Upload
others
View
1
Download
0
Embed Size (px)
Citation preview
Prayer and Service
Praying with the Church during 2015
COMMENTS ON THE 2015 INTENTIONS
EDITORIAL A new Pope, a new style. “Let us pray that, setting aside our very selves, we may learn to be neighbours to those who find themselves on the margins of human life and society”, is the prayer intention for evangelisation for August 2015. In these words we immediately recognise the voice and style of Pope Francis. The prayer intentions for 2015 are the first that he has entrusted to the whole Church. Of course some of the intentions are linked to concerns of the Church already expressed by Benedict XVI, such as the difficulties facing migrants and refugees, and Christians undergoing persecution, as well as the need for respect for Creation. Now, however these challenges are expressed anew in the simple pastoral style of Pope Francis. When we read the intentions for 2015, which address issues including human trafficking, the plight of prisoners, the lack of opportunities for young people and the role of women in the Church or separated couples, his significant words and gestures, highlighted by the media, come to mind. Many of the challenges facing humanity, and the mission of the Church today, that the Pope commends to our prayer and action each month, bear the imprint of his special attention to the poorest among us, and all those who suffer. These intentions call us to experience the mercy of God and to open up our hearts to a culture of encounter and a greater apostolic readiness. More than in any other year previously perhaps, to pray for the intentions of the Pope puts us not only at the heart of the world and in communion with the universal Church, but also brings us closer to this Pope who invites us so often to pray with him and for him. Our new year 2015 will open with a prayer intention for consecrated life and will conclude with an intention for families, “in particular for those who suffer”. These two challenges for the life of the Church will guide our year ahead. May the Lord help us to keep, every month, so deeply in our hearts these intentions commended to us that they may accompany always us in our lives and in our mission. Father Frédéric Fornos SJ Director General Delegate Apostleship of Prayer Eucharistic Youth Movement
JANUARY
UNIVERSAL INTENTION - JANUARY
That those from diverse religious traditions and all people of good will may work together for peace.
I wish to extend my thanks to the Community of Sant’Egidio for having perseveringly followed the road laid out at Blessed John Paul II’s historic meeting in Assisi: to keep the light of hope burning, by praying and working for peace. It took place in 1986, in a world still marked by the division of opposing blocs. It was within that context that the Pope invited religious leaders to pray for peace: it was no longer a question of one against the other, but of one standing next to the other. It should not and could not have remained an isolated event. You have continued on this path and have increased its momentum by
involving significant personalities from all religions in the dialogue, as well as secular and humanist representatives. Precisely in recent months, we have felt that the world needs the “spirit” which animated that historic encounter. Why? Because it is greatly in need of peace. No! We cannot feel resigned in the face of the pain and suffering of entire peoples held hostage by war, misery and exploitation. We cannot remain indifferent and powerless before the plight of children, families and the elderly who have been struck by violence. We cannot allow terrorism to enslave the hearts of a few violent individuals in order to sow pain and death for many. In a special way, let us, one and all, forcefully and continually say that there can be no justification for violence on religious grounds. There can be no religious justification for violence, in whatever way it may manifest itself. […] As leaders of different religions there is much we can do. Peace is the responsibility of everyone. To pray for peace, to work for peace! A religious leader is always a man or woman of peace, for the commandment of peace is inscribed in the depths of the religious traditions that we represent. But what can we do? Your annual meeting suggests the way forward: the courage of dialogue. This courage, this dialogue gives us hope. It has nothing to do with optimism; it's entirely different. Hope! In the world, in society, there is little peace also because dialogue is missing, we find it difficult to go beyond the narrow horizon of our own interests in order to open ourselves to a true and sincere comparison. Peace requires a persistent, patient, strong, intelligent dialogue by which nothing is lost. Dialogue can overcome war. Dialogue can bring people of different generations who often ignore one another to live together; it makes citizens of different ethic backgrounds and of different beliefs coexist. Dialogue is the way of peace. For dialogue fosters understanding, harmony, concord and peace. For this reason, it is vital that it grow and expand between people of every condition and belief, like a net of peace that protects the world and especially protects the weakest members. FRANCIS ADDRESS TO THE PARTICIPANTS IN THE INTERNATIONAL MEETING FOR PEACE SPONSORED BY THE COMMUNITY OF "SANT'EGIDIO" 30 September 2013 © Copyright 2013 - Libreria Editrice Vaticana
See full message: FRANCIS ‐ ADDRESS TO THE PARTICIPANTS IN THE INTERNATIONAL MEETING FOR PEACE SPONSORED BY THE COMMUNITY OF "SANT'EGIDIO" ‐ 30 September 2013 Other texts: FRANCIS ‐ MESSAGE FOR THE CELEBRATION OF THE WORLD DAY OF PEACE ‐ 1 JANUARY 2014 The Church needs us also to be peacemakers, building peace by our words, our hopes and our prayers. Building peace! Being peacemakers! Let us therefore invoke peace and reconciliation for those peoples presently experiencing violence, exclusion and war. (Francis ‐ HOMILY FOR THE CREATION OF NEW CARDINALS ‐ 22 February 2014)
COMMENT
In many Asian countries in which Christianity is a minority religion, it is impossible for the Church to work for peace unless she admits the fact that religious plurality and cultural differences are the reality of the people. Since the Church clearly acknowledges this reality, she will have a strong foundation to invite any person or group of different religions, faith traditions, and cultural backgrounds to work together for peace. Experiences tell us that it is not easy for many religions to acknowledge the reality of plurality. Every religion and faith tradition tends to defend offensively and even claim arrogantly that its faith is the ultimate truth rather than accept and recognize that the truth also exists in other religions. However experiences also tell us that we can overcome this rigidity gradually through working together on concrete projects and real collaborations instead of making intellectual dialogs and discussions in theological levels. These interreligious collaborations strive to happen in Indonesia. The five major religions (Islam, Christianity, Hinduism, Buddhism, and Confucianism) always try to do these collaborations, first of all in the level of humanitarian projects such as helping those people who suffer from natural disasters. Groups of people from different religions work together helping the victims and set aside the differences among themselves. They are moved by the suffering of others and united by human empathy. They help them with a sincere heart. Nowadays they are also concerned about the ecological crises and the importance of environmental sustainability. They witness the degradation of the environmental quality due to exploitations moved by human greediness and voracity. They hear Mother Earth crying out that she could be saved only if human beings unite themselves regardless their differences. Finally they also come together to stand against violence and help the victims to seek justice regardless their beliefs. Dealing with violence reminds them that violence is evil and disrespecting the values of human life and rights. It is the duty of people from every religion to fight violence. All these experiences demonstrate that peace can only prevail as long as people from different faiths and cultural backgrounds collaborate with one another. Moreover if we believe that peace is God’s precious gift to our world, we should believe that the different ways we use to obtain peace are also God’s gifts. At this point we should come to believe that our differences come from God. He is the one who creates the uniqueness that makes us different one from another. Thus differences are a fact of life that we should admit and live out. Through the collaboration to attain peace, every religion recalls that plurality is truly the reality of human life and at the same time it manifests the infinity and immensity of God which human understanding can never delve thoroughly. This collaboration to attain peace should animate our Church today. Our Church should not put herself aloft and feel safe while the world is struggling for peace. What does it profit the Church to have a beautiful building but the world in which the Church dwells is facing destruction due to the absence of peace? The
Church is sent to the world for this purpose: be open to collaboration with other religions and faith traditions and work together for peace. Therefore the Church makes use of plurality as a mean of grace for spreading the Gospel. This is what we shall ponder this month as Pope Francis invites us to pray together with him that those from diverse religious traditions and all people of good will may work together for peace. G.P. Sindhunata, S.J. National Director of Apostleship of Prayer of Indonesia
EVANGELIZATION – JANUARY
That in this year dedicated to consecrated life, religious men and women may rediscover the joy of following Christ and strive to serve the poor with zeal.
Today we are celebrating the Feast of the Presentation of Jesus in the Temple. This day is also the Day for Consecrated Life, which recalls the importance for the Church of those who have welcomed their vocation to follow Jesus closely on the path of the evangelical counsels. Today’s Gospel recounts that 40 days after the birth of Jesus, Mary and Joseph took the Child to the Temple to offer and consecrate him to God, as was prescribed by Hebrew Law. This Gospel narrative also constitutes an icon of the gift of one’s own life on the part of those who, as a gift of God, take on the characteristic traits of Jesus: virgin, poor and obedient. This offering of self to God regards every
Christian, because we are all consecrated to him in Baptism. We are all called to offer ourselves to the Father with Jesus and like Jesus, making a generous gift of our life, in the family, at work, in service to the Church, in works of mercy. However, this consecration is lived in a special way by religious, by monks and nuns and by consecrated lay people, who by the profession of their vows belong to God in a full and exclusive way. This belonging to the Lord allows those who live it authentically to offer a special kind of witness to the Gospel of the Kingdom of God. Totally consecrated to God, they are totally given to their brothers, to bring the light of Christ wherever the shadows are darkest in order to spread his hope to discouraged hearts. The consecrated are a sign of God in the different areas of life, they are leaven for the growth of a more just and fraternal society, they are the prophecy of sharing with the least and the poor. Thus understood and lived, consecrated life appears as what it really is: a gift from God, a gift of God to the Church, a gift of God to his People! Every consecrated person is a gift for the People of God on it’s journey. There is a great need for their presence, which strengthens and renews commitment to: spreading the Gospel, Christian education, love for the needy, contemplative prayer; commitment to human formation, the spiritual formation of young people, and families; commitment to justice and peace in the human family. But let us think a little about what would happen if there were no sisters in hospitals, no sisters in missions, no sisters in schools. Think about a Church without sisters! It is unthinkable: they are this gift, this leaven that carries forward the People of God. These women who consecrate their life to God, who carry forward Jesus’ message, are great. The Church and the world need this testimony of the love and mercy of God. The consecrated, men and women religious, are the testimony that God is good and merciful. Thus it is necessary to appreciate with gratitude the experiences of consecrated life and to deepen our understanding of the different charisms and spiritualities. Prayer is needed so that many young people may answer “yes” to the Lord who is calling them
to consecrate themselves totally to him for selfless service to their brothers and sisters; to consecrate one’s life in order to serve God and the brethren. For all these reasons, as was already announced, next year will be dedicated in a special way to consecrated life. Let us entrust as of now this initiative to the intercession of the Virgin Mary and St Joseph, who, as the parents of Jesus, were the first to be consecrated by him and to consecrate their life to him. Francis Angelus 2 February 2014 © Copyright 2014 ‐ Libreria Editrice Vaticana
* * * I want to dedicate a few words to the consecrated life. Consecrated life is a leaven in the Church. A leaven of what the Lord wants, a leaven that makes the Church grow toward the final manifestation of Christ Jesus. I ask consecrated men and women to be faithful to the charism they have received; I ask that in their service of the hierarchical Holy Mother Church, they do not allow the grace which the Holy Spirit gave to their founders, and which they must hand on in its entirety, to fade. And this is the great prophetic gift of consecrated men and women, that charism they received for the good of the Church. Go forward in creative fidelity to the charism you have received in order to serve the Church. Francis VIDEO‐MESSAGE TO PARTICIPANTS IN THE PILGRIMAGE‐MEETING AT THE SHRINE OF OUR LADY OF GUADALUPE 16 November 2013 © Copyright 2013 ‐ Libreria Editrice Vaticana See the full document: Francis ‐ VIDEO‐MESSAGE TO PARTICIPANTS IN THE PILGRIMAGE‐MEETING AT THE SHRINE OF OUR LADY OF GUADALUPE ‐ 16 November 2013
COMMENT
Pope Francis met with the Union of Superiors General in late November 2013. He used the occasion to announce that 2015 would be a year dedicated to consecrated life. Thus it is that the January Evangelization intention for 2015 deals with consecrated life. It is no mistake that the intention expresses a hope that has been consistently articulated by Francis about all Christians – that we know and live the joy of the Gospel and bring it to the poor. In the case of this intention, he is directing it at women and men who live the consecrated life of the vows. Religious have a special role of leadership in the church. At that meeting, he said that religious persons "are men and women who can awaken the world. Consecrated life is prophecy. God asks us to fly the nest and to be sent to the frontiers of the world." Pope Francis has spoken of the role of religious as "leaven for the growth of a more just and fraternal society, as gifts for the People of God on its journey.” In the western world, it is easy for religious to feel some lack of joy and loss of hope. Start with our vocation crises, the reality of aging and the seemingly ineffectual nature of our ministry in the face of a world that is not interested in hearing the message of the Gospel. Pope Francis, as a religious, is well aware of the ways in which religious life is fading in its strength of words and actions and in effective witness. He is inviting us to
pray for the rediscovery of joy, the fruit of deepening the roots of our vocation by returning to the desire that first called us to the vowed life. Pope Francis recognizes that the joy of the Gospel goes hand‐in‐hand with the service of the poor. In this prayer intention, he uses the word zeal. That word implies a deep desire and commitment. The Gospel tells us that Jesus had compassion for the needy, because they were like sheep without a shepherd. Francis is inviting us to imitate the Lord in that compassion. He gave a good image in Evangeli Gaudium. "An evangelizer must never look like someone who has just come back from a funeral." He shows this manner in his own ministry. Do we ever see him without a smile on his face? If he looks serious, it is usually because he is criticizing excess, clericalism and selfishness. Otherwise, he manifests radiance, especially when dealing with the poor and ordinary women and men. In all of our congregations and orders, there are men and women who stand out for their service to the poor and their joy in doing so. They are not necessarily the ones who are easiest to live with. They challenge us by their commitment and their reminder to each of us. In this year dedicated to consecrated life, let’s take to heart the request from the Pope that we bring "the light of Christ wherever the shadows are darkest in order to spread his hope to discouraged hearts." It doesn’t take much imagination to find those dark shadows in our world. Phillip Shano, sj National AP Secretary ‐ Australia
FEBRUARY
UNIVERSAL INTENTION – FEBRUARY
That prisoners, especially the young, may be able to rebuild lives of dignity.
I thank you and I would like to take advantage of this meeting with you, who work in the prisons throughout Italy, to send my greetings to all the inmates. Please tell them that I am praying for them, I have them at heart, I am praying to the Lord and to Our Lady that they may be able to get through this difficult period in their lives in a positive way, that they may not become discouraged or close in on themselves. You know how one day things go well, but the next day they feel discouraged, and this fluctuation is difficult. The Lord is close, but tell them with your actions, with your words and with your hearts that the Lord does not remain outside, he does not remain outside their cells, he does not remain
outside the prison; rather, he is inside, he is there. You can say this: the Lord is inside with them; he too is a prisoner; even today, he is imprisoned by our egoism, by our systems, by so many injustices, for it is easy to punish the weakest while the big fish swim freely in the sea. No cell is so isolated that it is shut to the Lord, none. He is there, he weeps with them, he works with them, he hopes with them, his paternal and maternal love reaches everywhere. I pray that each one may open his heart to this love. When I would receive a letter from one of the inmates in Buenos Aires I would go to visit him; now when those from Buenos Aires write to me I sometimes phone them for a chat, especially on Sunday. When I finish, I think: why is he there and not I who have so many and different reasons to be there? Thinking about this does me good: seeing that we share the same weaknesses, why did he fall and I did not? This is a mystery that makes me pray and makes me draw close to inmates. Francis ADDRESS TO PARTICIPANTS IN THE NATIONAL MEETING OF PRISON CHAPLAINS 23 October 2013 © Copyright 2013 ‐ Libreria Editrice Vaticana See the full text: BENEDICT XVI ‐ ADDRESS TO PARTICIPANTS IN THE NATIONAL MEETING OF PRISON CHAPLAINS ‐ 12 November 2012
COMMENT
Prison reality is never pleasant, nevertheless in the Democratic Republic of Congo detention conditions are genuinely appalling, with “overcrowding at 650 percent, serious difficulty in accessing health care, deplorable sanitary conditions, prisoners with no toilet facilities and malnutrition increasingly a chronic problem”, as reported by the ICRC. However, within these terrible conditions, there is an even sadder and more shameful reality, the situation of young offenders serving time in these surroundings. The vibrant call from Pope Francis this month for these juvenile prisoners, that they may be able to reconstruct their lives with dignity, invites us to reflect upon the causes of this unacceptable situation. Within prison walls the opposite to rehabilitation occurs, prisons are schools where inmates learn more about criminal activities and delinquency and detainees become greater law‐breakers than they ever were when they entered prison. An observer cannot help noting that the majority of inmates who are “minors” are known as “shégués”, [a term applied to street children living in Kinshasa, the capital of DRC]. In fact they nearly all originate from the streets of Kinshasa and make up 85 percent of young prisoners. Their time in prison, supposedly to prepare for future integration into society, does not come anywhere close to achieving this aim. In fact, they have no chance of learning a trade or accessing any kind of education or formation. We can see why so many of them become repeat offenders. Effectively they are more at ease inside prison than outside, a vicious circle! The causes of this deplorable situation are numerous. The precariousness of life experienced by the great majority of the population is a major issue, along with the multiple social and political crises the country has been prey to since independence. The deepening of the economic recession has meant parents can no longer fulfil their responsibilities. Unemployed parents are frequently incapable of ensuring schooling for their numerous offspring. The failure of the State to provide an adequate wage further compounds this social ill. However the fundamental rights of the young include the right to be cared for, educated and protected. Even despite their legal and moral guarantee, these rights are systematically violated. This is the real basis of juvenile delinquency. There is also the social phenomenon of “child sorcerers”. Rejected by their families, they are left bereft of any guidance or points of reference, and with time, end up losing contact with any kind of human sentiment and capable of the worst monstrosities on the scale of violent acts. In view of this dark reality facing children in DRC, it is essential that concerted efforts be made by the State, the Church and NGOs, with the support of the international community, to work together towards a preventive approach and ensure the minimum of aid necessary to break this vicious circle of repression and detention. For example, awareness raising work with parents can increase their sense of parental responsibility, to help them ensure, against all the odds, their moral obligations towards their children, despite the detrimental social and economic context. Likewise, it is necessary to aid parents to recognise the close correlation between the way a child is brought up and the future personality of that child within society, and adopt educational methods to form children to be future well adjusted adults and assets to society. This could also make a significant contribution to the promotion of a culture of peaceful coexistence, a mark of political, religious and ethnic tolerance, and a reduction in frustration generating injustice. Injustice is the major cause of violence and civil war, which traditionally lead to the abuse of children as is happening deplorably in DRC. There is an enormous need in a country still reeling from such a long, deadly and destructive war as DRC and facing major security priorities linked to the consolidation of peace and restoration of the State, to seriously work towards resolving a series of critical social issues which include human rights. Besides, it would be extremely helpful if the international community could endorse the reinsertion into society of child soldiers and street children, without forgetting the orphans of former Congolese combatants, who also need to be cared for so that they will not be sucked into delinquency. Likewise, it is high time Congolese authorities take to heart the issue of supervising street children who constitute a real threat to peace and security in the medium and long term. It is both a moral duty and a fundamental security requirement for the international community to assist the authorities in taking on the enormous task of promoting children’s rights, including especially reinsertion into society for street children, and all the other children abandoned on the streets due to civil war, ethnic violence and parents’ material incapacity to meet family obligations. The international community must get involved in meeting this arduous challenge and help provide an alternative to the presence on the streets of so many children growing up knowing only theft,
drugs, prostitution and violence. If we do not, at a later stage we will discover it will be necessary to mobilise a hundred times more human and material resources to stop future ethnic violence and civil war where these children will be major actors. Fr. Georges Katumba, S.J. National Secretary ‐ REP. DEM. CONGO
EVANGELIZATION INTENTION – FEBRUARY
That married people who are separated may find welcome and support in the Christian community.
First of all, in the area of regular pastoral care, I would like to focus your attention on the family, “the fundamental cell of society”, “where we learn to live with others despite our differences and to belong to one another; it is also the place where parents pass on the faith to their children” (Apostolic Exhortation Evangelii Gaudium, n. 66). Today however marriage is often considered a form of emotional gratification that can be formed in any way and be modified according to the sensibilities of the individual (cf. ibid.). Unfortunately, this view also influences the mentality of Christians, thereby facilitating recourse to divorce or separation. Pastors are called to study the best way to assist those who
are living in this situation, so that they do not feel excluded from the mercy of God, from the brotherly love of other Christians and from the Church’s concern for their salvation; how they can help them so that they do not abandon the faith and that they can raise their children in the fullness of the Christian experience. On the other hand, one needs to ask oneself how he could prepare young people for marriage better, in a way that they might discover ever more deeply the beauty of this union that, well founded on love and responsibility, is capable of overcoming trials, difficulties and selfishness with mutual forgiveness, repairing what risks being broken and not falling into the trap of a throw‐away mindset. One needs to ask oneself how one can help families live and appreciate the moments of joy, those of sorrow and weakness alike. Ecclesial communities should be places of listening, of dialogue, of comfort and support for spouses, on their marital journey and in their educational mission. May they ever find in their Pastors the support of authentic fathers and spiritual guides, who protect them from the threats of negative ideologies and help them become strong in God and in his love. Francis ADDRESS TO THE BISHOPS OF THE EPISCOPAL CONFERENCE OF POLAND ON THEIR AD LIMINA VISIT 7 February 2014 © Copyright 2014 ‐ Libreria Editrice Vaticana
See the full document: BENEDICT XVI ‐ ADDRESS TO THE BISHOPS OF THE EPISCOPAL CONFERENCE OF POLAND ON THEIR AD LIMINA VISIT ‐ 7 February 2014
COMMENT
There are people who meet, fall in love and decide to marry, through the sacrament of marriage. Some of them, as time goes by, experience great difficulties in staying together, even despite sincere efforts to look for help to try to save their marriage. The break up process experienced by such couples is usually very hard and painful, also causing great damage to their children. Yet often, some of these brothers and sisters manage to rebuild their lives on meeting a person they can love, and with whom they can create a new mature and responsible relationship. They can form a stable new family and frequently experience a genuine desire to live their faith. They wish to bring their children up in an atmosphere of love and faith in Jesus Christ and while in some cases it is possible to obtain an annulment, this does not often happen. Those who find themselves in the latter case, living together unmarried, are forbidden from receiving the sacrament of reconciliation, of communion and even feel excluded without reason from participating in pastoral activities. This causes a great deal of sadness and frustration. Jesus was passionate about revealing his Father – “Abba” – and his great love for all of us. His teaching invites us to seek a way of healing and supporting those who have fallen along the way, as we learn from the parable of the Good Samaritan (Lk 10,25‐37). We have seen that Pope Francis has a special consideration for the plight of these separated spouses. He understands how disheartening it is for them not to feel welcome in the Church. This is what he has asked us for this month – to support him in his prayers for these brothers and sisters so they can find in their communities welcome and support and “not feel excluded from the mercy of God”. He has appealed to us, “we must be close to our brothers and sisters who have suffered the failure of love in their lives”. Fr Luis J. Ramírez H. SJ National Secretary AO/MEJ Chile
MARCH
UNIVERSAL INTENTION – MARCH
That those involved in scientific research may serve the well‐being of the whole human person.
On this occasion I would like to contribute a few thoughts. Our time is one in which the experimental sciences have transformed the vision of the world and even man’s understanding of himself. The many discoveries and the rapid succession of innovative technologies are a well founded reason for pride but they are frequently not without disturbing implications. Indeed, against the background of the widespread optimism in scientific knowledge is being overcast by the shadow of a crisis in thought. Rich in means but less so in their aims, the men and women of our time are
often conditioned by reductionism and relativism, which leads to the loss of meaning of things; blinded, as it were, by technical efficiency, they forget the fundamental horizon of the need for meaning, thereby relegating the transcendent dimension to irrelevance. Against this background thought is weakened and an ethical impoverishment which blurs valuable norms of reference gains ground. What was the fertile root of European culture and progress seems to have been forgotten. In it the search for the Absolute — the quaerere Deum — included the need to deepen the knowledge of the profane sciences, the entire world of knowledge (cf. Address to the Collège des Bernardins in Paris, 12 September 2008). Scientific research and the question of meaning, even with their specific epistemological and methodological features, in fact flow from one source, the Logos, that presides over creative work and guides the sense of history. A fundamentally technological and practical mindset generates a perilous imbalance between what is technologically possible and what is morally sound, with unforeseeable consequences. Thus it is important for culture to rediscover the vigour of the meaning and dynamism of transcendence, in a word, to present the horizon of the quaerere Deum decisively. St Augustine’s famous sentence springs to mind: “you have made us for yourself [O Lord] and our heart is restless until it rests in you” (Confessions, I, 1). BENEDICT XVI VISIT TO THE CATHOLIC UNIVERSITY OF THE SACRED HEART 3 May 2012 © Copyright 2012 ‐ Libreria Editrice Vaticana See the full document: BENEDICT XVI ‐ VISIT TO THE CATHOLIC UNIVERSITY OF THE SACRED HEART ‐ 3 May 2012
This happened in 1892: A man in his 70's was traveling on a train, seated next to him was a university student who was reading a science book. The gentleman, in turn, read a book with a black cover. When the young man realized that it was the Bible, He ask: ‐ Sir, do you still believe in that book full of fables and stories? ‐ Yes, but it is not a story book, this the Word of God. Am I wrong? ‐ Of course it is. I think you should study world history. Would see that in the French Revolution, which occurred over 100 years ago, showed myopia of religion. Only uneducated people still believe that God made the world in six days. You sir should know a little more what our scientists say it all. ‐ Well, as I'll get off at the next station, give me your card with your address to send scientific material with utmost urgency. The old man carefully opened his pocket and gave his card to the boy. When he read what there saying, went head down, he felt worse than an amoeba. The card read: Professor Dr. Louis Pasteur, Director General, Research Institute, National University of France.
COMMENT The challenges facing scientists The history of Europe has been marked by a series of conflicts which have left deep scars in universal culture, not merely Western. One of these conflicts to arise with modernity is the case of Galileo which changed the history of the relationship between science and religion forever. Since then science and religion have been viewed by the public as adversaries in an all‐out war. Nonetheless, it is important to emphasise that over the last 30 years important progress has been made in this area, with the help of an open and peaceful ongoing dialogue between both sides. In this context, Christians committed to the cultural sphere, specifically those of us who are dedicated to progress in scientific development, are called to witness the fact that science and religion cannot only coexist peacefully but can also be of mutual assistance to each other. In the same way we are called upon to be instruments of peace and reconciliation, which help to heal the open wounds of the past within both scientific and church communities. As Pope Francis emphasised in his recent apostolic exhortation Evangelii Gaudium – “Dialogue between science and faith also belongs to the work of evangelisation at the service of peace”. I would like to identify some challenges which we must address. How do we teach science in our colleges and universities? Are our people capable of contextualising what they learn in a science course or in the media with the contents of faith? Are they two separate worlds? Is our faith to continue to be regarded as a “simple” faith (in the sense of ingenuous or not fully formed intellectually) in a world that needs a faith in line with the cultural challenges of today’s world? Do our young people know how to integrate scientific knowledge with a wider‐ranging rationality? In developing countries, one of the greatest scarcities is the lack of interest in science. Certainly there are other more urgent issues. When we are facing serious situations of poverty we ask ourselves, in fact, what is the cause of so much suffering and why so many innocent people suffer in this way. To promote science in developing countries is to promote justice. These countries cannot progress if we cannot help them to become more “scientific”. A huge swathe of the world’s population does not have access to basic needs including food, health and education. Not only a group of privileged people should know that the universe is 14 million years old. Young people today from all countries and all social classes should be able to ask themselves the most important questions, which are not always the most urgent, where do we come from, where are we going, what is our place and role in the Universe.
Scientists are facing challenges which go far beyond the specific sphere of our research and it is important that we are able to be of service to the entire good of humankind. Therefore we must work towards a situation where every human being can benefit from the results of our scientific study. José G. Funes, S.J. Director of the Vatican Observatory “Specola Vaticana”
EVANGELIZATION INTENTION – MARCH
That the unique contribution of women to the life of the Church may be recognized always.
103. The Church acknowledges the indispensable contribution which women make to society through the sensitivity, intuition and other distinctive skill sets which they, more than men, tend to possess. I think, for example, of the special concern which women show to others, which finds a particular, even if not exclusive, expression in motherhood. I readily acknowledge that many women share pastoral responsibilities with priests, helping to guide people, families and groups and offering new contributions to theological reflection. But we need to create still broader opportunities for a more incisive female presence in the Church. Because “the feminine genius is needed in all expressions in the life of
society, the presence of women must also be guaranteed in the workplace”[72] and in the various other settings where important decisions are made, both in the Church and in social structures. 104. Demands that the legitimate rights of women be respected, based on the firm conviction that men and women are equal in dignity, present the Church with profound and challenging questions which cannot be lightly evaded. The reservation of the priesthood to males, as a sign of Christ the Spouse who gives himself in the Eucharist, is not a question open to discussion, but it can prove especially divisive if sacramental power is too closely identified with power in general. It must be remembered that when we speak of sacramental power “we are in the realm of function, not that of dignity or holiness”.[73] The ministerial priesthood is one means employed by Jesus for the service of his people, yet our great dignity derives from baptism, which is accessible to all. The configuration of the priest to Christ the head – namely, as the principal source of grace – does not imply an exaltation which would set him above others. In the Church, functions “do not favour the superiority of some vis‐à‐vis the others”.[74] Indeed, a woman, Mary, is more important than the bishops. Even when the function of ministerial priesthood is considered “hierarchical”, it must be remembered that “it is totally ordered to the holiness of Christ’s members”.[75] Its key and axis is not power understood as domination, but the power to administer the sacrament of the Eucharist; this is the origin of its authority, which is always a service to God’s people. This presents a great challenge for pastors and theologians, who are in a position to recognize more fully what this entails with regard to the possible role of women in decision‐making in different areas of the Church’s life. Francis APOSTOLIC EXHORTATION "EVANGELII GAUDIUM" 24 November 2013 © Copyright 2013 ‐ Libreria Editrice Vaticana
See the full document: Francis ‐ APOSTOLIC EXHORTATION "EVANGELII GAUDIUM" ‐ 24 November 2013 Other texts: BENEDICT XVI ‐ ADDRESS TO THE PARTICIPANTS IN THE NATIONAL CONGRESS SPONSORED BY THE ITALIAN WOMEN'S CENTRE ‐ 25 January 2014
COMMENT
The Church and women, women in the Church, these two notions seem to strike together in disharmony! In fact, heir to a long history, the Church has still a long way to go in recognising a proper place for women and granting them equal rights to men. Equal rights here does not necessarily mean the same duties, but an equivalent exercise of responsibilities. Anyhow, the Pope’s intention speaks of “the special contribution of women to the life of the Church” which leads us to understand that women thus have a specific role to play. To allow the role of women in the life of the Church to take shape, we need to go back to the source, the Scriptures. Here we see the place that Jesus himself gives them, particularly in the central moment of the resurrection. For a long time our theologians, including women, pointed out that it was to them that the news of the resurrection was announced, and not to the apostles themselves. Strangely enough, this testimony seems to have been left aside and has not brought about any positive consequence whatsoever for women at institutional levels in the Church! But if we read the Acts of the Apostles, we see that in the early years of the Church some women had an important role and influence alongside the men. St Paul himself – despite a reputation for misogyny which stands to this day – surrounded himself with women in order to organise the first Christian communities, take Lydia or Priscilla for example. He is also capable of appreciating their role alongside his, when he says, “these women have struggled hard for the gospel with me” (Phil 4, 3). As the Church became structured as a hierarchy and when men took on the role of clerics, women were kept away from responsibilities. By the fourth century, they were forbidden to teach or address the congregation during celebrations. Following the election of Pope Francis, we are living events in the Church which allow us to hope for significant change and progress. Consequently, in his Apostolic Exhortation Evangelii Gaudium, he recognises it is necessary “to create still broader opportunities for a more incisive female presence in the Church” (n°103) and he does not hesitate to entrust women with important positions. Even though theologians and priests have received a mission to examine this issue, women themselves are reflecting alongside them, taking their place very naturally both in theological reflection and on the ground at pastoral level. In the contribution women have made to the Church, we see that their link to the Word is nothing other than essential. Was it not a woman who incarnated the son of God? Besides, getting back to our women in the Gospel, was it not Jesus himself who entrusted them with the mission to go and announce the Good News to the apostles, so much so that Mary Magdalene became known as “the apostle of the apostles”? Women’s mission to announce the Good News, to teach and preach, certainly cannot be limited merely to family and private spheres! If the Church is to be true to the Gospel message, we cannot but see this as a prophetic sign. The Holy Spirit wants to make “all things new”, we do not doubt this, yet this can only be achieved with the Church and with us, women. Marie Dominique Corthier Team member, Apostleship of Prayer – France
APRIL
UNIVERSAL INTENTION – APRIL
That people may learn to respect creation and care for it as a gift of God.
Ecology and Justice Cultivating and caring for creation is an instruction of God which he gave not only at the beginning of history, but has also given to each one of us; it is part of his plan; it means making the world increase with responsibility, transforming it so that it may be a garden, an inhabitable place for us all. Moreover on various occasions Benedict XVI has recalled that this task entrusted to us by God the Creator requires us to grasp the pace and the logic of creation. Instead we are often guided by the pride of dominating, possessing, manipulating and exploiting; we do
not “preserve” the earth, we do not respect it, we do not consider it as a freely‐given gift to look after. We are losing our attitude of wonder, of contemplation, of listening to creation and thus we no longer manage to interpret in it what Benedict XVI calls “the rhythm of the love‐story between God and man”. Why does this happen? Why do we think and live horizontally, we have drifted away from God, we no longer read his signs. […] God our Father gave us the task of protecting the earth — not for money, but for ourselves: for men and women. We have this task! Nevertheless men and women are sacrificed to the idols of profit and consumption: it is the “culture of waste”. If a computer breaks it is a tragedy, but poverty, the needs and dramas of so many people end up being considered normal. If on a winter's night, here on the Via Ottaviano — for example — someone dies, that is not news. If there are children in so many parts of the world who have nothing to eat, that is not news, it seems normal. It cannot be so! And yet these things enter into normality: that some homeless people should freeze to death on the street — this doesn’t make news. On the contrary, when the stock market drops 10 points in some cities, it constitutes a tragedy. Someone who dies is not news, but lowering income by 10 points is a tragedy! In this way people are thrown aside as if they were trash. This “culture of waste” tends to become a common mentality that infects everyone. Human life, the person, are no longer seen as a primary value to be respected and safeguarded, especially if they are poor or disabled, if they are not yet useful — like the unborn child — or are no longer of any use — like the elderly person. This culture of waste has also made us insensitive to wasting and throwing out excess foodstuffs, which is especially condemnable when, in every part of the world, unfortunately, many people and families suffer hunger and malnutrition. There was a time when our grandparents were very careful not to throw away any left over food. Consumerism has induced us to be accustomed to excess and to the daily waste of food, whose value, which goes far beyond mere financial parameters, we are no longer able to judge correctly. Let us remember well, however, that whenever food is thrown out it is as if it were stolen from the table of the poor, from the hungry! I ask everyone to reflect on the problem of the loss and waste of food, to identify ways and approaches which, by seriously dealing with this problem, convey solidarity and sharing with the underprivileged.
[…] I would therefore like us all to make the serious commitment to respect and care for creation, to pay attention to every person, to combat the culture of waste and of throwing out so as to foster a culture of solidarity and encounter. Francis GENERAL AUDIENCE 5 June 2013 © Copyright 2013 ‐ Libreria Editrice Vaticana See full text: Francis ‐ GENERAL AUDIENCE ‐ 5 June 2013
COMMENT
It is no surprise that Pope Francis has chosen this theme to launch the intentions for this year. In various audiences and homilies, he has drawn our attention to the precarious state of our environment and has urged us to take seriously our role as stewards of God’s creation. We are all familiar with different aspects of the ecological crisis. A cursory glance at news items will reveal the ever‐growing danger posed by this crisis. Those interested in further information have a variety of sources from which to choose. One such reliable source is the Living Planet Report published by the World Wide Fund for Nature (WWF). The Holy Father has presented this intention to us. What can we concretely do about this? Well, in the first place, we join our voices in prayer, knowing that there is great power in intercessory prayer. We pray for all the people, animals and plants who suffer due to environmental degradation. We pray for those who risk their lives to protect creation. In addition, we pray that we ourselves may grow in respect and love for creation. At the level of our personal lives, we can strive to be more careful in our use of energy, water, food, etc. We can make small lifestyle changes that go a long way towards healing the earth. You could look up websites that offer practical suggestions on how to do this. (Eg. http://www.actioncarbone.org/index.php/en/reduce/55). It would also be a good idea to join a local environmental group and participate in their activities. There are a number of voluntary organizations already working for the conservation of nature. We can learn a lot by being part of this network. Above all, we could build up a close, personal bond with creation, allowing her to speak to us and reveal herself to us. This bond can be cultivated by finding the time and the space in which to be alone with nature. It is in settings such as these that we will encounter the glory of God vibrating in all of creation. It is in quiet moments such as these that we will perceive more clearly that creation is a gift from God that deserves our deepest love and appreciation. Today, the Lord is calling us to review our attitudes towards creation. We are called upon to re‐discover the beauty and sanctity of creation and work for its restoration. Let us come together, in prayer and in action, to restore the right relationship between humans and creation. Luke Rodrigues, s.j.
EVANGELIZATION INTENTION – APRIL
That persecuted Christians may feel the consoling presence of the Risen Lord and the solidarity of all the Church.
[...] Christ, risen and glorified, is the wellspring of our hope, and he will not deprive us of the help we need to carry out the mission which he has entrusted to us. 276. Christ’s resurrection is not an event of the past; it contains a vital power which has permeated this world. Where all seems to be dead, signs of the resurrection suddenly spring up. It is an irresistible force. Often it seems that God does not exist: all around us we see persistent injustice, evil, indifference and cruelty. But it is also true that in the midst of darkness something new always springs to life and sooner or later produces fruit. On razed land life breaks through, stubbornly yet
invincibly. However dark things are, goodness always re‐emerges and spreads. Each day in our world beauty is born anew, it rises transformed through the storms of history. Values always tend to reappear under new guises, and human beings have arisen time after time from situations that seemed doomed. Such is the power of the resurrection, and all who evangelize are instruments of that power. 277. At the same time, new difficulties are constantly surfacing: experiences of failure and the human weaknesses which bring so much pain. We all know from experience that sometimes a task does not bring the satisfaction we seek, results are few and changes are slow, and we are tempted to grow weary. Yet lowering our arms momentarily out of weariness is not the same as lowering them for good, overcome by chronic discontent and by a listlessness that parches the soul. It also happens that our hearts can tire of the struggle because in the end we are caught up in ourselves, in a careerism which thirsts for recognition, applause, rewards and status. In this case we do not lower our arms, but we no longer grasp what we seek, the resurrection is not there. In cases like these, the Gospel, the most beautiful message that this world can offer, is buried under a pile of excuses. 278. Faith also means believing in God, believing that he truly loves us, that he is alive, that he is mysteriously capable of intervening, that he does not abandon us and that he brings good out of evil by his power and his infinite creativity. It means believing that he marches triumphantly in history with those who “are called and chosen and faithful” (Rev 17:14). Let us believe the Gospel when it tells us that the kingdom of God is already present in this world and is growing, here and there, and in different ways: like the small seed which grows into a great tree (cf. Mt 13:31‐32), like the measure of leaven that makes the dough rise (cf. Mt 13:33) and like the good seed that grows amid the weeds (cf. Mt 13, 24‐30) and can always pleasantly surprise us. The kingdom is here, it returns, it struggles to flourish anew. Christ’s resurrection everywhere calls forth seeds of that new world; even if they are cut back, they grow again, for the resurrection is already secretly woven into the fabric of this history, for Jesus did not rise in vain. May we never remain on the sidelines of this march of living hope! Francis APOSTOLIC EXHORTATION "EVANGELII GAUDIUM" 24 November 2013 © Copyright 2013 ‐ Libreria Editrice Vaticana
See the full document: Francis ‐ APOSTOLIC EXHORTATION "EVANGELII GAUDIUM" ‐ 24 November 2013 Let us together express our spiritual closeness to the ecclesial communities and to all Christians suffering from discrimination and persecution. We must fight every form of discrimination! The Church needs our prayer for them, that they may be firm in faith and capable of responding to evil with good. And this prayer of ours extends to every man and women suffering injustice on account of their religious convictions. (Francis ‐ HOMILY FOR THE CREATION OF NEW CARDINALS ‐ 22 February 2014)
COMMENT
Modern means of communication has made our world a global village. A village is a community, or rather a community of many communities where all are accepted, loved and served. Everyone knows everyone and there is unity and harmony. But this is not the case with our global village. The same means that connects all humanity is also used to divide, discriminate and kill. Due to the instant communications, instances of persecution in one part of the world spreads like a wild fire and leave horrible consequences in another part of our globe resulting in the loss of life, damage to property and untold misery. The number of fundamentalist, communal groups is on the rise. In 2013 the statistics show increase in such cases worldwide: Middle East 7567, Africa 5076, Asia 11760, and to a lesser degree even in Europe, Americas and Oceania. Just to give you an example, in Africa, A mother of two and her cousins were publicly executed in Somalia after al‐Shabaab militants found out they were Christians. Sadia Ali Omar (41) and Osman Mahahoud Moge (35) were beheaded in Barawa in the Lower Shebelle Region on 4 March 2014. Residents were called to witness the executions and Sadia’s two daughters, aged 8 and 15, were among those subjected to the gruesome spectacle. Latest instance are from Syria and Egypt where people are killed or driven out of their homes en masse. On Christmas Day 2008, for example, over 400 Churches and Christian facilities were looted, damaged, or destroyed, and more than 6000 Christian houses were burnt and 56000 Christians were affected by this violence perpetrated by Hindu extremists in Kandhmal District of Odisha State. Reacting to these hideous crimes, the archbishop of Bombay, Cardinal Oswald Gracias said: “The blood of the martyrs has always been the seed of Christianity. That is the mystery of the cross! I have no doubt that much blessing from God will be showered upon the people of Odisha and India as a result of the suffering of the Kandhmal Christians.” In this bleak scenario of Christian persecution one may despair and lose courage. Being aware of such a possibility, Jesus had already predicted the coming persecutions and the help He will give through His Holy Spirit (Mt. 10:16‐25). Countless martyrs and suffering Christians have taken courage from these words. It is also a clarion call to us who are not affected by such cruelty that we too should be ready for the same fate if that comes our way. By inviting us to pray specially during this month for our persecuted brethren, the Pope wants to show the concern and solidarity of the whole Church towards these Christians. Our present Pope certainly has a heart full of concern and compassion for all but specially those who are poor, marginalized, and persecuted. Let us then unite ourselves with him to pray for these brothers and sister who are suffering for the sake of Christ that they may be supported by us in their Way of the Cross to experience the Peace and Joy of the Risen Lord. Fr. Jagdish Parmar, sj AP/EYM Chaplain in Darjeeling, India
MAY
UNIVERSAL INTENTION – MAY
That, rejecting the culture of indifference, we may care for our neighbors who suffer, especially the sick and the poor.
53. Just as the commandment “Thou shalt not kill” sets a clear limit in order to safeguard the value of human life, today we also have to say “thou shalt not” to an economy of exclusion and inequality. Such an economy kills. How can it be that it is not a news item when an elderly homeless person dies of exposure, but it is news when the stock market loses two points? This is a case of exclusion. Can we continue to stand by when food is thrown away while people are starving? This is a case of inequality. Today everything comes under the laws of competition and the survival of the fittest, where the powerful feed upon the powerless. As a consequence, masses of people find themselves excluded and
marginalized: without work, without possibilities, without any means of escape. Human beings are themselves considered consumer goods to be used and then discarded. We have created a “throw away” culture which is now spreading. It is no longer simply about exploitation and oppression, but something new. Exclusion ultimately has to do with what it means to be a part of the society in which we live; those excluded are no longer society’s underside or its fringes or its disenfranchised – they are no longer even a part of it. The excluded are not the “exploited” but the outcast, the “leftovers”. […] 210. It is essential to draw near to new forms of poverty and vulnerability, in which we are called to recognize the suffering Christ, even if this appears to bring us no tangible and immediate benefits. I think of the homeless, the addicted, refugees, indigenous peoples, the elderly who are increasingly isolated and abandoned, and many others. Migrants present a particular challenge for me, since I am the pastor of a Church without frontiers, a Church which considers herself mother to all. For this reason, I exhort all countries to a generous openness which, rather than fearing the loss of local identity, will prove capable of creating new forms of cultural synthesis. How beautiful are those cities which overcome paralysing mistrust, integrate those who are different and make this very integration a new factor of development! How attractive are those cities which, even in their architectural design, are full of spaces which connect, relate and favour the recognition of others! Francis APOSTOLIC EXHORTATION "EVANGELII GAUDIUM" 24 November 2013 © Copyright 2013 ‐ Libreria Editrice Vaticana See the full document: Francis ‐ APOSTOLIC EXHORTATION "EVANGELII GAUDIUM" ‐ 24 November 2013
COMMENT
In July 2013 Pope Francis made a dramatic visit to Lampedusa. This Italian Island, situated quite close to the North African coast, has become a byword for the desperation of refugees and migrants who risk everything to get there in their search for a more secure and prosperous life in the West. During his visit the Pope lamented the ‘globalisation of indifference’, the turning of our collective blind eyes to the massive social problems of our times. ‘We have become used to the suffering of others. It doesn't affect us. It doesn't interest us. It's not our business’ he said. Popes have been saying things like this ever since there have been Popes. But what characterises Francis’ focus on the social dimension of the Gospel is his talent for summing up the issues in brief but powerful phrases. The words ‘ globalization of indifference’ draw our attention to our desire to avoid looking at the suffering in the world and also to how globalization has resulted in a moral failure on a global scale, despite its great potential for progress and solidarity. Precisely because global problems seem overwhelming, we despair of solving them. Or we argue that such vast issues can only be tackled by governments, international agencies, the UN; anyone but ourselves. Indifference to suffering, therefore, has become a culture, something commonly accepted and left unquestioned. By naming it in this dramatic way and by his symbolic acts, such as his pilgrimage to Lampedusa, Francis dares to challenge this. The good news is that his challenge is being accepted by others, even concerned economists. Economic advisor to Ban Ki‐Moon and author of The End of Poverty (2005), Jeffrey Sachs takes up the theme of the globalization of indifference and suggests that one cause is an unregulated scramble for wealth which itself has become a ‘culture’. He quotes Evangelii Gaudium where Francis writes: Almost without being aware of it, we end up being incapable of feeling compassion at the outcry of the poor, weeping for other people’s pain, and feeling a need to help them, as though all of this were someone else’s responsibility and not our own. The culture of prosperity deadens us; we are thrilled if the market offers us something new to purchase. In the meantime all those lives stunted for lack of opportunity seem a mere spectacle; they fail to move us. (No. 54 http://americamagazine.org/issue/market‐reformer) Sacks continues, in almost penitential vein, confessing the sins of academic economists who have abandoned the moral dimension of economics and become focussed on the ‘bottom line’. But if we read Sachs and then conveniently lay the blame solely at the door of economists and investment bankers, we are missing Francis’ point. This moral ‘stupor’ as Sachs describes it, has infected us all because this is the ideological air we breathe. ‘We know not what we do’, Sachs writes, quoting the Lord at his crucifixion. In other words, the loss of compassion and the sense of the common good result in the crucifixion of untold numbers of the very people that we pray for in this intention ‐ the sick, the suffering and the poor. So in praying for this intention, we must also pray for conversion for ourselves. Chris Chatteris, sj National Secretary Apostleship of Prayer South Africa
EVANGELIZATION INTENTION – MAY
That Mary’s intercession may help Christians in secularized cultures be ready to proclaim Jesus.
Let us contemplate the one who knew and loved Jesus like no other creature. The Gospel that we heard reveals the fundamental way Mary expressed her love for Jesus: by doing the will of God. “For whoever does the will of my Father in heaven is my brother, and sister, and mother” (Mt 12:50). With these words Jesus leaves us an important message: the will of God is the supreme law which establishes true belonging to him. That is how Mary established a bond of kinship with Jesus even before giving birth to him. She becomes both disciple and mother to the Son at the moment she receives the words of the Angel and says: “Behold, I am the handmaid of the Lord;
let it be done to me according to your word” (Lk 1:38). This “let it be” is not only acceptance, but also a trustful openness to the future. This “let it be” is hope! Mary is the mother of hope, the icon that most fully expresses Christian hope. The whole of her life is a series of episodes of hope, beginning with her “yes” at the moment of the Annunciation. Mary did not know how she could become a mother, but she entrusted herself totally to the mystery that was about to be fulfilled, and she became the woman of expectation and of hope. Then we see her in Bethlehem, where the One proclaimed to her as the Saviour of Israel and as the Messiah is born into poverty. Later, while she was in Jerusalem to present him in the Temple amid the joy of the elderly Simeon and Anna, a promise is also made that a sword will pierce her heart and a prophecy foretells that he will be a sign of contradiction. She realizes that the mission and the very identity of this Son surpasses her own motherhood. We then come to the episode of Jesus who is lost in Jerusalem and is then called back: “Son, why have you treated us so?” (Lk 2:48), and to Jesus’ reply that takes away her motherly anxiety and turns to the things of the Heavenly Father. Yet in the face of all these difficulties and surprises in God’s plan, the Virgin’s hope is never shaken! The woman of hope. This tells us that hope is nourished by listening, contemplation and patience until the time of the Lord is ripe. Again at the wedding in Cana, Mary is the mother of hope, which makes her attentive and solicitous to human affairs. With the start of his public ministry, Jesus becomes the Teacher and the Messiah: Our Lady looks upon the mission of the Son with exultation but also with apprehension, because Jesus becomes ever more that sign of contradiction foretold by the elderly Simeon. At the foot of the Cross, she is at once the woman of sorrow and of watchful expectation of a mystery far greater than sorrow which is about to be fulfilled. It seemed that everything had come to an end; every hope could be said to have been extinguished. She too, at that moment, remembering the promises of the Annunciation could have said: they did not come true, I was deceived. But she did not say this. And so she who was blessed because she believed, sees blossom from her faith a new future and awaits God’s tomorrow with expectation. At times I think: do we know how to wait for God’s tomorrow? Or do we want it today? For her the tomorrow of God is the dawn of Easter morning, the dawn of the first day of the week. It would do us good to think, in contemplation, of the embrace of mother and son. The single lamp lit at the tomb of Jesus is the hope of the mother, which in that moment is the hope of all humanity. I ask myself and I ask you: is this lamp still alight in monasteries? In your monasteries are you waiting for God’s tomorrow? Francis ADDRESS TO THE CAMALDOLESE BENEDICTINE NUNS 21 November 2013 © Copyright 2013 ‐ Libreria Editrice Vaticana
See the full document: Francis ‐ ADDRESS TO THE CAMALDOLESE BENEDICTINE NUNS ‐ 21 November 2013 Other texts: Francis ‐ HOMILY ON THE SOLEMNITY OF MARY, MOTHER OF GOD ‐ 47th WORLD DAY OF PEACE ‐ 1st January 2014
COMMENT
It is well known that we are living in a secularised society, marked not only by a steep drop in religious practice, but also and especially where the influence of the Church and its values no longer impact people’s daily lives. More than “being against the Church”, an attitude very present over the last few centuries, we now witness, a general disinterest in regard to religious issues. For a large part of our contemporaries, God and the Church are simply not important issues, they do not directly influence their lives and are limited to the private sphere. This privatisation of all that is spiritual is a sign of relativism in our society today. People individually decide what suits them best and seek out their own way to relate to the rest, trying not to interfere in the lives of others. Therefore the task of evangelisation today faces a huge challenge ‐ it addresses a cultural context which, initially, does not seem interested in a new message. Maybe it is precisely here that we can find the question and the answer. In a world overloaded with communication, information, words and images, new words are just another sound amidst others. More than by words, society today needs to be challenged by lives that show alternatives that are more human and richer in meaning. This is the challenge for Christians today. Our message has always been, from its earliest origins, the proclamation of somebody, Jesus Christ. Insofar as each Christian “conforms” his or her life to Christ and undertakes his or her own mission, he or she can truly be a light and change the world. More than to declaim words, we are called today as Christians to express through our own lives the Good News that the Risen Lord is present in the world and gives us the meaning we need in our lives today. Christianity can be understood therefore as a task for life, a deep preparation to assume the mission of Christ, his compassion and manner of giving himself out for others. If we live in Jesus’ way, giving our lives out with all our heart, the life of every Christian will then be the best channel to announce Christ. Fr. António Valério, sj
JUNE
UNIVERSAL INTENTION – JUNE
That immigrants and refugees may find welcome and respect in the countries to which they come.
The reality of migration, given its new dimensions in our age of globalization, needs to be approached and managed in a new, equitable and effective manner; more than anything, this calls for international cooperation and a spirit of profound solidarity and compassion. Cooperation at different levels is critical, including the broad adoption of policies and rules aimed at protecting and promoting the human person. Pope Benedict XVI sketched the parameters of such policies, stating that they
“should set out from close collaboration between the migrants’ countries of origin and their countries of destination; they should be accompanied by adequate international norms able to coordinate different legislative systems with a view to safeguarding the needs and rights of individual migrants and their families, and at the same time, those of the host countries” (Caritas in Veritate, 62). Working together for a better world requires that countries help one another, in a spirit of willingness and trust, without raising insurmountable barriers. A good synergy can be a source of encouragement to government leaders as they confront socioeconomic imbalances and an unregulated globalization, which are among some of the causes of migration movements in which individuals are more victims than protagonists. No country can singlehandedly face the difficulties associated with this phenomenon, which is now so widespread that it affects every continent in the twofold movement of immigration and emigration. It must also be emphasized that such cooperation begins with the efforts of each country to create better economic and social conditions at home, so that emigration will not be the only option left for those who seek peace, justice, security and full respect of their human dignity. The creation of opportunities for employment in the local economies will also avoid the separation of families and ensure that individuals and groups enjoy conditions of stability and serenity. Finally, in considering the situation of migrants and refugees, I would point to yet another element in building a better world, namely, the elimination of prejudices and presuppositions in the approach to migration. Not infrequently, the arrival of migrants, displaced persons, asylum‐seekers and refugees gives rise to suspicion and hostility. There is a fear that society will become less secure, that identity and culture will be lost, that competition for jobs will become stiffer and even that criminal activity will increase. The communications media have a role of great responsibility in this regard: it is up to them, in fact, to break down stereotypes and to offer correct information in reporting the errors of a few as well as the honesty, rectitude and goodness of the majority. A change of attitude towards migrants and refugees is needed on the part of everyone, moving away from attitudes of defensiveness and fear, indifference and marginalization – all typical of a throwaway culture – towards attitudes based on a culture of encounter, the only culture capable of building a better, more just and fraternal world. The communications media are themselves called to embrace this “conversion of attitudes” and to promote this change in the way migrants and refugees are treated. […] Dear migrants and refugees! Never lose the hope that you too are facing a more secure future, that on your journey you will encounter an outstretched hand, and that you can experience fraternal solidarity and the
warmth of friendship! To all of you, and to those who have devoted their lives and their efforts to helping you, I give the assurance of my prayers and I cordially impart my Apostolic Blessing. Francis MESSAGE FOR THE WORLD DAY OF MIGRANTS AND REFUGEES (2014) 5 August 2013 © Copyright 2013 ‐ Libreria Editrice Vaticana Other texts: Francis ‐ See APOSTOLIC EXHORTATION "EVANGELII GAUDIUM" [210] ‐ 24 November 2013
COMMENT
Yasmine was 12 when she migrated with her parents from Algeria to France. Miguel was 19 when he attempted to migrate from Honduras to the United States for the third time. Valdi recently fled Burma with his 3 children and sought protection in a refugee camp in Thailand. By the time Asya turned 23, she had lived in eight countries. At 67 Li left China and went to live with her daughter in England. I was 16 when, in danger, I fled Colombia to Miami and 22 when I moved with my family to Canada because the U.S. did not grant us protection. Immigration is about the struggles and dreams of people who journey towards better days. It is about the quests of ordinary people who leave their homes in search of peace and hope. Both immigrants and refugees will tell you about leaving loved ones behind, making new friends, and dealing with disappointments and setbacks. But there are differences too. Immigrants leave their home country to settle in another; refugees flee their home country because of oppression or danger. Environmental refugees relocate because their homes have been destroyed in a natural disaster or because their livelihoods have been affected by climate change. Immigrants and refugees often struggle with resettlement and integration into their new communities. Immigrants can usually find a home in their new country, but still struggle to learn a new language and culture. Refugees often move many times–relocating from a refugee camps to a third country. The United Nations’ refugee agency (UNHCR) reports that in 2012 the number of people in displacement was 45 million–the highest in 14 years. The number of migrants also rose – it went from 150 million in 1990 to 232 million in 2013. Not just wealthy countries are rapidly changing as a result of migrants. Developing countries have also seen a sharp increase of migrants. Many people migrate as temporary migrant workers. Lacking permanent status and isolated, they are vulnerable to exploitation. Others migrate without following a country’s established procedures for immigration and live with the fear of deportation. Poverty among those in undocumented communities worldwide is driven by the fact that they are forced to work without benefits, protections, or adequate wages. Citizens in many countries want their governments to provide ways for undocumented workers to gain legal status. People in “developed” countries risk being selfish in their efforts to control the entry of immigrants and refugees. Fear seems to drive their desire to exclude newcomers. They see immigrants as competitors for jobs, goods and services, and so as threats to their own quality of life. We Christians are called to care for immigrants and refugees. The Church responds to Christ’s call to “welcome the stranger among us” and to recognize that immigrants and refugees are our sisters and brothers. We are called to hear the voices and the stories of people on the move. The Crucified and Risen
Lord commands us to open our hearts to the immigrants and refugees in our midst, for through them we encounter Christ. In my experiences as a refugee and later as an immigrant, I have also found God in those who have welcomed me and cared for me. In turn, their warmth, hospitality, and care taught me to do likewise – I felt encouraged to open my heart to the many immigrants and refugees I have encountered around the world. In caring for migrants, we feel what the Heart of Christ feels. We learn to love them as He loves them, to see them as He does, and to be present with them as He is. Santiago Rodriguez, SJ is the Youth and Young Director at the Apostleship of Prayer in the United States. He used to work with Jesuit Refugee and Migrant Service in Toronto.
EVANGELIZATION INTENTION - JUNE
That the personal encounter with Jesus may arouse in many young people the desire to offer their own lives in priesthood or consecrated life.
God calls you to make definitive choices, and he has a plan for each of you: to discover that plan and to respond to your vocation is to move toward personal fulfilment. God calls each of us to be holy, to live his life, but he has a particular path for each one of us. Some are called to holiness through family life in the sacrament of Marriage. Today, there are those who say that marriage is out of fashion. Is it out of fashion? In a culture of relativism and the ephemeral, many preach the importance of “enjoying” the moment. They say that it is not worth making a life‐long commitment, making a definitive decision, “for ever”, because we do not know what tomorrow will bring. I ask you, instead, to be revolutionaries,
I ask you to swim against the tide; yes, I am asking you to rebel against this culture that sees everything as temporary and that ultimately believes you are incapable of responsibility, that believes you are incapable of true love. I have confidence in you and I pray for you. Have the courage “to swim against the tide”. And also have the courage to be happy. The Lord calls some to be priests, to give themselves to him more fully, so as to love all people with the heart of the Good Shepherd. Some he calls to the service of others in the religious life: devoting themselves in monasteries to praying for the good of the world, and in various areas of the apostolate, giving of themselves for the sake of all, especially those most in need. I will never forget that day, 21 September – I was 17 years old – when, after stopping in the Church of San José de Flores to go to confession, I first heard God calling me. Do not be afraid of what God asks of you! It is worth saying “yes” to God. In him we find joy! Dear young people, some of you may not yet know what you will do with your lives. Ask the Lord, and he will show you the way. The young Samuel kept hearing the voice of the Lord who was calling him, but he did not understand or know what to say, yet with the help of the priest Eli, in the end he answered: Speak, Lord, for
I am listening (cf. 1 Sam 3:1‐10). You too can ask the Lord: What do you want me to do? What path am I to follow? Francis MEETING WITH THE VOLUNTEERS OF THE XXVIII WYD 28 July 2013 © Copyright 2013 ‐ Libreria Editrice Vaticana See the full document: Francis ‐ MEETING WITH THE VOLUNTEERS OF THE XXVIII WYD ‐ 28 July 2013
* * * Jesus wants to establish with his friends a relationship which mirrors his own relationship with the Father: a relationship of reciprocal belonging in full trust, in intimate communion. To express this profound understanding, this relationship of friendship, Jesus uses the image of the shepherd with his sheep: he calls them and they recognize his voice, they respond to his call and follow him. This parable is very beautiful! The mystery of his voice is evocative: only think that from our mother’s womb we learn to recognize her voice and that of our father; it is from the tone of a voice that we perceive love or contempt, affection or coldness. Jesus’ voice is unique! If we learn to distinguish it, he guides us on the path of life, a path that goes beyond even the abyss of death. However Jesus, at a certain point, said: “my Father, who has given them to me...” (Jn 10:29), referring to his sheep. This is very important, it is a profound mystery, far from easy to understand. If I feel drawn to Jesus, if his voice warms my heart, it is thanks to God the Father who has sown within me the desire for love, for truth, for life, for beauty... and Jesus is all this in fullness! This helps us understand the mystery of vocation and especially of the call to a special consecration. Sometimes Jesus calls us, he invites us to follow him, but perhaps we do not realize that it is he who is calling, like what happened to the young Samuel. There are many young people today, here in the Square. There are large numbers of you aren’t there? It’s clear.... Look! Here in the Square today there are so many of you! I would like to ask you: have you sometimes heard the Lord’s voice, in a desire, in a worry, did he invite you to follow him more closely? Have you heard him? I can’t hear you? There! Have you wanted to be apostles of Jesus? We must bet on youth for the great ideals. Do you think this? Do you agree? Ask Jesus what he wants of you and be brave! Be brave! Ask him this! Behind and before every vocation to the priesthood or to the consecrated life there is always the strong and intense prayer of someone: a grandmother, a grandfather, a mother, a father, a community.... This is why Jesus said: “Pray therefore the Lord of the harvest”, that is, God the Father, “to send out labourers into his harvest” (Mt 9:38). Vocations are born in prayer and from prayer; and only through prayer can they persevere and bear fruit. I am pleased to stress this today, which is the “World Day of Prayer for Vocations”. Francis REGINA CÆLI 21 April 2013 © Copyright 2013 ‐ Libreria Editrice Vaticana See the full document: Francis ‐ REGINA CÆLI ‐ 21 April 2013
COMMENT
Priestly ministry and consecrated life are two wonderful ways of saying “thank you” to God. They are responses to this “greater love” which fills a vast space in the hearts of young people to the extent of generating a desire for their whole existence to take on the form and consistency of this immense love of God. Each personal vocation is rooted in a fundamental call from God who knows each one of us by name and who gives every one of us our own particular seal. God has an ideal image of each person and a personal vocation means increasingly conforming to this ideal. This fundamental personal vocation will help us discern our choice of life and will become the criterion of discernment for every decision taken, even in the smallest details of our everyday lives. Young men and women can find In Jesus the beautiful intact image that God has of them. Personal vocation is a call to live rooted in the source of God’s love for us and for all humanity. Young men and women can learn to identify their particular vocation in a personal encounter with Jesus who “gave up his life for us”. They will seek to become ever closer to this image and desire it to be etched in their hearts. They will hear Jesus calling them to come and understand him in a deeper way in order to love and follow Him. Thus they will be confirmed in their identity in the eyes of God and be able to choose a state of life which will help them accomplish the will of God for them. In the case of priestly ministry and consecrated life, Jesus calls his friends and disciples to a very precise state of life, the radical gift of their own lives to God to serve their brothers and sisters and observe celibacy, poverty and humility. Louis‐Martin Cloutier, SJ National Secretary AP Canada Francophone Canadian Noviciate in Montreal
JULY
UNIVERSAL INTENTION – JULY That political responsibility may be lived at all levels as a high form of charity.
205. I ask God to give us more politicians capable of sincere and effective dialogue aimed at healing the deepest roots – and not simply the appearances – of the evils in our world! Politics, though often denigrated, remains a lofty vocation and one of the highest forms of charity, inasmuch as it seeks the common good.[174] We need to be convinced that charity “is the principle not only of micro‐relationships (with friends, with family members or within small groups) but also of macro‐relationships (social, economic and political ones)”.[175] I beg the Lord to grant us
more politicians who are genuinely disturbed by the state of society, the people, the lives of the poor! It is vital that government leaders and financial leaders take heed and broaden their horizons, working to ensure that all citizens have dignified work, education and healthcare. Why not turn to God and ask him to inspire their plans? I am firmly convinced that openness to the transcendent can bring about a new political and economic mindset which would help to break down the wall of separation between the economy and the common good of society. Francis APOSTOLIC EXHORTATION "EVANGELII GAUDIUM" 24 November 2013 © Copyright 2013 ‐ Libreria Editrice Vaticana See the full document: Francis ‐ APOSTOLIC EXHORTATION "EVANGELII GAUDIUM" ‐ 24 November 2013
* * * A good Christian actively participates in politics and prays that politicians may love their people and serve them with humility. This was the reflection of Pope Francis on Monday morning, 16 September, at the Mass celebrated in the Chapel of the Domus Sanctae Marthae. Commenting on the passage from Luke's Gospel (7:1‐10), which speaks of Jesus healing the centurion's servant at Capernaum, the Pope spoke about the “two attitudes of a ruler”. Before all else he must “love his people. The elderly Jews say to Jesus: he deserves what he asks for because he loves our people. A ruler who does not love cannot govern. At most he can only make a bit of order, but he cannot govern”. For Pope Francis a ruler must also be humble like the centurion in the Gospel, who could have boasted of his power to get Jesus to come to him, but he “was a humble man and instead said to the Lord: do not trouble yourself, for I am not worthy to have you come under my roof. With humility he said: only say a word, and my servant will be healed. These are the two virtues of a ruler, and this is what the word of God inspires in us: to love people and humility”.
Thus “every man and woman who assume the responsibility of governing should ask themselves these two questions: Do I love my people, so that I may better serve them? And am I humble enough to hear the opinions of others so as to choose the best way of governing?”. If they “do not ask themselves these questions, they will not govern well”, the Pope said. Francis MORNING MEDITATION IN THE CHAPEL OF THE DOMUS SANCTAE MARTHAE 16 September 2013 © Copyright 2013 ‐ Libreria Editrice Vaticana See the full document: Francis ‐ MORNING MEDITATION IN THE CHAPEL OF THE DOMUS SANCTAE MARTHAE ‐ 16 September 2013
COMMENT
When we talk about political responsibility, many of us think about national governments. Jesus seems rather critical about them. He says: “You know that among the gentiles those they call their rulers lord it over them and their great men make their authority felt. With you it must not be like that!”(Mk 10, 42) Pharisees and the temple authorities in Jerusalem he judges to be the same: “They lay heavy burdens of people’s shoulders – which they never touch themselves” (Mt 23, 4). Looking at the world today, what would Jesus say? I think he would use the same words again. We may think of the well known dictators and warlords of Africa, China, Syria, North Korea, and others. We see extremely corrupt rich leaders and a huge majority of suppressed poor. The Western democracies are different. But there too people judge their governments to be power hungry and not caring for the poor. In Germany there is a party called CDU (Christian Democratic Union). Some say: If the members of this party were honest, they would drop the C. Often you can hear the word: Politics and Christianity don’t mix. Sadly about Economy and its huge companies the same must be said: another area of political irresponsibility, Pope Francis challenges this. And he is right of course. History knows many genuinely Christian politicians and economists. For them Politics and Christianity mixed very well. The Pope asks us to believe in the power of prayer that can change also the other politicians. Theirs, too, could be an office of a “high form of charity”. Not an easy task, sure, but what a difference that would make for a whole country, for the whole world! Even the little civil servant behind his screen who gives you a hard time, because he thinks he is God‐Almighty, can be changed through prayer. This may be a good starting point: pray instead of nourishing our frustration and anger. Another practical thought: You might like to form a small group of friends. Discuss which politician might need your prayers most urgently. Then ask the Lord to touch their hearts. There is also another side to this prayer intention: Pope Francis does not believe in prayer without action. He calls us to prayer and to action. Each one of us is holding some political responsibility: As parent in a school, as parishioner, as worker in a municipality, as director of a company, etc. Wherever we are, we can act selfishly or we can grow and work for the common good, be political responsible. Prayer for ourselves will enable us to act like that. It will guide us to serve the common good together with the “official” politicians. It will guide us not go by hear‐say and guess work and rumours, but it will make us research and act on the basis of facts. That way our whole life will be a “high form of charity”. Fr. Konrad Landsberg, sj AP National Secretary in Zimbabwe
EVANGELIZATION INTENTION – JULY
That, amid social inequalities, Latin American Christians may bear witness to love for the poor and contribute to a more fraternal society. I would like to make an appeal to those in possession of greater resources, to public authorities and to all people of good will who are working for social justice: never tire of working for a more just world, marked by greater solidarity! No one can remain insensitive to the inequalities that persist in the world! Everybody, according to his or her particular opportunities and responsibilities, should be able to make a personal contribution to putting an end to so many social injustices. The culture of selfishness
and individualism that often prevails in our society is not, I repeat, not what builds up and leads to a more habitable world: rather, it is the culture of solidarity that does so; the culture of solidarity means seeing others not as rivals or statistics, but brothers and sisters. And we are all brothers and sisters! I would like to encourage the efforts that Brazilian society is making to integrate all its members, including those who suffer most and are in greatest need, through the fight against hunger and deprivation. No amount of “peace‐building” will be able to last, nor will harmony and happiness be attained in a society that ignores, pushes to the margins or excludes a part of itself. A society of that kind simply impoverishes itself, it loses something essential. We must never, never allow the throwaway culture to enter our hearts! We must never allow the throwaway culture to enter our hearts, because we are brothers and sisters. No one is disposable! Let us always remember this: only when we are able to share do we become truly rich; everything that is shared is multiplied! Think of the multiplication of the loaves by Jesus! The measure of the greatness of a society is found in the way it treats those most in need, those who have nothing apart from their poverty! Francis VISIT TO THE COMMUNITY OF VARGINHA (MANGUINHOS) 25 July 2013 © Copyright 2013 ‐ Libreria Editrice Vaticana See the full document: Francis ‐ VISIT TO THE COMMUNITY OF VARGINHA (MANGUINHOS) ‐ 25 July 2013
COMMENT
Pope Francis’ evangelisation intention this month asks us for credible proof of love for the poor and genuine commitment towards the construction of a more just society based on the principle of fraternity. Social inequality in Latin America is deeply rooted and widespread. The region has some of the highest levels of income inequality in the whole world. There are enormous gaps between rich and poor in terms of accessing basic services and marked differences between urban and rural areas, indigenous populations and Afro‐Americans and white groups, and men and women. Nonetheless it must be pointed out that some
progress has been made in the region to reduce poverty and inequality to a certain extent over the last two decades. Despite these encouraging figures we still have a long way to go in creating a Latin America which is just and humane, where the poor, who Jesus loved best, are guaranteed their basic rights and needs, to allow them to live in dignity and enjoy relationships based on equality, with civil rights and obligations for all men and women, regardless of their social origins. In this context of injustice and social inequality, those of us who call ourselves Christians and seek to live according to our Christian faith in Latin America, have a great commitment which springs from faithful prayer in the God of Jesus and leads us to pledge our lives to building a society based on justice and love of the Gospel. To be a Christian is to follow Jesus and identify with His feelings, values and lifestyle in our present context. This means recognising him as the central focus and Lord of our lives, in putting into action his intent that another world is possible and creating a community of love guided by His Spirit. To be a Christian in Latin America is to be “Disciples and Missionaries of Jesus Christ so that our people live in Him”, as stated in General Conference V of Latin American and Caribbean Bishops in Aparecida. The re‐creation of AP signifies renewal and conversion in our way of being Christians. Pope Francis’ intention invites us to form a poor Church for the poor, as he tells us, deeply embracing a clear evangelical option for the poor, accepting the plurality of our cultures, safeguarding our land and our ecology, so that we can give witness that God is a God of life and hope. Daniel de Ycaza Oehlke SJ, AP National Director in Ecuador Sources: Christian Aid April 2012. Being a Christian in Latin America, by Víctor Codina SJ. Conclusive document from Aparecida, by CELAM, 2007.
AUGUST UNIVERSAL INTENTION – AUGUST
That volunteers may give themselves generously to the service of the needy.
Serving. What does this mean? Serving means giving an attentive welcome to a person who arrives. It means bending over those in need and stretching out a hand to them, without calculation, without fear, but with tenderness and understanding, just as Jesus knelt to wash the Apostles’ feet. Serving means working beside the neediest of people, establishing with them first and foremost human relationships of closeness and bonds of solidarity. Solidarity, this word that frightens the developed world. People try to avoid saying it. Solidarity to them is almost a bad word. But it is our word! Serving means recognizing and accepting requests for justice and hope, and
seeking roads together, real paths that lead to liberation. The poor are also the privileged teachers of our knowledge of God; their frailty and simplicity unmask our selfishness, our false security, our claim to be self‐sufficient. The poor guide us to experience God’s closeness and tenderness, to receive his love in our life, his mercy as the Father who cares for us, for all of us, with discretion and with patient trust. From this place of welcome, encounter and service, I would therefore like to launch a question to everyone, to all the people who live here, in this Diocese of Rome, to ask themselves: do I bend down over someone in difficulty or am I afraid of getting my hands dirty? Am I closed in on myself, on my possessions, or am I aware of those in need of help? Do I only serve myself or am I able to serve others, like Christ who came to serve even to the point of giving up his life? Do I look in the eye those who are asking for justice, or do I turn my gaze aside to avoid looking them in the eye? The second word: accompanying. In recent years the Astalli Centre has progressed. At the outset it offered services of basic hospitality: a soup‐kitchen, a place to sleep, legal assistance. It then learned to accompany people in their search for a job and to fit into society. Then it also proposed cultural activities so as to contribute to increasing a culture of acceptance, a culture of encounter and of solidarity, starting with the safeguard of human rights. […] The third word: defending. Serving and accompanying also means defending, it means taking the side of the weakest. How often do we raise our voice to defend our own rights, but how often we are indifferent to the rights of others! How many times we either don’t know or don’t want to give voice to the voice of those — like you — who have suffered and are suffering, of those who’ve seen their own rights trampled upon, of those who have experienced so much violence that it has even stifled their desire to have justice done! […] Every day, here and at other centres, so many people, mainly young people, stand in line to get a hot meal. These people remind us of the sufferings and dramas of humanity. But that queue also tells us to do something, right now, everyone, it is possible. It is enough to knock at the door and to try to say: “Here I am. How can I give you a hand?”. Francis VISIT TO THE "ASTALLI CENTRE", THE JESUIT REFUGEE SERVICE IN ROME 10 September 2013 © Copyright 2013 ‐ Libreria Editrice Vaticana
See the full document: Francis ‐ VISIT TO THE "ASTALLI CENTRE", THE JESUIT REFUGEE SERVICE IN ROME ‐ 10 September 2013
COMMENT
Unpaid work qualifies as voluntary when it benefits others rather than the workers themselves. Even though a lot of unpaid work exists, these jobs are not necessarily all voluntary activities. The phenomenon of volunteerism is very different. It is uncertain how many people do voluntary work in the world although it is estimated there could be around 140 million people involved. Volunteers perform various tasks for others free of charge. They are normal, ordinary people living in our midst, with distinct responsibilities and different ages and levels of education. Different countries have various levels of volunteerism due to cultural reasons. Volunteers participate through Non‐Governmental Organisations, youth groups or clubs and other forms of associations. Each of these institutions, in turn, have different objectives, working with the disabled, or with children, with socially at‐risk youths and with the sick or the elderly. Some work in hospitals, some in schools, and others work with migrants or in support of children or prisoners. In general, voluntary workers support various social groups needing assistance. Volunteers will also flock to help in exceptional situations, such as natural disasters or large charity campaigns. Volunteers converge where there is need, and where the everyday structures of society are not sufficient. They cover informal areas which are enriched by their presence. Their presence, although it may be subtle, unpublicised and unrecognised, is fundamental to the daily smile of many human beings. This month the Holy Father invites us to pray for all these people, so they may serve others with generosity, and why not, perhaps I can include a prayer so that I too may carry out some kind of volunteerism to benefit my brothers and sisters. Fr Juan Cristóbal Beytia, SJ "Today, there are many forms of voluntary assistance, models of mutual service, of which our society has urgent need. We must not, for example, abandon the elderly to their solitude, we must not pass by when we meet people who are suffering. If we think and live according to our communion with Christ, then our eyes will be opened. Then we will no longer be content to scrape a living just for ourselves, but we will see where and how we are needed. Living and acting thus, we will soon realize that it is much better to be useful and at the disposal of others than to be concerned only with the comforts that are offered to us. I know that you as young people have great aspirations, that you want to pledge yourselves to build a better world. Let others see this, let the world see it, since this is exactly the witness that the world expects from the disciples of Jesus Christ; in this way, and through your love above all, the world will be able to discover the star that we follow as believers". (PAPE BENEDICT XVI, XX WORLD YOUTH DAY, Cologne ‐ Marienfeld, 21 August 2005)
EVANGELIZATION INTENTION – AUGUST
That setting aside our very selves we may learn to be neighbors to those who find themselves on the margins of human life and society.
2. The second – two! – element is this: starting anew with Christ means imitating him by leaving ourselves behind and going out to encounter others. This is a beautiful experience, and yet a paradox. Why? Because when we put Christ at the centre of our life, we ourselves don’t become the centre! The more that you unite yourself to Christ and he becomes the centre of your life, the more he leads you out of yourself, leads you from making yourself the centre and opens you to others. This is the true dynamism of love, this is the movement of God himself! God is the centre, but he is always self‐gift, relationship, love that gives itself away . . . and this is what we will become if we remain united to Christ. He will
draw us into this dynamism of love. Where there is true life in Christ, there follows an openness to others, and so a going out from oneself to encounter others in the name of Christ. And this is the job of the catechist: constantly to go forth to others out of love, to bear witness to Jesus and to talk about Jesus, to proclaim Jesus. This is important because the Lord does it: it is the Lord himself who impels us to go forth. The heart of a catechist always beats with this systolic and diastolic movement: union with Christ – encounter with others. Both of these: I am one with Jesus and I go forth to encounter others. If one of these movements is missing, the heart no longer beats, it can no longer live. The heart of the catechist receives the gift of the kerygma, and in turn offers it to others as a gift. What a little word: “gift”! The catechist is conscious of having received a gift, the gift of faith, and he or she then gives that gift in turn to others. This is something beautiful. We don’t keep a percentage for ourselves! Whatever we receive, we give! This is not commerce! It is not a business! It is pure gift: a gift received and a gift given. And the catechist is right there, at the centre of this exchange of gifts. That is the nature itself of the kerygma: it is a gift that generates mission, that compels us to go beyond ourselves. Saint Paul says that “the love of Christ compels us”, but this “compels us” can also be translated as “possesses us”. And so it is: love attracts us and sends us; it draws us in and gives us to others. This tension marks the beating of the heart of the Christian, especially the heart of the catechist. Let us all ask ourselves: Is this what causes my heart to beat as a catechist, union with Christ and encounter with others? With this movement of “systole and diastole”? Are we being fed by our relationship with the Lord, so that we can bring him to others, and not to keep it for ourselves? I’ll tell you, I don’t understand how a catechist can remain stationary, without this movement. I don’t understand! 3. The third element – three! – is along these lines: starting anew with Christ means not being afraid to go with him to the outskirts. Here I think of the story of Jonah, a really interesting figure, especially for these times of great change and uncertainty. Jonah is a devout man, with a tranquil and ordered life, which causes him to have a clear‐cut way of seeing things and to judge everything and everyone accordingly. He has it all figured out: this is the truth! He is rigid! So, when the Lord called him and told him to go and preach to Nineveh, the great pagan city, Jonah doesn’t like it. “Go there? But I have the whole truth here!” He doesn’t like it. Nineveh is outside his comfort zone; it is on the outskirts of his world. So he escapes, he sets off for Spain; he runs away and boards a ship that will take him there. Go and re‐read the Book of Jonah! It is short, but it is a very instructive parable, especially for those of us in the Church. What does all this teach us? It teaches us not to be afraid to pass beyond our comfort zone and to follow God, because God is always pushing, pressing forward. But do you know something? God is not afraid! Do you realize this? He isn’t afraid. He is always bigger than our little way of seeing things! God is not afraid of the outskirts. If you go to the outskirts, you will find him there. God is always faithful and creative. But, really,
is there such a thing as a catechist who is not creative? Creativity is what sustains us as catechists. God is creative, he is not closed, and so he is never inflexible. God is not rigid! He welcomes us; he meets us; he understands us. To be faithful, to be creative; we need to be able to change. To change! And why must I change? So that I can adapt to the situations in which I must proclaim the Gospel. To stay close to God, we need to know how to set out, we must not be afraid to set out. If a catechist gives in to fear, then he or she is a coward. If a catechist has an easy time of it, he or she will end up being a statue in a museum. We have a lot of these! Please, no more statues in the museum! If a catechist is rigid, he or she will dry up and wither. I ask you: does any of you want to be a coward, a statue in a museum, dried up and withered? Is that what you want to be? [the catechists reply: No!] No? Are you sure? Good! I am now going to say something I have already said many times before, but it comes from the heart. Whenever we Christians are enclosed in our groups, our movements, our parishes, in our little worlds, we remain closed, and the same thing happens to us that happens to anything closed: when a room is closed, it begins to get dank. If a person is closed up in that room, he or she becomes ill! Whenever Christians are enclosed in their groups, parishes, movements, they take ill. If a Christian goes to the streets, or to the outskirts, he or she may risk the same thing that can happen to anyone out there: an accident. How often have we seen accidents on the road! But I am telling you: I would prefer a thousand times over a bruised Church than an ill Church! A Church, a catechist, with the courage to risk going out, and not a catechist who is studious, knows everything, but is always closed: such a person is not well. And sometimes he is not well in the head…. Francis ADDRESS TO PARTICIPANTS IN THE PILGRIMAGE OF CATECHISTS ON THE OCCASION OF THE YEAR OF FAITH AND OF THE INTERNATIONAL CONGRESS ON CATECHESIS 27 September 2013 © Copyright 2013 ‐ Libreria Editrice Vaticana See the full document: Francis ‐ ADDRESS TO PARTICIPANTS IN THE PILGRIMAGE OF CATECHISTS ON THE OCCASION OF THE YEAR OF FAITH AND OF THE INTERNATIONAL CONGRESS ON CATECHESIS ‐ 27 September 2013 Other texts: Francis ‐ See APOSTOLIC EXHORTATION "EVANGELII GAUDIUM" [193‐195] ‐ 24 November 2013
COMMENT
This Sunday’s Gospel recounts the beginnings of the public life of Jesus in the cities and villages of Galilee. His mission does not begin in Jerusalem, the religious centre and also the social and political centre, but in an area on the outskirts, an area looked down upon by the most observant Jews because of the presence in that region of various foreign peoples; that is why the Prophet Isaiah calls it “Galilee of the nations” (Is 9:1). It is a borderland, a place of transit where people of different races, cultures, and religions converge. Thus Galilee becomes a symbolic place for the Gospel to open to all nations. From this point of view, Galilee is like the world of today: the co‐presence of different cultures, the necessity for comparison and the necessity of encounter. We too are immersed every day in a kind of “Galilee of the nations”, and in this type of context we may feel afraid and give in to the temptation to build fences to make us feel safer, more protected. But Jesus teaches us that the Good News, which he brings, is not reserved to one part of humanity, it is to be
communicated to everyone. It is a proclamation of joy destined for those who are waiting for it, but also for all those who perhaps are no longer waiting for anything and haven’t even the strength to seek and to ask. Starting from Galilee, Jesus teaches us that no one is excluded from the salvation of God, rather it is from the margins that God prefers to begin, from the least, so as to reach everyone. He teaches us a method, his method, which also expresses the content, which is the Father’s mercy. “Each Christian and every community must discern the path that the Lord points out, but all of us are asked to obey his call to go forth from our own comfort zone in order to reach all the ‘peripheries’ in need of the light of the Gospel” (Apostolic Exhortation, Evangelii Gaudium, n. 20). Jesus begins his mission not only from a decentralized place, but also among men whom one would call, refer to, as having a “low profile”. When choosing his first disciples and future apostles, he does not turn to the schools of scribes and doctors of the Law, but to humble people and simple people, who diligently prepare for the coming of the Kingdom of God. Jesus goes to call them where they work, on the lakeshore: they are fishermen. He calls them, and they follow him, immediately. They leave their nets and go with him: their life will become an extraordinary and fascinating adventure. Francis ANGELUS 26 January 2014 © Copyright 2014 ‐ Libreria Editrice Vaticana See the full document: Francis ‐ ANGELUS ‐ 26 January 2014
SETTEMBER
UNIVERSAL INTENTION – SEPTEMBER
That opportunities for education and employment may increase for all young people.
This is the second city in Italy that I have visited. It is curious: both of them, the first one and this one, are on islands. In the first I saw the suffering of so many people on a quest, risking their life, their dignity, their livelihood, their health: the world of refugees. And I saw the response of that city which — as an island — did not want to isolate itself and receives them, makes them its own. It gives us an example of hospitality: suffering meets with a positive response. In this second city, an island that I am visiting, I here too find suffering. Suffering which, as one of you has said, “weakens you and ends by robbing you of hope”. It is a form of suffering, the shortage of work — that leads you — excuse me if I am
coming over a little strong but I am telling the truth — to feel that you are deprived of dignity! Where there is no work there is no dignity! And this is not only a problem in Sardinia — but it is serious here! — it is not only a problem in Italy or in certain European countries, it is the result of a global decision, of an economic system which leads to this tragedy; an economic system centred on an idol called “money”. God did not want an idol to be at the centre of the world but man, men and women who would keep the world going with their work. Yet now, in this system devoid of ethics, at the centre there is an idol and the world has become an idolater of this “god‐money”. Money is in command! Money lays down the law! It orders all these things that are useful to it, this idol. And what happens? To defend this idol all crowd to the centre and those on the margins are done down, the elderly fall away, because there is no room for them in this world! Some call this habit “hidden euthanasia”, not caring for them, not taking them into account.... “No, let’s not bother about them...”. And the young who do not find a job collapse, and their dignity with them. Do you realize that in a world where youth — two generations of young people — have no work that this world has no future Why? Because they have no dignity! Is is hard to have dignity without work. This is your difficulty here. This is the prayer you were crying out from this place: “work”, “work”, “work”. It is a necessary prayer. Work means dignity, work means taking food home, work means loving! To defend this idolatrous economic system the “culture of waste” has become established; grandparents are thrown away and young people are thrown away. And we must say “no” to this “culture of waste”. We must say “we want a just system! A system that enables everyone to get on”. We must say: “we don’t want this globalized economic system which does us so much harm!”. Men and women must be at the centre as God desires, and not money! I have written a few things down for you, but on seeing you these words came to me. I shall give the bishop this written text as if they had been spoken; but I preferred to tell you what welled up from my heart, as I look at you now! You know, it is is easy to say don’t lose hope. But to all, to you all, those who have work and those who don’t, I say “do not let yourself be robbed of hope! Do not let yourselves be robbed of hope!”. Perhaps hope is like embers under the ashes; let us help each other with solidarity, blowing on the ashes to rekindle the flame. But hope carries us onwards. That is not optimism, it is something else. However hope does not belong to any one person, we all create hope! We must sustain hope in everyone, among all of you and among all of us who are far away. Hope is both yours and ours. It is something that belongs to everyone! This is why I am saying to you: “do not let yourselves be robbed of hope!”. But let us be cunning, for the Lord
tells us that idols are more clever than we are. The Lord asks us to have the wisdom of serpents and the innocence of doves. Let us acquire this cunning and call things by their proper name. At this time, in our economic system, in our proposed globalized system of life there is an idol at the centre and this is unacceptable! Let us all fight so that there may be men and women, families, all of us at the centre — at least of our own life — so that hope can make headway.... “Do not let yourselves be robbed of hope!”. Francis MEETING WITH WORKERS 22 September 2013 © Copyright 2013 ‐ Libreria Editrice Vaticana See the full document: Francis ‐ MEETING WITH WORKERS ‐ 22 September 2013 Other texts: Francis ‐ GENERAL AUDIENCE ‐ 1st May 2013
COMMENT
The world has been gifted to us, and to create fully aware and responsible human beings is a task for everyone. The Pope has invited us to strive to create formation and employment opportunities for young people everywhere. The latent angst experienced by millions of youths around the world, the result of desperation caused by the lack of possibilities their future presents, kills joy and the desire to look forward with hopeful eyes. Hope should not be a condition of possibility, it should be the principle and foundation of education for present generations, aimed towards a secure future. Teaching how to live, beyond competition, and to understand the rights of every individual, should be central to the education of younger people seeking to make a start in life. Endorsement of this principle must go beyond law itself and the possibility of violation. It must be a permanent desire which inspires us to change our cries of woe into joy. To hope is a human task, it is the breath which uplifts us and launches us into life. This responsibility cannot be an illusion or a political promise. It must be a pact of alliance. It must be respect which manifests as a gift of service, above all, beginning with men and women who act as pillars of leadership for everyone. We are invited to make amends for the hopes of those who gave their lives and at the end of their days were discarded. Justice and law cry out for compensation for the rights of those who fight for the sons and daughters of the present. It is fundamental that we realise that all of us experience the illusion of youth. Some spend their youth in a comfortable cradle. Others have to migrate in search of a better life in order to keep hoping and to nourish the flame for those left behind. Today, too, humanity continues on and new youths start searching every day. To offer them a welcoming place where they can receive an education and find work is a task for those who have already begun the adventure of growth. We are invited to construct a world of opportunities for everyone. The accumulation of riches in the Epulon story teaches us that life is fleeting and that all of us desire to have more than each one of us needs. We must build a different world, where money and material things do not possess us, and we are free of them to share them with others. A selfish or idolatry ‘awareness’ of money and things must not substitute ethical and moral principles and the right to life for all. In terms of progress we are living through an era of the greatest advancements in the whole history of humanity. But can we say the same in terms of human development? This is impossible to say, when a few rob the hope of future generations watching over an idol called money in “Babel‐like” towers. Increasingly life must be elevated by something greater than our human possibilities. God continues to show Himself and we can see the truth ever more clearly. Let us make this truth something more than a condition of possibility. The Pope invites us to light the flame of hope, “hope is like the embers under the ashes, let us help with solidarity, blowing on the ashes, so that the fire is rekindled”. The awareness of feeling ourselves human with an
“accomplished” path, does not place us at the top of creation. It is entirely the contrary, we are called upon to participate and to care responsibly for the construction of a world of opportunities and occupations for young people today. Fr Jesús María Lora, SJ Former MEJ Director, Dominican Republic
EVANGELIZATION INTENTION – SEPTEMBER
That catechists may give witness by living in a way consistent with the faith they proclaim. I am pleased that this meeting was organized for the Year of Faith. Catechesis is a pillar of faith education and we need good catechists! Thank you for your service to the Church and in the Church. Even if at times it may be difficult and require a great deal of work, and although the results are not always what we hope for, teaching the faith is something beautiful! It is perhaps the best legacy we can pass on: the faith! To educate in the faith, to make it grow. To help children, young people and adults to know and love the Lord more and more is one of the most exciting aspects of education. It builds up the Church! To “be” catechists! Not to “work” as catechists: this
will not do. I work as a catechist because I like to teach… But unless you “are” a catechist, it is no good! You will not be successful … you will not bear fruit! Catechesis is a vocation: “being a catechist”, this is the vocation, not working as a catechist. So keep this in mind: I didn’t say to do the “work” of catechists, but to “be” catechists, because this is something that embraces our whole life. It means leading people to encounter Christ by our words and our lives, by giving witness. Remember what Benedict XVI said: “The Church does not grow by proselytizing; she grows by attracting others”. And what attracts is our witness. Being a catechist means witnessing to the faith, being consistent in our personal life. This is not easy! We help, we lead others to Jesus with our words and our lives, with our witness. I like to recall what Saint Francis of Assisi used to say to his friars: “Preach the Gospel at all times; if necessary, use words”. Words come… but witness comes first: people should see the Gospel, read the Gospel, in our lives. To “be” a catechist requires love, an ever stronger love for Christ, a love for his holy people. And this love can’t be bought in stores, even in Rome. This love comes from Christ! It is Christ’s gift! And if it comes from Christ, it also starts with Christ, and we too need to start anew with Christ, from the love he gives us. What does this starting anew from Christ mean for a catechist? For you, but also for me, since I am a catechist too? What does it mean? Francis ADDRESS TO PARTICIPANTS IN THE PILGRIMAGE OF CATECHISTS ON THE OCCASION OF THE YEAR OF FAITH AND OF THE INTERNATIONAL CONGRESS ON CATECHESIS 27 September 2013 © Copyright 2013 ‐ Libreria Editrice Vaticana
See the full document: Francis ‐ ADDRESS TO PARTICIPANTS IN THE PILGRIMAGE OF CATECHISTS ON THE OCCASION OF THE YEAR OF FAITH AND OF THE INTERNATIONAL CONGRESS ON CATECHESIS ‐ 27 September 2013
COMMENT
This intention invites us to pray for Catechists so they can live in accordance with what they teach. But what exactly is catechism? We will consider two fundamental church documents which discuss this subject – the General Catechetical Directory and the encyclical of Saint John Paul II, Catechesi tradendae. In these we read that catechism – one of the fundamental ecclesiastical tasks – is a combination of all the efforts made by the Church to put into practice the mission entrusted to the Apostles by the Resurrected Christ: “Make disciples of all nations, and teach them to observe all the commands I gave you” (cf. Mt 28, 19). The ultimate aim of catechism is to put each pupil in contact, in communion and in intimacy with Jesus Christ, with the intention of bringing to maturity, at the appropriate time, the first bonding of each Christian to the Lord, whether it happened at baptism as an infant or from conversion as an adult. Catechism aspires to help all Christians to deepen their knowledge of this Jesus into whose hands they have placed their lives, of the requirements and promises contained in His evangelical message and of the paths that He has traced for those who desire to follow them. Catechism is not merely an education, rather it must become a fully comprehensive formation. Thus, for catechism to be dynamic and efficient, it is necessary to prepare and train catechists endowed with a deep sense of faith, which is consequently expressed throughout their whole lives. It is not simply an issue of the “methods” employed. The soul of every method is a solid spirituality, transparent witness of a Christian life. With good reason we affirm that “nobody can give what they do not already have” and “we educate more by what we do than by what we say”. Consequently the catechist must make a genuine effort so that his or her cultural formation, social conditions and lifestyle do not become obstacles in the path of faith. They should be inspired by the way of proceeding used by Jesus. The persuasive force of Jesus, truly unique, is totally clear since his words are always connected to His life. All of this was ongoing teaching. It is only in intimate union with Jesus that catechists encounter the light and power for authentic catechesis. Growth in faith and maturity in Christian life is the work of the Holy Spirit. This is why every catechist must become aware of how this acts as a living and pliant instrument for each one of them. Furthermore, Mary the Blessed Mother also exerts a special role in the dynamic of catechism. Through a singular vocation, she saw her son Jesus “increased in wisdom, in stature, and in favour with God” (cf. Lk 2, 52). He was formed by His Mother in adoration of the Father in heaven, in human awareness of the Gospel and the plan that God has for His people. He was incarnated in her, and later listened to her throughout his early life in Nazareth. She was in fact the first of the disciples of her Son since nobody was taught by God so deeply. It is true that Mary was a living embodiment of catechism. Fr Javier García Ruiz de Medina, SJ AP National Secretary, Spain
OCTOBER
UNIVERSAL INTENTION – OCTOBER That human trafficking, the modern form of slavery, may be eradicated.
Today, there is one area I would like to consider with you which concerns me deeply and which currently threatens the dignity of persons, namely, human trafficking. Such trafficking is a true form of slavery, unfortunately more and more widespread, which concerns every country, even the most developed. It is a reality which affects the most vulnerable in society: women of all ages, children, the handicapped, the poorest, and those who come from broken families and from difficult situations in society. In a particular way, we Christians recognize in them the face of Jesus Christ, who identified himself with the least and those most in need. Others, who do not profess a religious faith, in the name of our
common humanity share our compassion for their sufferings and strive to liberate them and alleviate their wounds. Together we can and must employ our energies so that these women, men and children can be freed, thus putting an end to this horrible trade. It is believed that there are millions of victims of forced labour, victims of human trafficking for the purposes of manual work and of sexual exploitation. This cannot continue. It constitutes a grave violation of the human rights of those victimized and is an offense against their dignity, as well as a defeat for the worldwide community. People of good will, whether or not they profess religious beliefs, must not allow these women, men and children to be treated as objects, to be deceived, raped, often sold and resold for various purposes, and in the end either killed or left devastated in mind and body, only to be finally thrown away or abandoned. It is shameful. Human trafficking is a crime against humanity. We must unite our efforts to free the victims and stop this increasingly aggressive crime which threatens not only individuals but the basic values of society and of international security and justice, to say nothing of the economy, and the fabric of the family and our coexistence. What is called for, then, is a shared sense of responsibility and firmer political will to gain victory on this front. Responsibility is required towards those who have fallen victim to trafficking in order to protect their rights, to guarantee their safety and that of their families, and to prevent the corrupt and criminals from escaping justice and having the last word over the lives of others. Suitable legislative intervention in the countries of origin, transit and arrival, which will also facilitate orderly migration, can diminish this grave problem. Governments and the international community, upon whom it chiefly falls to prevent and avert this situation, have not failed to take measures at various levels to stop it, and to protect and provide help to the victims of this crime, which, not infrequently is related to the narcotics and arms trade, the transport of undocumented migrants, and organized crime. It must be admitted, sadly, that sometimes workers in the public sector and members of organizations involved in peace missions have also had a part in it. In order to achieve positive results, the efforts to combat human trafficking must also be effective on the cultural level and through communications. It is precisely on this level that we need to make a good examination of conscience: how many times have we permitted a human being to be seen as an object, to be put on show in order to sell a product or to satisfy an immoral desire? The human person ought never to be sold or bought as if he or she were a commodity. Whoever uses human persons in this way and exploits them, even if indirectly, becomes an accomplice of this injustice. Your Excellencies, it has been my intention to share with you these thoughts regarding a social scourge of our time, because I believe in the value and the power of a concerted commitment to combat it. I therefore
urge the international community to devise a more united and effective strategy against human trafficking so that, in every part of the world, men and women may never be used as instruments, but always be respected in their inviolable dignity. Francis ADDRESS TO THE NEW AMBASSADORS ACCREDITED TO THE HOLY SEE ON THE OCCASION OF THE PRESENTATION OF THE LETTERS OF CREDENCE 12 December 2013 © Copyright 2013 ‐ Libreria Editrice Vaticana See the full document: FRANCIS ‐ ADDRESS TO THE NEW AMBASSADORS ACCREDITED TO THE HOLY SEE ON THE OCCASION OF THE PRESENTATION OF THE LETTERS OF CREDENCE ‐ 12 December 2013
COMMENT
Pope Francis has said that human trade is a "vile activity, a disgrace to our societies that claim to be civilized. Exploiters and clients at all levels should make a serious examination of conscience both in the first person and before God". For this reason, he added, "today the Church is renewing her urgent appeal that the dignity and centrality of every individual always be safeguarded, with respect for fundamental rights". (Address to participants at the Plenary Assembly of the Pontifical Council for the Pastoral Care of Migrants and Itinerant People, 24 May 2013)
Why is the Pope so concerned about the issue of human trafficking? Why has he used such strong expressions on numerous occasions, calling it "a crime against humanity" and "a social plague of our times", in addition to the eloquent appeals we read in this section of our reflections? There is no lack of reasons. The figures of this modern slavery are bloodcurdling ‐
• According to the United States Department of State annual report on human trafficking (“Trafficking in persons report” TIP, 2012), there are 20.9 million adults and children in the world who are subject to forced labour or prostitution.
• Human trafficking is worth around 32 billion dollars a year, the same amount generated by weapons smuggling.
• Ninety‐eight percent of the victims of the illegal sex trade are women and young girls. What exactly is human trafficking? Trafficking in persons is "the recruitment, transportation, transfer, harbouring or receipt of persons, by means of threat or use of force or other forms of coercion, of abduction, of fraud, of deception, of the abuse of power or of a position of vulnerability or giving or receiving payments or benefits to a person in control of the victim, for the purpose of exploitation" (United Nations, Palermo Convention). There are three kinds of human trafficking: • For sexual exploitation (79 percent) • For forced labour (18 percent) • For organ transplants (3 percent) Out of a thousand stories we will quote one –
Her name is Krina. She is 24 years old and has a lot of dreams, although her face is hardened by suffering. She is Rumanian, from a family living at the margins. She barely attended school as she needed to work. She was married off at the age of 14 and the wedding was a failure. Later, with another partner, she experienced the hell of ill treatment and got used to being harassed and humiliated. What could she expect from life? One day, when she was still a minor, she was approached by a man who offered her work abroad. She accepted to get away. For over five years she was bought and sold by traders in women. Her body still bears the marks of her attempts to escape and to commit suicide.
The Pope calls upon us to commit to the struggle to eradicate this evil and help to restore the dignity of those who have been violently deprived of their right to happiness. What can we do to counteract human trafficking? Three things we can do are .......
• Help to raise awareness, educate society and talk about the issue, especially to healthcare personnel and the police.
• Shelter, protect and assist the victims, if the occasion arises. • Advocacy: influence our society to change and to enforce existing laws.
The Apostleship of Prayer commits to working together with the Pope in harmony with this great concern in his heart. Claudio Barriga, SJ Former AP / EYM Director General Delegate in Rome
FOR EVANGELIZATION INTENTION – OCTOBER That with a missionary spirit the Christian communities of Asia may announce the Gospel to those who are still awaiting it.
Through this conference, I hope you would experience again the loving presence of Jesus in your lives, that you would love the Church more and that you would share the Gospel to all people with humility and joy. Don’t get tired of bringing the mercy of the Father to the poor, the sick, the abandoned, the young people and families. Let Jesus be known in the world of politics, business, arts, science, technology and social media. Let the Holy Spirit renew the creation and bring forth justice and peace in the Philippines and in the great continent of Asia that is close to my heart.
Francis VIDEO MESSAGE ON THE OCCASION OF THE FIRST PHILIPPINE CONFERENCE ON THE NEW EVANGELIZATION 18 October 2013
© Copyright 2013 ‐ Libreria Editrice Vaticana See the full document: FRANCIS ‐ VIDEO MESSAGE ON THE OCCASION OF THE FIRST PHILIPPINE CONFERENCE ON THE NEW EVANGELIZATION ‐ 18 October 2013
* * * 21. The Gospel joy which enlivens the community of disciples is a missionary joy. The seventy‐two disciples felt it as they returned from their mission (cf. Lk 10:17). Jesus felt it when he rejoiced in the Holy Spirit and praised the Father for revealing himself to the poor and the little ones (cf. Lk 10:21). It was felt by the first converts who marvelled to hear the apostles preaching “in the native language of each” (Acts 2:6) on the day of Pentecost. This joy is a sign that the Gospel has been proclaimed and is bearing fruit. Yet the drive to go forth and give, to go out from ourselves, to keep pressing forward in our sowing of the good seed, remains ever present. The Lord says: “Let us go on to the next towns that I may preach there also, for that is why I came out” (Mk 1:38). Once the seed has been sown in one place, Jesus does not stay behind to explain things or to perform more signs; the Spirit moves him to go forth to other towns. 22. God’s word is unpredictable in its power. The Gospel speaks of a seed which, once sown, grows by itself, even as the farmer sleeps (Mk 4:26‐29). The Church has to accept this unruly freedom of the word, which accomplishes what it wills in ways that surpass our calculations and ways of thinking. 23. The Church’s closeness to Jesus is part of a common journey; “communion and mission are profoundly interconnected”.[20] In fidelity to the example of the Master, it is vitally important for the Church today to go forth and preach the Gospel to all: to all places, on all occasions, without hesitation, reluctance or fear. The joy of the Gospel is for all people: no one can be excluded. That is what the angel proclaimed to the shepherds in Bethlehem: “Be not afraid; for behold, I bring you good news of a great joy which will come to all the people (Lk 2:10). The Book of Revelation speaks of “an eternal Gospel to proclaim to those who dwell on earth, to every nation and tongue and tribe and people” (Rev 14:6). Francis APOSTOLIC EXHORTATION "EVANGELII GAUDIUM" 24 November 2013 © Copyright 2013 ‐ Libreria Editrice Vaticana See the full document: Francis ‐ APOSTOLIC EXHORTATION "EVANGELII GAUDIUM" ‐ 24 November 2013
COMMENT
Asia is considered as a melting pot, a convergence of different nationalities, cultures, religions, and social and political principles. It is a fusion bowl (a culinary term about mixture of various dishes in a bowl). This is how Asia can be described in its modern era. This mixture can be pictured in one of its cities’ commuter’s train. The scene is about a group of traveling people. The bunch is composed of the following: A man who is wearing a coat and a tie obviously going for work; a woman with dark glasses on her head and a designer’s bag slung on her shoulders; a group of young people with gigantic earphones, humming and swaying their heads, while
others have their eyes fixed on their smart phones; an old man carrying a big bag of empty plastic water bottles and a old news paper that he probably intends to sell on a junk shop; there is this old lady on a wheelchair assisted by a caregiver seemingly from another country; a young boy ready for school whose bag bigger than him was carried by a domestic helper obviously from another country; and the rest whose looks, concerns, and professions highlight the fusion, the image of Asia we have. In an internet article of AsiaNews.it, Cardinal Luis Antonio Tagle of Manila, during the preparation for the Philippine Conference for the New Evangelization mentioned that the said gathering would “lead it’s Asian delegates towards the discovery and rejuvenation of their faith, keeping the Church’s mission of new evangelization in sync with the modern times.” The prelate added: “New evangelization is not just based on mere strategies. They are based on a renewed experience of Jesus.” This renewed experience of Jesus reminds us of two stories in the Gospel of John. First is the invitation of Jesus to his future disciples to “come and see” when he was asked about where he lives ( Jn 1:38‐39). Second is the story of the Samaritan woman at the well (John 4:3‐42). Both of these stories are dialogues, a meeting of the mind and heart through commonalities and indifferences. Let is invite people to where Jesus lives and share Jesus’ story through the scriptures and faith expressions. To come and see means that we Christians should be opened to others enquiry, curiosity, doubts, biases, and unbelief. But most importantly, as mentioned above, is our “renewed experience of Jesus.” In dialogue, we as followers of Christ should exert effort to continuously meet the ever‐living and ever‐present Lord. Seek for ways on how we can improve our knowledge of the scriptures through bible reading, studies and sharing. And how this knowledge of the word of God be applied to our daily lives. Strong in faith, then, let us share Jesus with others. Talk and walk Jesus. Second, let us bring Jesus to others. There are so many ways to do it. Spiritually, we can share Jesus through the mass media. Allow technology to be our tool and make it our ally in evangelization. Never in the history of humanity that messages get across in the speed that we are experiencing now. Jesus should always be “trending” in our conversations. Pastorally, our presence, especially to our brothers and sisters in distress never gets old. Visit hospitals, orphanages, disaster affected areas, prisons, and other places. Jesus did not only send disciples to Samaria, he personally met and eventually changed a life of a woman, who is a seeker turned into believer. Jesus brought with him his understanding and compassion to a woman who looks at Jesus as different from her and whose life evolves in the men she had relations with. She struggles to find her footing in a Man whom she met for the first time, but eventually was changed because of the realization that Jesus can renew her life and be filled with the “living water” he is offering. Let us pray for evangelization and share Jesus’ story and bring his presence to our brothers and sisters in Asia. Fr. Alfredo Rollon, SVD AP National Director Hong Kong
NOVEMBER
UNIVERSAL INTENTION – NOVEMBER
That we may be open to personal encounter and dialogue with all, even those whose convictions differ from our own.
We do well to recall the words of the Second Vatican Council: “The joys and hopes, the grief and anguish of the people of our time, especially of those who are poor or afflicted, are the joys and hopes, the grief and anguish of the followers of Christ as well” (Gaudium et Spes, 1). Here we find the basis for our dialogue with the contemporary world. Responding to the existential issues of people today, especially the young, listening to the language they speak, can lead to a fruitful change, which must take place with the help of the Gospel, the magisterium, and the Church’s social
doctrine. The scenarios and the areopagi involved are quite varied. For example, a single city can contain various collective imaginations which create “different cities”. If we remain within the parameters of our “traditional culture”, which was essentially rural, we will end up nullifying the power of the Holy Spirit. God is everywhere: we have to know how to find him in order to be able to proclaim him in the language of each and every culture; every reality, every language, has its own rhythm. Francis Address to the Leadership of the Episcopal Conferences of Latin America during the General Coordination Meeting 28 July 2013 © Copyright 2013 ‐ Libreria Editrice Vaticana See the full document: Francis ‐ Address to the Leadership of the Episcopal Conferences of Latin America during the General Coordination Meeting ‐ 28 July 2013
COMMENT
Pope Francis continued his reflection on the first book of Samuel (24:3‐21), which recounts the confrontation between Saul and David. “Yesterday,” the Pope reminded those who were present at the morning celebration of Mass, “we heard the word of God, which allowed us to see what jealousy does, what envy does in families and in Christian communities. We saw this story played out in the opposition Saul harboured in his heart against David: so jealous was he that he wanted to kill him”. “Today,” the Pope continued, “the word of God allows us to see another attitude, that of David”, who “knew very well” that he was “in danger; he knew that the king wanted to kill him. And he found himself in a situation
in which he could have killed the king, and the story would have ended there”. And yet “he chose another path”; he preferred “to draw near, to seek to clarify the situation, to explain himself, he chose the path of dialogue to make peace”. Instead, Saul “brooded over bitterness in his heart”. He insulted David “because he believed him to be his enemy. And this bitterness grew in his heart”. Unfortunately, the Pope said, “these imaginings always grow stronger when we listen to them within ourselves. And they create a wall that distances us from the other person”. Ultimately, we end up “isolated in the bitter broth of our resentment”. Yet David, “by the Lord’s inspiration”, breaks this mechanism of hatred “and says no, I want to talk to you”. And thus it is, the Pope explained, "that the path of peace begins, with dialogue”. But, he warned, “dialogue is not easy, it is difficult”. And yet, it is only “with dialogue that we build bridges of peace in relationships rather than walls that distance us”. “For dialogue to occur, what we need above all else is humility. It was David who, in humility, said to the king: look, ‘I could have killed you, I could have done this to you, but I don’t want to do it! I want to be close to you because you are the authority, you are the Lord’s anointed!’”. David’s act was an “act of humility”. We don’t need to raise our voice in order to dialogue “what we need is meekness”. And “we need to consider that the other person has something more that we do”, as David did. Looking at Saul, he said to himself: “He is the Lord’s anointed, he is more important than I am”. We need to do what we prayed for in the opening of Mass: become all things to all”. “Humility, meekness, becoming all things to all” are three basic elements of dialogue. However, the Holy Father noted, even though “it is not written in the Bible, to do this we have to eat a lot of crow: yet we must do it because that’s how peace is made!” Peace is made “with humility and humiliation”, by seeking always to “see in the other person the image of God”. Solutions to so many problems are found “through dialogue in families, in communities, in all quarters”. It requires a readiness to acknowledge to another person: “But listen, excuse me, this is what I thought...”. The right attitude is “to humble oneself: it is always good to make a bridge, always always!”. This is in keeping with the manner of someone who wants “to be Christian”; even if, as the Pope admitted, “it is not easy, it is not easy!”. And yet “Jesus did this, he humbled himself unto the end, he showed us the way”. The Pope then offered another practical piece of advice: to open up dialogue “we need to not allow too much time to pass”. Problems should be addressed “as soon as possible, at the first possible opportunity once the storm has passed”. Right away, we need “to draw near in dialogue, because time makes walls grow, as it makes weeds grow and impede the growth of the wheat. Once walls have grown, reconciliation is so difficult; it is so difficult!”. The Bishop of Rome made reference to the Berlin Wall, which for many years had been an element of division, and he noted that the possibility “also exists in our hearts” of becoming like Berlin, of putting up a wall against others. Hence the Holy Father’s invitation “not to let too much time pass” and “to seek peace as soon as possible”. In particular, the Pope wished to speak to spouses: “It is normal for you to argue, it is normal”. Seeing a smile from several couples who were present at morning Mass, he reminded them that “in marriage there are arguments, and sometimes even plates go flying”. However, he advised, “never end the day without making peace; without talking, which sometimes only takes a small gesture”. “I am afraid of these walls that grow each day and breed resentment and even hatred,” the Pope said. He again pointed to young David: “he could have gotten perfect revenge”, he could have killed the king, but “he chose the path of dialogue with humility, meekness, sweetness”. Pope Francis concluded by asking “St Francis di Sales, the Doctor of gentleness and sweetness” to give “all of us the grace to build bridges with others, and never walls”. Francis MORNING MEDITATION IN THE CHAPEL OF THE DOMUS SANCTAE MARTHAE 24 January 2014 © Copyright 2013 ‐ Libreria Editrice Vaticana
FOR EVANGELIZATION INTENTION – NOVEMBER
That pastors of the Church, with profound love for their flocks, may accompany them and enliven their hope.
I would like to conclude with a word too on one of the important aspects, at least for the vast majority, of your service as papal representatives: collaboration with the bishops' provisions. You know the famous expression that indicates a basic criterion in the choice of the person who must govern: si sanctus est oret pro nobis, si doctus est doceat nos, si prudens est regat nos — if he is holy let him pray for us, if he is learned, let him teach us, if he is prudent let him govern us. In the delicate task of carrying out the investigation required prior to making episcopal appointments, be careful that the candidates are pastors close to the people: this is the first criterion. Pastors close to the people. He is a great theologian, has a
learned mind: Let him go to university where he will do such great good! Pastors! We need them! May they be fathers and brothers, may they be gentle, patient and merciful; may they love poverty, interior poverty, as freedom for the Lord, and exterior poverty, as well as simplicity and a modest lifestyle; may they not have the mindset of “princes”. Be careful that they are not ambitious, that they are not in quest of the episcopate. It is said that at an early audience Blessed John Paul II was asked by the Cardinal Prefect of the Congregation of Bishops about the criterion for the selection of candidates for the episcopate, and the Pope said with his special voice: “the first criterion: volentes nulumus”. Those who seek the episcopate.... no, they won’t do. And may they be bridegrooms of one Church, without being constantly on the lookout for another. May they be able to “watch over” the flock that will be entrusted to them, in other words to care for all that keeps it united; to “monitor” it, to be on the alert for dangers that threaten it, to nurture hope, so that hearts may be filled with sunshine and light, to sustain lovingly and patiently the plans God brings about among his People. Let us think of St Joseph who watched over Mary and Jesus, of his care for the family God had entrusted to him, and of the attentive gaze with which he guided it to avoid the perils on the way. For this reason may pastors know how to be in front of the flock to show it the way, in the midst of the flock to keep it united, and behind the flock to prevent anyone from being left behind and because the flock itself has, so to speak, a “good nose” for finding the way. This is how the pastor must move! Francis ADDRESS TO PARTICIPANTS IN THE PAPAL REPRESENTATIVES' DAYS 21 June 2013 © Copyright 2013 ‐ Libreria Editrice Vaticana See the full document: Francis ‐ ADDRESS TO PARTICIPANTS IN THE PAPAL REPRESENTATIVES' DAYS ‐ 21 June 2013
COMMENT
Aparecida considered Pastoral Conversion to be a necessity. This conversion involves believing in the Good News, believing in Jesus Christ as the bearer of God’s Kingdom as it breaks into the world and in his victorious presence over evil, believing in the help and guidance of the Holy Spirit, believing in the Church, the Body of Christ and the prolonging of the dynamism of the incarnation. Consequently, we, as pastors, need to ask questions about the actual state of the Churches which we lead. These questions can serve as a guide in examining where the dioceses stand in taking up the spirit of Aparecida; they are questions which we need to keep asking as an examination of conscience. 1. Do we see to it that our work, and that of our priests, is more pastoral than administrative? Who primarily benefits from our efforts, the Church as an organization or the People of God as a whole? 2. Do we fight the temptation simply to react to complex problems as they arise? Are we creating a proactive mindset? Do we promote opportunities and possibilities to manifest God's mercy? Are we conscious of our responsibility for refocusing pastoral approaches and the functioning of Church structures for the benefit of the faithful and society? 3. In practice, do we make the lay faithful sharers in the Mission? Do we offer them the word of God and the sacraments with a clear awareness and conviction that the Holy Spirit makes himself manifest in them? 4. Is pastoral discernment a habitual criterion, through the use of Diocesan Councils? Do such Councils and Parish Councils, whether pastoral or financial, provide real opportunities for lay people to participate in pastoral consultation, organization and planning? The good functioning of these Councils is critical. I believe that on this score, we are far behind. 5. As pastors, bishops and priests, are we conscious and convinced of the mission of the lay faithful and do we give them the freedom to continue discerning, in a way befitting their growth as disciples, the mission which the Lord has entrusted to them? Do we support them and accompany them, overcoming the temptation to manipulate them or infantilize them? Are we constantly open to letting ourselves be challenged in our efforts to advance the good of the Church and her mission in the world? 6. Do pastoral agents and the faithful in general feel part of the Church, do they identify with her and bring her closer to the baptized who are distant and alienated? As can be appreciated, what is at stake here are attitudes. Pastoral Conversion is chiefly concerned with attitudes and reforming our lives. A change of attitudes is necessarily something ongoing: “it is a process”, and it can only be kept on track with the help of guidance and discernment. It is important always to keep in mind that the compass preventing us from going astray is that of Catholic identity, understood as membership in the Church. Francis Address to the Leadership of the Episcopal Conferences of Latin America during the General Coordination Meeting 28 July 2013 © Copyright 2013 ‐ Libreria Editrice Vaticana See the full document: Francis ‐ Address to the Leadership of the Episcopal Conferences of Latin America during the General Coordination Meeting ‐ 28 July 2013