating the Solemnity of Saints Peter and Paul, at 9:20am this morning local time (3:20am EDT), inside the Vatican Basilica, the Holy Father, Pope Francis blessed the Pallia. The blessing took place near the Confession of the Apostle Peter (near the high altar). These Pallia will be sent to the Metropolitan Archbishops who have been appointed during the past year, and will be presented to each of the Metropolitan Archbishops by the Pontifical Representatives of their respective countries.
Following the rite of blessing of the Pallia, the Pope presided over the Eucharistic celebration, along with Cardinals, Metropolitan Archbishops, Bishops and priests.
As usually happens on the occasion of the Feast of Saints Peter and Paul, the Patrons of the city of Rome, a delegation sent by the Ecumenical Patriarch of Constantinople, His Beatitude, Bartholomew I, was present for the celebration of the Mass. This year's delegation was led by His Eminence, Job, Archbishop of Telmessos, Representative of the Ecumenical Patriarchate at the Ecumenical Council of Churches and Co-President of the International Mixed Commission for Theological Dialogue between the Catholic Church and the Orthodox Church. Archbishop Job was accompanied by His Grace, Maximos, Bishop of Melitini and by Reverend Bodphorios Mangafas, Patriarchal Deacon.
Homily of the Holy Father, Pope Francis
for the Solemnity of Saints Peter and Paul
The Apostles Peter and Paul stand before us as witnesses. They never tired of preaching and journeying as missionaries from the land of Jesus to Rome itself. Here they gave their ultimate witness, offering their lives as martyrs. If we go to the heart of that testimony, we can see them as witnesses to life, witnesses to forgiveness and witnesses to Jesus.
Witnesses to life. Their lives, though, were not neat and linear. Both were deeply religious: Peter was one of the very first disciples (cf Jn 1:41), and Paul was zealous for the traditions of his ancestors (Gal 1:14). Yet they also made great mistakes: Peter denied the Lord, while Paul persecuted the Church of God. Both were cut to the core by questions asked by Jesus: Simon son of John, do you love me? (Jn 21:15); Saul, Saul, why do you persecute me? (Acts 9:4). Peter was grieved by Jesus’ questions, while Paul was blinded by his words. Jesus called them by name and changed their lives. After all that happened, he put his trust in them, in one who denied him and one who persecuted his followers, in two repentant sinners. We may wonder why the Lord chosen not to give us two witnesses of utter integrity, with clean records and impeccable lives? Why Peter, when there was John? Why Paul, and not Barnabas?
There is a great teaching here: the starting point of the Christian life is not our worthiness; in fact, the Lord was able to accomplish little with those who thought they were good and decent. Whenever we consider ourselves smarter or better than others, that is the beginning of the end. The Lord does not work miracles with those who consider themselves righteous, but with those who know themselves needy. He is not attracted by our goodness; that is not why he loves us. He loves us just as we are; he is looking for people who are not self-sufficient, but ready to open their hearts to him. People who, like Peter and Paul, are transparent before God. Peter immediately told Jesus: I am a sinful man (Lk 5:8). Paul wrote that he was least of the apostles, unfit to be called an apostle (1 Cor 15:9).
Throughout life, they preserved this humility, to the very end. Peter died crucified upside down, since he did not consider himself worthy to imitate his Lord. Paul was always fond of his name, which means little, and left behind his birth name, Saul, the name of the first king of his people. Both understood that holiness does not consist in exalting but rather in humbling oneself. Holiness is not a contest, but a question of entrusting our own poverty each day to the Lord, who does great things for those who are lowly. What was the secret that made them persevere amid weakness? It was the Lord’s forgiveness.
Let us think about them too as witnesses to forgiveness. In their failings, they encountered the powerful mercy of the Lord, who gave them rebirth. In his forgiveness, they encountered irrepressible peace and joy. Thinking back to their failures, they might have experienced feelings of guilt. How many times might Peter have thought back to his denial! How many scruples might Paul have felt at having hurt so many innocent people! Humanly, they had failed. Yet they encountered a love greater than their failures, a forgiveness strong enough to heal even their feelings of guilt. Only when we experience God’s forgiveness do we truly experience rebirth. From there we start over, from forgiveness; there we rediscover who we really are: in the confession of our sins.
Witnesses to life and witnesses to forgiveness, Peter and Paul are ultimately witnesses to Jesus. In today’s Gospel, the Lord asks: Who do people say that the Son of Man is? The answers evoke figures of the past: John the Baptist, Elijah, Jeremiah or one of the prophets. Remarkable people, but all of them dead. Peter instead replies: You are the Christ (Mt 16:13-14.16). The Christ, that is, the Messiah. A word that points not to the past, but to the future: the Messiah is the one who is awaited, he is newness, the one who brings God’s anointing to the world. Jesus is not the past, but the present and the future. He is not a distant personage to be remembered, but the one to whom Peter can speak intimately: You are the Christ. For those who are his witnesses, Jesus is more than a historical personage; he is a living person: he is newness, not things we have already seen, the newness of the future and not a memory from the past. The witness, then, is not someone who knows the story of Jesus, but someone who has experienced a love story with Jesus. The witness, in the end, proclaims only this: that Jesus is alive and that he is the secret of life. Indeed, Peter, after saying: You are the Christ, then goes on to say: the Son of the living God (Mt 16:16). Witness arises from an encounter with the living Jesus. At the centre of Paul’s life too, we find that same word that rises up from Peter’s heart: Christ. Paul repeats this name constantly, almost four hundred times in his letters! For him, Christ is not only a model, an example, a point of reference: he is life itself. Paul writes: For me to live is Christ (Phil 1:21). Jesus is Paul’s present and his future, so much so that he considers the past as refuse in comparison to the surpassing knowledge of Christ (cf Phil 3:7-8).
Brothers and sisters, in the presence of these witnesses, let us ask: Do I renew daily my own encounter with Jesus? We may be curious about Jesus, or interested in Church matters or religious news. We may open computer sites and the papers, and talk about holy things. But this is to remain at the level of what are people saying? Jesus does not care about polls, past history or statistics. He is not looking for religion editors, much less front page or statistical Christians. He is looking for witnesses who say to him each day: Lord, you are my life.
Having met Jesus and experienced his forgiveness, the Apostles bore witness to him by living a new life: they no longer held back, but gave themselves over completely. They were no longer content with half-measures, but embraced the only measure possible for those who follow Jesus: that of boundless love. They were poured out as a libation (cf 2 Tim 4:6). Let us ask for the grace not to be lukewarm Christians living by half measures, allowing our love to grow cold. Let us rediscover who we truly are through a daily relationship with Jesus and through the power of his forgiveness. Just as he asked Peter, Jesus is now asking us: Who do you say that I am?, Do you love me? Let us allow these words to penetrate our hearts and inspire us not to remain content with a minimum, but to aim for the heights, so that we too can become living witnesses to Jesus.
Today we bless the pallia for the Metropolitan Archbishops named in the past year. The pallium recalls the sheep that the shepherd is called to bear on his shoulders. It is a sign that the shepherds do not live for themselves but for the sheep. It is a sign that, in order to possess life, we have to lose it, give it away. Today our joy is shared, in accordance with a fine tradition, by a Delegation from the Ecumenical Patriarchate, whose members I greet with affection. Your presence, dear brothers, reminds us that we can spare no effort also in the journey towards full unity among believers, in communion at every level. For together, reconciled to God and having forgiven one another, we are called to bear witness to Jesus by our lives. Testo originale in italiano Texte en français
Here is the text of the homily I prepared for today's celebration of the Solemnity of Corpus Christi - the Body and Blood of the Lord.
Fed and refreshed
The first reading for today's liturgy describes a homecoming celebration. After Abram's return, King Melchizedek of Salem brought out bread and wine ... and furthermore, he blessed Abram (Gn 14:18-19). We are not living in the time of Melchizedek and Abram, but each time we gather around the Lord's table, we are invited to partake in the wonderful celebration that is known as the Eucharist.
Today, the Church celebrates the Solemnity of the Body and Blood of Christ. We focus our attention on these two precious gifts which have been given to us by our Lord. The details concerning the origin of these gifts are explained in Saint Paul's first letter to the Corinthians. He says: the Lord Jesus, on the night when he was betrayed, took a loaf of bread, and when he had given thanks, he broke it and said, 'This is my Body that is for you. Do this in remembrance of me'. In the same way, he took the cup ... after supper, saying, 'This cup is the new covenant in my Blood. Do this, as often as you drink it, in remembrance of me' (1 Cor 11:23-25). Each time we gather, each time we repeat these words, the Eucharistic celebration is a homecoming for us, a chance to touch the body of Christ, to receive this special food that keeps us united to Jesus, food that nourishes our faith.
Even in the beginning weeks of this new parish of ours, we need to understand the importance of nourishing ourselves with the body and blood of Christ. This heavenly food will help us to go out into the community week after week and to spread the light that Jesus instills in our hearts with others by sharing the joy of this moment with those we encounter.
We can do this because Jesus has already shown us how to go about it. At the end of a day of speaking with the crowds about the kingdom of God, and healing those who needed to be cured (cf Lk 9:11), the disciples wanted to send the people away, but Jesus had a different plan. Jesus often has another plan for us, and we must always try to be attentive to his plan because his plan is always for our good and for the good of those around us.
The disciples were tired, the people were tired, Jesus too must have been tired, but he wanted to show the disciples that even when we are tempted to give in to human limitations, God's possibilities are always limitless. When we are involved in doing God's work, there is always enough energy to accomplish what is needed. Jesus knew that it was possible for the disciples to provide what was needed. You give them something to eat, he said (Lk 9:13), and when they looked at him with questioning eyes, he astonished them with a miracle.
Jesus needed the disciples to help him that day. He asked them: Make the people sit down in groups ... (Lk 9:14). Jesus always knows what we are capable of, and he invites us to do what we can to prepare the way so that he can perform miracles in our midst. Because they cooperated with him that day, he was able to feed the multitudes. Today, he invites us to do what we can, and then to be attentive to the miracles that take place all around us. Our God is always ready and willing to respond to our needs. When we are hungry, he wants to feed us with special food and with encouraging words so that we can be refreshed and made ready for the journey that lies ahead: a journey of encountering those who are hungry, always ready to share with them the gift that we ourselves have received.
Alimenté et rafraîchi
La première lecture de la liturgie d'aujourd'hui décrit une célébration du retour au pays. En ces jours-là, Melchizédek, roi de Salem fit apporter du pain et du vin ... et de plus, il bénit Abram (Gn 14: 18-19). Nous ne vivons pas à l'époque de Melchisédek et d'Abram, mais chaque fois que nous nous réunissons autour de la table du Seigneur, nous sommes invités à prendre part à la merveilleuse célébration connue sous le nom de l'Eucharistie.
Aujourd'hui, l'Église célèbre la Solennité du Saint-Sacrement du Corps et du Sang du Christ. Nous fixons notre attention sur ces deux précieux dons qui nous ont été confiés par notre Seigneur. Les détails concernant l'origine de ces dons sont expliqués dans la première lettre que Saint Paul a adressée aux Corinthiens. Il dit: la nuit où il était livré, le Seigneur Jésus prit du pain, puis, ayant rendu grâce, il le rompit, et dit: 'Ceci est mon corps, qui est pour vous. Faites cela en mémoire de moi'. Après le repas, il fit de même avec la coupe, en disant: 'Cette coupe est la nouvelle Alliance en mon sang. Chaque fois que vous en boirez, faites cela en mémoire de moi' (1 Cor 11,23-25). Chaque fois que nous nous réunissons, chaque fois que nous répétons ces paroles, la célébration eucharistique est pour nous un retour au pays, une occasion de toucher le corps du Christ, de recevoir cette nourriture spéciale qui nous maintient unis à Jésus, un aliment qui nourrit notre foi.
Même au cours des premières semaines de cette nouvelle paroisse, nous devons comprendre l’importance de nous nourrir du corps et du sang du Christ. Cette nourriture divine nous aidera à aller dans la communauté de semaine en semaine et à répandre la lumière que Jésus instille dans nos cœurs avec d'autres en partageant la joie de ce moment avec ceux que nous rencontrons.
Nous pouvons le faire parce que Jésus nous a déjà montré comment s'y prendre. À la fin d'une journée pendant laquelle Jésus parlait aux foules du règne de Dieu, et guérissait ceux qui en avaient besoin (cf Lc 9,11), les disciples voulaient renvoyer les gens, mais Jésus avait un plan différent. Jésus a souvent un autre plan pour nous et nous devons toujours essayer d'être attentifs à son idée, car son intention est toujours pour notre bien et pour le bien de ceux qui nous entourent.
Les disciples étaient fatigués, les gens étaient fatigués, Jésus aussi devait l'être, mais il voulait démontrer aux disciples que même lorsque nous sommes tentés de céder aux limites humaines, les possibilités de Dieu sont toujours illimitées. Lorsque nous participons au plan de Dieu, il y a toujours assez d'énergie pour accomplir ce qui est nécessaire. Jésus savait qu'il était possible pour les disciples de fournir ce qui était nécessaire. Donnez-leur vous-mêmes à manger, dit-il (Lc 9,13), et quand ils le regardèrent avec des yeux interrogateurs, il les étonna d'un miracle.
Jésus avait besoin des disciples pour l'aider ce jour-là. Il leur demanda de faire asseoir les gens en groupes ... (cf Lc 9, 14). Jésus sait toujours de quoi nous sommes capables et il nous invite à faire ce que nous pouvons pour préparer le chemin afin qu'il puisse accomplir des miracles au milieu de nous. Les disciples ont coopéré avec Jésus ce jour-là, et il a pu nourrir les multitudes. Aujourd'hui, Jésus nous invite à faire ce que nous pouvons, puis à être attentifs aux miracles qui se produisent tout autour de nous.
Notre Dieu est toujours prêt et disposé à répondre à nos besoins. Quand nous avons faim, il veut nous nourrir de la nourriture spéciale et des paroles encourageantes afin que nous puissions nous rafraîchir et nous préparer pour le voyage qui nous attend: c'est un voyage de rencontre avec ceux qui ont faim, et nous devons toujours être prêts à partager avec eux le don que nous avons nous-mêmes reçu.
At noon today in Rome (6:00am EDT), the Solemnity of the Most Holy Body and Blood of Christ, the Holy Father, Pope Francis appeared at the window of his study in the Vatican Apostolic Palace to recite the Angelus with the faithful and with pilgrims gathered in Saint Peter's Square.
Greetings of the Holy Father, Pope Francis
prior to the recitation of the Angelus
Dear brothers and sisters, good morning!
Today, in Italy and in other nations, the Solemnity of the Body and Blood of Christ, Corpus Domini, is celebrated. The Gospel presents the episode of the miracle of the loaves (cf Lk 9:11-17) that takes place on the shore of the Sea of Galilee. Jesus is intent on speaking to thousands of people and healing. At nightfall, the disciples approach the Lord and tell Him: Send the crowd to go to the villages and the surrounding countryside, to lodge and find food (Lk 9:12). Even the disciples were tired. In fact they were in an isolated place, and people had to walk and go to the villages to buy food. And Jesus saw this and answered: "You give them food" (Lk 9:13). These words provoked the astonishment of the disciples. They did not understand, perhaps they were also angry, and they replied: We have only five loaves and two fish, unless we go to buy food for all these people (Lk 9:13).
Instead, Jesus invited his disciples to make a true conversion from the logic of each one for himself to that of sharing, beginning with the little that Providence makes available to us. And he immediately showed that he was clear about what he wanted to do. He told them: Let them sit in groups of about fifty (Lk 9:14). Then he took in his hands the five loaves and the two fishes, turned to the heavenly Father and pronounced the prayer of blessing. Then, he began to break the loaves, to divide the fish, and to give them to the disciples, who distributed them to the crowd. And that food did not end until everyone had been satisfied.
This miracle - very important, so true that it is told by all the Evangelists - manifests the power of the Messiah and, at the same time, his compassion: Jesus has compassion on people. That prodigious gesture not only remains as one of the great signs of Jesus' public life, but it anticipates what will eventually be the memorial of his sacrifice, that is, the Eucharist, the sacrament of his Body and his Blood given for the salvation of world.
The Eucharist is the synthesis of the whole existence of Jesus, which was a single act of love for the Father and for his brothers. There too, as in the miracle of the multiplication of the loaves, Jesus took the bread in his hands, offered the blessing prayer to the Father, broke the bread and gave it to the disciples; and he did the same with the wine. But at that moment, on the eve of his Passion, he wanted to leave in that gesture the Testament of the new and eternal Covenant, a perpetual memorial of his passover of death and resurrection. Every year the feast of Corpus Christi invites us to renew the wonder and joy for this wonderful gift of the Lord, which is the Eucharist. Let us welcome him with gratitude, not in a passive, habitual way. We must not get used to the Eucharist and go out and tell others as if by habit: no! Whenever we approach the altar to receive the Eucharist, we must truly renew our amen to the Body of Christ. When the priest says the Body of Christ, we say amen: but be sure that it is an amen that comes from the heart, that we are convinced. It is Jesus, it is Jesus who saved me, it is Jesus who comes to give me the strength to live. It is Jesus, living Jesus. But we must not get used to it: every time it should be as if it were the first communion.
One of the expressions of the Eucharistic faith of the holy people of God are the processions with the Blessed Sacrament, which take place everywhere in the Catholic Church on this Solemnity. This evening, in the Casal Bertone district of Rome, I will celebrate Mass, followed by a procession. I invite everyone to participate, even spiritually, through radio and television. May Our Lady help us to follow Jesus who we adore in the Eucharist with faith and love. Testo originale in italiano
Following the recitation of the Angelus, the Holy Father continued:
Dear brothers and sisters,
Yesterday in Madrid, María Carmen Lacaba Andía and 13 other Sisters from the Franciscan Order of the Immaculate Conception, killed out of hatred for the faith during the religious persecution between 1936 and 1939, were beatified. These cloistered Sisters, like the prudent virgins, awaited the arrival of the divine Spouse with heroic faith. Their martyrdom is an invitation for all of us to be strong and persevering, especially in times of trial. Let us greet these new Blessed with applause!
I offer my greetings to all of you, Romans and pilgrims. In particular to those who have come from Brazil, from the Island of Guam (United States of America) and those who have come on pilgrimage from Liverpool under the direction of the Sisters of Our Lady of Namur.
I greet the faithful from Salerno, Crotone and Lanciano.
I wish you all a good Sunday. Please, don't forget to pray for me. Enjoy your lunch and good bye!
At 6:00pm local time today (12:00noon EDT), inside the Vatican Basilica, the Holy Father, Pope Francis presided at the celebration of a Mass during which he conferred Episcopal Ordination upon His Excellency, Alberto Ricardo Lorenzelli Rossi, SDB, Auxiliary Bishop of the Archdiocese of Santiago de Chile (Chile).
The homily that the Pope shared during the Eucharistic Celebration was based on the homily provided in the Ritual for the Ordination of a Bishop, to which His Holiness added a few of his own reflections.
Homily of the Holy Father, Pope Francis
for the Episcopal Ordination
Beloved brothers and sons,
Let us reflect carefully on what a high ecclesial responsibility our brother is promoted to. Our Lord Jesus Christ, sent by the Father to redeem men, sent the twelve apostles into the world so that full of the power of the Holy Spirit, they would proclaim the Gospel to all peoples and gather them together under one shepherd, sanctify them and lead them to salvation.
In order to perpetuate this apostolic ministry from generation to generation, the Twelve chose collaborators, transmitting to them through the laying on of hands, the gift of the Spirit they themselves had received from Christ, which conferred the fullness of the sacrament of Orders. Thus, through the uninterrupted succession of bishops in the living tradition of the Church, this primary ministry has been preserved and the work of the Saviour continues and develops up to our times. In the bishop surrounded by his presbyters, the same Lord Jesus Christ, eternal high priest, is present among you.
In fact, t is Christ who continues to preach the Gospel of salvation in the bishop's ministry; it is Christ who continues to sanctify believers, through the sacraments of faith. It is Christ who in the paternity of the bishop increases his body, which is the Church, with new members. It is Christ who in the wisdom and prudence of the bishop leads the people of God on earthly pilgrimage to eternal happiness.
Accept, therefore, with joy and gratitude this brother of ours, whom we bishops with the laying on of hands, today associate with the episcopal college. Give him the honour that is due to the minister of Christ and to the dispenser of the mysteries of God, who is entrusted with the witness of the Gospel and the ministry of the Spirit for sanctification. Remember the words of Jesus to the Apostles: Whoever listens to you listens to me; who despises you, despises me and whoever despises me, despises the One who sent me.
As for you, dearest brother elected by the Lord, reflect upon the fact that you have been chosen among men: never forget your roots; your mother, your family - your roots; and you have been elected for mankind, you have been constituted in the things that concern God. Episcopate is in fact the name of a service, not of an honour, since to the bishop it means more to serve than to dominate, according to the commandment of the Teacher: Who is the greatest among you, you become like the smallest. And who governs, as one who serves. The bishop is a servant, pastor, father, brother, never a mercenary.
Proclaim the Word on every occasion: opportune and not opportune. Admonish, rebuke, exhort with all magnanimity and doctrine. And by prayer. Do not forget that the first job of the bishop is prayer: this is what Saint Peter said on the day he created the deacons: To us, prayer and the proclamation of the Word; a bishop who does not pray is a mercenary. And through prayer and the offering of sacrifice for your people, draw from the fullness of Christ's holiness the multiform riches of divine grace.
In the Church entrusted to you be a faithful guardian and dispenser of the mysteries of Christ, placed by the Father at the head of his family; always follow the example of the Good Shepherd, who knows his sheep, is known by them and has not hesitated to give them life. Be close to the people of God, to know the people of God, the people of God from whom you have been chosen.
Love with the love of a father and a brother all those whom God entrusts to you. First of all, your priests and deacons, your collaborators. The closest neighbours of the bishop are the priests and deacons. Be close to the priests: very close! When they look for you they should find you immediately, without bureaucracy: directly. Be close to the poor, the defenceless and those who need welcome and help. Encourage the faithful to cooperate in the apostolic commitment and listen willingly.
Pay close attention to those who do not belong to the only fold of Christ, because they too have been entrusted to you in the Lord. Remember that in the Catholic Church, united in the bond of charity, you are united to the College of Bishops and you must bring the solicitude of all the Churches into you, generously helping those who are most in need of help.
Watch over the whole flock with love, keep vigil; this flock in which the Holy Spirit places you to rule the Church of God, and this you do in the name of the Father, of whom you make present his image; in the name of Jesus Christ, his Son, with whom you are a teacher, priest and pastor, and in the name of the Holy Spirit who gives life to the Church and with his power sustains our weakness. Testo in italiano
At 12:25pm this morning (6:25am EDT), in the Sala Regia at the Vatican Apostolic Palace, the Holy Father, Pope Francis received in audience the members of the International Federation of Catholic Medical Associations (FIAMC), gathered in Rome to celebrate the Consecration of the Federation to the Sacred Heart of Jesus (Pontifical Urban University, 21-22 June 2019).
Speech of the Holy Father, Pope Francis
offered to members of the
International Federation of Catholic Medical Associations
Your Eminence,
Mister President,
Dear brothers and sisters!
I welcome you and thank Cardinal Turkson for his kind words. I appreciated that, in this meeting of yours, you wished to perform a particular act of consecration to the Sacred Heart of Jesus, and I assure you of my prayer that it may be fruitful for each of you. I would like to share some simple thoughts with you.
The first Christian communities often presented the Lord Jesus as a doctor, highlighting the constant and compassionate attention he had for those suffering from all kinds of illnesses. His mission consisted first of all in getting close to the sick or those with disabilities, especially those who were despised and marginalized because of this. In this way Jesus breaks the judgment of condemnation that often labeled the sick person as a sinner; with this compassionate closeness, He manifests the infinite love of God the Father for his most needy children.
The care of sick people therefore appears as one of the constitutive dimensions of the mission of Christ; and for this reason it has remained so also in the Church. In the Gospels the strong link between the preaching of Christ and the gestures of healing that He performs for those who are tormented by various diseases and pains, demon-possessed, epileptic and paralytic is Matthew (Mt 4.24).
Also important is the way in which Jesus takes care of the sick and the suffering. He often touches these people and lets himself be touched by them, even in cases where it would be forbidden. He does this for example with the woman who for years suffered from bleeding: He feels himself touched, he perceives the healing power that comes out of him, and when that person confesses on her knees what she has done, he says to her: «Daughter, your faith has saved you. Go in peace! (Lk 8:48).
For Jesus, healing means getting closer to the person, even if at times there are some who would like to prevent it, as in the case of the blind Bartimaeus in Jericho. Jesus has him called and asks him: What do you want me to do for you? (Mk 10:51). It may be surprising that the doctor asks the suffering person what is expected of him. But this highlights the value of words and dialogue in the care relationship. For Jesus, healing means entering into dialogue to bring out the desire of the human being and the sweet power of the Love of God, operating in his Son. Because healing means starting a journey: a path of relief, consolation, reconciliation and healing. When a certain cure is given with sincere love for the other, the horizon of the person being treated is widened, because the human being is one: there is a is unity of spirit, soul and body. And this is clearly seen in the ministry of Jesus: He never heals a part, but the whole person, integrally. Sometimes starting from the body, sometimes from the heart - that is, forgiving his sins (cf Mk 2: 5) - but always to heal everything.
Finally, Jesus' care coincides with raising the person and sending the one who has approached and been cared for. There are many sick people who, after being healed by Christ, become his disciples and followers.
Therefore, Jesus approaches, cares for, heals, reconciles, calls and sends: as we can see, for Him, this is a relationship with people oppressed by illness and infirmity, a personal, rich, non-mechanical, non-distance relationship.
And it is to this school of Jesus, the doctor and brother of the suffering, that you are called, you doctors believers in Him, members of his Church. Called to make you close to those who are going through trials because of disease.
You are called to care for others with delicacy and respect for their dignity and their physical integrity as well as their psychological integrity.
You are called to listen attentively, in order to respond with adequate words, which are accompanied by gestures of care that make them more human and therefore more effective.
You are called to encourage, to console, to raise, to give hope. You cannot cure and heal without hope; in this we are all needy and grateful to God, who gives us hope. But also grateful to those working in medical research.
Over the past hundred years, progress has been enormous. There are new therapies and numerous treatments being tested. All these cures were unthinkable in past generations. We can and must alleviate suffering and educate everyone to become more responsible for their health and the health of neighbours and relatives. We must also remember that healing means respecting the gift of life from the beginning to the end. We are not the owners: life is entrusted to us, and doctors are its servants.
Your mission is at the same time a testimony of humanity, a privileged way of showing, of making us feel that God, our Father, takes care of every single person, without distinction. For this he also wants to use our knowledge, our hands and our hearts to heal, and to heal every human being, because he wants to give life and love to everyone.
This demands competence, patience, spiritual strength and fraternal solidarity on your part. The style of a Catholic doctor combines professionalism with the capacity for collaboration and ethical rigor. And all this benefits both the sick and the environment in which you operate. Very often - as we know - the quality of a department is given not so much by the wealth of the equipment it is equipped with, but by the level of professionalism and humanity of the primary and the medical team. We see this every day, so many simple people who go to the hospital: I would like to go to that doctor, to that doctor - Why? - Because they feel the closeness, they feel the dedication.
By continually renewing yourselves, drawing from the sources of the Word of God and the Sacraments, you will be able to carry out your mission well, and the Spirit will give you the gift of discernment to face delicate and complex situations, and to say the right words and to maintain silence in the right way at the right time.
Dear brothers and sisters, I know that you already do this, but I ask you to pray for those who are caring for others, and for your colleagues who are working with you. And do not forget to pray also for me. Thank you! Testo originale nella lingua italiana
At 11:30am this morning (5:30am EDT), in the Clementine Hall at the Vatican Apostolic Palace, the Holy Father, Pope Francis received in audience those who are participating in an International Youth Forum, organized by the Dicastery for Laity, Family and Life. The Forum is taking place at Sassone di Ciampino (Rome), at the Casa Il Carmelo, from 19 to 22 June. The theme of the forum is Youth in action in a synodal Church.
Greetings of the Holy Father, Pope Francis
to the International Youth Forum
Dear young friends,
I am very happy to meet you at the conclusion of the Eleventh International Youth Forum organized by the Dicastery for the Laity, Family and Life, aimed at promoting the implementation of the 2018 Synod on Young People, the Faith and Vocational Discernment. I am grateful to Cardinal Farrell and his entire staff for this initiative, which acknowledges that you, young people, are the chief protagonists of the pastoral conversion so greatly desired by the Synod Fathers. To call you protagonists is not just to say something nice about you. Either you are protagonists or you are not. Either you go ahead of the train or you end up as the final car, dragged along by the rest. Protagonists. You are young people, and young people on the move, in a synodal Church, and this is what you have been thinking about and reflecting on during these past days.
I thank Cardinal Farrell for his kind words, all of you for the reading of the final proclamation, and Cardinal Baldisseri, who kept the Synod moving forward, for his presence. Thank you!
The Final Document of the last synodal assembly views the account of the disciples on the way to Emmaus (cf. Lk 24:13-35) as paradigmatic, a model for our understanding of the Church’s mission to the young (Concluding document, Synod on Youth, 4). When the two disciples were seated at table with Jesus, he took bread, blessed and broke it, and gave it to them. Then their eyes were opened and they recognized him (Lk 24:30ff.). It is not by chance that you celebrated the Solemnity of Corpus Christi at the very time when you were gathered for this meeting. Could it be that the Lord wanted once more to open your hearts so that he could speak to you through this page of the Gospel?
The experience of the disciples of Emmaus led them irresistibly to take up anew on their journey, even though they had already walked some seven miles. It was growing dark, yet they were no longer afraid to walk at night, for Christ was lighting up their lives. We too once encountered the Lord on the journey of our own life. Like the disciples of Emmaus, we were called to bring the light of Christ into the darkness of the world. You, dear young people, are called to be light in the dark night experienced by so many of your friends who do not yet know the joy of new life in Jesus.
Cleopas and the other disciple, after meeting Jesus, felt a vital need to be with their community. There can be no true joy unless we share it with others. How very good and pleasant it is, when brothers live together in unity! (Ps 133:1). I imagine that you are all happy that you could take part in this Forum. And now that the time has come to go home, perhaps you feel a certain nostalgia… and Rome will be a little more peaceful. But that is normal; it is part of our human experience. The disciples of Emmaus did not want their mysterious guest to go away… Stay with us, they said, in an effort to convince him to stay with them. In other parts of the Gospel, we see the same thing happening. We can recall, for example, the Transfiguration, when Peter, James and John wanted to set up tents and remain on the mountain. Or when Mary Magdalene met the risen Lord and wanted to cling to him. Yet, “his risen body is not a treasure to be locked up, but a mystery to be shared (Final Document of the Synod, 115). We encounter Jesus above all in the community and on the paths of the world. The more we bring him to others, the more we will feel his presence in our lives. I am certain that you will do this when you go home to your various countries. The Emmaus account tells us that Jesus lit a fire in the hearts of the disciples (cf Lk 24:32). As you know, a fire, if it is not to go out, if it is not to turn into ashes, has to spread. So feed the fire of Christ burning in your hearts, and let it spread!
Dear young people, let me say to you once again: you are the today of God, the today of the Church! Not just the future, but the today. Either you start playing today, or you have lost the match. Today. The Church needs you, so that she can be fully herself. As Church, you are the body of the risen Lord present in the world. I would like you always to remember that you are members of one body, of this community. You are part of one another; by yourselves, you would not survive. You need one another, if you are to make a difference in a world increasingly tempted to divisiveness. Think about it. Our world is more and more divided, and divisions bring wars and conflict in their wake. You have to be a message of unity. It is worth setting out on this path. Only if we journey together, will we be truly strong. With Christ, the Bread of Life who gives us strength for the journey, let us bring his fire to light up the darkness of this world!
I would like to take this occasion to make an important announcement. As you know, the journey of preparation for the 2018 Synod mostly coincided with the journey of World Youth Day in Panama, which took place just three months later. In my 2017 Message to Young People, I expressed my hope for a harmonious coordination between those two journeys (cf. Preparatory Document, III, 5). Well then! The next international edition of World Youth Day will be held in Lisbon in 2022. (I can hear a fan of Portugal out there!) The theme I chose for this stage of the intercontinental pilgrimage of young people is: Mary arose and went with haste (cf Lk 1:39). In the two coming years, I would ask you to meditate on these two verses: Young man, I say to you, arise! (cf Lk 7:14; Christus Vivit, 20) and Stand up. I appoint you as a witness of what you have seen (cf Acts 26:16). In this way, I hope that this time too, will see a harmonious coordination between our journey towards the Lisbon World Youth Day and our post-synodal journey. Do not tune out the voice of God, who urges you to arise and follow the paths that he has prepared for you. Like Mary, and in union with her, may you daily bring to others his joy and his love. The theme says that Mary arose and went with haste to see her cousin. Always ready, always hastening, but not anxious or troubled. I ask you to pray for me, and now I will give you my blessing. All together, each in his or her own language, but all together, let us recite the Hail Mary. Hail Mary… Original text in Spanish Testo in italiano
The Holy Father, Pope Francis has sent a video message to those who are participating in an online conference sponsored by the Scholas Occurentes Foundation.
Video Message of the Holy Father, Pope Francis
addressed to members of the
Scholas Occurentes Foundation
Dear young people of Scholas:
It is a pleasure to talk to you. I know all about what you are doing, that is a big job, a great effort that each of you put in to organize these meetings.
An issue that concerns me a lot is that each one of you should find your own identity, and without the need to diminish or obscure the identity of others. Finding your own identity is a path, it is a path of dialogue, it is a path of reflection, it is an inner path.
And a very easy way not to do it in the right way is to attack or diminish the identity of others. Here bullying is born. Bullying is a phenomenon of self-compensation, self-assessment, not of finding myself, but of decreasing the other to feel better. It means learning to look from top to bottom, and badly. Do not forget that it is only legitimate for one person to look at another downwards, from above, do you know when? When helping them to get up. Any other way of looking from above downwards is not legitimate. And when it occurs in youth groups, in schools, in neighbourhoods, wherever, in these expressions of aggression, bullying, you see the poverty of the identity of the person who attacks, who needs to attack in order to feel that he or she is a person. In the pharmacy do not sell remedies against bullying, laboratories have not yet achieved the formula. Meanwhile, what to do? The only way is to share, to live together, to dialogue, to listen to the other, to take time to walk together, to take time because it is time that makes the relationship. Do not be afraid to dialogue: each of us has something to give to the other. Each one of us has something good to give to the other, each one of us needs to receive something good from the other. Dialogue, the dialogue that makes us equal, not in identity – we all have different identities – makes us equal along the way. We are journeyers, all equal; we all walk, all different, but all in harmony. Declare war on bullying, because it diminishes dignity, and stand up for dialogue; walking together, with patience of listening to the other. The peace will then be strong, and that same strong peace will let you discover your own dignity, your own dignity. May God bless you, and go ahead, do not be afraid of dialogue, it is worthwhile. Original text in Spanish Testo in italiano
At 7:50am this morning (1:50am EDT), the Holy Father, Pope Francis left the Vatican and travelled by helicopter to Naples in order to participate in a Meeting organized by the Pontifical Theological Faculty of Southern Italy - San Luigi section. The theme of this Meeting is Theology after Veritatis gaudium in the context of the Mediterranean. It is taking place from 20 to 21 June 2019.
After landing in the sports facility of the Virgilian Park in Naples, at 8:40am (2:40am EDT) the Holy Father travelled by car to the Pontifical Faculty of San Luigi. On his arrival he was welcomed by the Archbishop of Naples and Grand Chancellor of the Pontifical Faculty, Cardinal Crescenzio Sepe; the Bishop of Nola, His Excellency, Francesco Marino; the Superior General of the Society of Jesus, Father Arturo Sosa Abascal, SJ; the Deputy Grand Chancellor of the Faculty and Provincial Superior of the Jesuits, Father Gianfranco Matarazzo, SJ; the Dean of the Faculty, Don Gaetano Castello; the Vice President, Father Giuseppe Di Luccio, SJ; the Superior of the Community, Father Domenico Marafioti, SJ, and the Rector of the Pontifical Campanian Seminary, Father Francesco Beneduce, SJ.
The public portion of the Meeting took place in the square in front of the Faculty. After the various interventions of the second day of the work, the Holy Father gave his speech.
At the conclusion of the Meeting, the Pope greeted the members of the Faculty and the Jesuit community. Leaving the Theological Faculty, at 1:12pm local time (7:12am EDT), he departed from the Virgilian Park in Naples and returned to the Vatican by helicopter.
Speech of the Holy Father, Pope Francis
during the Meeting in Naples
Dear Students and Professors
Dear Brother Bishops and Priests,
Your Eminences,
I am pleased to meet with you today and to take part in this Congress. I reciprocate most heartily the greeting of my dear Brother Patriarch Bartholomew, by many years a great precursor of Laudato Si’, who wished to contribute to the reflection with a personal message. I thank you Bartholomew, my beloved brother.
The Mediterranean has always been a place of transit, of exchanges, and sometimes even of conflicts. We are all too familiar with many of them. This place today raises a number of questions, often dramatic ones. They can be expressed in some of the questions that we asked ourselves at the inter-religious meeting in Abu Dhabi: how can we take care of each other within the one human family? How can we foster a tolerant and peaceful coexistence that translates into authentic fraternity? How can we make it so that the welcoming of the other person and of those who are different from us because they belong to a different religious and cultural tradition prevails in our communities? How can religions be paths of brotherhood instead of walls of separation? These and other issues need to be discussed at various levels, and require a generous commitment to listening, studying and dialogue in order to promote processes of liberation, peace, brotherhood and justice. We must be convinced: it is about starting processes, not of defining or occupying spaces. Starting processes.
A theology of welcoming and dialogue
In this Congress, you have first analyzed contradictions and difficulties found in the Mediterranean, and then you have asked yourselves about what the best solutions might be. In this regard, you are wondering which theology is appropriate to the context in which you live and work. I would say that theology, particularly in this context, is called to be a welcoming theology and to develop a sincere dialogue with social and civil institutions, with university and research centres, with religious leaders and with all women and men of good will, for the construction in peace of an inclusive and fraternal society, and also for the care of creation.
When in the Foreword of Veritatis Gaudium the contemplation and presentation of the heart of the kerygma is mentioned together with dialogue as criteria for renewing studies, it means that they are at the service of the path of a Church that increasingly puts evangelization at the center. Not apologetics, not manuals, as we heard, but evangelizing. At the center is evangelizing, which is not the same thing as proselytizing. In dialogue with cultures and religions, the Church announces the Good News of Jesus and the practice of evangelical love which He preached as a synthesis of the whole teaching of the Law, the message of the Prophets and the will of the Father. Dialogue is above all a method of discernment and proclamation of the Word of love which is addressed to each person and which wants to take up residence in the heart of each person. Only in listening to this Word and in the experience of love that it communicates can one discern the relevance of kerygma. Dialogue, understood in this way, is a form of welcoming.
I would like to reiterate that spiritual discernment does not exclude existential, psychological, sociological or moral insights drawn from the human sciences. At the same time, it transcends them. Nor are the Church’s sound norms sufficient. We should always remember that discernment is a grace, a gift. Ultimately, discernment leads to the wellspring of undying life: “to know the Father, the only true God, and the one whom he has sent, Jesus Christ (cf. Jn 17:3) (Gaudete et Exsultate, 170).
The renewal of schools of theology comes about through the practice of discernment and through a dialogical way of proceeding capable of creating a corresponding spiritual environment and intellectual practice. It is a dialogue both in the understanding of the problems and in the search for ways to resolve them. A dialogue capable of integrating the living criterion of Jesus’ Paschal Mystery with that of analogy, which discovers connections, signs, and theological references in reality, in creation and in history. This involves the hermeneutical integration of the mystery of the path of Jesus which led him to the cross and to the resurrection and gift of the Spirit. Integrating this Jesuit and Paschal logic is indispensable for understanding how historical and created reality is challenged by the revelation of the mystery of God’s love. Of that God who manifests himself in the history of Jesus – in every circumstance and difficulty – as greater in love and in his capacity to rectify evil.
Both movements are necessary and complementary: a bottom-up movement that can dialogue, with an attitude of listening and discernment, with every human and historical instance, taking into account the breadth of what it means to be human; and a top-down movement―where the top is that of Jesus lifted up on the cross―that allows, at the same time, to discern the signs of the Kingdom of God in history and to understand prophetically the signs of the anti-Kingdom that disfigure the soul and human history. It is a method that allows us―in a dynamic that is ongoing―to confront ourselves with every human condition and to grasp what Christian light can illuminate the folds of reality and what efforts the Spirit of the Risen Crucified One is arousing, from time to time, here and now.
The dialogical way of proceeding is the path to arrive where paradigms, ways of feeling, symbols, and representations of individuals and of peoples are formed. To arrive there―as “spiritual ethnographers”, so to speak, of the souls of peoples―to be able to dialogue in depth and, if possible, to contribute to their development with the proclamation of the Gospel of the Kingdom of God, the fruit of which is the maturation of a fraternity that is ever more expanded and inclusive. Dialogue and proclamation of the Gospel that can take place in the ways outlined by Francis of Assisi in the Regula non bullata, just the day after his trip to the Mediterranean East. For Francis there is a first way in which, simply, one lives as a Christian: One way is that they do not make quarrels or disputes, but are subject to every human creature for the love of God and confess to being Christians (XVI: FF 43). Then there is a second way in which, always docile to the signs and actions of the Risen Lord and his Spirit of peace, the Christian faith is proclaimed as a manifestation in Jesus of God’s love for all men. I am very struck by the advice given by Francis to his friars: Preach the Gospel: if necessary, also with words. That is witness!
This docility to the Spirit implies a style of life and proclamation that is without a spirit of conquest, without a desire to proselytize – which is baneful! – and without an aggressive intent to disprove the other. An approach that enters into dialogue with others from within, with their cultures, their histories, their different religious traditions; an approach that, in keeping with the Gospel, also includes witnessing to the point of sacrificing one’s own life, as shown by the luminous examples of Charles de Foucauld, the monks of Tibhirine, the bishop of Oran Pierre Claverie and so many brothers and sisters who, with the grace of Christ, have been faithful with meekness and humility and have died with the name of Jesus on their lips and mercy in their hearts. And here I think of nonviolence as a perspective and way of understanding the world, to which theology must look as one of its constitutive elements. The writings and practices of Martin Luther King and Lanza del Vasto and other peacemakers help us here. The memory of Blessed Justin Russolillo, who was a student of this Faculty, and of Fr Peppino Diana, who also studied here and was a young parish priest killed by the Camorra, help and encourage us. Here I would mention a dangerous syndrome: the Babel syndrome. We think that the “Babel syndrome” is the confusion that arises when we don’t know what the other person is saying. That is the first stage. But the real Babel syndrome is when I do not listen to what the other person is saying and think that I know what the other is thinking and is about to say. That is the bane!
Examples of dialogue for a theology of welcoming
While dialogue is not a magic formula, theology is certainly helped in its renewal when it takes it seriously, when it is encouraged and favored among teachers and students, as well as with other forms of knowledge and with other religions, especially Judaism and Islam. Students of theology should be educated in dialogue with Judaism and Islam to understand the common roots and differences of our religious identities, and thus contribute more effectively to the building of a society that values diversity and fosters respect, brotherhood and peaceful coexistence.
To educate students in this. I studied in the period of decadent theology, decadent scholasticism, the age of the manuals. We used to joke that all the theses in theology could be proved by the following syllogism. First, things appear this way. Second, Catholicism is always right. Third, Ergo… In other words, a defensive, apologetic theology shut in a manual. We used to joke about it, but that was what we were presented with in that period of decadent scholasticism.
To seek a peaceful and dialogical coexistence. We are called to dialogue with Muslims to build the future of our societies and cities; we are called upon to see them as partners in the building of a peaceful coexistence, even when there are disturbing episodes by fanatical groups who are enemies of dialogue, such as the tragedy of last Easter in Sri Lanka. Yesterday, the Cardinal Archbishop of Colombo told me: After doing everything I could do, I realized that a group of people, Christians, wanted to go to the Muslim quarter and kill them. I asked the Imam to come with me in the car, and together we went there to convince Christians that we are friends, that those people were extremists, that they are not ‘ours’. This is an attitude of closeness and dialogue. Forming students to dialogue with Jews means educating them to understand their culture, their way of thinking, their language, in order to better understand and live our relationship on the religious level. In the theological faculties and ecclesiastical universities, courses in the Arabic and Hebrew languages and culture, as well as mutual knowledge between Christian, Jewish and Muslim students are to be encouraged.
I would like to give two concrete examples of how the dialogue that characterizes a theology of welcoming can be applied to ecclesiastical studies. First of all, dialogue can be a method of study, as well as of teaching. When we read a text, we dialogue with it and with the “world” of which it is an expression; and this also applies to sacred texts, such as the Bible, the Talmud and the Koran. Often, then, we interpret a particular text in dialogue with others from the same period or from different eras. The texts of the great monotheistic traditions are in some cases the result of a dialogue. There are cases of texts that are written to offer answers to some of life’s deeper questions posed by texts that preceded them. This is also a form of dialogue.
The second example is that dialogue can be lived as a theological hermeneutic in a specific time and place. In our case: the Mediterranean at the beginning of the third millennium. It is not possible to realistically read this space except in dialogue and as a bridge―historical, geographical, human―between Europe, Africa and Asia. This is a place where the absence of peace has led to multiple regional and global imbalances, and whose pacification, through the practice of dialogue, could instead greatly contribute to initiating processes of reconciliation and peace. Giorgio La Pira would tell us that, for theology, it is a matter of contributing to the construction of a large tent of peace throughout the Mediterranean basin, where the different sons of the common father Abraham can live together in mutual respect. Do not forget our common father.
A theology of welcoming is a theology of listening
Dialogue as a theological hermeneutic presupposes and involves conscious listening. This also means listening to the history and experience of the peoples who inhabit the Mediterranean region to be able to decipher the events that connect the past to the present and to be able to understand the wounds along with the potential that exists. In particular, it is a question of understanding the way in which Christian communities and individual prophetic lives have been able―even recently―to incarnate the Christian faith in contexts sometimes of conflict, minority and coexistence with a plurality of other religious traditions.
This listening must be deeply connected with cultures and peoples for another reason as well. The Mediterranean is precisely a sea that is also a crossroads. If we fail to understand that crossroads, we will never understand the Mediterranean. It is a sea geographically closed to the oceans, but culturally always open to encounter, dialogue and mutual inculturation. Nonetheless, there is a need for renewed and shared narratives which―based on listening to the past and to the present―speak to the hearts of people, narratives in which it is possible to see oneself in a constructive, peaceful and hope-generating way.
The multicultural and multi-religious reality of the new Mediterranean is formed by these narratives, in the dialogue that arises from listening to people and texts of the great monotheistic religions, and especially from listening to young people. I am thinking of the students of our faculties of theology, of those from “secular” universities or from other religious inspirations. When the Church―and, we can add, theology―abandons the rigid schemes and opens itself to an open and attentive listening of young people, this empathy enriches it, because it allows young people to make their own contribution to the community, helping it to appreciate new sensitivities and to consider new questions (Christus Vivit, 65). To appreciate new sensitivities: this is the challenge.
Entering more deeply into the kerygma comes from the experience of dialogue that arises from listening and that generates communion. Jesus himself announced the kingdom of God in dialogue with all kinds and categories of people of the Judaism of his time: with the scribes, the Pharisees, the doctors of the law, the publicans, the learned, the simple, sinners. To a Samaritan woman he revealed, in listening and dialogue, the gift of God and her own identity: he opened to her the mystery of his communion with the Father and of the superabundant fullness that flows from this communion. His divine listening to her human heart opened that heart to accept in turn the fullness of Love and the joy of life. We lose nothing by engaging in dialogue. We always gain something. In a monologue, we all lose, all of us.
An interdisciplinary theology
A theology of welcoming which, as a method of interpreting reality, adopts discernment and sincere dialogue requires theologians who know how to work together and in an interdisciplinary way, overcoming individualism in intellectual work. We need theologians―men and women, priests, lay people and religious―who, in a historical and ecclesial rootedness and, at the same time, open to the inexhaustible novelties of the Spirit, know how to escape the self-referential, competitive and, in fact, blinding logics that often exist even in our own academic institutions and concealed, many times, among our theological schools.
In this continuous journey of going out of oneself and meeting others, it is important that theologians be men and women of compassion – I emphasize this: that they be men and women of compassion – inwardly touched by the oppressed life many live, by the forms of slavery present today, by the social wounds, the violence, the wars and the enormous injustices suffered by so many poor people who live on the shores of this “common sea”. Without communion and without compassion constantly nourished by prayer – this is important: theology can only be done “on one’s knees” – theology not only loses its soul, but also its intelligence and ability to interpret reality in a Christian way. Without compassion, drawn from the Heart of Christ, theologians risk being swallowed up in the condition of privilege of those who prudently place themselves outside the world and share nothing risky with the majority of humanity. A laboratory theology, a pure theology, “distilled” like water, which understands nothing.
I would like to give an example of how the interdisciplinarity that interprets history can involve an entering more deeply into the kerygma and, if animated by mercy, can be open to trans-disciplinarity. I am referring in particular to all the aggressive and warlike attitudes that have marked the way in which Mediterranean peoples who called themselves Christians have lived. This includes both the colonial attitudes and practices that have shaped the imagination and policies of these peoples so much, and the justifications for all sorts of wars, as well as all the persecutions carried out in the name of a religion or alleged racial or doctrinal purity. We too carried out these persecutions. I remember, in the Chanson de Roland, that after the battle was won, all the Muslims were lined up in front of the baptismal font. There was someone with a sword. And they were given a choice: either be baptized or be killed, sent to the next world. Baptism or death. We did this. With respect to this complex and painful history, the method of dialogue and listening, guided by the evangelical criterion of mercy, can greatly enrich interdisciplinary knowledge and rereading, also bringing out, by contrast, the prophecies of peace that the Spirit has never failed to arouse.
Interdisciplinarity as a criterion for the renewal of theology and ecclesiastical studies involves the commitment to continually revisit and reconsider tradition. Reconsider tradition! And keep asking questions. In fact, for Christian theologians, listening does not happen in a vacuum, but is done from a theological heritage that―precisely within the Mediterranean space―has its roots in the communities of the New Testament, in the rich reflection of the Fathers and in many generations of thinkers and witnesses. It is that living tradition that has come down to us that can help to enlighten and decipher many contemporary issues. Provided, however, that it is reread with a sincere will to purify memory, that is, discerning that which was in accord with God’s original intention, revealed in the Spirit of Jesus Christ, and that which was unfaithful to this merciful and saving intention. Let us not forget that tradition is a root that gives life: it transmits life so that we can grow, flourish and bear fruit. So often we think of tradition as a kind of museum. No! Last week or the week before, I read a quote of Gustav Mahler, who said: Tradition is the guarantee of the future, not the guardian of ashes! Nice! We live tradition like a tree that lives and grows. In the fifth century Vincent of Lérins understood this well. He described the growth of faith, the tradition, using these three criteria: annis consolidetur, dilatetur tempore, sublimetur aetate. That is tradition! Without tradition you cannot grow! Tradition serves growth, as the root serves the tree.
Networked theology
Theology after Veritatis Gaudium is a networked theology and, in the context of the Mediterranean, in solidarity with all the “shipwrecked” of history. In the theological task ahead, we recall St. Paul and the journey of early Christianity that connects the East with the West. Here, very close to where Paul landed, one cannot help but remember that the Apostle’s journeys were marked by evident problems, such as the shipwreck in the middle of the Mediterranean (Acts 27:9ff). A shipwreck that makes one think of Jonah’s. But Paul does not flee and may even think that Rome is his Nineveh. He could be seeking to correct Jonah’s defeatist attitude and to redeem his attempted escape. Now that Western Christianity has learned from many mistakes and critical moments of the past, it can return to its sources hoping to be able to bear witness to the Good News to the peoples of the East and West, North and South. Theology―keeping its mind and heart fixed on the gracious and merciful God (cf Jon 4:2)―can help the Church and civil society to set out again in the company of so many shipwrecked people, encouraging the people of the Mediterranean to reject any temptation toward reconquest or toward an identity that is closed in on itself. Both arise, are nurtured and grow from fear. Theology cannot be done in a setting of fear.
The work of theological faculties and ecclesiastical universities contributes to the building of a just and fraternal society, in which the care of creation and the building of peace are the result of collaboration between civil, ecclesial and inter-religious institutions. It is first of all a work within the evangelical network, that is, in communion with the Spirit of Jesus who is the Spirit of peace, the Spirit of love at work in creation and in the hearts of men and women of good will of every race, culture and religion. In an analogous way to the language used by Jesus to speak of the Kingdom of God, interdisciplinarity and networking are intended to encourage the discernment of the presence of the Spirit of the Risen One in reality. By understanding the Word of God in its original Mediterranean context, it is possible to discern the signs of the times in new contexts.
Theology after Veritatis Gaudium in the context of the Mediterranean
I have spoken a great deal about Veritatis Gaudium. I would like to thank publicly, since he is here, Archbishop Zani, who helped craft this document. Thank you! What, then, is the task of theology after Veritatis Gaudium in the context of the Mediterranean? To go straight to the point, what is its task? It must be in tune with the Spirit of the Risen Jesus, with his freedom to travel the world and reach the peripheries, even those of thought. Theologians have the task of encouraging ever anew the encounter of cultures with the sources of Revelation and Tradition. The ancient edifices of thought, the great theological syntheses of the past are mines of theological wisdom, but they cannot be applied mechanically to current questions. One should treasure them to look for new paths. Thanks be to God, the first sources of theology, that is, the Word of God and the Holy Spirit, are inexhaustible and always fruitful; therefore one can and must work towards a “theological Pentecost”, which allows the women and men of our time to hear in their own native language a Christian message that responds to their search for meaning and for a full life. For this to happen, a number of preconditions are necessary.
First of all, it is necessary to start from the Gospel of mercy, from the proclamation made by Jesus himself and from the original contexts of evangelization. Theology is born amidst specific human beings, who have encountered the gaze and heart of God who seeks them with merciful love. Doing theology is also an act of mercy. I would like to repeat here, from this city where there are not only episodes of violence, but which preserves many traditions and many examples of holiness―in addition to a masterpiece by Caravaggio on the works of mercy and the testimony of the holy doctor Giuseppe Moscati―I would like to repeat what I wrote to the Faculty of Theology of the Catholic University of Argentina: Even good theologians, like good shepherds, have the odor of the people and of the street and, by their reflection, pour oil and wine onto the wounds of mankind. Theology is an expression of a Church which is a field hospital, which lives her mission of salvation and healing in the world. Mercy is not just a pastoral attitude but it is the very substance of the Gospel of Jesus. I encourage you to study how the various disciplines — dogma, morality, spirituality, law, and so on — may reflect the centrality of mercy. Without mercy our theology, our law, our pastoral care run the risk of collapsing into bureaucratic narrow-mindedness or ideology, which by their nature seeks to domesticate the mystery (Letter to the Grand Chancellor of the Pontificia Universidad Católica Argentina for the 100th anniversary of the Founding of the Faculty of Theology, 3 March 2015). Theology, by following the path of mercy, prevents the mystery from being domesticated.
Secondly, a serious integration of history within theology is necessary, as a space open to the encounter with the Lord. “The ability to discover the presence of Christ and the Church’s journey through history makes us humble, and removes us from the temptation to seek refuge in the past in order to avoid the present. And this has been the experience of many scholars, who have begun, I wouldn’t say as atheists, but rather as agnostics, and have found Christ. Because history could not be understood without this force (Speech to Participants in the Conference of the Association of Professors of Church History, 12 January 2019).
Theological freedom is necessary. Without the possibility of experimenting with new paths, nothing new is created, and there is no room for the newness of the Spirit of the Risen One: For those who long for a monolithic body of doctrine guarded by all and leaving no room for nuance, this might appear as undesirable and leading to confusion. But in fact such variety serves to bring out and develop different facets of the inexhaustible riches of the Gospel (Evangelii Gaudium, 40). This also implies an adequate updating of the ratio studiorum. On the freedom of theological thought, I would make a distinction. Among scholars, it is necessary to move ahead with freedom; then, in the final instance, it will be the magisterium to decide, but theology cannot be done without this freedom. But in preaching to the People of God, please, do not harm the faith of God’s people with disputed questions! Let disputed questions remain among theologians. That is your task. But God’s people need to be given substantial food that can nourish their faith and not relativize it.
Finally, it is essential to have light and flexible structures that express the priority given to welcoming and dialogue, to inter- and trans-disciplinary work and networking. The statutes, the internal organization, the method of teaching, the program of studies should reflect the physiognomy of the Church which goes forth. The class schedules and other aspects of university life should be designed to encourage as much as possible the participation of those who wish to study theology: in addition to seminarians and religious, even lay people and women both lay and religious. In particular, the contribution that women are making and can make to theology is indispensable and their participation should therefore be supported, as you do in this Faculty, where there is ample participation of women as teachers and as students.
May this beautiful place, home of the Theological Faculty dedicated to St. Aloysius, whose memorial is celebrated today, be a symbol of beauty to be shared, open to all. I dream of Theological Faculties where one lives differences in friendship, where one practices a theology of dialogue and welcoming; where one experiences the model of the polyhedron of theological knowledge instead of that of a static and disembodied sphere. Where theological research can promote a challenging but compelling process of inculturation.
Conclusion
The criteria of the Foreword of the Apostolic Constitution Veritatis Gaudium are evangelical criteria. The kerygma, dialogue, discernment, collaboration and network – and here I would add parrhesia, which was cited as a criterion, which is the ability to press forward to the limits, side by side with hypomoné, patient endurance, the ability to stay within the limits in order to move forward – these are elements and criteria that translate the way in which the Gospel was lived and proclaimed by Jesus and with which it can still be transmitted today by his disciples.
Theology after Veritatis Gaudium is a kerygmatic theology, a theology of discernment, of mercy and of welcoming, in dialogue with society, cultures and religions for the construction of the peaceful coexistence of individuals and peoples. The Mediterranean is a historical, geographical and cultural matrix for kerygmatic welcoming practiced through dialogue and mercy. Naples is an example and special laboratory of this theological research. I wish you all the best in your work!
