Dear brothers and sisters, Happy Sunday!

Today’s Gospel (Mt 9:36–10:8) brings us a great gift, for it draws all who hear it into Jesus’ gaze: it is a story that bears witness to the attentiveness of this gaze, as well as telling us what the Lord sees. We read, in fact, that Christ “When he saw the crowds, he had compassion for them, because they were harassed and helpless” (v. 36). Having become our brother, the Son of God looks at the people, he looks at humanity: he sees the oppression that burdens and the violence that causes strength to fade. He sees the wounds of war and the emptiness of consumerism. He sees faces reduced to masks, families torn apart by evil, and young people misled by false ideals. Jesus sees and loves. He loves and suffers for and with us: his compassion expresses not only fraternal closeness, but his desire to redeem.

For he knows our hearts and cares for us. Looking upon so many people like “sheep without a shepherd” (v. 36), Christ devotes himself to all as the Good Shepherd and, as Lord of the harvest, sends workers into the field of the world (cf. v. 38). What is their task? They must offer God’s comfort to those who suffer by bringing charity where there is misery, hope where there is affliction, faith where there is distrust.

The Gospel lists the names of the first twelve “workers:” they are disciples made apostles, that is, missionaries and preachers. Among them, the first we find is Simon, called Peter. But we also find Judas Iscariot, named last, to remind us that one can follow Jesus and betray him. Even so, the Gospel remains for all a living and true word. The Good News that spans the centuries is the same, always young, fresh, and liberating: “The Kingdom of Heaven has come near!” (Mt 10:7). Yes, it is near because in Jesus Christ, God draws near to every man and woman, to every people and nation. When this Gospel is proclaimed and lived out, evil crumbles like a disease that passes away (cf. v. 8), like a night giving way to dawn, like death conquered by the risen One.

This is how Jesus’ gaze transforms reality. Filled with love, his initiative gives birth to a new people, the Church, called to continue the mission of the apostles: “You received without payment; give without payment” (v. 8). Yes, Jesus’ gift is entirely gratis, for its value exceeds all measure: it is impossible to merit or “buy” it. This grace is the beautiful name of God’s mercy, which seeks us out wherever we are, to draw us to himself. “Ask the Lord of the harvest, therefore, to send out workers into his harvest” (Mt 9:38)!

Dear friends, the task of evangelization springs from God’s gift, which in Christ becomes forgiveness for the world, service to the least and the poor, and a commitment to justice. Let us invoke the help of the Virgin Mary, full of grace, so that we may respond with joy and courage to the mission to which Jesus calls us.

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After the Angelus prayer

Dear brothers and sisters,

First of all, I express my gratitude to the Lord for the Apostolic Journey he has allowed me to undertake in Spain. I also thank the Spanish people who have welcomed me with great enthusiasm and devotion. I am especially grateful to His Majesty the King; I affectionately thank the Bishops, all the communities I visited and the entire Church in Spain. Que Dios bendiga siempre a España!

I would also like to recall some of the newly beatified: the diocesan priests Václav Drbola and Jan Bula, from Moravia; and Jan Šwierc and eight companions, Polish Salesian priests. All were beatified as martyrs, as victims of the persecution by totalitarian regimes because of their fidelity to Christ. Yesterday in Mato Grosso, Brazil, Nazareno Lanciotti, a Roman missionary priest, was also beatified; he too was a martyr, for he defended the poorest in the name of the Gospel. May the example and intercession of these courageous witnesses sustain the mission of priests and of the entire Church.

I assure the people of the Philippines, struck a few days ago by a powerful earthquake, of my closeness. I pray for the deceased and their families, for the wounded and for all those suffering because of this disaster.

And now I extend my greetings to all of you, Romans and pilgrims from various countries!

I greet the members of the International Commission for Dialogue between the Disciples of Christ and the Catholic Church. May your reflections help us to grow in communion.

I greet the pilgrims from the United States of America, in particular the faithful from New Jersey and the Carrollton School of the Sacred Heart in Miami, Florida. I greet the confirmands from Bergamo, the “Casa di Maria” Community — whom Pope Francis called “the children of the Immaculate”— and the parish groups from Santa Maria delle Grazie and Santa Francesca Cabrini in Rome.

I wish all of you a happy Sunday!

The Lord is the refuge of the poor (cf. Ps 14,6)

1. The Lord is a refuge for the poor (cf. Ps 14:6). The words of the Psalmist point the way forward as we prepare for the 10th World Day of the Poor. Once again, we must return to the Word of God to reaffirm the importance of the poor in the life of the Church. The words of the Psalm serve as a standard for Christian living because they reveal the face of God and acknowledge human poverty. Indeed, at a dramatic moment in history — the destruction of the Temple in Jerusalem — the people felt deprived of God’s presence and experienced unprecedented material and moral misery.

To every generation, this Word appears in all its relevance. From the very beginning, it reveals the contradiction into which we still so often fall today. The first observation, in fact, is this: “Fools say in their hearts, ‘There is no God.’ They are corrupt, they do abominable deeds; there is no one who does good” (Ps 14:1). It highlights the contrast between those who act wisely and those who, on the other hand, go through life as if there were nothing greater than themselves. Sadly, we see that even today there is widespread social injustice arising from arrogant corruption, which is as deplorable as it is discriminatory. The loss of a sense of the transcendent in daily life is no longer so much a theoretical denial of God’s existence; rather, it is evident in the failure to take his goodness and mercy into account in the pursuit of personal and social justice.

The poor are the first to suffer the consequences, and it is no coincidence that their numbers are growing in many societies. The absence of God no longer places people side by side in mutual respect, but places one above the other in a relationship of domination and oppression. Thus, a desecrating logic of abuse and exclusion is laid bare, one that marginalizes and humiliates. Not only individuals but entire populations find themselves in this condition. The words of the Psalm still ring true: They “eat up my people as they eat bread” (Ps 14:4).

2. Today, the poor’s cry for justice is silenced by a multitude of increasingly subtle tactics, to the point of rendering voiceless their every effort to make their demands heard. The digital world exacerbates prejudice against them and reinforces the veil of indifference surrounding their plight. The poor have no choice but to cry out to God (cf. Ps 34:7) and bring their lament before him, certain that they will be heard because God is faithful and rich in mercy. Even today, those who are oppressed, humiliated and defenseless grow in the certainty that they must entrust themselves to God, filled with faith and expectation. In this complete surrender, a sense of one’s own dignity blossoms anew; they recognize sisters and brothers with whom to share their dreams, and hope quietly becomes reality. Taking refuge in God means finding true and lasting protection — the kind that the powerful cannot guarantee and prefer to deny.

The poor, however, are more able than others to recognize what is essential, because they live on the essentials. More like Christ than anyone else, they recognize God as their refuge even when circumstances seem to contradict this, and they are filled with hope for his justice, which will not be long in coming. In the night of abandonment and loneliness, the poor “live in the shelter of the Most High” (cf. Ps 91:1). All who are afflicted, all who suffer injustice and are wronged, all who are in suffering and pain, all who are lonely and without a sense of purpose in life can find consolation and renewed motivation in the Lord.

3. That God is their refuge is not merely a promise; it becomes a reality in the person of Jesus Christ. God dwells among us through the Incarnation of the Son, who makes concrete and visible the refuge for which we hope. Jesus Christ is truly God’s refuge for the poor. Through his obedience to the Father, he descends to the lowest point, where the least of these are found. He reaches out to everyone and offers each a safe refuge: “Come to me, all you that are weary and are carrying heavy burdens, and I will give you rest” (Mt 11:28). In Jesus, God not only protects but shares in human poverty all the way to the cross.  

The poor of our day are the forgotten and the marginalized: robbed not only of bread, but also of a voice and a face. May they encounter the Son of God, who draws near to everyone without neglecting anyone. May they encounter him, first and foremost, in those who call themselves Christians. In the Church, his Body, it is Jesus who offers bread and friendship; he brings light and opens a horizon of hope; he calls each person by name and restores dignity to all. Jesus of Nazareth is God’s gift to the poor. In him, all promises become reality. For those who lack a home, a job, education, food or good health, a new path opens: sharing as an expression of the Kingdom of God (cf. Mt 5:3). The obsession of those who accumulate wealth only for themselves is opposed by God’s steadfastness which, through the witness of real people, opens hearts and welcomes all into his love.

4. In Christ, therefore, we are called to become poor and to be a refuge for the poor. The Christian community cannot remain indifferent to the many who today stand at the door but remain invisible to those who are shut within their own walls. The Church, by its very nature, is called to be poor and a refuge for the poor. Let us not forget Saint Augustine’s commentary on the parable of the rich man and poor Lazarus: “He has kept the name of the rich man to himself and told us the name of the poor man. The name of the rich man was on everyone’s lips, but God kept it to himself; the name of the poor man was passed over in silence, but God revealed it to us. … What would you choose? To be poor like Lazarus or rich like the other man? Do not be deceived! Listen to how it ended and take note of which is the wrong choice” (Sermon 33A, 4).

As I recalled in the Apostolic Exhortation Dilexi Te, “God shows a preference for the poor: the Lord’s words of hope and liberation are addressed first of all to them. Therefore, even in their poverty or weakness, no one should feel abandoned. And the Church, if she wants to be Christ’s Church, must be a Church of the Beatitudes, one that makes room for the little ones and walks poor with the poor, a place where the poor have a privileged place” (no. 21).

Certain questions inevitably arise, and on this 10th World Day of the Poor, we urgently need to let them resonate in our minds and hearts. Are we a sign of a God who is a refuge for the poor? Are we aware of our own poverty, and do we prefer it to unjust wealth? Do we go where the poor are, experiencing their marginalization? Do we listen to their thoughts and share their hopes? Do we speak their names with divine tenderness? Does our charity reawaken and sustain in them the desire for justice and redemption? These and many other questions call for a serious examination of conscience, to assess how much more we are called to do on behalf of the poor and for their liberation. Then we will see that the poor themselves become a refuge for others. The experience of poverty makes them particularly sensitive to a renewed solidarity in the face of challenges.

Christ’s love, in fact, makes us sharers in God’s life of love. In this sense, Christians are called not only to seek refuge in God, but also to become a refuge for others in God, “not to distinguish between those who assist and those who are assisted, between those who seem to give and those who seem to receive, between those who appear poor and those who feel they offer time, skills and help. We are the Lord’s Church, a Church of the poor, all precious, all individuals, each one a bearer of a unique Word of God. Each one is a gift for the others. ” (Homily, August 17, 2025).

5. The eighth centenary of the death of Saint Francis of Assisi prompts us to recall how, upon arriving in Rome as a pilgrim to the tomb of the Apostle Peter, he was moved with compassion for the beggars. To understand and experience their suffering, he took off his own clothes and exchanged them for the ragged garments of one of them, sitting down to beg and spending the entire day among the poor with a joyful spirit (cf. Fonti Francescane, 1405–1406). We wish to bear witness that it is possible, even today, to experience the same joy by putting ourselves in the shoes of the poor and listening to them rather than merely speaking about them. Those who have God as their refuge have the freedom to make prophetic choices, which testify to the fact that everything can be reimagined from the ground up, in the humility and fraternity that alone can heal a world wounded by arrogance.

I am confident that this 10th World Day of the Poor will serve as a significant step toward rediscovering the faces of so many brothers and sisters who seek refuge in God and long to feel at home in our communities. Let us remain faithful to the Word of God, which calls us to a conversion of heart. May the Virgin Mary, who in the crucified flesh of her Son contemplated the love of God that fills the hungry with good things and sends the rich away empty-handed (cf. Lk 1:53), intercede for us.

From the Vatican, 13 June 2026, Memorial of Saint Anthony of Padua.

LEO PP. XIV

Dear brothers and sisters,

It is a blessing to come together on this day when the Heart of Jesus reveals itself to us as the heart of history. I am happy to celebrate the Eucharist with you, giving thanks for the abundant witnesses of faith and charity I have experienced on this Apostolic Journey. This is what makes the archipelago, so well known for its beauty and hospitality, a place where the Risen Lord precedes us and reveals himself to us. The sea before us evokes the infinite, and so does the sky; but even more boundless is the infinite longing that joins the heart of God to so many human hearts, whose joys and hopes, sorrows and anxieties find an echo in the heart of the Church (cf. Pastoral Constitution on the Church in the Modern World Gaudium et Spes, 1). No human being is an island. The geographical location of this diocese and the pastoral challenges it faces bear witness to the fact that we are born for encounter and that no obstacle, distance, danger or threat can prevent anyone from making the journey. Whether we spend our whole lives in one place or choose — or are forced — to leave, no one remains unchanged. This is the secret of the heart: the inner call to exodus and to encounter.

But the Heart of Jesus shows us how not to get lost in a futile struggle: “God sent his only Son into the world so that we might live through him” (1 Jn 4:9). It is in giving of ourselves that we truly live. Otherwise, we spin in a void. Indeed, “as the Council recalled, human persons are called to communion with God and ‘can fully discover their true selves only in sincere self-giving.’ Indeed, their deepest vocation is to enter into the Trinitarian dynamic of love received” (Encyclical Letter Magnifica Humanitas, 48). Pope Francis likewise observed: “Many people today sense a profound imbalance which drives them to frenetic activity and makes them feel busy, in a constant hurry, which in turn leads them to ride rough-shod over everything around them. This too affects how they treat the environment” (Encyclical Letter Laudato Si’, 225). These words also challenge Tenerife in its vocation to hospitality, speaking both to the hearts of those who choose to spend their vacations here and to those of the people who live and work on the island, welcoming visitors from so many countries around the world. What does the human heart seek? How can we respond to its thirst in a way that is not disingenuous? It is important, especially for those who are guided by the Gospel, not to reduce everything to commerce and profit. “Those who enjoy more and live better each moment are those who have given up dipping here and there, always on the look-out for what they do not have. They experience what it means to appreciate each person and each thing, learning familiarity with the simplest things and how to enjoy them. So they are able to shed unsatisfied needs, reducing their obsessiveness and weariness” (Ibid., 223). Understand your vocation to hospitality in this way, dear brothers and sisters.

Today’s Gospel seems to take this challenge to the extreme and reminds us of the wealth of the poor, a paradox that points directly to the life of Jesus, to his truth, to the path upon which he continues to ask us to follow him. In the passage we have heard, he blesses the Father for this: that God has revealed himself to the little ones — to the least among us, to those whose thoughts and words are ignored. He has enriched them with what is hidden from those who are surrounded by admiration and success. With the Apostolic Exhortation Dilexi Te, I wished to draw attention to the privileged place of the poor in divine Revelation and in the mission of the Church.

This mystery resonates in a unique way on these islands, at the center of migratory routes that make them a place of initial welcome for brothers and sisters whose journey is generally exposed to unspeakable dangers and violence. In the face of those who capitalize on despair, we Christians we can do more than exemplify the Lord who says: “Come to me, all you that are weary and are carrying heavy burdens, and I will give you rest” (Mt 11:28). The greatest grace is to allow ourselves to be evangelized by those we assist and to recognize the mysterious wisdom of God written in their very flesh. “Growing up in precarious circumstances, learning to survive in the most adverse conditions, trusting in God with the assurance that no one else takes them seriously, and helping one another in the darkest moments, the poor have learned many things that they keep hidden in their hearts. Those of us who have not had similar experiences of living this way certainly have much to gain from the source of wisdom that is the experience of the poor. Only by relating our complaints to their sufferings and privations can we experience a reproof that can challenge us to simplify our lives” (Dilexi Te, 102). The Lord, who admonishes and corrects those he loves (cf. Rev 3:19), desires to make our lives simple and joyful.

Dear brothers and sisters, thank you for who you are and for what you do, for making this island a place of encounter with the heart of Christ in the friendly and hospitable faces of people and fraternal communities. “So we have known and believe the love that God has for us” (1 Jn 4:16): may this confession of faith, handed down in the First Letter of John, always shine forth in you and inspire you to prayer and action. Be attentive to teenagers and young people, to the rich and the poor, to residents and guests: all of them need to be looked upon with a gaze that sees beyond appearances and recognizes the depth of their restless hearts, which not infrequently are already oriented, perhaps unconsciously, toward the Kingdom of God and his justice. May it be evident among you that “God is love, and whoever remains in love remains in God and God in him” (Ibid.). This is the heart of the Gospel, the heart of Christ. Whoever immerses themselves in it no longer lives for themselves. Open this sea of love to everyone! This is my wish and my prayer for you and for all those who will come to know you.

Address of His Holiness Pope Leo XIV

I would like to express my gratitude to Your Excellency and to the people of Tenerife as well as their pastors and the civil authorities.

Dear brothers and sisters, this Eucharistic celebration marks the end of my Apostolic Journey in Spain. I give thanks to God and to all who have welcomed me and who, in countless ways, have helped prepare and carry out the various events in Madrid, Barcelona and Montserrat, and here in the Canary Islands.

I return to Rome deeply moved by the great affection I have received and comforted by the testimonies of faith and love for the Church, which are a testament to Spain’s profound Catholic spirit.

From this port, which bears the name of the Holy Cross, my thoughts turn to the whole world and its wounds, which cause entire populations to suffer. To all, I would like to offer the motto of this journey: “Lift up your gaze!” Yes, let us turn our eyes to Christ Crucified; his Heart is the source of mercy, which alone can save humanity — which is in need of forgiveness and reconciliation — so that it may attain true and lasting peace. Let us lift up our eyes, as did Mary, the Mother of all who suffer, and guided by her, let us continue our journey with hope!

Beloved brothers and sisters, thank you from the bottom of my heart! Let us remain united in prayer and in communion in Christ and in the Holy Church.

Dear brother priests,

On the day when the Church ponders her Lord’s pierced Heart, from which gushes forth an inexhaustible fountain of peace and unity for all humanity, I first address to myself and to all of you the words that God spoke to the people of Israel: “Be holy, for I the Lord your God am holy” (Lev 19:2; cf. 1 Pt 1:16). This divine call echoes down the ages. Even today it resonates strongly with every believer and, in a particular way, with us priests. Holiness is neither one option among many nor an abstract ideal, for it involves the very identity of every person who wishes to share in the life of the risen One.

Holiness is sharing in Christ’s mystery

God invites us to share in his own holiness. When he calls us to be holy as he is holy, he indicates that the path we must follow involves being fashioned after his own Heart. And for us, dear brothers, this call is particularly radical. The Lord has promised: “And I will give you shepherds after my own heart, who will feed you with knowledge and understanding” (Jer 3:15). The holiness he asks of us is a trustful abandonment, allowing ourselves to be transformed by the Holy Spirit. Yet it is precisely here that the great paradox of our priestly life emerges. We are called to share in God’s own holiness, but we carry this treasure in earthen vessels (cf. 2 Cor 4:7). We are limited and imperfect, often weak and weary, and at times wounded. How can such a vulnerable human heart respond to such a high calling? The priest lives this tension. Yet at the same time, he must recognize that he finds peace in the open side of the Lord Jesus.

A journey toward union

The union of our heart with Christ’s Heart is not an experience reserved for a select few; rather, it is a sacramental, Eucharistic journey that unfolds each day of our lives. Dear brothers, by our ordination we have been configured to Christ, yet we must always renew within ourselves the gift of grace through our daily celebration of the Eucharist, prayer, meditation on the word of God and humble service to our brothers and sisters. Let us remain united to Christ in everything — in all that we do and in all that happens to us every day. Then the holiness that we have sought in vain through isolated efforts will reveal itself for what it is: a response to the grace that precedes, sustains and transforms us. Indeed, our humanity is not compartmentalized. Prayer, ministry, relationships, weariness, joys and failures — even time or love that apparently seems wasted — all become privileged places where God reveals himself and his infinite love. 

The priest who has an upright, simple and pure heart can be contemplative in the midst of action, merciful and faithful in times of trial, and joyful in the gift of himself. The world greatly needs pastors who offer more than simply words or programs; it needs the living witness of a reconciled heart that exudes the sweet fragrance of Christ’s holiness. A priestly life that is steady and configured to Jesus’ Heart is a credible sign of unity, peace and mercy. Thus, in an age marked by division and fear, we must be builders of peace and witnesses of the tenderness of the Good Shepherd who knows how to gather the scattered and heal the wounded. Our zeal is not restlessness, but the overflowing of a love that is “‘ecstasy,’ openness, gift and encounter” (Francis, Encyclical Letter Dilexit Nos, 28).

The Heart of Christ is the heart of the saints

The response to the call to holiness lies not so much in works of asceticism or striving for perfection –– though these are necessary –– but in trusting adherence to the love revealed in Jesus’ pierced Heart. The Apostle John invites us to contemplate the open side of the crucified One (cf. Jn 19:34), in which God definitively shows us what holiness is: not an inaccessibly distant or detached perfection, but a love that gives itself even to the point of being wounded and so can become a source of mercy and life. The Sacred Heart of Jesus is an exemplary image of the surpassing love of God. It is an all-powerful love precisely because it is capable of being vulnerable and of transforming sorrow into grace and suffering into hope.

The Sacred Heart, therefore, is the “place” where holiness is manifested as closeness and tenderness. The priest’s holiness, then, is embodied in humble and courageous nearness, in being all things to all people, and in keeping the gate of the sheepfold open so that many can enter and find pasture and rest (cf. Jn 10:9). For this reason, we are called to a relationship with God that does not distance us from others but brings us closer to everyone — shaping patient and tender hearts, capable of closeness, compassion and listening. Thus, through the union of our imperfect hearts with Jesus’ pierced Heart, our journey toward holiness is fulfilled. It is no longer we who live, but Christ who lives in us (cf. Gal 2:20). Such holiness cannot be lived in isolation. Cherish your priestly fraternity: seek one another, listen to one another and support one another. The priest who isolates himself slowly fades away; the priest who walks alongside his brothers grows. Saint Augustine reminds us of this when he says: “How shall we avoid finding ourselves in darkness? By loving our brothers. What is the proof that we love our brothers? This: that we do not fracture unity and that we practice charity” (In Epist. Io. ad Parthos II, 3).

Dear priests, renew each day your “Here I am” before Christ’s pierced Heart. Give yourselves entirely to him, so that you may love his people with the same love with which he loves them. And joyfully remember how the saintly Curé of Ars loved to say that “the priesthood is the love of the heart of Jesus” (cf. Benedict XVI, Letter Proclaiming a Year for Priests on the 150th Anniversary of the “Dies Natalis” of the Curé of Ars, 569). This love is a pledge and a guarantee that, if we surrender and offer ourselves completely, nothing of us will be lost. I entrust each and every one of you to the Virgin Mary, Mother of Priests. May she, who cherished the mystery of her Son in her heart, also teach us to keep alive and make the Heart of Christ, Savior of the world, beat within us.

12 June 2026, Solemnity of the Sacred Heart of Jesus.

LEO PP. XIV

Address of the Holy Father

Impromptu Remarks of His Holiness Pope Leo XIV from the Balcony of the Bishopric of San Cristóbal de La Laguna (Tenerife)

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Address of the Holy Father

Dear brothers and sisters,

It is a pleasure for me to share this moment with you here in San Cristóbal de La Laguna, the seat of this diocese. I was struck by what has been said about this city: It is without walls, an open city.

Perhaps this detail helps us to understand that the barriers that are the hardest to break down are not always made of stone. Sometimes they lie in our attitudes, in fear or in indifference. The sea which surrounds these islands brings us stories that we do not always know how to interpret: stories of pain, of hope and of searching. In a city without walls, the heart too is called to open wide to welcome those who bring these stories with them. That is why we need to learn the language of closeness, which is understood more with hands than with words.

Braille and other forms of tactile writing remind us that words can also be conveyed through touch. In the same way, integration requires learning to read in a different way. There are those whose gazes see and yet do not recognize; they turn a face into a number, a story into a file and a difference into distance. The Gospel, therefore, teaches us a deeper way of reading reality: one that originates from closeness, patience and hands capable of helping, accompanying, guiding, teaching and opening paths.

In the efforts to integrate these brothers and sisters of ours — as in every work of charity — the Church learns to read in the concrete lives of those who suffer in body or spirit a living sign that points to the holy Gospels. It becomes legible through touch and closeness when we feel the wounds of others. Like Thomas before the glorious body of the Risen One, the Church too learns that viewed through the lens of faith, wounds can become a place of recognition. Where human suffering is touched with love, Christ confirms to us that he is present in the hungry, the thirsty, the naked, the sick, the imprisoned and the stranger (cf. Mt 25:35–40). From that faith which recognizes the living Christ springs the service of Father Darwin and of so many others. Christian charity flows from the love of God poured into the heart of the believer; for this reason, in the presence of the needy, faith becomes concrete and love for Christ is transformed into deeds.

From this conviction, our presence aims to bear witness to the fact that solidarity arises from the recognition of human dignity and transcends any mere act of charity or philanthropy. It is called to be a commitment and to take the form of a process. Welcome opens the door; integration helps one cross the threshold. Assistance applies a salve to the wound, and integration rebuilds the future.

Integration does not mean erasing the history of those who arrive or demanding that they leave behind everything that is part of their memory. Nor does it mean creating parallel worlds, closed off from one another, where people live side by side without truly encountering one another. Integration is a reciprocal journey: those who arrive learn to inhabit a new land, and those who welcome them learn to expand their own homes without diluting their identity or closing their hearts to the encounter. To you, dear migrant brothers and sisters, a noble and necessary part of this journey belongs: to open yourselves with trust to the community that welcomes you, to learn its language, to respect its laws, to get to know its customs, to participate in communal life and to offer your gifts with gratitude.

Every welcoming society has responsibilities toward those who arrive, and those who are welcomed also discover that dignity, recognized as a right, flourishes when it becomes a duty and a sincere desire to build together with others. In this way, those who arrived as strangers can rediscover bonds, rebuild trust and feel like a living part of a community. This is a precious form of mercy.

We are speaking, above all, of people created in the image and likeness of God, rather than of legal categories or problems to be managed. After difficult journeys and, at times, several attempts — as in Khalid’s case — they look for someone to tell them through actions rather than with words: your life is not a waste; your suffering is not invisible; your dignity has not been washed away in the waters you have crossed — as Mbacke told us. Yet they are also looking for something more: a concrete possibility to start over, to learn, work, serve, participate and not to remain forever trapped in the role of victims.

In this regard, I would like to express my gratitude for Bishop Eloy’s words and, through them, for the witness of a Church that, even with limited resources, seeks to “walk with those who are walking.” Thank you to the Diocesan Caritas, the Diocesan Migration Office, the parishes and the many ecclesial and civil organizations that go beyond providing immediate aid to support processes of protection, promotion and integration. Thank you for making it possible for those who were once accompanied to become — as Thalia reminded us — a bridge for others, returning the love they received. When those who once needed a helping hand begin to extend their own, the charity received is transformed into shared responsibility.

At the same time, we cannot forget the many migrants from Latin America, the Philippines and other parts of the world who are already a living part of the community. Through their faith, work and gifts, they help to renew the community. Let yourselves also be evangelized by them, for they surely bring with them gifts that Providence has wished to send to you through those who are integrating. They remind us that integration means making space so that a person can feel a sense of shared responsibility. In this way, yesterday’s stranger can be today’s brother and neighbor.

I would like to ask Catholics for something else: that integration not be reduced to a social undertaking, however necessary that may be. Those who come to our parishes need bread, shelter, language assistance, work and protection. They also must find a community capable of offering paths to knowing Jesus Christ through the witness of life and word, while always respecting the conscience and freedom of each person. Evangelization is sharing, with respect and humility, the treasure that sustains our action and our hope. A Church that welcomes is also a Church that proclaims, offering Christ without imposing him and which, at the same time, receives the Gospel from the hands of the poor.

A human conscience, and even more so a Christian conscience, cannot remain indifferent in the face of these graveyards of the sea, to the victims of shipwrecks and the lack of aid. Every life lost on these routes is a failure for the human family. Nevertheless, there is also a silent shipwreck that occurs after arrival: being left alone in a city, without a voice, without ties, work or a sense of security, and exposed to those who take advantage of vulnerability. Integration means preventing that second shipwreck. It means helping those who arrived wounded not to remain forever stuck in their pain, but to be able to get back on their feet, recognize their gifts and offer them to the community.

From this square, I wish to address a clear message to those who take advantage of people’s desperation, to those who organize death routes, traffic in human beings, withhold documents, exploit workers, threaten women, deceive families and turn the suffering of others into a business. Stop. Repent (cf. Mk 1:15). The tears and blood of these brothers and sisters cry out to God, and their suffering reaches him (cf. Gen 4:10; Ex 3:7–9). The money wrested from the vulnerability of the poor will bring neither peace, nor honor, nor a future (cf. Jer 22:13; Job 5:1–6).

For every life lost, every family deceived, every body subjugated, every woman threatened, every worker exploited, you will have to appear before divine justice (cf. 2 Cor 5:10). Break those chains and free those you hold in bondage (cf. Is 58:6). Return what has been taken and make amends as much as you can. Repent while there is still time, for God’s mercy can reach even the most hardened sinner, but it enters only through the narrow gate of truth, justice and conversion (cf. Ez 33:11).

Sisters and brothers, fear, indifference and the violence of those who trade in human life must not have the final word. That belongs to Christ, who identifies with the stranger, touches the wounds of humanity and calls us to recognize him in every brother and sister who needs to be welcomed, protected, supported and integrated. Let us lift our gaze to him, without turning away from those who suffer; let us look to the Lord to learn to see our brothers and sisters through his eyes.

The Holy Family of Nazareth, which had to flee to Egypt to protect the life of the Child Jesus (cf. Mt 2:13–15), remains for all time a model and refuge for every refugee family, every migrant and every person forced to leave their homeland out of fear, persecution or necessity (cf. Pius XII, Apostolic Constitution Exsul Familia). May the members of the Holy Family sustain the service you offer and make this land a place where everyone recognizes and treats one another as brothers and sisters. May God bless you. Thank you very much.

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Impromptu Remarks of His Holiness Pope Leo XIV from the Balcony of the Bishopric of San Cristóbal de La Laguna (Tenerife)

Good morning, everyone. Thank you all very much. Thank you for being here, and thank you for such a warm and beautiful welcome. Above all, I want to thank you for the generosity and hospitality you show to immigrants and newcomers. Every one of us deserves to be recognized because of the dignity that God bestowed upon us at the moment of our creation. We are all brothers and sisters, some from Peru, some from Colombia, some from Venezuela, some from Tenerife. But together we are one human family. Thanks be to God, who has given us the gift of life. Thanks be to God, who has given us the capacity to love and to be loved. It is in sharing our lives with one another that we discover the deepest meaning and purpose of our existence. Thank you all. We will meet again a little later. Thank you for being here, and may God bless you abundantly: in the name of the Father, and of the Son, and of the Holy Spirit. Thank you. Thank you very much.

Dear brothers and sisters,

Good morning!

I would like to thank the Minister and the Director of this Center for their kind words.

Today in the Church, we celebrate the Solemnity of the Sacred Heart of Jesus. For Christians, Jesus’ heart symbolizes God’s merciful and infinite love for every human being. In this context, it is providential that we can come together, see one another and, above all, recognize that, no matter where we come from, God’s love knows no borders, makes no distinctions, is given to all and brings us together in unity.

As I look at your faces and listen to your stories, I also think of your hearts — wounded by so many difficulties, yet also comforted by the love you have received from other open, generous and merciful hearts. Christ’s heart suffered and was pierced out of love, and he was also comforted by compassionate people who eased his pain.

Jesus explained the universality of love by using an example of an act of service: a stranger from a foreign town and another religion took pity on a wounded and mistreated man (cf. Lk 10:25–37). Motivated by the love of God, which urges us to heal others’ wounds and to be charitable toward those who suffer, Saint Brother Peter and Saint Joseph of Anchieta set sail from these Canary Islands to preach the Gospel in America, opening new missionary horizons. They too were migrants who ventured into the unknown, carrying faith, hope and charity as their greatest possessions.

In those unknown lands, the holy migrants and missionaries shared what they had and likewise welcomed the new things that were offered to them. I also invite you to share the treasures of your humanity, of your dreams and of your culture, which you have brought to these islands, and to be open to receiving what is offered to you. We must live this exchange responsibly, considering the future generations to whom we wish to bequeath the heritage of a civilization of love. Migration will play an important role in this, as it “can become an opportunity for encounter and mutual enrichment among peoples” (Encyclical Letter Magnifica Humanitas, 81).

Dear brothers and sisters, in a sense, all of us are migrants, for we are all pilgrims on our way to our heavenly homeland. Let us help make this journey more humane for everyone by contributing in whatever way we can. In this regard, I am grateful for the collaboration of the government, various institutions and the many men and women of goodwill whose collaboration makes this concrete humanitarian aid possible, restoring hope and giving dignity to so many people.

The name of this reception center, Las Raíces, “the roots,” caught my attention. My predecessor, Pope Francis, who so longed to be with you, liked to use the image of roots to emphasize the importance of remembering our origins, staying united and trusting in the Lord. “For those who trust in the Lord are ‘like a tree planted by water sending out its roots by the stream; it shall not fear when heat comes, and its leaves shall stay green’ (Jer 17:8)” (Pope Francis, Apostolic Exhortation Christus Vivit, 133). May this image of roots also help you to be firmly rooted in the Lord (cf. Col 2:7), so that no storm may drive you away from his presence, which strengthens and gives life.

Dear friends, I carry you in my heart and will remember you in my prayers. May God bless you, your families and all who do good to you. And may the Blessed Virgin Mary, Consolation of Migrants, always accompany and assist you with her maternal protection. Thank you very much.

Dear brother bishops, priests, men and women religious, brothers and sisters in Christ Jesus,

It is a great joy for me to share this gathering with you. Thank you for your warm welcome, for your kind presence and for your testimonies, which reflect a living Church, in whose heart “the joys and hopes, the grief and anguish of the people of our time, especially those who are poor or afflicted” (Gaudium et Spes, 1) find an echo.

I come to these islands as a father and brother in the faith: “with you I am a Christian, and for you, I am a bishop” (cf. First “Urbi et Orbi” Blessing, 8 May 8 2025). Each of us has received various gifts and ministries for the building up of the body of Christ, as we heard in the reading from the Letter to the Ephesians. And this is the Lord’s call that resonates anew in our hearts today and confirms our vocation and mission: to build the Church together, founded on Christ, the “cornerstone” (cf. 1 Pet 2:6–8), to build on what is good, to harmonize our differences and to work together for the good of all (cf. Magnifica Humanitas, 11–14).

I would like us to reflect together on two attitudes in our Christian life that we must keep in mind in order to be “wise architects” in building the civilization of love (cf. Ibid., 236).

You, whether native Canarians or those who have made the Canary Islands your home, People of God on a pilgrimage through lands surrounded by the Atlantic, have the privilege of enjoying the majestic presence of the sea every day. They say that in the eyes of an islander, the image of the sea — which evokes the taste of home and homeland — remains etched in one’s pupils forever, and that it is sorely missed when one is far away from it, when one is “inland.” This feeling corresponds to a healthy nostalgia for immensity, for the open sky and sea stretching to the horizon, without limits or borders. It is found also in a sensitive heart ready to bid farewell with a tear to those who leave and to welcome with open arms those who arrive. In this sense, the sea can sometimes also be synonymous with distance and separation, with challenge and the journey ahead.

In this regard, St. Augustine tells us: “If someone were to glimpse his homeland from afar, but a sea stood between them: he sees where to go, but does not know the way. So it is with us: we long to reach our final destination, […] but the sea of this world stands in our way […] to show us the way, the One to whom we longed to go came himself. And what did he do? He appointed a tree by which we may cross the sea. No one is able to cross the sea of this world unless they carry the cross of Christ” (Commentary on the Gospel of St. John, 2, 2). Embracing the cross of Christ: this is the first attitude that guides us to navigate the waters of life and reach our destination, the heavenly homeland.

Dear brothers and sisters, the saints longed for God, and as they faced the storms of life, they knew how to take Jesus into their boats; they trusted in him, embraced the cross and thus calmed the waves of uncertainty and fear (cf. Mt 8:23-27). An example of this in these blessed lands, among so many others, is the Venerable Antonio Vicente González, a diocesan priest, also known as “the Good Shepherd of the Canary Islands.” His life, transfigured by divine grace, encourages us to take up the cross of Christ and follow him (cf. Mt 16:24), being faithful witnesses to the Gospel in this new chapter of history, not without turbulence and conflict, so that we may thus reach the promised destination (cf. Jn 12:32).

 The first “guiding principle,” therefore, is to take up the cross of Christ. You do this every day, for example, as Good Samaritans, accompanying and helping to carry the burdens of so many brothers and sisters who are crucified by life’s trials. I thank you for this generous work of charity and mercy.

I would also like to highlight another practice: cultivating a Eucharistic spirituality. This is connected to the ancient tradition preserved in this beautiful cathedral: the showering of flower petals before the Blessed Sacrament on the Solemnity of the Ascension, as a sign of the spiritual and heavenly gifts that the Lord pours out as he ascends into heaven. This gesture of devotion, practiced by so many generations over time, has a profound meaning: on our pilgrimage, the goal is the encounter with Christ; he is the center of Christian life, before whom we bow our knees in adoration, around whom we gather to form one body and with whom we offer ourselves as a “living sacrifice, holy and acceptable to God” (Rom 12:1).

The Council tells us: the faithful, “taking part in the Eucharistic sacrifice, the source and summit of the Christian life, … offer the divine victim to God and themselves along with him. And so it is that, … they manifest in a concrete way that unity of the people of God” (Lumen Gentium, 11). Therefore, cultivating a Eucharistic spirituality means delving deeper into “a spirituality of ecclesial unity in love” (Magnifica Humanitas, 234). Let us make our lives a response to Jesus’ desire: “that they may all be one … so that the world may believe” (Jn 17:21).

One concrete way to express this spirituality of communion is Christian solidarity, because “union with Christ is also union with all those to whom he gives himself” (Deus Caritas Est, 14). For this reason, I encourage you to continue offering to everyone the love that you, in turn, have received from the Lord (cf. 1 Jn 4:19) — a love that becomes nourishment through hospitality, listening, closeness and care for the most vulnerable: “For I was hungry and you gave me food, I was thirsty and you gave me something to drink, I was a stranger and you welcomed me, I was naked and you gave me clothing, I was sick and you took care of me, I was in prison and you visited me” (Mt 25:35–36).

Dear pilgrim Church in the Canary Islands, following in the footsteps of holiness of so many men and women who have gone before you — who offered their lives in communion with Christ’s sacrifice on the cross and at the altar — I encourage you to press on, firmly rooted in him, so that you may continue to navigate with courage through this new era of history. When you encounter difficulties, lift up your gaze and ask the Holy Spirit for the grace to live united in faith, hope and charity — virtues that “are like three stars that rise in the sky of our spiritual life to guide us to God” (Saint John Paul II, Catechesis, 22 November 2000).

May the Blessed Virgin Mary, Stella Maris, guide us on our journey, help us to “put out into the deep” (cf. Lk 5:1–11) and thus lead us to the safe harbor of our final encounter with her Son, Jesus Christ. Thank you!

Dear brothers and sisters,

We have just heard one of the most challenging passages in the Gospel. We know that this same chapter also contains a warning that no believer can take lightly (Mt 25:41-45). Today, by the sea, the word of God becomes concrete: here so many wounded lives arrive, stripped of almost everything, but never of their dignity. Here the Gospel pulls us out of our comfortable position as spectators and places before us a brother or a sister who has arrived. It asks us if we have recognized Christ in those who disembark, marked by fear, hunger and violence, after enduring the desert, the night and the sea.

As you can see, I am wearing the ring that is called “the Fisherman’s Ring.” Its very name leads us to the Sea of Galilee, where Christ called Peter and said to him: “From now on you will be catching people” (Lk 5:10). The Church has interpreted that verse as an image of her mission. Yet here and in places like El Hierro, Christ’s command is especially powerful and painful. This island, small in size but great in humanity, has witnessed the arrival of thousands of people, torn from their homelands and entrusted to the fragility of a boat. Here, people are rescued from the sea and lifeless bodies are recovered from the waters. For this reason, the Successor of Peter cannot ignore these docks. The Church cannot ignore these waters or any place where hunger, thirst, violence, fear or exile continue to wound human dignity. Jesus’ disciples cannot dismiss the cries of those who call out in the night.

In biblical language, the sea can symbolize danger, darkness and chaos. In the sea we find the Leviathan, which represents power that devours, and Rahab, a name that evokes the arrogance of the powers that rise up against God and against life (cf. Ps 74:13–14; 89:10–11; Is 27:1; 51:9; Job 26:12). Even today, monsters lurk in these seas: mafias that profit from despair, traffickers who enslave women and children, and those whose indifference allows the poor to be swallowed up by exploitation or forgetfulness.

However, faith is not paralyzed by the power of the sea. We believe in a God who subdues chaos, limits evil and opens up paths where death seems to prevail. The people of Israel experienced this as they crossed the Red Sea to escape slavery and walk toward freedom (cf. Ex 14:21–31). We see this in Christ, who walked on water and, in the face of the storm, uttered a decisive phrase: “Peace! Be still!” (Mk 4:39; cf. Mt 14:25-27). His voice continues to resound against the forces that devour, enslave and discard so many of our brothers and sisters. If Christ commands the sea to be still, the Church cannot remain silent about those who are abandoned to its waters.

Thank you for your testimonies, for reminding us what it means to save lives. Thank you, María, for telling us about the work that Caritas, the parishes and so many people do each day. Your words show us how the conversion of our gaze begins when the migrant ceases to be “just one more,” a mere category or a statistic. Only then can we understand that that little girl could be our daughter, and that those faces could be part of our family. Then, our conscience is left with no excuses. Mercy begins with small gestures, such as sharing a few cookies and a little milk, or offering five loaves and two fish (cf. Mt 14:17-21). The goal is not to solve everything, but to place everything in God’s hands and to be present where people suffer, where resources are insufficient, where there is no common language — but where gestures can still speak. I express heartfelt thanks to all who participate in rescues, in welcoming and in accompanying others, bearing witness that concrete mercy can save and change lives.

Dear Blessing, although you are not here today, your voice is. Thank you for sharing your story with us. Your name means “blessing,” and it reminds us that every human life is a blessing from God. No one can buy, sell, use or discard it, because the image and likeness of the Creator shines forth in every person (cf. Gen 1:27). You told us that you left your country not because you wanted to, but because there was no other choice. Through your words, we hear the drama of so many people who are forced to leave because poverty, war, threats or exploitation closed off all their paths.

I hope that this message reaches you and the many other women who are victims of trafficking and exploitation. If others have put a price on your body, know that God has never ceased to recognize your inestimable worth. If others want to trap you in a painful past, God continues to make a promise for your future. If others treat you like an object, the Church wants to tell you today that you are a daughter, you are a sister, you are a blessing. Your life does not belong to those who harmed you; your body does not belong to those who took advantage of you; your days do not belong to those who wanted to chain you to fear. Your life belongs to God, who has given you a dignity that cannot be taken from you. We want to walk with you until that truth feels stronger than the pain.

Dear migrants, before saying anything else to you, I want to bow before your dignity. You are not just numbers or files. You are people who have left behind families and homes. You have dreams that no one has the right to despise. However, I also want to tell you that your lives must be protected. Do not surrender your lives to those who trade with them. Do not believe those who promise easy paradises in exchange for your body, money, silence or freedom. Those false promises are “siren songs”; they are industries of death.

This tragedy must serve as an appeal to the conscience of the nations of origin of the migrants, which must establish conditions for peace, justice and development. It is also an appeal to the conscience of the transit nations, which are called to protect the vulnerable and not leave them in the hands of criminal networks. It is likewise an appeal to the conscience of Europe, which cannot claim to uphold human dignity while growing accustomed to the Mediterranean and the Atlantic becoming unmarked graves, as well as that of the international community, which is called to effective and persevering cooperation.

The Church, too, must allow herself to be challenged. Welcoming migrants cannot be a secondary matter that is left to a few volunteers. We kneel before the altar to adore Christ present in the Eucharist, from whom we receive the strength and the motivation to live charity; for this reason, we cannot then “pass by” the small boats and rafts, for all service and every commitment spring from prayer and lead back to it (cf. Lk 10:31-32).

From this island, I would like the voices of those who spoke today to reach those who hold significant positions of responsibility — civil authorities, parliaments, governments and international organizations — as well as Christian communities, other religious traditions and all men and women of good will. It is not enough to manage arrivals, distribute statistics, reinforce borders or lament deaths after they have occurred. Every boat that arrives brings a question along with the migrants: what kind of world have we built, if so many brothers and sisters must risk death to seek life?

Human dignity demands legal and safe pathways, rescue and assistance, real cooperation against traffickers, effective protection for victims, serious processes of reception and integration, and policies that allow every person to live with dignity in their own land. While there is a right to seek refuge when life is threatened, there is also the right not to have to migrate: the right to remain in one’s own home without hunger, war, persecution, violence, the land becoming uninhabitable, corruption stealing the bread from the poor or weapons destroying the future of children. We cannot grow accustomed to counting the dead. Human dignity has no passport and does not lose its value when crossing a border.

May the God who, in the evening of life, will judge us on our love (cf. John of the Cross, Sayings of Light and Love, 57) grant us the grace to recognize him today in the poor and in foreigners, and free us from viewing the suffering of others as if it did not concern us. May Our Lady of Mount Carmel accompany those who have arrived, console those who have lost their loved ones, sustain those who welcome them and awaken the courage of mercy in all of us.

May history not accuse us of turning the pain of those who suffer into a common sight along our shores. Today, here by the sea, every individual that arrives asks us what remains of our humanity. Sooner or later, it will be known whether we protected life or whether we yielded to indifference. Thank you very much.

“Senyor, sobirà nostre, que n’és, de gloriós, el vostre nom per tota la terra!” (Ps 8:1). With the praise of this psalm, so full of joy and wonder, I greet all of you, dear brothers and sisters. I express my gratitude to their Majesties. I thank Cardinal Juan José Omella, Archbishop of Barcelona, as well as my fellow bishops and all those who join us in prayer: priests, deacons and men and women religious. On this evening of celebration for the entire city of Barcelona, I extend grateful greetings to the public authorities, as well as to the members of other Christian communities and religions who are participating in our act of thanksgiving.

Today, the Basilica of the Sagrada Familia welcomes us to this beautiful city, opening its doors as though they were its arms, inviting each of us to this altar, to listen to the Word of God, which makes us a family loved by the Lord, nourished by his own life in the Eucharist. Thus, com la ciutat comtal and all Catalonia gather in this temple, as a sign of unity and harmony, and lift their gaze to encounter the face of God the Father, shining forth in his Son made man, Jesus Christ.

As we give thanks to the Lord for his love toward us, we praise him for his work in our lives. We thank him in particular for this extraordinary basilica, which Pope Benedict XVI consecrated in 2010, recalling that it is a visible sign of the invisible God, for whose glory its towers rise (cf. Homily for the Consecration, 7 November 2010). In continuity with the prayer of my Predecessor, in a few moments I will bless the highest tower, that of Jesus Christ.

This church is a single building made of many stones. A house that grows steadily over the years following a single plan. We are all the living stones of this edifice, which has Christ as its foundation and crowning glory, its beginning and end. Much more than a monument, the Basilica of the Sagrada Familia remains a work in progress today, reminding us that the Christian life is always a journey, because it is a project that God is carrying out.

We do not, therefore, dwell in an unfinished work, but in a temple still under construction. The fact that it is incomplete is not a flaw, for it bears witness to a desire; it does not signify a shortcoming, but rather expresses a promise that we wish to honor with consistency. Our gratitude thus becomes a commitment as we cooperate in God’s plan — that is, in the edification to which he himself calls us. Since we are the temple of the Holy Spirit (cf. 1 Cor 6:19), this work consists in our very lives, which God conceives as a masterpiece that we are to create together, and he calls us to collaborate with him (cf. 1 Cor 3:9).

In this regard, we hold dear in our hearts the words the Lord addressed to King David: “Are you the one to build me a house to live in?” (2 Sam 7:5). On the contrary, “the Lord declares to you that the Lord will make you a house” (v. 11). With this passage, Scripture teaches us that it is not we who make a dwelling for God, as if he were simply one thing among others or part of a whole greater than himself. Rather, it is God who makes a place for us, and the place he gives us is his own heart: the place of the Son, for us who were strangers; the place of the Beloved, for us who are sinners.

This desire of his is fulfilled through Jesus; we can then understand the meaning of what we heard in the Gospel, when the Lord says to the Pharisees: “you will die in your sins unless you believe that I am he” (Jn 8:24). These are strong words, which are by no means intended as threats or blackmail. They are an invitation to salvation — that is, a call to freedom extended by Christ, who desires for us the ultimate, eternal good. When faced with the threat of evil, the Lord is always with us, always on our side. “I am:” this is the Most Holy Name that God shared with Moses from the burning bush, revealing his unshakable faithfulness. As God made man, he becomes for us Emmanuel, the source of grace and forgiveness, of salvation and new life. Dear brothers and sisters, we cannot believe in Jesus and promote war. We cannot believe in Jesus and kill the innocent. We cannot believe in Jesus and abandon those who suffer, those who weep, those who flee from misery.

Tonight, then, let us remember that la Creu de Crist, which crowns this Basilica, és la Creu dels últims who become the first, of sinners who become saints, of the dead who will rise again. The three facades of the Sagrada Familia bear witness to this: the First becomes the last for us at the Nativity; through his sacrifice, he redeems us through his Passion; his death gives us eternal life, making us sharers in divine glory. As we admire the tower of Jesus Christ, we lift our gaze toward him, toward the One who alone reveals to us the truth about God and the truth about ourselves. By looking at Christ, we can see the world with renewed eyes: the tower of the cross then becomes a banner of charity, for God loves us in this way, transforming an instrument of death into a sign of hope. In Jesus’ cross, our faith reaches its summit, as professed by the inscription found at the base of the spire: “Tu solus Sanctus, Tu solus Dominus, tu solus Altissimus.” This cross shines by day, reflecting the sunlight, and shines by night, illuminating the city like a lighthouse overlooking the Mediterranean.

Yes, the light of Christ shines in the darkness, even though the darkness has not received it (cf. Jn 1:5, 11). Yet this rejection does not mean that God’s love is lacking: “When you have lifted up the Son of Man,” says the Lord, “then you will realize that I am he, and that I do nothing on my own, but I speak these things as the Father instructed me” (Jn 8:28). It is necessary to pass through the passion of the crucified One to be enlightened by the glory of the risen One, for from the beginning, the Father teaches us to give our lives, and the Son, who receives life from him, gives it to all through the power of the Holy Spirit. This is precisely why the cross is the radiant sign of his love. 

It is faith that shapes the stones and gives meaning to the edifice we inhabit together. In our prayer, therefore, we discover the original bond between all things and God, the Creator of heaven and earth. He is the Artist who has imprinted his splendor upon the cosmos. Created in his image, humanity responds to God’s work with its own ingenuity: this is how the artist transforms talent into praise and creativity into a testimony to the Creator himself. As an architect inspired by faith, the venerable Antoni Gaudí designed this place with the desire to narrate the mysteries of the Lord’s life. In this way, he has proposed to us a spiritual pilgrimage, leading to an encounter with Christ who for our sake was born, died and rose again. Together with Gaudí, as we commemorate the centenary of his death, we remember and give thanks this evening to all the supporters and benefactors, the artists and the workers who cooperated in the construction of an architectural masterpiece, which is also an eloquent catechesis made of stones, colors and light. In her wisdom, the Church thus renews the Biblia pauperum of the ancient cathedrals, which are in themselves rich messages of evangelization. In this age in which image is so prevalent, it becomes even more evident how art and beauty are privileged channels of evangelization.

Dear brothers and sisters, the beauty of this church inspires us to learn ever more from our Master and Lord the art of living according to his Gospel. As we lift our gaze toward him, the crucified and risen One, let us commit ourselves to lifting up those who lie in the dust (cf. 1 Sam 2:8). And let us show in this way that the Sagrada Familia is the tallest church in the world, not so as to stand out in worldly rankings, but rather to guide the steps of the People of God who make their pilgrimage in this land of Catalonia, with the Cross illuminating their path, like a lamp burning brightly as we await the return of the Bridegroom.

Dear brothers and sisters, good afternoon!

I thank the Cardinal Archbishop for his cordial welcome and for his kind words, as well as the delegate for social ministry and those who have shared with us their testimonies about the archdiocesan charity and welfare organizations. I would like to thank Renzo for his letter and the questions he has asked; I will going to try to answer some of them.

As I have already said, I never wanted to be Pope—not as a young man, nor as an old man—but when the Lord calls, you have to say “yes.” Before answering your questions, I simply want to say thank you very much for your warm welcome; I truly feel at home here. Thank you also for everything you represent.

The reason you might guess—obviously—is because it is Saint Augustine’s, but let me tell you that the first time I came to this church—this Archbishop was not here by my side—it was 1984 and I was traveling by land from Rome to León. When I arrived, I said, “Look, there is a Saint Augustine church in Barcelona, let us go visit it.” It was closed, but today it is open. How beautiful it is to find a church with a community of Augustinians and so many people who live here, who praise God, who feel a sense community, welcome, and belonging in this church and in this social ministry. Thank you all very much, truly.

As for the question about football, everyone now knows that I play tennis. I played football when I was younger, but American football, which was more physical. I played football with the seminarians when I was in Trujillo, as a defender, if you are curious. I was not a great goal-scorer, but when I was a freshman in Rome, I experienced my first World Cup in 1982, which was held here in Spain. Later, in Peru with the seminarians, I followed the local teams closely. But I also played with the seminarians. A little exercise is good for everyone. We have to find ways to stay healthy: body, mind and soul. So, that has definitely been part of my life. Soccer also helps us remember something very important: life is not a race to live in isolation; it is a team sport, and we have to learn to work together. Second question—I have already answered that—but let us stick to the text a bit so we do not get sidetracked and finish by 8:30.

You ask me if, as a child, I wanted to be Pope. Well, Renzo, I do not think so. I do not think I ever really thought about it. But I can tell you this: ever since I was little, I felt the desire to give my life to God. I did not yet fully know how or where the Lord would lead me. Over time, I came to realize that Jesus was calling me to follow him as a priest, and that this path led through the Order of Saint Augustine. Yet this is not just true for me. Every child is a dream of God, and you are too, Renzo. God desires everyone’s happiness and wants us, from childhood and throughout our lives, to keep our hearts like those of children (cf. Mt 18:3): capable of trusting, full of goodness. He wants us to be his friends and not to stray from him. That is why, more important than asking yourself if you will be a priest, a doctor, a teacher, a parent, or anything else, is asking yourself if you want to be a friend of Jesus. Because friendship with Jesus gives us joy, sets us free and helps us see, step by step, the vocation and the path that God has planned for each of us.

It is not easy to find, Renzo, the answer to your question about why bad things happen to some people but not to others. Reflecting on the life of Jesus might help us. The word of God tells us that our Lord “went about doing good and healing all who were oppressed by the devil” (Acts 10:38), yet we know that he was crucified. However, the story did not end there because he rose on the third day and conquered evil and conquered death. Through the life of Jesus Christ, God shows us that, even though there is suffering, he never abandons any of his children, because he has prepared eternal joy for us where there will be no more sadness or pain. Let us be confident that Jesus is with us, that he helps and accompanies us and that he gives us the strength to get through the difficult moments we may encounter in life.

As for grandparents, yes, grandparents play a very important role in family life. They should never be left alone. Often they are the ones who look after their grandchildren while the parents are at work, and in this way, with love and dedication, they help the children to learn to love God and their neighbor, so that this love may take root in their hearts and one day they may grow up to be good men and women. How should we respond to love? With love. That is what Jesus wants us to do. To care for and accompany our grandparents in their old age, just as they, in their turn, cared for us. Let us not allow loneliness and abandonment to become the norm in the lives of older adults. That is a very sad thing. Let us keep our hearts open to all of them; and even if they are not our grandparents, let us not allow them to feel alone or unprotected. If we do not want to be lonely ourselves, we must not allow others to be lonely either.

As for whether we should always forgive, Jesus tells us that we should. One day Peter asked him, “Lord, if another member of the church sins against me, how often should I forgive? As many as seven times?” Jesus replied, “Not seven times, but, I tell you, seventy-seven times” (Mt 18:21–22). And by that Jesus meant: always forgive. Yet we must understand clearly what it means to forgive. Forgiving does not mean saying that what was wrong was right, nor does it mean letting someone continue to do harm. It does not mean forcing ourselves to forget, as if nothing had happened. Forgiving means not letting hatred take hold of our hearts. Jesus asks us to forgive because it is the only way to experience God’s peace and to heal spiritual wounds. When we forgive, we imitate the example of Jesus, who forgave those who crucified him. Our willingness to forgive is a condition for the forgiveness we receive from God.

Brothers and sisters,

Being here in the Church of Saint Augustine opens our hearts to a truth that the holy Bishop of Hippo points out to us: being Christian is, above all, a gift, a grace. Grounded in Christ, who is the living stone, we experience the action of the Holy Spirit, with the conviction that every sincere effort to cooperate with him for the sake of our neighbor will be blessed by our heavenly Father, in whom we place our hope. As members of the mystical Body of Christ, we are truly bound to the destiny of those whom God loves and invites to share in his life.

Called to love God and our brothers and sisters out of love for him, we too are sent to go out and meet everyone. The Christian, in addition to being kind and gentle, must be compassionate, love selflessly and seek the good of others, knowing that in every brother and sister who suffers it is the Lord himself who asks and receives, who is welcomed or rejected, loved or despised.

Evangelical charity, rooted in Jesus Christ and nourished by his love, shapes and defines the personal and communal life of every Christian. Hence, every local Church, moved by charity and guided by the Holy Spirit, is called to address — according to its own means and capabilities and with discretion, sensitivity and perseverance — the wounds and needs of the least and most vulnerable, to alleviate their suffering and remedy their poverty. It does so by imitating the generosity of our Lord Jesus Christ who, out of love for us, though he was rich, became poor to enrich us with his grace and salvation, and who calls us also to recognize him and assist him in those most in need (cf. Mt 25:40).

For this reason, it is a joy this afternoon to meet with all of you, who, in various ways, are concretely involved in the care, accompaniment and support of those most in need, especially in these times when the sense of the sacred dignity of the human person seems to have been lost.

I would like to emphasize that as Christians we are called to the task of making God’s love for every man and woman present in the concrete fabric of history. The Book of Genesis tells us that God created “humankind in his image, in the image of God he created them; male and female he created them” (Gen 1:27). In this is rooted the inalienable dignity of every human being, which does not depend on the abilities they possess, the wealth they accumulate or the role they play, but on the gift that precedes and transcends them, given by God as an expression of his unfailing love (cf. Magnifica Humanitas, 50).

The Lord, then, invites us to welcome every woman as a sister and every man as a brother. As children of the same Father, every person is constitutively made for relationship; they have been conceived and willed by God to enter into a history of communion with him, with others and with creation (cf. ibid.). A unique expression of this divine longing is found in the works of charity and welfare of which you are a part. You carry these works forward with effort and dedication, aware that the human person is at the center of the Church’s action (cf. Gaudium et Spes, 24) and that charity is “the greatest social commandment” (Catechism of the Catholic Church, 1889).

I encourage you, together with your pastors, to continue fostering these ministries, bearing witness to the Gospel and showing the world the beauty of the Christian life, which offers a foretaste here and now of the justice and peace that will be fulfilled in the Kingdom of God. Be, then, credible witnesses of Christian hope in your solicitous service to your brothers and sisters who, living in precarious conditions marked by deprivation, fragility and marginalization, need not only material aid and moral support but also God, his friendship, his blessing, his Word, his sacraments and a path of growth and maturation in the faith (cf. Evangelii Gaudium, 200).

I place your work and your dedication at the feet of Our Lady of Good Counsel, so that her intercession may accompany you and that the Lord may bring forth abundant fruit from all of the good that you seek to do. May God bless you. Thank you very much.

I cordially greet His Excellency, Bishop Xavier Gómez García, the Abbot of Montserrat, Manel Gasch i Hurios, as well as the bishops, priests, men and women religious, seminarians and all the faithful participating in this pilgrimage, especially the children who are with us today. Thank you for welcoming us and thank you for being here.

I am glad to be able to come to the feet of Our Lady of Montserrat to entrust to her, with full confidence in her maternal intercession, my Petrine ministry and the Church’s mission in a world that cries out for justice and peace.

I have fond memories of my years as pastor of the Santa María de Montserrat parish in Trujillo, Peru. The Virgen of Montserrat has always been with me. Thank you, Catalonia, for your faith.

The walls of this sanctuary could tell us the countless stories of devotion, gratitude and hope that have unfolded around Our Lady of Montserrat throughout the centuries. They have also borne witness to the blood shed for the love of Jesus Christ.

They have also been the guardians of the joys and sorrows, the happiness and tears of so many faithful and have heard the heavenly voices of the children’s choir from Europe’s oldest choir school.

When my predecessor, Pope Francis, presented the Golden Rose to this venerated image in 2023, he invited us to reflect on how, for hundreds of years, the faithful — without distinction — have come to this Shrine to pray the rosary, because Mary, Mother of God, is central to the life of every Christian. On that same occasion, he noted that “in front of the Mother, the noblest feelings of a person are awakened”; indeed, she moves us to deep conversion, as she did Saint Ignatius of Loyola, who in this evocative place, after a night spent in prayer before the Virgin, laid aside his knightly arms — a moment that marked the beginning of a new life in the service of Jesus Christ.

With this same filial attitude, I invite you today to accept Mary’s invitation: “Do whatever He tells you” (Jn 2:5). These words, spoken at Cana in Galilee, contain a true guide for Christian living, because Mary leads us to Christ and teaches us to listen to his voice, obey his word and allow him to transform us. Jesus’ will is clear: “I am giving you these commands so that you may love one another.” (Jn 15:17). It is a love that has its measure and its source in Him: “as I have loved you” (v. 12). That is why, when Mary tells us, “Do whatever He tells you,” she is inviting us to open our hearts to the teachings of the Gospel.

Jesus shows us the path of mercy, reconciliation, truth and gentleness. At the same time, he exposes the violence that can lurk in our words and attitudes: criticism that humiliates, condemnation that destroys and aggression that divides. That hidden violence can often disguise itself as a kind of armor, which we use to protect our wounds, our fears and the suffering caused by injustice.

Let us contemplate Mary of Montserrat, who shows us Jesus as a helpless child resting in her lap, for here she is, alongside her Son, inviting us to love one another. Let us lay at her feet today the armor that has gradually hardened our hearts.

The Baby Jesus whom Mary holds in her arms wears no armor, and it will be He himself who, later, naked on the cross, will surrender himself completely to the Father to save us with the unarmed and disarming power of love.

Let us lift our eyes to Mary and implore her to help us arm ourselves solely with the weapons of God. As Saint Paul exhorts, “Stand therefore, and fasten the belt of truth around your waist, and put on the breastplate of righteousness. As shoes for your feet put on whatever will make you ready to proclaim the gospel of peace. With all of these, take the shield of faith, […] the helmet of salvation, and the sword of the Spirit, which is the word of God” (cf. Eph 6:11–17).

Today, as pilgrims at Montserrat, let us express our sincere desire to reaffirm our service to God the Father, whom Jesus Christ has revealed to us, saying: “Whoever receives one such child in my name receives me; and whoever receives me, receives not me but him who sent me” (Mk 9:37).

Let us also consider how the Virgin Mary holds the globe in her right hand, a sign of her maternal care, for the whole world finds a place in her heart. She invites us to recognize one another as brothers and sisters, so that no one is excluded and communion is stronger than every division.

Let us ask Mary, Queen of Peace, to teach us to renounce hurtful words, hasty judgment, gossip and slander. And may we learn to cherish and nurture love within our families, among friends, in the workplace, on social media, in political debates and in Christian communities, so that hatred may give way to hope and peace.

May Mary, Mother of the Church, always guide us to Jesus. I invite you to honor her with these words that you know so well:

To the Catalans, you will always be Princess;
To the Spanish people and to the whole world, all our love;
Say to us: “You are my treasure,
I am your mother, do not be afraid”
Amen.

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Impromptu Remarks of the Holy Father from the Balcony of the Abbey of Our Lady of Montserrat

Brothers and sisters, good morning.

Thank you for being here. Thank you for this beautiful expression of faith. We are all united as one family, embraced by our Mother Mary, the Virgin of Montserrat.

The joy, enthusiasm and deep sense of faith we are experiencing these days: first in Madrid, now in Barcelona and Catalonia and soon in the Canary Islands. All of Spain is filled with faith, with love and with this desire to praise God, to give thanks to God and to be united.

Thank you, Catalonia, for welcoming so many people from other countries; you show us how to bring everyone together as one family.

Many thanks to the community of faith and to this community of our brothers, the monks, who receive and welcome all the pilgrims who come to pray to Mary, Our Lady.

Thanks to each and every one of you who are here this morning to remind everyone — in Catalonia, in Spain and around the world — that faith gives life, and faith gives hope.

And it is Mary, whom Jesus, from the cross, gave us as our Mother; it is Mary who walks with us, who is the expression of maternal love that will always be with us.

Benediction.

Thank you, thank you all.

Dear brothers and sisters,

Thank you all for your warm and cordial welcome!

I am deeply moved by the testimony shared with us by Montse and Josefina. Thank you very much. I also appreciate the words of Father Jesús, which highlight the commitment of the chaplains and volunteers of the diocesan prison ministry in Sant Feliu de Llobregat.

Every human being is “worthy” by the mere fact “of having been willed, created and loved by God” (Magnifica Humanitas, 52). There is, therefore, no situation that causes the Lord to turn his gaze away from us. It is a consoling truth that accompanies us at all times and reminds us how his merciful love always outweighs whatever good or evil we may have done.

Dear brothers and sisters, this is especially true for you who bear the burden of being far from your loved ones and who suffer because of your current circumstances. When you are tempted to feel inferior and think it is not worth going on, “lift up your eyes” to the One who, through the presence of so many people, never ceases to show you his love and closeness.

Even if anxiety and sadness mark certain moments of your journey, remember that life’s mistakes do not define a person’s identity. Saint Augustine, in his Confessions, speaks of this when he shares his life journey with us. If we trust in divine grace and allow ourselves to be guided and transformed by it, we discover in our lives how the past does not condemn the future, but rather offers us the possibility of changing our decisions and choices.

Let us make room for the Lord in our hearts and seek his face. Let us allow his love to guide us. Let us cling to him, who continually invites us to hope and shows us a wonderful horizon that no physical barrier can prevent us from reaching. Today, he continues to speak to us in the depths of our consciences, helping us discover that he dwells among us. He is only waiting for us to give him a chance.

Dear friends, I invite you to keep dreaming God’s dream. To each of you I say: God loves you just as you are, but he dreams of you being even better! The Lord allows us all to start anew, for being human and being Christian does not mean never making mistakes, but rather growing in the ability to convert, repent, make amends and, above all, to reconcile and forgive.

I entrust you in a special way to the maternal intercession of Our Lady of Mercy, and I willingly ask the Lord to bless you. Thank you very much.

• Dialogue of the Holy Father with Young People
• Homily of the Holy Father

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Dialogue of the Holy Father with Young People

Holy Father, we grow up hearing that the only goal in life is to be productive, succeed and maintain our image. I tried to do just that, but I only found an immense emptiness. So I started to search for answers, my life took a turn, and I was baptized this past Easter. Since this path is new to me, I would like to ask: How can we keep our gaze lifted up toward what truly matters, when society pressures us constantly to look at the ground or only at ourselves? How can we discover our true vocation in the midst of this strong current?

1. Thank you for sharing your testimony. First of all, I would like to share in your joy, as well as that of all those who have received the sacrament of Baptism this Easter. Many young people and adults are rediscovering the Christian faith, sometimes after having drifted away from God over a period of time. This is a significant step. Indeed, everything we gradually discover, embrace and experience along the way certainly contributes to our growth and maturity and creates space for interior life. However, at the same time, amid life’s joys, successes and defeats, we realize that we need a different kind of water to quench our deepest thirst. Our desire for truth and happiness requires wider horizons. This restlessness is a gift that God himself gives: We are made for the infinite, and that is why every finite horizon, every step, every achievement — while satisfying us — also propels us forward and invites us to keep searching, to search as we move forward, but above all, to search by “going inward,” that is, by delving deeper.

Here, I would like to come back to the question with two brief thoughts. First, we must cultivate that healthy sense of restlessness. In our societies, the idolatry of profit and performance, the drive to always produce and win, as well as the cult of self-image, are nothing more than anesthetics designed to numb our conscience and mold it to a certain vision of society. When people learn to pause and value what is important, appreciate time in a new way and reflect on their own lives while allowing themselves to be enlightened by the Gospel, they also develop a critical perspective on a social system that does not put people first and creates situations of injustice and existential poverty at various levels. That is why restlessness is frightening, as is the discovery of one's inner self, of spirituality and, even more so, of the Gospel. Second, it is in this world that we must cultivate restlessness, not in another. It is within this society that you and so many others have discovered the value of a more human and fulfilling life, open to encountering God and to the joy of faith. This means that, despite the difficulties, the place where God makes himself present and where we must find his footprints is always in our current reality. We believe that the Holy Spirit acts and works silently in all situations of life and history, even the most difficult ones. However, we must nurture this restlessness and make room for it. As I said, “look within” and try not to be overwhelmed by the pace of life and external temptations. Cultivate moments of silence, perhaps pausing for a few minutes each day to read the Gospel and speak with God. Try to walk this inner path together with others, allowing yourselves to be accompanied on the journey and engaging with priests, religious and people who, like us, have set out on this path.

Holy Father, in a world where so many things are shouted from the rooftops, there are aspects of life that remain hidden in silence and shame, such as depression, a silent illness that affects many people — both young and old — and brings with it darkness, isolation and immeasurable pain. Sometimes, the pain is so overwhelming that the idea of disappearing seems like the only way out. I myself struggled to overcome this illness in silence for years, and one Friday night I lost the battle and tried to take my own life. I am here because God gave me a second chance, and I will be eternally grateful to him, but there are many others who continue to face this darkness. That is why I ask you with all my heart: Where can we see God when the darkness is absolute and we cannot take it anymore? How can we trust in God when it seems that nothing — not even our own life — is worth it?

2. First of all, thank you for sharing your experience of suffering with us today. I am moved that you are able to speak about it, that you are here among us and that you have found the strength to embrace this second chance that the Lord has given you. You have risen and continued your journey, and this is a remarkable miracle that we see in many Gospel passages. Through contact with Jesus, even those who feel lost regain confidence in life; healed of their illness, they can rise to live again.

In your question, you first referred to depression as a “silent illness.” It is important to recognize how mental health is increasingly threatened in the context of societies that consider themselves advanced. This is a sign that there is something deeply wrong with a certain notion of progress that subjects people to pressures, expectations and tensions that compromise healthy balances. For this reason, we need a healthcare system that prioritizes this invisible and widespread malaise, which also affects young people.

Your words, however, have also shown us that suffering tests our faith and the meaning we give to life. This is true for everyone, not just for those who at some point face the trial of illness.

As I listened to you, I thought of the hours of darkness, anguish and pain that Jesus experienced as the hour of his death drew near. The Gospels, in the accounts of the Last Supper and the prayer in Gethsemane, emphasize that evening was falling and that night was coming. Shortly before his death on the cross, we read that “darkness came over the whole land.” But, in reality, this was not merely a matter of personal suffering. The Son of God took all the anguish, loneliness and suffering of humanity upon himself, in his own flesh. In those dark hours, as he was dying on the cross, Jesus shared our pain and revealed to us the face of a compassionate God, who bears our sorrows, who suffers with us, weeps our tears and remains at our side with his presence full of love and mercy.

Going through this experience is difficult, as Sacred Scripture attests time and again. There are moments of darkness and suffering that our society silences because certain cultural norms demand that we always be victorious and perfect, and so our limitations, fragility and pain must be eliminated or confined to the deafening silence of loneliness or even shame. And in these moments, we may instinctively think that God has abandoned us as well. However, the cross of Jesus tells us that God does not abandon us, that he is at our side, crucified with us in moments of pain and extreme loneliness, that he gathers not only our tears but also the cry of our suffering that others do not hear — a cry that Jesus made his own on the cross, saying, “My God, my God, why have you forsaken me?” In a catechesis on the final hours of Jesus, Benedict XVI says that his suffering becomes a cry of prayer, and this is true for us as well: in the face of the most difficult and painful situations, when God seems absent, we must entrust to him once again the burdens we carry in our hearts, even crying out to him, even protesting like Job, confident that in some way he is present and near even when he appears to be silent. But I believe we cannot do this alone. In times of pain, at least as much as possible, we must open ourselves to someone who can help us utter a simple prayer, who can accompany us with discretion without rushing to explain that pain, who can take us by the hand and lead us out of this cry. These experiences also offer a message to us believers, to the whole Church: we must not spiritualize pain, superficially attributing it to “God’s will” or to some mysterious plan of his, because this risks minimizing that suffering, silencing it and hurting people. God does not want suffering. He carries it with us and invites us to trust in him with perseverance. Let us remember what Pope Francis said: with God, life is always reborn.

Good evening, Holy Father. I come from a family in a very poor neighborhood of Barcelona. When I was little, my father tried to kill my mother, and she was saved because a young man stepped in and died instead. My father went to prison, and my mother turned to drugs. When I was ten, social services took me in and sent me to the “San José de la Montaña” juvenile detention center. At first it was difficult because I had built a wall around myself to protect myself by not letting anyone in. Little by little, I experienced family love for the first time, and my heart began to open up. There they told me about Jesus; I started to pray and was baptized. But during my teenage years, I rebelled against God many times. I was invited to a retreat, and there, for the first time, I experienced God’s love. But a few months have passed, and I still find it hard to forgive my father. And sometimes I look up to heaven and ask God, “Where were you when I was a little girl?” Holy Father, how can I forgive my father for almost leaving me without a mother? How can I truly be reconciled with God?

3. Thank you for sharing your testimony and thank you also for your question about forgiveness. It is truly a sign of God’s grace that you have the courage to ask how to forgive those who have wronged us despite your past suffering. I would like to mention two things.

First, I would like to expand on what I said earlier about God’s presence in our times of suffering. Deep down, you are also asking this question in relation to your childhood. However, the context in which the events of your life have unfolded requires us to broaden the scope of our question. Should we ask “where was God”? Or should we ask ourselves about humanity, about how we are sometimes prisoners of evil, resorting to violence against others? How is it that we fail to cultivate love and respect for others’ dignity and freedom? So many crime reports, even today, reflect a toxic climate in family relationships marked by abuse and oppression and, in particular, by violence against women, which unfortunately often leads to femicide. We are all called to address this dramatic reality, which has anthropological and cultural roots, both personally and as a society, because we are responsible for confronting it in all its dimensions. We cannot attribute to God what has been entrusted to our responsibility; we cannot imagine that God, from on high, will automatically respond to our needs or miraculously prevent evil from happening. He has endowed us with intelligence and will, given us a conscience, clothing us in dignity and freedom, and above all has come among us in his Son, Jesus Christ, showing us the path to follow so that our lives may be fully human and so that justice, peace and fraternity may reign in our society. He has given us his own Spirit, precisely so that love may be the key to all our human relationships. If violence exists, if selfishness prevails, if even love among family members turns into hatred, we must question the dynamics of our society, the culture of individualism and the temptation of violence — but not God.

The second point concerns forgiveness. We must learn to view forgiveness — that powerful remedy for evil that heals our inner wounds — as part of a process and a journey. If we read the Gospel as a book of instructions, commandments and duties, we risk becoming greatly discouraged and frustrated because Jesus invites us to forgive, yet we find ourselves unable to do so. But that is not the case. Above all, we must seek forgiveness from the Lord. We must continually ask the Lord — perhaps for our entire lives — to expand the space of love within us, precisely where we have been wounded, that he can help us reconcile with ourselves and with that part of our past that has been marked by suffering, so that he may slowly transform resentment into mercy and compassion. This is a long journey and a process that requires great patience. It is an effort we must make, both on a personal level and through other means of support, as well as inner reconciliation. We must not lose heart: we move forward in small steps toward forgiveness. Reconciliation with the past is gradual. Above all, we must not think that forgiveness always and in every case means returning to the previous situation or having a close relationship with those who have hurt us, especially when there was violence. We can maintain a good disposition of heart toward the person, reject all forms of hatred or revenge, strive to repair the relationship as much as possible and perhaps pray for him or her. All of this helps us to enter more and more into the dynamic of forgiveness and to be reconciled with God and with others. We are forgiven sinners; we are at peace, are able to forgive and are able to be peacemakers.

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Homily of the Holy Father

Like Nicodemus, we too are pilgrims in the night. This Gospel figure offers us a message primarily about the journey of life. Our journey, our desires and everything we embrace and experience daily — in joys and defeats, in aspirations and plans — are the expression of our ongoing search. We are beggars for love; we are truly hungry and thirsty. We seek a deeper meaning that will sustain us, inspire us, and help us understand the mystery of our lives. As we slowly move forward, one small step at a time, we are called to engage with the shadows of our own human condition: we lack the full truth; we do not fully fathom the mystery of ourselves or the true identity of others; we do not always succeed in understanding the hidden truth of the reality that surrounds us and the events unfolding before our eyes. We seek a light to illuminate the path.

But Nicodemus also speaks to us about the path of faith. It is not a path that runs parallel to that of our human existence. Rather, these two paths are always intertwined. As we heard in the Gospel, God so loved the world that he gave us his only begotten Son, and in him, united himself forever with our flesh. He is always with the Father and with us. Thus, every time the mystery of our life unfolds in the light of a new day, in all that we are and do, we are in God’s presence and held in his eternal embrace: our life “is hidden with Christ in God” (Col 3:3). Yet, at times we experience the night of faith, the weariness of believing, the fatigue of the spirit, a sense of inadequacy in the face of the Gospel’s call, the bitterness of our failures and the fear of not measuring up.

Brothers and sisters, Nicodemus teaches us that these nights — which accompany our lives, our journey of faith, and the history in which we live — are a time of blessing, a place for rebirth, a womb that always gives birth to new life. These nights strip us bare and return us to what is essential. They remove the human and religious masks we wear by day to keep ourselves from being recognized or to present ourselves differently than we are. They expose us, revealing our lights and our shadows. These nights restore us to the humility of knowing how to look at ourselves in truth, beyond the presumption of thinking that our journey is already complete and that we move forward as if we had a clear understanding of everything, everyone and even God.

The “empty space” that night creates, even when it takes the form of suffering or dissatisfaction, of disillusionment or unbelief, can be an opportunity to receive new life, to change and be renewed, to be “born again from above,” as Jesus tells Nicodemus. In fact, God did not come to judge the world in its sin and the night of its unfaithfulness, but sent his Son to save it, to give the world eternal life.

For this reason, we too are called not to judge the “nights” — neither the nights of our own lives, those of the Church, nor those of the society around us. In the night, we must instead set out on a journey as Nicodemus did, continuing to ask questions of the Lord and open ourselves to the wind of the Spirit. We must welcome the night no longer as a sign of failure, but as the beginning of a new life.

And as we reflect on our personal journey, as well as on the “nights” of our journey as a Church and those of Spain — in its cities, its old and new forms of poverty, its society and culture — we may well ask ourselves: What are the “nights” we are passing through? What do they say to us? As we enter into them and humbly look, without prejudice, at the reality of who we are, what are we called to change? Where must we seek renewal? What direction do we want to take? What kind of society do we want to build?

Even in the heart of night, we must not give up searching, questioning and dialoguing with God and with each other. Let us walk together in the faith that harmonizes the diversity of our ideas and sensibilities in order to seek the truth that will guide us toward the common good. This country may then be a welcoming space for all, where each person’s dignity is respected and everyone loved for who they are. Let us open ourselves to the gift of the Spirit, seeking the Lord like Nicodemus, and welcoming the light of his Gospel with the certainty that we will experience a new life within us, a presence that blesses, a gratuitous love that will help us pass from night into light. For God does not want anything to be lost, and even now he desires to give us eternal life and lead us to a happiness that has no end.

Through the intercession of the Virgin Mary, may the Lord grant us the grace to open ourselves to him and to be shaken by the wind of his Spirit.

Dear brothers and sisters,

With great joy I begin my visit by praying Midday Prayer together with you in this Cathedral.

The Second Vatican Council defines the Divine Office as “the voice of the bride herself addressed to her bridegroom” (Sacrosanctum Concilium, 84) and “the prayer which Christ himself together with his body addresses to the Father” (ibid.). The reading we have just heard also emphasizes that “in the one Spirit we were all baptized into one body” (1 Cor 12:13). We can therefore allow ourselves to be guided in our reflection precisely by these two images: the bride and the body.

The first reminds us that the Church — and in particular this assembly, rich in gifts and charisms and in the diversity of each person’s story — is above all a beloved bride. God has willed you to be here, because in you and in your being together he loves a unique and sacred beauty and goodness. He has chosen you to represent today the “communion of saints” (cf. 1 Cor 1:2) that is in Barcelona. It is with this awareness that I invite you to renew, in harmony, your resolve to walk together — all of you, faithful and pastors alike — in the footsteps of Christ, toward the fullness of life. The Church is the fruit of an act of love that precedes her and comes from God. Above all, she grows by allowing herself to be loved by him, united, with a humble and grateful heart, because only those who allow themselves to be loved by God can build, together with others, the works of love.

In this regard, not many years ago Pope Francis recommended that this diocesan community begin “from the encounter with Christ” in order to grow “in fraternity, in the proclamation of the Good News of the Gospel” (Video Message on the Occasion of the Inauguration of the Tower of the Virgin Mary in the Basilica of the Sagrada Familia, 8 December 2021). A year later, he repeated to the seminarians of this Archdiocese on pilgrimage in Rome: “Never cease to savor and remember this love of predilection which pours and will pour itself abundantly into your heart […]. Never extinguish that fire which will make you fearless preachers of the Gospel” (Address to the Community of the Seminary of Barcelona, 10 December 2022).

His words point to the atmosphere we are called to foster in our communities, in our families, in our parishes, in our workplaces and places of learning, within the Curia and in every other sphere of life. It must be a family atmosphere, where we live together, mindful of our status as children of God and our common calling, showing solidarity, openness, and a capacity for mercy, sacrifice, mutual care and forgiveness.

Dear friends: Barcelona, in this regard, has a great ecclesial tradition. Saint John Paul II recalled this when, during his visit here, he praised the “welcoming spirit that throughout history has led the people of Barcelona and Catalonia — you — to share human and Christian citizenship with countless people” (Angelus, Barcelona, 7 November 1982). He encouraged you to “proclaim before the Church that this city and this region are a spacious home open to Christian fraternity” (ibid.).

In his words, we see the faces of so many brothers and sisters among you who have dedicated and continue to dedicate themselves to building harmony and communion, beyond all polarization. Even today his words find fulfilment in the vitality of the numerous works of proclamation, formation and charity which all of you encourage and practice.

This brings us to the second image we wish to consider: that of the body, the subject of the reading we have just heard (cf. 1 Cor 12:12–13). If Christ is the bridegroom who loved us first, he is also the head to whom we are united as members of a single body, each at the service of the other, people from “every tribe and language and people and nation” (Rev 5:9), all animated by the action of the same Spirit, all called to the same holiness. This, too, is important, because it reminds us that for us, working together is not a matter of “style,” but a physiological necessity, founded on the grace granted to each of us “according to the measure of Christ’s gift” (Eph 4:7). We must respond to that gift by putting into practice the charisms we have received in respect for the ministries entrusted to us. It is the Spirit who impels us, as parts of a single living structure, not only to give ourselves unreservedly wherever Providence calls us, but to do so according to God’s designs, in obedience and trust.

Just as in a body, so too among us there are members who are stronger and others who are weaker; some are visible, performing functions that are evident to the outside world, while others are hidden, working from within — in some cases without ceasing and carrying out vital functions without anyone taking notice.

There are countless contrasts with which we could illustrate the variety and importance of the roles and missions we find among ourselves, but the message is always the same. That is, in the richness of the gifts we have received, we are strong because we are united, and we are united because we are animated by the same Spirit, the Spirit of Christ, who is the Spirit of communion for the salvation of all (cf. Eph 4:4). Therefore, it is important for each of us not to allow anything to destroy the unity in which God has established us and toward whose fullness he leads us day by day.

Barcelona is called “Cap i Casal de Catalunya,” which gives this community — all of you, the people of Barcelona and Catalonia — a special vocation and a responsibility to become, with God’s help, builders of unity.

Soon we will venerate the relics of Saint Eulalia, co-patroness of this Cathedral, the Archdiocese, and the city.

Speaking of the Martyrs, Saint Augustine said: “It should not seem a small matter to us, that we are members of the same person’s body as they are too, even though we cannot compare with them […] we obey the same Lord […], we pursue the same charity, and we embrace the same unity” (Sermon 280, 6).

Dear brothers and sisters: it is in this spirit that we too, in a world torn apart by wars and divisions, in a society that is increasingly fragmented and individualistic, wish to be “martyrs” — that is, witnesses and prophets of unity, of welcome, of harmony and of peace, even at the cost of sacrifice and renunciation. Like the virgin Eulalia and so many other martyrs, we wish to say our “yes,” ready if necessary to die to ourselves, to lose ourselves in order to find ourselves again, to renounce the superfluous in order to build upon what is essential and lasts forever (cf. Mt 16:24–26).

This is what the crucified One teaches us; this is what the Apostle Paul and the examples of the saints invite us to do. This is what we wish to do together, in accordance with Jesus’ prayer to the Father during the Last Supper: “I in them and you in me, that they may become completely one, so that the world may know that you have sent me and that you have loved them even as you have loved me” (Jn 17:23).

May Mary, Mother of the Church and Mother of unity, help us to be faithful to this commitment and this mission: Santa Maria de la Mercè, pregueu per nosaltres.

Your Eminence, Cardinal José
Dear brothers and sisters, good morning!

This is the last event of my Apostolic Journey in Madrid, but I am truly delighted that it is with you, the volunteers. Each and every one of you — and many others who couldn’t be here this morning — deserve a very special “thank you,” because you have given your time, your service, and you have done so out of love for the Lord, the Church and the Pope. My heartfelt gratitude to all of you!

I would also like to thank the two speakers who shared their testimonies with us, as well as those who made the video and participated in the musical performance.

I heard that, from the very beginning, you responded enthusiastically to the call for volunteers, and your numbers exceeded the original request within just a few days. As a result, the needs have been more than met. Some of you took time off work, while others dedicated themselves full-time for months. Each of you gave what you could, offering your heart, hands, ideas, talents and smiles. May God reward you as only he knows how!

I would like to share a simple reflection with you, which can be summarized as follows: Christians are called to bring the leaven of selflessness to the world. 

Jesus used the image of yeast in a parable about the kingdom of heaven, recorded by Matthew, the Evangelist: “The kingdom of heaven is like yeast that a woman took and mixed in with three measures of flour until all of it was leavened” (Mt 13:33). Your experience these past few days, like that of so many brothers and sisters who volunteer in similar circumstances — such as during last year’s Jubilee — is a sign of the kingdom to come because of one essential characteristic: selflessness.

Selflessness is like leaven that makes the human, ethical and spiritual dimensions of a society grow, and it is a distinctive element of the “City of God.” In a world that is constantly influenced by a logic of self-interest and profit, where the term “growth” is reduced to the economic-financial sense, it is important to think and live according to a more authentic mentality that leads to integral human development. This is the mentality we find in the Gospel, which says: “If you do good to those who do good to you, what credit is that to you? For even sinners do the same. If you lend to those from whom you hope to receive, what credit is that to you?” (Lk 6:33-34).

Dear brothers and sisters, Jesus Christ came to bring the leaven of the kingdom of heaven into the world. He mixed it with the dough of our ailing humanity to heal it from within, with the water and blood of his sacrifice and with the fire of the Holy Spirit. After his death and resurrection, he sent his disciples, with the power of the same Spirit, to be signs and instruments of his kingdom, the kingdom of love, of justice, of peace. This is accomplished through preaching, but even more so through a way of life that conforms to the Gospel in the way we think and behave. An essential feature of this way of life is the generosity you have shown these past few days here in Madrid. Thank you! Perhaps the statistics do not reflect it, but we know that, in these days, thanks also to you, this city has grown, for it is closer to the kingdom of God. Is it our own merit? No! It is all his grace! This is the secret: the love of God, which moves the sun and the stars, also moves the hearts of those who have encountered “the Lord Jesus, for he himself said, ‘It is more blessed to give than to receive’” (Acts 20:35).

Sisters and brothers, let us continue on this path, with humility and meekness, without any presumption, but firm in faith and generous in service! May the Virgin Mary grant you to be leaven of the kingdom always and everywhere. Thank you! And see you in Rome!

After blessing the cornerstone

Gift of the Chalice

And I would also like to leave this chalice here in Madrid as a gift for the whole family, as a sign of communion within the Church. May we never forget what we celebrate in the memorial of Christ, who has saved us.

Apostolic blessing

Thank you very much.

Dear brothers, dear sisters, good evening!

I suppose that, for a soccer player, scoring a goal in this stadium is something that leaves a lasting impression for life. But, Cardinal José: today the Church of Madrid scored a spectacular goal that will go down in history!

Thank you.

This evening has become a great hymn of faith, and I am pleased to join my voice with yours in praising God and in strengthening the bonds of such a beautiful ecclesial family, which is learning the art of polyphony, namely of unity in diversity. I thank your Archbishop, Cardinal José, for introducing the symbolism of song, which shows us that numbers, data and facts alone are insufficient for building community. Our hearts must sing — that is, we must interpret events and situations by celebrating their meaning with others. For the Church, this occurs in a unique way through the liturgy, the great memorial of the events that saved us.

Singing is a necessity that permeates our shared life and also challenges culture, urging it to remain open and in constant evolution. You are a diocesan Church in the midst of a people who love music, dance and being together, but who also know of conflict, resignation and, at times, despair. In these situations, the Gospel can open up a path toward hope. You bear witness to the Gospel in the capital of a great European country, the seat of institutions and organizations where important decisions for the present and the future are made. It is also a destination for millions of visitors and brothers and sisters who come in search of new opportunities. Your joy will become contagious if you transform it from a fleeting emotion into a stable way of being, into a deep sentiment that renews individuals, groups and the diocesan community. It is no coincidence that the apostles often invited the Churches to rejoice in their writings, almost as if it were a commandment. It is the Evangelii gaudium, a response we can sing together to God’s work in Jesus Christ. His life, death and resurrection have forever changed the perception of history for those who have encountered and followed him, albeit in different ways and along different paths. Even today, the love of Christ urges us on (cf. 2 Cor 5:14). The verb Saint Paul uses also means “captivates us,” “holds us together,” “seizes us” — and thus calls us to responsible action.

Yes, dear brothers and sisters, as some of you have testified this evening, baptism truly changes lives. Our sensibilities, backgrounds and priorities come together in Christ and draw their life from him, like the branches from the vine. This means that much of what was already within us becomes transformed and ceases to be a private gift. It is now directed toward the service of the common good. We need not fear that this will ever lead to uniformity. In this regard, the New Testament, through its variety of voices, bears witness to communion in diversity — the understanding that was lost at Babel. According to the biblical account, everyone was compelled by a totalitarian, purely human project and ended up failing to understand their neighbor.

In the encyclical letter Magnifica Humanitas, I proposed the figure of Nehemiah as an alternative to standardization and confusion. Nehemiah involved the entire community in rebuilding the walls of Jerusalem. “Rebuilding today means recognizing that, precisely from the plurality of voices and visions, even though they sometimes remind us of the confusion caused by the diversity of spoken languages, a bright possibility emerges. Indeed, this is the possibility of building together, of transforming diversity into a resource and of making listening and dialogue the common ground upon which to cultivate justice and fraternity. Within this shared task, Christians discover their unique role of guiding actions toward God so that, in his light, pluralism does not dissipate into disorder, but instead, through the practice of synodality, it becomes the space in which humanity rediscovers its solid foundations and its final end” (No. 10).

There is a special relationship between the Church and a city, and this assumes an even greater importance in our changing times. Naturally, the relationship takes shape among real people, through work-related and social interactions, but also through various communities, associations and neighborhood organizations. The need for a particular approach to Christian mission in large urban areas, where a “new culture has come to life and continues to grow” (Francis, Apostolic Exhortation Evangelii Gaudium, 73), is becoming increasingly evident. This idea has been clarified and deepened throughout the synodal journey, allowing us to know one another and listen to each other more deeply in the contexts where the diocesan community exists and takes shape. The most important question becomes: does who we are as Christians and what we do reach “where new narratives and paradigms are being formed,” that is, the “the inmost soul of our cities” (No. 74)? Providing an answer may well be difficult, but it is possible if we seek the truth together.

For this reason, it is so important not to be scattered or shut off within a group or environment where we already feel safe, among people who always sing the same tune. In order to reach the heart of the city, we must cultivate an awareness that truth is symphonic and always surpasses us, and foster a desire to encounter the Risen One, who always goes before us. He precedes us and may already be present where we have not yet sought him. Indeed, seeking and following him is the condition for being able to point him out to others; otherwise, there is no evangelization, and today we can understand this better than in the past. In large cities, more so than in other places, we sometimes feel that we no longer have the maps to navigate safely. So we must relearn the spiritual art of kindness, without which proclaiming the Gospel risks becoming impersonal and ineffective repetition, leaving room for frustration and mistrust.

Dear brothers and sisters, Madrid is a great city where different traditions and “souls” exist together. God knows the hearts of each and every one of its inhabitants. He knows them as only he can, through love and therefore in freedom. He is infinite mercy and wants everyone to be saved. He desires this to the point that he became flesh and took upon himself all the sin, evil and negativity of the world. Behold Jesus Christ! Behold the Good News, the grace we have received and are called to share with everyone! For all, without exception, are made for life, and for life in its fullness. The presence of the Church in a great city is a parable of this mystery of salvation. The Book of Jonah comes to mind — a gem of the Bible that I invite you to read or reread, personally and in your communities. It is no coincidence that the apostles established the nascent Church in the cities, where they encountered not only rejection but also acceptance, for it is in cities where people are more accustomed to facing diversity and change.

Let nothing trouble you; let nothing frighten you! Together, as a diocesan Church, you can offer a Gospel witness that will harness the best forces of a humanity that is bombarded with images and words, yet is hungry for justice and thirsty for truth. Have confidence in the growing phenomenon of people who return to the faith or come to know it for the first time in adulthood. Be ready to welcome new beginnings not as an exception, but as the rule of the mission. The participation in parish and diocesan councils has no lesser goal than this: to adjust the sensibility of each person through listening closely to what the Spirit says to the Church. It would be a pity to reduce them to mere bureaucratic formalities. They are spaces of mutual listening for the exercise of discernment, without which not only does each person go their own way, but we also run the risk of failing to understand where the Lord wants us, what he expects of us, and what kind of conversion he is asking of us. When we are present in these spaces, worship becomes life, and bonds of fraternity and projects of solidarity arise among people.

I invite priests to recognize the practice of communal discernment as one of the greatest opportunities that synodality offers to their ministry. Dear brothers, without straying from the essential, pausing regularly with your people to interpret the life of neighborhoods, cultural changes, social tensions and ecclesial practices in the light of the Gospel will enrich and console your ministry. It will also help each person and each community to break out of isolation and experience the joy of the Holy Spirit. Indeed, when we reduce ecclesial life to a routine in which everyone remains locked into their habits and roles, what we lack is the Spirit. The Spirit stirs up vocations and unites them, sometimes causing upheaval, discussion and a search for a new equilibrium. Do not be frightened by all of this, but enjoy it.

The stories we have heard tonight tell us — or rather, “sing to us”— just how much life there is in this Church. One person gave the following testimony: “I can say without a doubt that I deeply love the Church, the family of God, where we all have a place.” Another said: “I felt great joy and responsibility as I became a more active member of the community and shared my gifts with the rest of the Church’s members.” And still others said: “For us, serving in these programs is not only a way to help, but also a way to give back all the love and support we have received.” Behold the Church, dear brothers and sisters! Behold the music of the Gospel, with its compelling rhythm. When it reaches the heart, it makes people feel like they have been welcomed with open arms, like our sister who came from Peru to Madrid. Many, like her and her family, are initially afraid to draw near, for they have heard of prejudices and disappointments. Kindness, even if it comes from just a few, can overcome the fear of many. Be, for everyone, like an open Bible: may the word of God be found in your faces and in your lives. Love, indeed, is the language that makes everyone feel at home. Thank you very much.

Let us pray together using the words Jesus taught us.

The Lord’s Prayer

Blessing

I would like to thank His Eminence, the Archbishop of Madrid, for his words. I greet all of you with affection, dear brothers and sisters, as you accompany me today with joy and fervor for this act of devotion to Our Lady of Almudena, Mother and Patroness of this Archdiocese. As a symbol of the Pope’s filial love for the Virgin Mary, I will place a golden rose at her feet.

For centuries, countless generations of Madrileños have venerated this image of the Blessed Virgin Mary holding her divine Son in her arms and presenting him to us. According to tradition, during challenging periods for the Christian community, the statue of the Virgin Mary was hidden in a niche of the Citadel wall for protection. It remained concealed for some time, until parts of the wall collapsed and it was miraculously discovered intact.

This millennia-old Marian devotion, so cherished by all of you, is a sign of the Christian roots that characterize you and give you life, but also of the great hope which continues to motivate you to move forward. It was thanks to a collapsed wall that the Mother was reunited with her people. This event is providential, because it points to the path that Jesus, through his Most Holy Mother, invites us to follow. Initially, when a wall collapses, it makes a clamor, creating chaos and disorder. However, it also opens up spaces, restores possibilities and fosters renewal. In our societies today, there are still many walls that do not protect but rather divide, separate and isolate. At times, we prefer the comfort of merely shoring them up and, more often than not, simply ignoring them, because we fear that tearing them down will mean having to face situations that we would rather avoid.

Our Lady of Almudena, through her presence and the assurance of her protection, says something different: to build something new, beautiful and lasting, we must be willing to tear down walls. In order to set out on the path again, we need spaces that allow us to catch a glimpse of the horizon.

Convinced as we are that the Lord walks with his holy people, listens to their fears and lovingly accepts all their efforts to do good, I exhort you not to falter in your witness of faith, so you can contemplate the Father’s plan of love; in your witness of charity, so you can come together as one family of brothers and sisters; and in your witness of hope, so that you can be sustained in your work in the world. With the example and intercession of Our Lady of Almudena, the Virgin of the Magnificat, who continues to proclaim the greatness of the Lord and to exult in God her Savior, may you be sustained and strengthened in your love for Jesus and for the Church, so that you can form bonds and restore the universal language of communion, fraternal love and harmony.

Making my own some words from the hymn dedicated to her, I entrust you to the powerful help of her maternal love:

Holy Mary of Almudena,
Virgin and Mother of the Redeemer,
Queen of Heaven, Mother of Love,
under your mantle, simple Virgin,
your children seek protection;
loving Mother, Temple of God,
protect us, Lady, and help us to be
builders of peace and reconciliation.

Amen.

Dear Brothers in the Episcopate,

It is a great joy for me to be with you on the third day of my Apostolic Journey to Spain. After greeting the political representatives who welcomed me in Parliament, I would now like to take advantage of this time together to rekindle our communion, as Jesus counseled his apostles to do (cf. Mk 6:31). I thank Bishop Luis Javier Argüello García for his kind words as President of the Conference and on behalf of all of you. I hope that my own words will contribute to that dialogue in the Spirit, which involves welcoming all the good that the Lord speaks to us through our brothers and sisters. The synodal journey undertaken by the Church is a process of attentive listening. Being able to recognize the voice of God speaking through the ecclesial community is one of its fundamental values.

Yours is a fruitful dialogue which, as a Church, you are formulating in various ways. One concrete example is the conferences that you hold. I would like to focus on those that took place in 2020 and 2025, which have had a significant impact: “People of God Going Forth” and “For Whom Am I? Assembly of Those Called to Mission.” The themes address essential questions: How can we face today’s challenges? And who is called to take up this challenge?

In my contribution to this reflection, I would like to propose the image of a journey whose destination is God, toward whom we lift our gaze. It is a sui generis journey, since we do not move physically, but we wish to let our hearts soar.

One temptation that can arise when traveling is that of fixating on what we leave behind — places, things, ways of life — without opening ourselves, in docility to the Spirit, to the newness of what we encounter. Along with this temptation, there is also that of our luggage, which, for similar reasons, we fill with useless things that end up being a burden. At the same time, we must not forget something we learn from the troubles of so many migrants: a person who is alone, without roots and without resources, suffers terribly and finds it very difficult to establish solid bonds in the place where they arrive.

Thus, in this first phase of our journey, our response to the question of how to face the challenge before us must prudently combine freedom and courage, so that we may leave behind structures that do not help us, do not respond to our needs, or even lead us away from our goal, while having the strength to treasure what facilitates it. How can we fail to recall here the immense Christian heritage of your land, the enormous power of attraction that this richness offers: through its beauty, which reaches even the non-believer, or through the bonds of belonging weaved into the spiritual identity of every corner of this beloved people, and which remains present even in moments when their faith wavers? This is undoubtedly a tremendous challenge, to which we are called to respond with courage, so that this heritage may reach its potential in bearing good fruit.

Another treasure we cannot forget in our backpack is the pilgrim’s Viaticum. The Bread of the Word and of the Eucharist are even more necessary to us than material food because they open for us the way to salvation. It is not a matter of how to make the celebration more or less attractive; it is about feeling that, if we are part of him, his absence causes in us a restlessness comparable to physical hunger. The sacramental life gives rhythm to our existence, like that of a child receiving nourishment from its mother, or like that of an athlete gauging the strength needed to reach the finish line.

One great difficulty that arises when traveling is that of communicating with others. Whether due to different languages and cultures, mistrust of the unknown, or the quarrels and misunderstandings that can arise even among those close to us, we feel limited when it comes to expressing ourselves or understanding the person with whom we are speaking. We can apply this experience to the proclamation of the Gospel, to welcoming others, to the ability to respond to the questions of the world around us, or to the need to foster shared responsibility among community members in our pastoral actions. We previously said that we must leave behind everything that holds us back and isolates us; here, the guiding principle is that our heritage should be an instrument and an opportunity for dialogue with those we encounter along the way.

As happens to pilgrims on the Camino de Santiago, on our journey we see before us those vast and bare Castilian plains. The few encounters pilgrims have with some elderly people or foreign workers can serve as a metaphor for many social situations that, unfortunately, exist in some of your ecclesial realities. This is not the first time Spain has faced such a situation: in the past, for example, when the Church had to rebuild its presence in scorched lands, models of evangelization emerged that were later exported to the Americas, and they can help us here in our mission.

We too are called to build a new reality through respectful dialogue and the use of new languages, like the famous “holy mufti” of Granada, Friar Hernando de Talavera, and later Saint Toribio de Mogrovejo in the Americas, an exemplary bishop who reached out to others in a time of mission and ecclesial reorganization and whose third centenary of canonization we are celebrating. Although the languages in this digital age are different and the cultures that now make up the mosaic of our realities — with migrants from all parts of the world — have also changed, the spirit must remain.

What are the essential elements of that spirit? The first is the ability to communicate, to speak to every reality present in our territory, to humble oneself so as not only to understand, but to share. Only by gathering all the good that exists in our own heritage, with each of us doing our part, can we build a new reality in which faith can take deep root. Naturally, to make this happen, we must begin by learning the language of the other, initiating processes and weaving bonds where we can sow the seed of the kingdom. The second is the call to create realities that are capable in themselves of communicating the experience of faith, that are capable of bringing — as Toribio did — the experience of Granada to the Americas, that is, of packing in our luggage the resources that allow us to face with openness the ever-new challenges of evangelization in every circumstance.

After the deserted plains, we will also encounter large cities, where silence and distance are not spatial but interpersonal. The responses will be different, but the processes for reaching them are analogous: listening, understanding, respect, generosity and openness.

Pilgrims often set out at night, and the initial darkness of the path can often frighten them. The vespers hymn, “Night is the time of salvation,” reminds us that if we are in good company, the difficulties of the journey and the danger of getting lost are reduced. It is the Lord who leads us; he is the master of history and of each of our stories. He determines the rhythm. We walk behind him; indeed, we walk with him as members of one body. This profound bond demands of the Church, in this time of increasingly drastic polarizations and oppositions, a witness to unity in diversity: a communion capable of embracing the richness of the gifts, charisms and sensibilities that the Holy Spirit stirs up in the people of God. The image of Christ is made visible in the living mosaic of the Church, where many tiles, without blending together, converge to reveal the beauty of the one Lord.

In this task, the ministry of the bishop takes on a particular significance. We are called to be a visible sign of communion: first and foremost, of communion with Christ, lovingly safeguarding the faith we have received, in docility to the Word of God and to the living Tradition of the Church. Secondly, in communion with the Successor of Peter and with the universal Church, with the presbyterate and with the diocesan community itself, with consecrated life, with movements, with associations, and with every authentic charism that the Spirit bestows for the common good. Your mission calls you to safeguard unity, foster dialogue, heal divisions and accompany the journey of the people entrusted to your care.

Communion lived in this way also brings about missionary vitality. A Church that is interiorly at peace can speak more freely to brothers and sisters of other Christian denominations and other religions, to those who do not believe, to civil authorities, and to all people of good will who work for the common good.

This call to be a sign of communion in Christ — walking in unity and reaching out to the brother or sister we meet — places us before another challenge that touches the hearts of many today: the difficulty of making definitive commitments and profound life decisions. For so many young people — and not only them — the question, “For whom am I?” resonates as a sincere search for meaning, belonging and self-giving. The human heart is not filled by accumulating experiences, possibilities or a fleeting sense of security; it is filled when it discovers a calling, when it understands that life reaches its fullness only if it is given away.

For this reason, vocational ministry cannot be reduced to a mere pursuit of numbers. It springs from living communities, from happy priests, from families capable of bearing witness to the beauty of fidelity, from a Church that knows how to show with simplicity that following Christ does not impoverish existence, but rather expands it. Where the Gospel is lived with joy, service and communion, the Lord’s call can also be heard anew as a promise of life.

Previously, we mentioned burdensome luggage. Pilgrims on the Camino de Santiago know well that only the essentials should be carried in a backpack. As Pope Francis often said, in the current vocational context, the preservation of structures cannot take precedence over the good of the vocation itself. Seminarians have a right to the best possible formation, and the Church, for her part, has a right to well-formed priests. The criterion for seminaries to be authentic houses of formation is that they ensure an adequate experience of community life; that they have formators fully dedicated to study and teaching, with experience in spiritual accompaniment; and that they have centers of higher theological learning, equipped with the necessary means to fulfill their mission. To this end, it is essential not only to join forces but also to learn to work together in managing these challenges.

In this sphere, difficulties can be seen as opportunities. At times, we find it difficult to explain the vocation of the laity and their integration into this journey of life that we as a Church are undertaking. On the other hand, we see how in many ministries, traditionally managed by religious, lay collaborators are being called upon to continue the work. It is a difficulty that we can turn into an opportunity for encounter, dialogue and communication. It is up to us to ensure that these laypeople come to perceive their participation in this ecclesial service as a call from God to take on their responsibility as Christians, internalizing the spirit and feeling part of the mission that the Lord entrusted to the religious who established it.

As you can see, our journey is made up of encounters, and we will also meet people who are going through dark times and who call on us to be their Good Samaritans. One of the most painful encounters is with those who have been wounded precisely by those who were supposed to care for them, including members of the clergy. Faced with this scourge, the ecclesial community is called to respond with listening, truth, justice, reparation and an ever more determined commitment to prevention and a culture of care. Every wounded person must be able to find sincere listening, welcome, protection and real paths to healing.

This same logic also applies to the challenges of a secularized world. Many men and women of our time do not directly reject God; often they carry in their hearts a deep thirst for meaning, truth, belonging and hope, even when they do not know how to name it. The Church is called to recognize these longings, to listen to them with respect, and to offer — as Peter and John did to the paralytic at the temple gate — the treasure entrusted to her: Jesus Christ, in whose name a person can rise and walk (cf. Acts 3:1–10). When collaborating with other religious or civil institutions, and also when offering material aid, education, assistance or support for human development, the Church never ceases to offer what is uniquely her own: the love of God revealed in Christ. That message resonates in society, which does not hesitate to express its appreciation for many of these works. Thus, every gesture of Christian charity born of the Gospel carries within it a greater promise: to restore to the person the conviction of being loved.

On our journey, we are travelling through what Saint John Paul II chose to call “Mary’s Land” (Homily at the Celebration of the Word and National Marian Ceremony, Zaragoza, 6 November 1982, 1). In the Blessed Virgin, the mother of communion and hope, you have your first companion on the journey and your greatest treasure, for she shows us through her life how to welcome the Word and keep it in our hearts, how to accompany the disciples on this path and how to remain present on the Church’s journey. To her I entrust your ministry, that she may help you to be, in the midst of the people entrusted to you, that hidden leaven mentioned in the Gospel. Small in the eyes of the world, yet capable, when united to Christ, of leavening the dough (cf. Mt 13:33). The strength of the Church does not come from the greatness of her resources, but from the holiness of her children, from the communion of her pastors, and from the humble and persevering fidelity of those who allow themselves to be guided by the Spirit.

On this journey, Saint John of Avila, patron of the Spanish clergy, also accompanies you as we commemorate this year the fifth centenary of his priestly ordination. Saint Paul VI described him as “a benevolent and wise teacher of the spiritual life, an exemplary renovator of ecclesiastical life and Christian customs” and, at the same time, “a simple priest” (Homily at the Canonization of Blessed John of Avila, 31 May 1970). In this holy Doctor of the Church, the Church recognizes the priestly life that every bishop is called to safeguard and foster within his own presbyterate.

Looking to him, I am reminded of those who are the bishops’ closest companions on this journey: “simple priests,” in the highest and most demanding sense of the term. Our journey with them should convey the importance of the essentials: to be priests who are in love with Christ, rooted in prayer, faithful to the Church, close to the people, and capable of uniting sound doctrine, apostolic zeal and pastoral charity. Priests who find in the bishop not only a recognized authority, but a father who accompanies them; and in the other priests, brothers with whom to share the hardships and joys of this pilgrimage that is full of encounters, through which we all seek Christ.

Let us conclude this spiritual journey with a prayer from the holy Doctor, who reminds us that every ecclesial renewal is born of a heart conformed to Christ: “If you command me, Lord, to do what you did, give me your heart” (Sermon 57:20). Let this also be our plea: Lord, give us your heart, a heart capable of lifting its gaze toward you, of setting out on the journey, of listening, of discerning, of serving, of correcting with charity, of attending with patience and of proclaiming with joy. For the Church that receives the heart of Christ carries with her the pillar of fire that guides her, sustains her, defends her and comforts her — necessary provisions to face any challenge.

God bless you. Thank you very much.

Mr Prime Minister,
Madam President of the Congress of Deputies,
Mr President of the Senate,
Mr President of the Constitutional Court,
Madam President of the Supreme Court and the General Council of the Judiciary,
Members of the Congress of Deputies and the Senate,
Ladies and gentlemen,

I thank the President for her kind words, as well as for the invitation the Apostolic See received on the occasion of my visit to this country. I am also grateful for the courtesy of welcoming me to this historic Palace of the Congress of Deputies, a prominent center of the institutional, legal and democratic life of the Kingdom of Spain. I come before you as the Bishop of Rome and Shepherd of the Catholic Church, aware that the mission entrusted to the Successor of the Apostle Peter, as the principle and foundation of the unity of the Bishops and the faithful (cf. Lumen Gentium, 23), places the Holy See, in a special way, in dialogue with peoples and with States.

My presence among you is intended as a gesture of closeness to Spain, within the framework of mutual cooperation, and as a message offered in the spirit of service to the human person. The Church “walks alongside humanity,” shares its hopes and its wounds, listens to the questions of every age and allows herself to be challenged by “everything concerning the lives of contemporary men and women.” For this reason, when the Church addresses anything concerning public life, she does so while respecting the proper mission of institutions and the legitimate responsibility of those who have received the mandate to legislate. She recognizes “the autonomy of earthly realities” and “the distinction between the ecclesial community and the political community”; and, precisely from this awareness, the Church offers a reflection born of the desire to serve the common good and to recall what makes human coexistence truly human (cf. Magnifica Humanitas, 18, 19, 22).

In this chamber, social coexistence takes legal form. Here, differences are heard, sorted out, and, when possible, transformed into shared decisions. For this reason, beyond the legitimate diversity of positions, every legislative task ultimately confronts a decisive question: what conception of the human person inspires laws, and what kind of society do those laws build?

In this regard, Spain has a particularly rich heritage. Its geographical and political identity is intertwined with a history in which faith and reason, art and law, tradition and thought have come together in a fruitful manner. In its cathedrals and universities, its immortal literature, its legal institutions and the very spirit of its people, endures a heritage that has shaped its way of living out freedom, practicing justice and organizing communal life.

From the timeless pages of Don Quixote, where Cervantes proclaimed that “freedom… is one of the most precious gifts that heaven has bestowed upon men” (Don Quixote de la Mancha, II, 58), to the spiritual depth of Saint Teresa of Ávila, and from the great Spanish legal tradition to the metaphysical restlessness of Unamuno, who recalled that man “was not resigned to die utterly” (The Tragic Sense of Life, I), Spain has known how to view the human being as more than just a cog in the social, economic or political order. It has recognized the human being as a creature open to truth, endowed with freedom, and driven by a thirst for eternity that no temporal reality can quench — in a word, as someone whose dignity takes precedence over all utility and to whose service legislative action is subject.

For this reason, when speaking today of the human person, this reflection naturally leads to Salamanca and the thought that matured there. The symbolic presence in this hall of King Ferdinand and Queen Isabella recalls the moment when Spain found itself facing historic responsibilities of universal scope. A few years later, Salamanca would undertake, with particular clarity, the moral and legal reflection that the situation demanded. At that university, five hundred years ago, when new worlds and immense possibilities were opening up in relations among peoples, some teachers understood that reason could not be invoked to legitimize whatever force or self-interest that seemed convenient. They thus introduced into historical discernment the question of the irreducible value of every human being and the moral limits of power. It must be acknowledged that society and the Church herself did not always live up to these insights found in their own Christian tradition.

However, that question opened up an intellectual and moral horizon that transcended its historical moment. The intuition of the totus orbis — of a human community broader than any particular power — made it possible to affirm the existence of legal and moral bonds among peoples. From Spain, the reflections of the School of Salamanca — and in particular those of Fray Francisco de Vitoria, along with other Dominicans and Jesuits — helped to shape a legal and moral consciousness capable of remembering that authority always entails responsibility and that every human being must be recognized as a subject of rights and duties. That aspiration continues to resonate today: that dignity, justice and the common good should be the measure of social relations, both at the national and international levels.

This is one of Spain’s great legacies: having united historical action with the clarity of moral reason. That contribution, born on the banks of the Tormes, transcended classrooms and libraries, and became part of a broader consciousness, shared by the international community, which continues to ask itself how to build peace on the recognition of the person and not on the imposition of force. That legacy also lives on in this Parliament, every time lawmakers ask themselves how to ensure that what is possible is just, that what is legal is truly humane, and that the will of the majority safeguards those goods that belong to all and respects that which no majority can legitimately violate.

The “Salamanca Question” continues to guide the work of those who serve in public life. Today, the new worlds opening up before us are no longer marked on maps: they unfold in technology, the economy, biomedicine, and the digital realm, where human power reaches into increasingly sensitive areas of personal and social life.

Progress offers admirable possibilities, and today we see this in a unique way in the development of artificial intelligence and new technologies. As I recalled in my recent Encyclical, technology in itself is not neutral because it takes on the face of those who conceive, finance, regulate and use it (cf. Magnifica Humanitas, 9); therefore, in the face of the transformations of our time, our discernment must focus on the place of the human person in our decision making and on how the dignity of work, solidarity, social policy and the common good are today being addressed in new ways.

This discernment begins with a fundamental affirmation: every truly just society is built upon the recognition of the inviolable dignity of the human person. Such dignity precedes any concession by the State and cannot be subordinated to shifting social consensus or the whims of the majority at any given moment (cf. Benedict XVI, Address to the German Federal Parliament, 22 September 2011). It belongs to every human being by the very fact of their existence, and for this reason, it must guide every positive legal system. The Christian faith proclaims it on the basis of Revelation; human reason can recognize it as a requirement inscribed in the truth of man (cf. ibid.). When this conviction remains alive, the law becomes a safeguard for all and a guarantee against the imposition of particular interests and agendas.

On this basis, it falls to me today to speak a calm and firm word to those who bear the grave responsibility of legally ordering social coexistence. This coexistence can be threatened by the throwaway culture, as Pope Francis so often warned (cf. Address to the Plenary Assembly of the Pontifical Academy for Life, 27 September 2021). In this sense, if life ceases to be recognized as a fundamental value, what future can our societies have? Can a community that casts into the shadows the unborn child, the elderly, the sick, those who suffer in silence, or those who depend entirely on the care of others be called fully just? The defense of human life is neither a partisan issue nor a confessional interest: it is a goal of civilization. Every human life must be recognized and safeguarded from conception to its natural end, in every circumstance of its existence. When this certainty is obscured, the most vulnerable are the first victims, and the law loses its deepest meaning: to serve and protect every person. For this reason, the moral greatness of a nation is manifested, above all, in its capacity to accompany, protect and love those lives that are most fragile.

The common good is, in a certain sense, the “social expression of the dignity recognized in every person” (Magnifica Humanitas, 59). It does not consist in the mere sum of particular interests, but rather in “the sum of those conditions of social life which allow social groups and their individual members relatively thorough and ready access to their own fulfillment” (Gaudium et Spes, 26). When the common good ceases to be a shared horizon, public action runs the risk of fragmenting into partial interests, incapable of safeguarding what belongs to all.

In this context, the family — the primary human reality and the natural foundation of the community — takes on particular importance. In the home, generations intertwine and a living memory is passed on, giving inner continuity to society. Where the family is upheld, the spiritual and social stability of nations is also strengthened. The family will always be the first school of humanity, where one learns, before anywhere else, the basic grammar of living together: welcoming life, caring for others, forgiving, serving and belonging.

Educational institutions also play a decisive role in this task. In them, new generations can learn to seek and love the truth, to reflect on the meaning of life and the dignity of every person. For this reason, many parents who wish for their children to learn to relate to others, to think critically, and to acquire solid values place great hope in these institutions, seeing them as valuable allies in their children’s education. This collaboration must always respect the “primary and inalienable right” of parents to “choose the kind of education and formation for their children, in a manner consistent with their moral, cultural and religious convictions” (cf. Magnifica Humanitas, 143; cf. International Covenant on Civil and Political Rights, art. 18.4).

The affirmation of human dignity cannot remain abstract when so many people are forced to leave everything behind in search of peace, security, and a future. The tragic drama of migration also challenges the conscience of nations and the ethical foundation of the international order today. Numerous men, women, and children are forced, by often dramatic circumstances, to leave their communities and leave behind loved ones, histories, and ties. This reality goes beyond any purely demographic or economic analysis: it constitutes an eminently moral and legal issue. Wherever people are discriminated against because of their national, ethnic, religious or linguistic origin, or because of their economic or social status, the universal principle of the equal dignity of all human beings is seriously violated.

The situation of migrants and refugees calls for a response that focuses on people, addresses the root causes that force them to leave, and goes beyond the mere management of migration flows. This gives rise to a twofold demand for social justice: to offer safe and legal pathways, a respectful welcome and real opportunities for integration; and, at the same time, to promote the right to remain in one’s own land, working to ensure that no one has to leave their home due to a lack of peace, security or decent living conditions, including economic inequalities and the effects of the climate crisis (cf. Magnifica Humanitas, 81).

In recent years, increasingly dangerous routes have highlighted the extremely high cost of this reality, so often hidden or ignored. Many people remain prey to traffickers and smugglers who take advantage of their desperation. It is necessary to strengthen prevention, rescue and assistance for victims, especially within the framework of regional and multilateral cooperation.

No nation can face a challenge of this magnitude on its own. Therefore, a coordinated, supportive, and effective response is indispensable, one capable of guaranteeing protection, welcome, and real opportunities for integration to those who migrate. When the institutional response is accessible, just and coordinated, borders cease to be places of abandonment and can become spaces for the responsible protection of human dignity.

Ladies and gentlemen:

The world is undergoing a profound spiritual and cultural crisis, which manifests in multiple forms of violence, polarization and mutual distrust. In this context, peace emerges as a political aspiration and, even more so, as a true moral imperative. It calls for public discourse that respects those who think differently, institutions dedicated to fostering dialogue, a historical memory that seeks truth and reconciliation and a social life capable of sustaining civic friendship and mutual respect amid disagreement.

On the international level, peace demands diplomatic courage, ethical responsibility and a vision for the future grounded in respect for the identity of every people and in the obligation of States to resolve their disputes through the peaceful means offered by international law. Every war constitutes, ultimately, a painful defeat of the capacity to negotiate and also of that common human consciousness that recognizes bonds of justice among nations. Weapons may impose a temporary silence; but they can never build a genuine and lasting peace.

It is therefore a cause for concern that, in various parts of the world — and in Europe as well — rearmament is once again being presented as an almost inevitable response to the fragility of the international situation. True security, however, stems from justice, patient dialogue, respect for international law, and a policy capable of placing the lives of peoples above the interests that profit from war. The development of new technologies and artificial intelligence in the military sphere also demands rigorous ethical oversight, so that decisions regarding life and death are never left to automated systems nor removed from the moral responsibility of the human person (cf. Address at the University of La Sapienza, 14 May 2026).

The international community is called to rediscover the indispensable value of dialogue as a patient path toward just and lasting agreements, founded on respect for treaties, on the transparency of diplomatic action and on the sincere will to prioritize peace over the use of force. From this spring confidence and hope.

As the motto of the European Union, In varietate concordia, reminds us, true unity does not standardize, but rather unites in diversity, making cultures, sensibilities, and traditions an opportunity for mutual enrichment.

Likewise, within societies themselves, it is urgent to build a culture of reciprocity. Political pluralism should not degenerate into the constant disparagement of one’s adversary. In a mature society, even conflict can become a path to peace, when differences are softened by listening and directed toward recognizing the needs, aspirations and capabilities of all.

But peace is not merely a political or institutional reality. It is also the fruit of conscience, where resentment, indifference, and hatred give way to reconciliation. For this reason, it is also established and protected through language. Words can open paths or close them; they can illuminate reality or distort it to the point of making encounter impossible. Those who hold public office therefore have a special obligation to be mindful of their words in order to disarm language (cf. Message for Lent 2026, 13 February 2026). Firmness does not require contempt; disagreement does not entail humiliation.

From this respect for others also arises the duty to safeguard the space where their convictions, their conscience, and their relationship with God mature. Attention to this inner realm allows for a better understanding of a decisive issue for every truly democratic society: freedom of thought, conscience and religion, a fundamental right that protects the most intimate sphere of the person. The freedom upon which the contemporary state is built, if it is authentic, recognizes the religious dimension of the human person, respects it and protects it legally; and it ensures that faith is not a reason for which a person has to forfeit his or her contribution to society.

Without confusing the legal sphere with the moral one, it is also worth recalling that freedom must be understood in its fullness. Being free does not simply mean being free from coercion or having many choices; it means being able to recognize the good and commit to it responsibly. For this reason, every truly free society also requires a proper limitation of public power, so that the freedom of individuals, communities and associations is not unduly restricted (cf. Dignitatis Humanae, 1). From this perspective, the legitimate autonomy of the temporal order must never see itself as hostile to religion. Faith does not seek to impose itself through privileges or coercion; yet neither can it be silenced as if it were irrelevant to public life.

In this context, the sacramental seal of confession holds special importance for the Catholic Church. It is part of the broader sphere of religious freedom, which guarantees believing communities their own space for life, organization and internal discipline (cf. Conference on Security and Cooperation in Europe, The Helsinki Final Act, 1 August 1975, Principle VII). To protect it legally, as is done in a similar way in some professions, means preserving a sacred space of inner freedom, where the believer can open his or her soul to God without fear of external pressures, as international norms also recognize (cf. International Criminal Court, Rules of Procedure and Evidence, Rule 73.3).

Ladies and Gentlemen:

Allow me to pause for a moment to reflect on some of the images that adorn this Chamber. In this Chamber, natural light streams in through the skylight that crowns the room. That light coming from above may remind us that politics, too, must acknowledge a force that precedes and transcends it.

Likewise, the paintings on the upper part of the main wall, depicting the reception of the Gospel and the Decalogue, remind us of something essential. Without confusing the political order with the religious one, these symbols invite us to recognize that modern freedom has also been shaped by a long education of conscience, deeply marked by the Christian tradition. In that inner school, people learned that law must serve the good, that justice sets limits on force, that power requires legitimacy, that the poor belong fully to the community, that the foreigner must be welcomed in accordance with his dignity, and that human life can never be treated as a commodity.

A law does not attain its true greatness merely by having been formally enacted; it attains it when, in addition to being valid in form, it can stand before the dignity of the person and pass that test without shame.

I invite you, then, to lift your gaze to the world around you, not to turn away from reality, but to remember that every decision by public authorities affects real people, especially those who have less power to make their voices heard. The expanse of one’s vision consists precisely in looking more deeply at what is at stake in every public decision. This is why, alongside technical solutions and legal reforms, a moral renewal is also needed.

Spain has much to offer on this journey. It possesses a language that bridges continents; a cultural, legal and spiritual tradition that has successfully fostered a dialogue between faith and reason, law and conscience, unity and plurality. This historical experience also reminds us of the value of harmony and of the patient effort to build a peaceful and just society.

May this noble nation never lose sight of its roots nor the courage to look to the future. May Spain continue to be a land of encounter, of culture, of solidarity and of hope. And may its public life always know how to unite the firmness of convictions with the nobility of dialogue and the greatness of service.

May God grant peace to all nations of the earth, harmony to families and serenity to consciences. And may days of prosperity, justice and lasting peace descend upon the Kingdom of Spain, marked by the apostolic footprint of Saint James and by the maternal presence of Our Lady of the Pillar. Thank you very much.

Your Eminence,
Dear friends,

It is a pleasure to be with you in this place that not only welcomes sporting, artistic and cultural events, but also the deepest emotions of human beings: joy, admiration, enthusiasm and hope, as well as sadness and frustration.

In this beautiful country it is impossible not to admire the creative spirit that runs through its history and shapes its identity. A beauty that is evident in its cities, in its streets, its monuments, in its squares and gardens, in its universities and churches, its music, painting, dance, and in its cuisine. Here, too, one senses the spirit of the generations who transformed the landscape and gave it a character of its own, and this reveals to us, in every detail, the intelligence and determination that dwell in the human spirit.

After carefully considering these wonders created by previous generations, a question inevitably arises that challenges us all: what legacy are we leaving for the future and, by extension, what kind of community are we building?

I have listened intently to each of the panelists’ contributions, and I agree with you. Our society does indeed possess an extraordinary capacity to produce, innovate and communicate; however, it seems we still need to learn how to safeguard the soul of what it generates. Otherwise, we run the risk of becoming experts in the media and effective producers, yet uncertain as to why, for what purpose, with whom and for whom we produce. In this context, the Church, mindful of both its successes and its errors throughout history, longs to remain in dialogue with the contemporary world.

The desire for goodness, beauty and truth is rooted in the very DNA of humanity. It is on the basis of this profoundly human aspiration and our centuries-old experience that the Church proposes paths toward a life of dignity and the common good. In this regard, Saint Paul VI affirmed before the United Nations that, whatever one’s opinion of the Roman Pontiff may be, his mission is well known. As an “expert in humanity,” the Church does not turn a blind eye to anything truly human (cf. Gaudium et Spes, 1). For this reason, “openness to dialogue is an integral part of the Church’s vocation” (Magnifica Humanitas, 2). Today we confirm that the decisive question remains the same: what does it mean to be truly human?

With humility and conviction, the Church shares what she has discovered through the experience of faith: that Jesus Christ provides the answer to the great questions concerning human life and its fulfilment, both in this world and ultimately in eternity. “For this reason, the human person always remains the ‘way for the Church’ and the heart of every authentic path of integral human development” (ibid., 50). Therefore, the Church cannot turn a blind eye to culture, because through it, man as man “is” more fully human (cf. Compendium of the Social Doctrine of the Church, 554).

Precisely since “culture” calls to mind “cultivate,” just as the etymological roots that both words share suggest, we are rightly called to ask ourselves what it is that we are sowing today, what exactly is flourishing and what is silently withering in our society; what values are we preserving and which are we allowing to die. These are profound and necessary questions that cannot be ignored.

In order to address these questions, it is necessary to have a social dialogue that can be likened to the art of building networks, which involves coming together, listening, dialogue and respect.

In the various spheres of human activity, we must be mindful of the language we use — whether written, spoken or imagery in the digital realm — because communication is never neutral. Every form of expression speaks and conveys meaning; it can wound or heal, shatter expectations or open new horizons, sow division or awaken hope in the possibility of building something genuinely human together.

Thus, building networks is a dialogue among institutions which is centered on human dignity. This entails, for example, that the university not ignore the working world nor renounce the truth; that business not view the employee as just another factor in the equation of its interests. That art not be intended solely for the elites; that sports not be reduced to a spectacle or turned into mere business; and that technological progress take into account the elderly, the poor and those without a voice.

From a Christian perspective, our contribution to the dialogue concerning life recognizes that the Creator has woven human beings with threads of love; for they have been created in the image and likeness of God, God is love (cf. 1 Jn 4:8). Herein lies the foundation of inalienable human dignity, the absolute respect of which is the basis of dialogue.

Second, building networks means creating together. “Faith,” Pope Benedict XVI affirmed, “is love, and therefore creates poetry and music. Faith is joy, therefore it creates beauty” (Catechesis, 21 May 2008). We have all experienced something beautiful — so much so that it changed us from within: a song, a poem, a quiet church, a voice, a glance, or even a basketball game enjoyed with friends.

It is no wonder, then, that the proclamation of the Good News and the awareness that we are all brothers and sisters finds expression in the form of a saeta during Holy Week or in mystical poetry. Expression can also be found in the literary genius of authors such as Lope de Vega, Saint Teresa of Ávila, Saint John of the Cross, Calderón de la Barca, or in the serene prose of Saint Thomas Aquinas, from whom we have inherited the beautiful hymns of Corpus Christi, which we celebrate today. All of this reveals the bond between the material and the spiritual that constitutes our existence.

Third, building networks means to serve selflessly. An objective view reveals that men and women, moved by faith, have built hospitals and schools, begun initiatives of solidarity and spoken with a language that adorns people with dignity. For this reason we would do well to ask ourselves honestly if the world — and Europe in particular — would have forged its identity without that spiritual influence that has permeated its history. This is not meant to be provocative, but rather an invitation to consider whether eternity — which burst into time and space through the incarnation of Jesus Christ — can still be reconciled with everyday life.

Is it seriously possible to believe that Europe — which we deeply love — would be the same without the influence of faith? Why should we fear that eternity permeate everyday life? The cry of my predecessors lives on: do not be afraid! Open wide the doors to Christ! Jesus Christ takes nothing from us and gives us everything.

I ask myself: Who are the ones being excluded despite their virtues and abilities? We cannot ignore the fact that the condition of the poor is a cry that, in the history of humanity, constantly challenges our lives, our societies, our political and economic systems, and the Church (cf. Dilexi Te, 9).

Indeed, Christ restores the common good to its rightful place as a wise arbiter who tempers the greed of some and nourishes the hope of others, while longing to save them all.

This Church, “an expert in humanity,” although at times going against the tide, insists that the “economic and institutional structures are just only to the extent that they serve the integral development of the person and promote the responsible participation of all” (Magnifica Humanitas, 34).

Finally, let me draw your attention to a world that, as you know, is no stranger to me: the world of sports. Consider how many of us learned to respect our opponents on the field rather than by listening to a lecture. How many athletes teach us to lose without hatred, to win without humiliating others, or to get back up after falling.

Saint John Paul II, as an athlete and pastor, once said: “In these times when, unfortunately, various forms of violence — and thus of hatred — tend to tear apart the fabric of social solidarity, you [athletes] play your part in offering a shining example of cohesion, peace, and unity — in a word, of ‘knowing how to be together’” (Address to the Participants in the 33^rd Europe, Africa and Mediterranean Waterskiing Championships, 31 August 1979). These words are even more relevant and timely now than when they were first spoken.

Dear friends: I invite you, then, to be new protagonists for weaving new networks that harmonize all areas of life. To weave a renewed society where time is imbued with eternity, culture safeguards memory and fosters dialogue, education promotes the search for truth with a critical spirit, art awakens wonder and generates noble emotions, business recognizes the dignity of the person, and work remains a source of hope.

Let us be new protagonists by heeding Saint Paul’s counsel: “Rejoice with those who rejoice, weep with those who weep. Live in harmony with one another; do not be haughty, but associate with the lowly; do not claim to be wiser than you are. Do not repay anyone evil for evil, but take thought for what is noble in the sight of all. If it is possible, so far as it depends on you, live peaceably with all” (Rom 12:15–18). For all this determines whether, in the future, our “humanity in all its grandeur” will continue to shine forth. Thank you very much.

Let us all, then, be builders of this new community.

Thank you very much, and best wishes to everyone.

Your Eminences and Your Excellencies,
Dear priests, men, women religious,
Your Majesties,
Dear brothers and sisters,

As I begin my visit to Spain, it is with a heart filled with joy that I preside over this celebration on the Solemnity of Corpus Christi.

We are gathered around the Eucharist, the gift of Christ’s living presence among us. He who wished to offer us his life so that we might enter into communion with the Father and become his children, is here as the living Bread come down from heaven, to nourish us with the very life of God, with a love stronger than death.

This awareness of the Lord’s presence in the Eucharistic Bread is deeply rooted in the faith and the history of your people. Here in Madrid, as in many other parts of Spain, Corpus Christi is more than just another celebration on the liturgical calendar. It is a way of returning to the heart of the faith to renew our love and fidelity to God. The solemn processions held on this day have for centuries shaped the piety, art, music, architecture and life of the Spanish people. Even today, they still express and manifest the spiritual sentiments of this country through the beauty and elegance of the floral carpets, the altars erected in the streets, the carefully crafted monstrances and stands, the hymns and the liturgical vestments. This is not an exhibition, a remnant of folklore or a simple display of beauty. It is a profession of faith in the presence of the risen Lord, who is alive and continues to walk among us, who becomes bread to satiate our hunger for life, and visits the recesses of our hearts and history, even those shrouded in darkness.

Just as Christ gives himself as food in the Eucharistic celebration, the procession shows that he is not confined to the church, but comes out to meet us. Jesus travels the streets, crosses the squares and visits our neighborhoods, dwelling in the settings of our daily lives. He is a God who is close to us, who walks with his people, the Lord of history. He is comfort to the weak, light for families, hope for the sick and peace for those who suffer.  The Christ who processes through the streets in the monstrance is the same one who identifies with the poor, the downtrodden, those who are alone and forsaken.  It is no coincidence that the Church here in Spain has long combined the Solemnity of Corpus Christi with the Day for Charity.

It is not merely a matter of bringing out the monstrance, but of allowing ourselves to be brought out of our selfishness and indifference, of a comfortable, private faith, so as to respond to his invitation to conversion, to change our perspective, and to welcome his presence which transforms us and makes us builders of a new world.

For this reason, the historical memory of the Corpus Christi processions is not confined to wistful nostalgia. Instead, it stands as an invitation in the present moment, in our daily lives, in our relationships, in society, and in the building of the future. It is in this context that we must understand the invitation to “remember” that we heard in the first reading: “Remember the long way that the Lord your God has led you these forty years in the wilderness” (Deut 8:3); remember how he fed you with manna when you were hungry. We must “remember” precisely so as not to forget who the Lord is, so as not to fall into the temptation of trusting in other idols and feeding on bread that does not satisfy.

Herein lies the task of Spain today and in the future: to ensure that the religiosity which has shaped and defined this country for centuries is not a museum of the past to be visited, but a school of faith from which to draw even today: A school that teaches us to kneel before God and before our neighbor, because no one can kneel before the Lord and despise their brother; A school that teaches us of the gratitude of love that becomes a gift, so that it may flow among us and break the chains of all selfishness; A school from which we learn that God is a real presence and that we too are called to be present in the realities and challenges of society, not shying away, but personally committing ourselves to the building of the common good.

Brothers and sisters, I wish to recall Saint Manuel González, the bishop of the abandoned tabernacle. His life reminds us that the Eucharist should be honored not only during great celebrations or on special occasions, but also through the silent fidelity of those who accompany the Lord with a humble and quiet friendship that is nourished day by day. I would also like to bring to mind the poetic verses of Saint John of the Cross: “For I know well the spring that flows and runs, although it is night” (Song of the Soul that Rejoices in Knowing God through Faith). While imprisoned in harsh conditions in the convent prison of Toledo, precisely around the time of Corpus Christi in 1578, he recognized the hidden presence of the Lord in the darkness of his cell, a presence from which emanates a light that never fades and flows a life that never diminishes. The Eucharistic Jesus is “that eternal spring that is hidden” — a spring that flows and quenches thirst, yet without blinding, without imposing itself through outward power, without presenting itself in a spectacular way (cf. ibid.).

Let us return to him with sincere love. Let us open ourselves to the encounter with him, let us allow him to quench the thirst of our hearts, so that we may then go forth into the paths of life and history, bringing to the people this stream of fresh water, a stream of love, peace, justice and joy. Let us drink anew from this Eucharistic spring, which does not enclose us in private devotion, but sends us out to refresh our brothers and sisters, our families, the poor, the suffering, and those who have lost hope. Eucharistic grace transforms us and makes us protagonists of the transformation of history, a sign of hope for those we meet.

May the Lord Jesus, present in the Eucharist, transform you into bread that is broken, given, and offered, so that a life of fullness may spring forth for you, for your families, and for your country.

Dear Brothers and Sisters in Christ,

I am pleased to greet all of you who are participating in the sixth edition of the World Apostolic Congress on Mercy which was so strongly desired by my Venerable Predecessor, Saint Pope John Paul II. On this occasion, I would like extend a special greeting to His Excellency Archbishop Gintaras Grušas of Vilnius, who is welcoming to his diocese so many pilgrims of mercy from all over the world, as well as to His Excellency Mr Gitanas Nausėda, the President of the Republic of Lithuania, and not least to His Holiness Patriarch Bartholomew of Constantinople, who has graciously accepted to be present.

Saint Augustine writes in the Confessions that his only hope is in God’s exceeding great mercy (10, 40). Indeed, it is a source of great joy and true hope when we experience how merciful God is towards each one of us and how good it is for us to renew our trust in his mercy.

Today’s world, with its many fears and anxieties, tensions and wars, presents an increasingly urgent need for peace in the hearts of both individuals and peoples. Amid the vortex of violence that poisons relationships and destroys lives, the mercy of God asks to be allowed into our hearts with its amazing power of renewal. It is this mercy that is capable of turning our lives around, opening the way to love and forgiveness as distinctive features of the face of God manifested through us.

Dear friends, God never tires of showing His mercy. His love, as the Psalmist says (cf. Psalm. 136), endures forever, and how much our world is crying out for mercy at every level! But the peace that we so deeply desire cannot be attained without mercy. Let us therefore join our trust in the infinite mercy of God with our own personal commitment to build a more welcoming and merciful society, beginning with our families.

My hope is that you will live these days in Vilnius intensely, so that you may take back to your communities the richness of all that you have experienced in this international gathering. From the bottom of my heart, I impart the Apostolic Blessing of the most merciful God upon each one of you and on your families.

(1) We know that Saint Augustine is very important to you, but which other saints and role models have helped you to grow as a Christian?

(2) I would now like to ask you about your years as a missionary in Peru. What memories or experiences do you treasure from those years?
 

First of all, greetings to all of you! Thank you for being here, and thank you for sharing your faith with all of Madrid and all of Spain. Regarding the first question about some saints who have been role models for me during my upbringing and youth, but also as a bishop and as Pope. Saint Augustine has already been mentioned—and we all know that Saint Augustine is a very important figure for the whole Church—but the question also brings to mind one of the Fathers of the Eastern Church called Saint John Chrysostom, whose name means “golden-mouthed,” a title this Church Father earned thanks to his truly beautiful eloquence. Prior to his baptism, which took place in 368 AD, he studied philosophy. He later dedicated himself to interpreting Sacred Scripture with other young men from Antioch, where he was born. After living as a hermit, he devoted himself to serving the Church as a priest and later as a bishop. I would like to take this opportunity to say to all of you: never be afraid to consider a vocation to the priesthood, religious life, or any other form of service in the Church! For John Chrysostom, who carried in his heart this love for the Word of God, after becoming a priest and bishop, bore great witness, above all through the consistency of his life. He was able to preach because he first lived that message. I was particularly impressed by his catechesis, sermons, homilies and other writings, which unite a love for the truth with the integrity of his life. He was also very brave and was not afraid to speak before the Emperor, to say things that promoted justice and not simply to please others. He was a man of his word.

Another Saint that comes to mind is Thomas of Villanueva, an Augustinian who was also called upon to be a shepherd in the Church. He was Spanish. He studied at the University of Alcalá and his wisdom earned him the esteem of Emperor Charles V. He was later appointed Bishop of Valencia and undertook an intense process of reform within the Church, particularly amongst the clergy, exhorting his brother priests to persevere in prayer, chastity and obedience. Because of his ardent charity, he is known to this day as “the Bishop of the Poor.” His example of charity has encouraged me in times of trial and service

The third companion on my journey is Saint Toribius de Mogrovejo, also a Spaniard. He was a missionary in Peru in the 16th century, where he devoted himself with great zeal to evangelize, studying the local languages. Saint Toribius combined an intense life of prayer with a commitment to justice, especially with regard to the abuses and corruption of his time. For this reason, he is for me a model of dedication to the people, especially the poorest, in the name of Christ.

Reflecting on the lives of these saints, I said to myself, as did Saint Augustine: if they were able to do it, why not me? (cf. Confessions, VIII, 27). It is a question I am pleased to share with you too, as I invite you to choose examples of a good life that are inspiring both to you and to others.

As for the years I spent in Peru as a missionary and later as a bishop, I remember above all the people’s witness of faith — a faith marked by many difficulties yet full of hope. It was precisely my encounter with the people’s hardships and also their joys that helped me grow in my own journey following Jesus. As I proclaimed the Gospel, I too was transformed by it, as well as by the lives and faith of these people, often materially very poor, yet rich in faith. By experiencing this faith in the word of the Lord, I have seen how the Word of God can turn conflict into peace. He can be a source of reconciliation, peace and justice.
 

(3) What do you think would help us to recognize God’s voice among all the other voices?

(4) How can we, as seekers ourselves, accompany others in their journey to discover the beauty of faith?
 

First of all, we can discuss how to listen to this voice of God, how to discern whether it is truly God speaking or something else—another temptation, another challenge. When seeking to recognize God’s voice, silence is what can help us the most. I believe it is very important for each of us to cultivate the ability to be silent. Often we wear headphones, listen to music or seek distractions, and we don’t know how to be silent. I believe that it is often precisely in this experience of silence that God can speak to us or that we can discern God’s voice. When we seek silence, we choose what not to listen to and which noises not to let distract us. By freeing ourselves from the clamor of a thousand different voices, we recognize that some mislead our desires, others exploit us without providing for us, and still others speak out of self-interest. It is in silence that we come to understand that ideologies pass away, while the truth always remains. Here, too, I would like to emphasize the importance of seeking the truth, because many voices, many things on social media deceive us and tell us lies. Always seek the truth! God is truth! If it leads you away from God, it is not the truth! Do not forget this!

Secondly, you can be sure that God knows your voice well: he hears you and will answer you. Do not be afraid to express what is in your heart. There is a Psalm that says: “He who planted the ear, does he not hear?” (Ps 94:9). Our inner conversation becomes prayer, praise and supplication when we direct it to the one who alone can hear it. Prayer is a free voice precisely because it does not speak in order to prove ourselves, to demonstrate that we are prepared or to make us feel important. When we become prayer ourselves, the Lord responds to us with his Word, who became man for us, demonstrating that he loves us with his whole being.

Thirdly, in order to recognize God’s voice, we must listen to the Word. The Word of God is alive because it is Jesus Christ, whose voice continues to resound in the Church, his Body. In him, all Scripture is fulfilled — the Old and New Testaments given to humanity as a promise of salvation. Eucharistic adoration, which we share this evening, is the perfect place to be silent, to open our hearts, and to “be” ourselves in the presence of the Lord, conversing with him and allowing his love, which has been transformed into nourishment for humanity, to speak eloquently.

Furthermore, dear young people, as you help others discover the beauty of our faith, remember that none of us was born a teacher, and that before the Lord we are all disciples. So share your spiritual journey, bearing witness to it through the authenticity of your lives: the decision to follow Jesus will constantly renew you, especially in times of weariness. In this, it is important to realize that no one is alone in believing in Jesus. Look how many of you are here! And so, in community, in youth groups and in the family, we can all learn about the beauty of our faith. For by sharing your spiritual journey with others, the desire to follow Jesus will constantly renew you. He walks alongside us and enlightens our path. Follow the example of the Master: this is how I invite you to act, as shepherds, educators and friends. If you pray with love, young people will recognize the importance of prayer. If your faith burns within you, you will pass on its living fire. Let us all seek this fire of God’s love in our hearts! For there is the presence of Jesus, and the close presence of Jesus is felt even in the moments of our falls, because Jesus does not abandon us. When we stretch out our hand, offer a fraternal embrace or seek opportunities to serve others, we find ways to touch the lives of others in their wounds, sadness and difficulties. There, faith in Jesus Christ comes alive, and that is where Jesus will help us to support one another on the journey.
 

(5) How can we live, as committed young Christians, in today’s society?

(6) What specific mission are you asking us to undertake as young people in the Church?
 

Congratulations on your marriage, Fernando! I have seen other couples here who are getting married as well: congratulations and best wishes! As I said before, do not be afraid to consider a vocation—marriage is also a vocation. Do not be afraid of marriage and starting a family!

Throughout the centuries of Church history, we Christians have lived in all types of societies, navigating the changes in the cultures we have shared and helped to shape. There is an ancient text called the Letter to Diognetus, which offers us a beautiful insight on this point: “Christians are to the world what the soul is to the body” (VI). This is our way of life: Jesus’ disciples are always people of their time, but never prisoners of a passing era. We are free in Christ! His love has set us free. Thanks to this love, we are always free from all coercion and deception. We are free from passing fads, because we are disciples of the truth; we are open to the future, because we know that it is not death that awaits us. On the contrary, the meaning of history comes to its fulfilment in the eternal communion of life that God prepares for us all. From this perspective, you young people are especially called to lead society in a new direction, playing a key role in bringing about change through your daily relationships — what you live at home, at university, and at work. Seeing you, dear young people, filled with this enthusiasm that comes from faith, I have high hopes for your ability to bear witness to Christ in the world — including the realm of digital media — and to communicate the values and beauty of the Gospel (cf. Christus Vivit, 105; Address to Catholic Digital Missionaries and Influencers, 29 July 2025).

I therefore invite all of you to be, together, the salt of the earth and the light of the world (cf. Mt 5:13). For this to happen, you must first understand today's society and live with wisdom, so as to transform it as witnesses of the Gospel. A young Christian, in fact, is a source of light both in joy and in trial, giving flavor to reality as a person who enjoys life from within, without looking to wealth, pleasure or power as a source of flavor. Such is our freedom, which has its source in faith. It is capable of bringing light and flavor to every society, to every human experience. On the other hand, when life loses its flavor, it is as if it were stolen from us: we no longer feel it as our own. In the face of the emptiness of indifference and compliance, before the violence of war and lies, you must be the sparks of a new humanity.

I want to entrust all of you the mission to be truly human. Yes, be human: men and women of flesh and blood! Not mere appearances, but trustworthy faces. People who seek justice because they hunger for it, as for their daily bread. People who desire an honest and upright life, because they gladly do to others what they would like others to do to them. Be human as Christ is human, the perfect man, the risen One who shares history with us in every age. In cultivating this mission, look to the Apostles, to the first Christians, who lived in a pagan world. Following their example, be missionaries of the Gospel amid the material and spiritual poverty of our time, knowing full well that our faith is a way of life that is lived out in charity (cf. Gal 5:6). This, dear young people, is the virtue that will change history the most. You can change history! Do it with love! Thank you very much.

Words of Greeting of the Holy Father

Words of the Holy Father at the Parish of the Crucifixion

_______________________________

Your Eminence,
Your Excellencies,
Dear brothers and sisters:

I am truly delighted to begin my visit to Madrid here. As His Eminence said, anyone who is in Madrid is from Madrid. And so I, too, am here among you as another Madrilenian. Thank you, Madrid, for this welcome. The welcome I have received makes me feel part of a large and wonderful family in which, as in all families, miracles of love take place.

This is particularly true in this home, where no one remains alone. Here, each person’s joy and sorrow are the joy and sorrow of all. By listening to one another, we face challenges together, without disregarding the complexity of situations and, at the same time, without neglecting the demands of charity and justice, “in the context of dialogue with all those seriously concerned for humanity and for the world in which we live” (Deus Caritas Est, 27). Thus, CEDIA follows the path of the Gospel in the footsteps of Jesus, the Son of God who became man not only to heal our illnesses and miseries, but to make them his own — except for sin — living as one of us in weakness and identifying with everyone who suffers, even to the point of saying: “Just as you did it to one of the least of these who are members of my family, you did it to me” (Mt 25:40).

It is in this sense that we can understand the words we have just heard in the song: “In every dream I sought you, and none was in vain.” They sum up very well the testimonies we have heard and the work carried out here every day.

Indeed, thanks to a dream and a small open door — small in size but immense in mercy, as His Eminence said — Niurka has given Ares and Athena life, her motherly love, the grace of Baptism and the promise of a happy future.

Thanks to a dream and that same small door, Khadri has made it through the dark tunnel of the pandemic and a journey full of uncertainties. With the help of those who lent him a hand, showing him that they cared for and believed in him, he found a job and, above all, regained the desire not only to move forward but also to support others, just as others have supported him.

Thanks also to a dream and that same small door, every day Alicia and the other volunteers at the Hope Project help so many women to start a new life and to regain dignity, independence, hope and respect for the sacred value of their humanity.

The symbols you have given me are also a message for everyone. The ribbon bearing the children’s names expresses the joy that every birth brings to the world. The residence permit tells a story of effort and above all of commitment, honesty and welcome. The sandals, which recall Moses’ encounter with God at Horeb (cf. Ex 3:1–6), evokes the “sacred ground” that we are bound to respect in every human life.

I express heartfelt gratitude to all of you for sharing your experiences of pain, which are above all full of light and that reflect, like mirrors, the love of God.

Your testimonies open a window onto a vast panorama, filled with countless mothers like Niurka, boys and girls, women and men and volunteers — so many people, so many brothers and sisters, so many stories. These stories are so numerous that, as Saint John says, “if every one of them were written down, I suppose that the world itself could not contain the books that would be written” (Jn 21:25). This comparison with the Gospel is not forced, for the “things that Jesus did” (ibid.), the things to which the Evangelist refers, continue in these stories.

In his remarks, the Archbishop spoke of the path that leads from Bethlehem to Paradise. Madrid is also famous for the nativity scenes that adorn the city during the Christmas season. Their beauty, however, is but a pale reflection of an even greater and deeper wonder, which we find here today. The lights, voices and sounds that touch our hearts and bring tears to our eyes during the Christmas season are, in reality, carried within us, with us and among us throughout the year. Today they are more alive and radiant than ever in this place, around this simple and welcoming “nativity scene” which, with God’s help, you continue to prepare day by day — or literally day and night — for Jesus, present in the people who come to the Center’s doorstep in search of help.

The words Jesus spoke to his disciples have been chosen as the theme for this visit: “Look around you” (Jn 4:35).

These words are an invitation to contemplate the fields that, now ripe, await the harvest, and they remind us that charity permits no delay. If the wheat is not harvested when it is ripe, the harvest is lost. This is our responsibility before those in need. It is a responsibility that consecrates every encounter with another as a kairós, a unique and unrepeatable moment of grace in which to love, which must not be lost or postponed. The love of Christ impels us toward our brothers and sisters (cf. 2 Cor 5:14), and the charity and concern with which we respond to its promptings are the proof of our faith.

If we think about it carefully, in reality, “Christians too, on a number of occasions, have succumbed to attitudes shaped by secular ideologies or political and economic approaches that lead to gross generalizations and mistaken conclusions. The fact that some dismiss or ridicule charitable works, as if they were an obsession on the part of a few and not the burning heart of the Church’s mission, convinces me of the need to go back and re-read the Gospel, lest we risk replacing it with the wisdom of this world. The poor cannot be neglected if we are to remain within the great current of the Church’s life that has its source in the Gospel and bears fruit in every time and place” (Dilexi Te, 15).

Jesus’ words are also an invitation to cultivate a heart that is sensitive to the needs of others (cf. Ps 112:1–9), keeping alive within us the desire for the good that God has placed in our very humanity and that faith sets free and strengthens. Pope Francis said in this regard: “Faced with the mystery of life and the challenges of society, those who believe have a spring in their step, a passion, a dream to cultivate, an interest that impels them to personally commit themselves” (Homily, Marseille, 23 September 2023).  He also warned of the danger of a “flat, cold heart, accustomed to the quiet life, which is encased in indifference and becomes impermeable” (ibid.). A living heart is warm and beating, and it gives life. A cold heart is motionless, no longer pumps blood and leads to death.

But I would like to highlight one final aspect of the Lord’s invitation: It is also a call to look those who suffer in the eye and to make our assistance, above all, an encounter between brothers and sisters united in the Father’s embrace. Pope Francis also greatly emphasized this point. He asked, “When you give alms, do you look the beggar in the eye? Do you touch his hand to feel his flesh?” (Angelus, 27 October 2024), and he concluded, “alms are not the same as philanthropy. The person who receives the most grace from almsgiving is the one who gives, because he makes himself visible to the Lord’s eyes” (ibid.). Those who truly love “do more than give alms: they listen, they engage, they try to understand and deal with difficult situations and their causes. They consider not only material but also spiritual needs; and they work for the integral promotion of individuals.” (Francis, Message for the 7th World Day of the Poor, 13 June 2023, 5).

And we might conclude by looking to Mary, in whose charity all this finds its fulfillment: in her solicitous love at Cana (cf. Jn 2:1–11), longing to follow in her Son’s footsteps (cf. Lk 2:41–49; 8:19–21), close and present at the foot of the cross to the very end (cf. Jn 19:25–27). To her I entrust each one of you and your work, in this land consecrated to her, hoping that the spirit of her universal motherhood may ever more animate the cry of faith. To her let us say: “Teach us to see you always as Mother, fountain of mercy, bosom of forgiveness, embrace of hope, gate of Glory” (Prayer of Saint John Paul II at the Almudena, 15 June 1993).

Thank you.

Before imparting my blessing, let us pray together the prayer that Jesus Christ taught us.

Our Father

Apostolic Blessing

My best wishes to all of you, and thank you for this witness of love.

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Words of the Holy Father at the Parish of the Crucifixion
 

Thank you very much. It is a joy to be here. I am very pleased to make this first visit to the Archdiocese of Madrid, and also to begin in a parish called “The Crucifixion,” which is a sign not of death but of hope, new life, resurrection and the salvation that Jesus offers to all of us.

I am most grateful to all the associations represented here. Thank you for the beautiful service you provide, because it is a sign of hope in today’s world. It is the living Gospel that everyone longs to see, feel and experience, yet which is so often obscured or forgotten amid the profound indifference that affects our society.

You hold in your hands a great opportunity to offer hope — to us and to the whole world — and for this I thank you. Thank you for your sacrifices. Thank you for saying “yes” to the Crucified Christ. Thank you for embracing the Cross so that you, we, and all people may walk together toward the hope and joy of the Resurrection. Thank you very much.

When we are in church — and there is no better place to pray, although of course we can also do so at home — but gathered like this, as one great community of life and faith, let us pray together as Jesus taught us.

Our Father

Apostolic Blessing

Thank you very much. My best wishes, and thank you for this beautiful service.

Your Majesties,
Royal Highnesses,
Distinguished Representatives of Civil Society,
Esteemed members of the Diplomatic Corps,
Ladies and gentlemen,

I am grateful to the Lord for this occasion to meet with you, and express my gratitude for the invitation to undertake this Apostolic Journey to Spain. This journey will unfold in several stages, each revealing an aspect of the multifaceted richness of a great country that, for nearly two millennia, has welcomed the Gospel. Tradition has always linked the initial evangelization of the Iberian Peninsula to the preaching of the Apostle James the Greater. This connection is of considerable theological importance, for it expresses the local Church’s awareness of its continuity with the apostolic mission that began at Pentecost. While not exhausting the multifaceted identity of your people, the ancient bond between the Christian faith and this land has profoundly shaped your culture and represents a source of hope and direction amid the challenges we must face together as a human family today. I think of the expressions of popular piety that stand as an authentic dramatization of salvation in every city and town, in step with the rhythm of the year and life’s various contexts. Along with the artistic and musical heritage, as well as the many confraternities and charitable associations, they bear witness to the fruitful encounter between Jesus Christ and your people, a passionate people who love life and express it!

I come among you to affirm, encourage and instill a renewed fidelity to the Gospel among believers, as well as a deeper reconciliation and collaboration among the various elements of this nation. After all, your own history suggests that a culture of encounter, not confrontation, is what fosters stability and prosperity. In reality, the message of peace, which at present unfortunately strikes some as naïve and others as confrontational, is welcomed by those who do not shut themselves off in preconceived ideologies, but are rather open to the truth. As Pope Francis taught us, there is, in fact, “a constant tension between ideas and realities. Realities simply are, whereas ideas are worked out. There has to be continuous dialogue between the two, lest ideas become detached from realities. It is dangerous to dwell in the realm of words alone, of images and rhetoric” (Evangelii Gaudium, 231). He concluded that “realities are greater than ideas” (ibid.). The truth is always greater than we are, which is why it amazes us and draws us toward paths of purification and reconciliation, in which dialogue with others — and with the Other with a capital “O” — becomes fundamentally important.

In this respect, I would like to mention two prominent figures from this country who have enriched the life of the Church and the spiritual journey of many for five centuries, even beyond the borders of Spain. I am referring to John of the Cross and Teresa of Ávila, whose passion for the divine Mystery brought them together as friends. Their mysticism is one of “open eyes,” that is, not detached from history, but rather penetrating to the root of issues and the heart of reality. In particular, upon interpreting the transformations and weathering the tensions that make our age so dark, we can find it helpful to consider the theme of night, so dear to Saint John of the Cross, whose Jubilee Year we are celebrating. Paradoxically, in his thirst for light, he learned to appreciate darkness — the “happy night” (The Dark Night of the Soul, 3) — as the time when the soul is freed from what it presumed to know and possess. Even today, what most frightens us, what in many people triggers the darkness of reason and the violence of emotions, is the unknown, before which we may feel overwhelmed by a sense of being lost without a map, as if we have lost our bearings. This is why, even in public life, we need men and women who can perceive light in the darkness: a new beginning, like the dawn of a truth that as yet blinds us, but which — if we trust and find peace — will gently lead us toward itself. “O night that guided! O night more lovely than the dawn! O night that brought together Beloved and beloved, beloved transformed in the Beloved!” (ibid., 5).

Our age, seemingly shaken by terrible imbalances and conflicts, cries out from its depths for peace, for a new understanding of the human person and its inviolable dignity, for a civilization of love (cf. Magnifica Humanitas, 186).

Saint Teresa describes this same process using the image of the interior castle. As one moves from room to room toward the innermost chamber — that is, toward one’s own heart, the sanctuary of truth — the space enlarges, the mind opens, challenges are overcome, tensions dissipate, others find their place, and the universe becomes a home. This is not an escape into the self, but a radical openness to the Totus Alius et Semper Novus achieved when we return to ourselves. This dimension of the human person is the reason why religious freedom and freedom of conscience must be protected.

Today, the temptation to gain popularity by fanning the flames of polarization seems to have grown rather than diminished, and human dignity continues to be violated. This is why we need culture, interiority, and free quality education; we need transcendence. And yet, even in these dark nights, men and women who are faithful to the truth have been driven to advance from one room to another until justice and peace embrace in their conscience. It is through their freedom that we learn to be free.

The Catholic Church is at the service of the thirst of the human heart. It is a service not marked by imposition, but rather the Gospel witness attested to by a multitude of martyrs and saints. Today the Church is ready to place herself at the service of the future of a people in search of reconciliation and peace.

For the love of truth, I invite everyone to set aside the divisive and polarizing narratives of your societal reality and history, so as to overcome sterile simplifications through the fruitful appreciation of complexity. I see here a vocation particularly suited to Europe, in which Spain plays a unique and fundamental role. This is the gift that the “Old Continent” can offer the world if it wishes to remain young, for youth is found in those who feel they have a future and a mission that still have meaning. Appreciating and studying complexity, learning not to deny it but to embrace it as a blessing, and fleeing from identity-based approaches that seem to explain everything yet only fill the world with “ghosts” and enemies are the tasks of those who are heirs of a great history. New technologies have created an artificial environment where our fundamental choices are put to the test, prejudices are magnified, critical thinking is weakened and dominating interests spread death wishes. Nevertheless, goodness can prevail and spread.

It is essential, particularly on the part of those with economic, political and institutional responsibilities, to make a qualitative leap forward — a change of direction in investment in schools, universities and research, as well as in local communities and civil society as a nurturing ground for participation and cultural mediation. Security, which we all too often expect to find in weapons and walls, is in fact best achieved by learning to move forward alongside one another, growing together, side by side. Your own history bears witness to this. The presence of Islam on the Iberian Peninsula, for example, constituted a long-standing political, cultural, and religious reality. During that period, there was not only confrontation, but also an attempt to create a space for contact, conversation and dialogue on the meaning of truth among Christians, Muslims and Jews. At the School of Translators enhanced by Alfonso X (the Wise), experts from all three religions collaborated on translating the texts of the rich Arabic, Greek and Hebrew heritage, contributing to the dissemination of texts such as those of the philosophers Averroes (1126-1198) and Maimonides (1138-1204), among others. The cities of Córdoba and Toledo, in particular, became centers of dialogue between languages, religions and knowledge. This is the truth told by European cities: their historical stratification, the fabric of solidarity that has shaped their differences over the centuries, transforming inevitable conflicts into new beginnings.

As another noble son of this land taught us, trials and failures offer an opportunity for reevaluation. Ignatius of Loyola possessed this kind of audacity, giving credence to the desolations and consolations of his heart through an exercise of discernment and imagination that led him to prefer peace over arms and the saints to the powerful. He understood that the good to which he was drawn was not illusory, and so his crisis became instead a grace. The same can happen with the “novelties” that unsettle us today and often cause division. “We must avoid humiliating or antagonistic words, opting rather for a clarity that sheds light and a frankness that unlocks new possibilities. We cannot condone naïve enthusiasms, nor fuel unfounded fears. Instead, let us establish standards for discernment — the dignity of the human person, the universal destination of goods, the preferential option for the poor, care for our common home and peace — and let us translate these standards into practices such as responsible planning, the assessment of human and social impact, the inclusion of the most vulnerable, the promotion of digital literacy and guiding research and industry toward justice and peace” (Magnifica Humanitas, 14).

Your Majesties, Royal Highnesses, ladies and gentlemen, I express my gratitude to your country for its faithful adherence to international law and multilateralism, which is reflected in an active commitment to peace and solidarity among peoples. At the same time, I encourage you to cultivate as well dialogue and civic friendship within your own country, to take into account the perspectives of the poor and the young when envisioning the future, to harmonize the claims for autonomy and unity, and to advance the cause of unity in Europe — not in opposition to other powers, but as a gift to the entire human family.

God bless Spain!

Matteo Bruni

Good morning, Your Holiness. We are ready for this new journey. Accompanying you on board are around 80 journalists from more than 10 countries, including about 20 from Spain. Thank you for greeting us, and thank you for the words you will share with us in the coming days.

Pope Leo XIV

Good morning to you all.

We are already over Spanish territory, and so I would first like to greet, in Spanish, the Spanish journalists travelling with us, as well as all those present here. Thank you very much for your service.

As you know very well, this is the first papal visit to Spain in quite some time. Personally, I am very pleased to be making this journey. I have visited Spain many times, but this is the first time I come with this mission. An Apostolic Journey is an opportunity to meet the faithful, to celebrate the faith and to proclaim the message of Jesus Christ. But at the same time, it is also an occasion to greet everyone, the whole of society, because the Church has a message for all people, as you may have seen, I believe, very clearly in the Encyclical Letter that was published on the 25^th of May.

I hope that everyone will have a pleasant journey and that it will be an opportunity to foster great enthusiasm. There are many Catholics, and I would especially like to highlight the presence of young people. From what I have been told, a large number of young people will participate with great enthusiasm. By sharing together in the joy of faith, I believe we can offer a very positive message. It is a message that will take on a particular significance in every place we visit, whether Madrid, Barcelona or the Canary Islands. May everything serve to live out our faith and to proclaim the message of God’s love, charity and respect for every human person.

It is a pleasure to greet you all, and I wish you a good journey.

• Multimedia
• Missal for the Apostolic Journey
  
• Photo Gallery: Madrid - Barcelona - Las Palmas de Gran Canaria - Santa Cruz de Tenerife

Saturday, 6 June 2026

ROME - MADRID

Sunday, 7 June 2026

MADRID

Monday, 8 June 2026

MADRID

Tuesday, 9 June 2026

MADRID - BARCELONA

Wednesday, 10 June 2026

BARCELONA - MONTSERRAT - BARCELONA

Thursday, 11 June 2026

BARCELONA – LAS PALMAS DE GRAN CANARIA

Friday, 12 June 2026

LAS PALMAS DE GRAN CANARIA – SANTA CRUZ DE TENERIFE – ROME

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Holy See Press Office Bulletin, 6 May 2026

In the name of the Father, and of the Son and of the Holy Spirit.
Peace be with you!

Dear brothers and sisters, welcome! Herzlich willkommen!

I am told that Germans are very punctual! Ich bin ein Ausländer.

Dear friends,

I am pleased to greet all of you, members of the German Catholic student associations, who are gathering for a joint conference, the Cartellversammlung, for the first time outside of Germany. Your decision to come here to Rome, ad Petri Sedem, is motivated by the Catholic faith that defines you, by the communion that binds us as disciples of Jesus and by the cultural activities you undertake. I would like to reflect briefly on these three aspects to strengthen the bond of fraternity that unites you and your shared dedication to the Church.

Regarding your Catholic identity, your firm commitment to the faith is reflected in the four principles that guide your association: religio, scientia, amicitia and patria. In the face of the despotism and ideologies of the past, the Catholic faith has never been merely a veneer or a label, but rather a way of life to be shared in university and in work settings. Like evangelical leaven, your fraternity continues to grow within scientific and political contexts as well as across various academic, professional and social circles. This communal dimension of your activities benefits not only your country, but also all of Europe, of which Germany is at the center.

To this geographical centrality, you rightly add the cultural centrality of the human person, a creature of God and the architect of his or her own life. Faced with the challenges of the technological revolution, you should devote particular attention to the study and the promotion of our common humanity. In his or her irreducible expression as male or female, the human person is in fact always relational and limited, and therefore called to become a task for oneself and a gift to the other. Just like the exercise of reason, so too does the light of faith illumine the promises and deceptions of the present time, calling on each person to do their best to help build a just and peaceful society.

Regarding the spirit of communion that animates this initiative, I am pleased to recall your motto: In certibus unitas, in dubiis libertas, in omnibus caritas. These words attest to the true foundation, the critical dialogue and constant dedication that characterize your association. The relationship among members of many associations is not limited to sharing knowledge, but matures into reciprocal esteem. It is not confined to ideas but becomes a collaborative practice. As all of you follow Christ, the only Lord and Master of life, you represent Catholic values in society not as those who carry partisan flags, but as representatives of the common good of humanity. In Germany, in Italy and throughout the world, the same Catholic faith strengthens our cooperation, without compromising with the trends of the moment, without placing individualistic preferences ahead of the common Tradition of the Church. In the joy of fraternity, I therefore encourage you to promote the evangelization of culture: your university organizations continually draw in new young people because they bear witness to passion, competence and authentic Christian friendship.

With regard to the diverse cultural activities that you undertake across various fields of study and work, you have come to realize that it is not merely a matter of pursuing a profession (Beruf), but of following a vocation (Berufung). Indeed, the search for truth is a good worth desiring and passing on. As we pursue it methodically, we come to understand that no field of study can be reduced to mere speculation. Precisely because it involves the exercise of both intellect and will, study is rather a commitment, requiring self-discipline and conversion: a transformation of the mind, which we cultivate like fertile soil by honing our tools of the trade. By doing our very best, we become responsible stewards in society without being seduced by careers focused on money. Let us rather recognize that culture is the good of humanity: truth sets us free, while falsehood distorts names and things. In the face of what dehumanizes people – especially the least among us, the poor and the sick – I ask you to be witnesses to Christian humanism. In this regard, I invite you to reflect deeply on what Pope Benedict XVI, a distinguished former member of your association, said: develop a coherent “ecology of man. Man, too, has a nature that he must respect” (Address to the Bundestag,, 22 September 2011). Integral ecology, so dear to Pope Francis (cf. Encyclical Letter Laudato Si’ 10–11, 62), sheds light on the fact that the world is full of meaning, and not an inert entity to be shaped arbitrarily or by the thirst for power. We, in fact, are not random aggregates of particles, but bodies open to transcendence: by directing our thirst for life and justice, for wisdom and love, we discover together the truth in knowing, doing and believing.

After all, human beings are always seeking God, and he has revealed himself to us as our Saviour. It is not in spite of our activities, then, but precisely through what we do that we develop a relationship with God, which becomes a path to holiness. Yes, the cultural mission of Christians is to direct society and history toward this pinnacle of a God-centered life. Through the intercession of Saint Boniface, evangelizer of Germany, may you be witnesses to this wisdom of the Gospel in German and in European society. With esteem for your associations, I gladly impart my Apostolic Blessing upon all of you and your loved ones. Danke sehr!

Let us pray together: Pater noster …

Your Most Reverend Excellency,

In the name of the Holy Father, and in my own, I am pleased to extend a warm greeting to you and to the group of experts convened by the Dicastery for the Laity, Family and Life to reflect on pastoral care for the elderly, and in particular on the theme “A bridge towards heaven: the magisterium of fragility in a time of strength”.

In today’s society, old age is a complex season rich in possibilities, and for the Church, which has always recognized the elderly as a significant presence, this initiative is certainly of great significance.

Today, in many parts of the world, seniors often still have plenty of energy to devote to serving the community. This is evidenced by the various forms of voluntary work, which are fundamental in so many areas of ecclesial life.

Beyond this, however, old age calls into question a deeper and more important aspect of Christian life: that of the value of weakness (cf. 2 Cor 12:10).

The rise in people’s average life expectancy entails, in fact, a prolongation of the frail stage of old age, and this poses the challenge of reflecting on the meaning of this season of existence. What value should we attribute to the many years a man or woman may live in a state of physical or mental frailty? What is the Christian perspective through which to live this time? How can we proclaim that human life always retains, in all its stages, its “infinite dignity”? [1] The reflection that you are beginning today, through your work, can help to answer these and other questions that appeal to our responsibility.

The Holy Father Leo XIV has remarked that fragility is “part of the marvel of creation” [2]. It therefore has a spiritual and community value, reminding us that we are dependent on each other and in need of God.

Pope Francis spoke of it as a “magisterium” [3], which has a lot to teach humanity in our time. The elderly, in the serene acceptance of the limits linked to the passing of the years, without hiding them or being ashamed of them, can be teachers of life, capable of showing everyone — and especially young people — that the value of a life is not measured by efficiency or self-sufficiency, but by the capacity to love and to allow oneself to be loved, to give and to receive.

Old age, then, is characterized as a time of grace, to be lived in prayer, in service, in tenderness, in memory preserved and passed on: a blessing for generations to come. This makes fragility a theological reality, [4] in the words of Saint Paul: “God chose what is foolish in the world to shame the wise, God chose what is weak in the world to shame the strong […] therefore, as it is written,  Let him who boasts, boast of the Lord” ( 1 Cor 1:27, 31).

The society in which we live is dominated by the logic of performance and competition, so that strength is is conceived as a display of power and tends to degenerate into abuse of power. We see this on the international stage, where, tragically, war has once again become a widespread strategic tool. [5] But we also notice it in the ordinary details of daily life, in the way we relate to one another. Indeed, in our daily lives, we increasingly encounter signs of a mindset that confuses strength with arrogance and meekness with weakness.

Faced with these attitudes, the Church continues to propose the Gospel message: that which proclaims blessed the meek and humble of heart (cf.  Mt 5:5; 11:29), and which promotes an unarmed and disarming peace [6], recognizing in God the Father of all and in others not enemies, but brothers and sisters. The elderly members of our communities are, through their life experience and wisdom, the first and most authoritative witnesses to this Christian vision of humanity.

I therefore convey the best wishes of His Holiness, that your work may help to foster, towards the elderly and the blessed time of old age, renewed attitudes of respect, gratitude and esteem, and to reawaken in those of advanced years the responsibility to pass on sound and solid values to future generations. Invoking the maternal intercession of the Virgin Mary, he cordially imparts his Apostolic Blessing to you, to the organizers and to all those taking part in the event.

For my part, I wish every success for the initiative, and take this opportunity to confirm my highest regards

From the Vatican, 5 June 2026

to Your Eminence, most reverend and devoted in the Lord.

Pietro Card. Parolin
Secretary of State

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[1] Cf. Dicastery for the Doctrine of the Faith, Declaration  Dignitas Infinita, 2 April 2024, 1.
[2] Leo XIV,  Homily at the Holy Mass for the Jubilee of Young People, Tor Vergata, 3 August 2025.
[3] Cf. Francis,  General Audience, 1 June 2022.
[4] Cf. Francis,  Address to Priests of the College of San Luigi dei Francesi, 7 June 2021.
[5] Cf. Leo XIV,  Address to the Diplomatic Corps accredited to the Holy See, 9 January 2026.
[6] Cf. Leo XIV,  Message for the 69th World Day of Peace, 1 January 2026.

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Holy See Press Office Bulletin, 10 June 2026

Catechesis. The Documents of the Second Vatican Council. III. Constitution Sacrosanctum Concilium. 3. Rite, sign and symbol

Dear brothers and sisters,

As we continue our catechesis on the Conciliar Constitution Sacrosanctum Concilium (SC), we wish to pause and reflect on some of the fundamental elements of the sacred liturgy, such as the rite, the sign and the symbol.

The Second Vatican Council, building on the valuable work of the Liturgical Movement, has helped us to rediscover a truth that was very much alive in the consciousness of the early Church and in the teaching of the Fathers. The rites of the Christian liturgy are not a mere external covering of the sacramental mystery, a collection of arbitrary ceremonies, but are the ecclesial mediation through which the divine gift reaches us. Precisely for this reason, the Council invites us to understand the Mysterium fidei which is realized in the liturgy through rites and prayers (cf. SC, 48).

The rite gives shape to liturgical action and, through it, to our lives, generating  a spiritual sensibility in us that makes us capable of savouring the presence of God through Jesus Christ. Naturally, this happens if we do not remain strangers or silent spectators (cf. ibid.) with regard to the liturgy, but rather participate in it fully  — body, mind and heart — in obedience to the Lord’s command. Through the sacred rite we are thus formed in listening to the Word of God, in giving thanks and in adoration, in fraternal sharing and in ecclesial communion. We discover that we are an assembly with many faces, united by the same faith.

The rite involves us in a well-defined sequence of gestures and prayers, which can sometimes be at odds with with our individual tendency towards spontaneity. Its logic, however, is not to constrain freedom within rigid frameworks. On the contrary, with the solemn simplicity of its rhythms, the rite interrupts our frenetic activities, leading us back to what is essential. We thus discover another dimension of action that is not guided by calculations of productivity, and another experience of time and space. In the rite, we experience a logic of gratuitousness, we find a pause that regenerates the heart, we recognize that we are preceded by divine grace and we learn to live in a rhythm inhabited by the Holy Spirit.

The grammar of the rite is interwoven with the signs and symbols proper to the liturgy. In it, as the Council states, “the sanctification of the man is signified by signs perceptible to the senses, and is effected in a way which corresponds with each of these signs” (SC, 7). The Catechism of the Catholic Church explores the value of these signs, recalling that “their meaning is rooted in the work of creation and in human culture, specified by the events of the Old Covenant and fully revealed in the person and work of Christ” (no. 1145). The sign of water is emblematic: from the origins of Creation to the Flood, from the crossing of the Red Sea to the Jordan, right up to the water flowing from Christ’s side, which becomes a sacramental sign of immersion in his death and resurrection.

“Sign” and “symbol” are terms that are often used as synonyms. In reality, a sign is symbolic when it is able to refer not only to an idea, but to an entire system of meanings and values. In this way, for example, when we are sprinkled with holy water, our awareness of the gift received at Baptism and our commitment to new life in Christ is rekindled. Secondly, symbols are essentially practical in nature, being first and foremost actions: some simple and common, such as kneeling and exchanging the sign of peace, or more demanding, such as the constitutive acts of each Sacrament. Above all, symbols have a unique performative and transformative dimension, both in relation to the material elements of which they are composed and to those who come into contact with them, engendering a sense of belonging, touching the heart and mind, and giving rise to authentic ecclesial relationships.

In the Apostolic Letter Desiderio desideravi, Pope Francis, echoing a statement by Romano Guardini, identified “the first task of the work of liturgical formation: man must become once again capable of symbols” (no. 44). We need to allow ourselves to be educated by the rites of the liturgy, caring for the beauty of our celebrations with a delicate touch and without arbitrariness, and committing ourselves to an authentic mystagogy. The experience of a living and devout liturgy, accompanied by appropriate mystagogical catechesis, is the best resource for reawakening in everyone that openness to the encounter with God which, in the logic of the Incarnation, can only take place by involving the whole person: spirit, soul and body (cf. 1 Thess 5:23).

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Special greetings:

I greet all the English-speaking pilgrims and visitors taking part in today’s Audience, particularly the groups from England, Sweden, Australia, Indonesia, Myanmar, the Philippines, South Korea, Canada, and the United States of America. I greet in particular the scholars and participants in the conference “Revising the World Medical Association Declaration of Taipei” and the organizing partners of the Global Summit, “Fostering Hope for Children.” As we prepare for the Solemnity of the Most Holy Body and Blood of Christ, let us be strengthened by this divine gift and become witnesses of his love to all we encounter. God bless you!

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Summary of the Holy Father's words:

Dear brothers and sisters, in our series of catecheses on the Second Vatican Council, we continue our reflection on Sacrosanctum Concilium, by looking at the elements of the rite, the sign, and the symbol found in the sacred liturgy. The rite of the Christian liturgy is the ecclesial mediation through which the divine gift reaches us. In the liturgy, we are invited to participate — body, mind, and heart — and enter into a dimension inhabited by the Holy Spirit. In order to enter into this dimension, the liturgy is woven with signs and symbols that have a performative and transformative dimension. For example, kneeling is a sign of our worship of God while exchanging the sign of peace points to our ecclesial communion. Further, signs help us to recall the constitutive acts of the Sacraments as when we are sprinkled with holy water we remember our commitment to Christ. As we prepare for the Solemnity of Corpus Christi, may each of us reawaken our openness to an encounter with God by rediscovering the signs and symbols of the sacred liturgy.

In the name of the Father, and of the Son, and of the Holy Spirit.
Peace be with you.

Good morning to all of you, and welcome on this dark, rainy morning in Rome. The light shines from inside today!

Dear brothers and sisters in Christ,

I am pleased to greet you during the 2026 Association of Catholic Colleges and Universities Rome Seminar. As presidents and rectors of these Institutions, I trust that your experience here in the heart of the Church will serve to strengthen your faith and renew your commitment to the Church’s universal mission. In particular, dedicated as you are to the task of education, I pray that your hearts be all the more captivated by the beauty of truth and the grandeur of humanity, created by God and redeemed by Christ.

In light of the Encyclical Letter I recently published, I would like to address a few words to you concerning the decisive importance of Catholic education in today’s world. One of the challenges that the world of education is currently facing is the increasing fragmentation of knowledge. While it is easy to find people who are experts in a particular field of study, many of these individuals “struggle to find direction in their lives, partly due to an inability to connect information with deeper knowledge or maintain a sense of purpose” (Magnifica Humanitas, 146). They often lack a global vision of reality that is capable of uniting not only the various fields of knowledge, but also the multiple aspects of life and the inner longings of the human heart.

Catholic education has a particularly significant role to play in this regard. As young men and women come to your Colleges and Universities looking to study a specific degree, oftentimes motivated by future job perspectives, yours is the noble task of guiding that desire for knowledge so that they may also “learn to seek and love the truth, to reflect on the meaning of life and to recognize the dignity of every person” (ibid., 143). This is not an easy feat. As you are well aware, seeking the truth requires not only learning and mentorship, but also great effort (cf. ibid.,139). Unless Catholic education instills in students a true passion for the truth — and not only intellectual truth, but the Truth that is Christ himself (cf. Jn 14:6) — we can hardly expect people to be willing to put forth the effort required to recognize truth and adapt one’s life accordingly. Indeed, Catholic institutions are called to be a “living environment in which the Christian vision permeates every discipline and every interaction” (Apostolic Letter, Drawing New Maps of Hope, 5.2). Your authenticity as true disciples of Christ will certainly assist you in transmitting the living Gospel in such a way that those entrusted to you can truly encounter the Lord and discover in the Catholic faith the unifying vision that Truth alone can provide.

From a more practical or pedagogical perspective, recent technological advances also pose numerous challenges for the world of education. The prolific use of artificial intelligence makes it increasingly difficult to evaluate the work of students, requiring educators to adapt their methods creatively to ensure the integral human formation of those in their care, even when this oftentimes entails more work for teachers. In this sense, we must be willing to invest generously in the education of future generations. It is crucial that young men and women learn to engage positively with new technologies, while at the same time truly developing their God-given skills and capacities to reason, to think critically and commit knowledge to memory, thus preparing them to shape responsibly the world to come (cf. Magnifica Humanitas, 145).

Dear brothers and sisters, as you continue to carry out the Church’s evangelizing mission, it is my hope that students will always be able to find in your Institutions the sound doctrine (cf 2 Tim 4:3) entrusted to the Church that will serve as a true and lasting foundation not only for their lives, but for the future of the Nation. In thanking you for your presence here, and for your dedication to Catholic education, I cordially impart my Apostolic Blessing, which I willing extend to the people, the communities, and the Institutions you represent. Thank you very much.

JUNE: For the Values of Sports

In the name of the Father, and of the Son, and of the Holy Spirit. Amén.

Lord of life,
we thank you for the gift of sport,
for those who glorify God through the exercise of their bodies,
for the friendships born on the field
and the joy of playing as a team.

You teach us that in life, as in the game,
no one is saved alone.
We need others to grow,
to learn respect, to overcome our limits,
and to celebrate together the victories we achieve.

We ask that sport may always be
a school of fraternity, not of empty rivalry,
a space of encounter, not exclusion,
a path of peace, not violence.

May those who play, train or cheer
discover in sport a universal language
that brings cultures together, unites peoples,
and sows respect, solidarity and personal growth.

Lord Jesus,
may every sport become a parable of life lived with you,
working with joy and effort,
living with humility in defeat
and with gratitude in the victory you offer in your Resurrection.

May your Spirit never be lacking in us,
making us one team, united with you
to build communion and fraternity in history.

Amen.

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Pope's Worldwide Prayer Network

By the Apostolic Letter in the form of a Motu Proprio “Fratello Sole”, dated 21 June 2024, my venerable predecessor Pope Francis, having considered that “There is a need to make a transition to a sustainable development model …”, entrusted to the President of the Governorate of Vatican City State and to the President of the Administration of the Patrimony of the Apostolic See “the task of constructing an agrivoltaic plant located within the extraterritorial zone of Santa Maria di Galeria that will guarantee, not only the power supply of the radio station there, but also the complete energy sustenance of Vatican City State”. In order to carry out this task by the same Motu Proprio the President of the Governorate of Vatican City State and the President of the Administration of the Patrimony of the Apostolic See were appointed “Extraordinary Commissioners with full capacity to carry out the necessary acts of ordinary and extraordinary administration”.

Taking into account the aforementioned Motu Proprio and the subsequent agreement signed with the Italian authorities on 31 July 2025, which came into force on 27 May 2026, I believe it is necessary to act promptly to give tangible expression to this commitment; to this end, I am establishing the “Fratello Sole” Foundation.

The Foundation represents a sign of hope for the future and an example of how it is possible to reconcile energy production and agriculture while respecting and protecting the environment, in accordance with the principles of environmental sustainability and care for our common home contained in the Encyclical Laudato si’, the Apostolic Exhortation Laudate Deum, the Motu Proprio “Fratello Sole” and, more generally, in the social Magisterium of the Church.

The Foundation has its registered office in the Vatican City State and operates fully within the extraterritorial area of Santa Maria di Galeria. I hereby establish that this body shall be governed by its own Statutes, which I simultaneously approve and which are hereby promulgated. For the first three-year period, I appoint the President of the Governorate of Vatican City State and the President of the Administration of the Patrimony of the Apostolic See as President and Vice-President respectively, conferring upon the two aforementioned individuals the powers provided for in the Statutes.

From the Vatican, on 1 June 2026, the second year of my Pontificate.

LEO PP. XIV

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Holy See Press Office Bulletin, 2 June 2026

In the name of the Father, and of the Son, and of the Holy Spirit.
Peace be with you!

Dear brothers and sisters, good morning and welcome!

“If God wills, forever!” This is the motto you have chosen for the fiftieth anniversary of your Association. As I have the pleasure of meeting you just a few days after the Solemnity of Pentecost, which literally means “the fiftieth”, I hope that this joyful anniversary will be for you like a new Pentecost. May the Holy Spirit descend upon each of you, as he did upon the Apostles gathered in the Upper Room (cf. Acts 2:1). The Acts of the Apostles reminds us that the gift of the Spirit enlivens life, opens us to mission and creates understanding between different languages (cf. Acts 2:4): indeed, the gift of the Risen Christ helps us to find ever new ways of bearing witness to the beauty of the faith. This proclamation of salvation is full of hope and encourages us to act rightly in every choice we make in life, in all our works.

Over the past fifty years, the Italian Association of Catholic Guides and Scouts of Europe has consolidated a specific educational approach to expressing the witness of faith. Using the tools devised according to Baden-Powell’s vision, you accompany boys and girls to an encounter with Jesus, the Master of the good life, the faithful Friend, the just and strong Guide on our journey.

Life in the open air and contact with nature are indispensable dimensions of your activity, which speak of God’s goodness through the traces left by the Creator Himself in creation.

You wisely combine the book of nature with the Word of God, which preserves the meaning of history and sustains us when life’s path puts us to the test. As from a spring of fresh water, I invite you to draw from the Holy Scriptures to enlighten and sustain your experiences of human and spiritual growth, both personally and within the community. As Pope Francis said, “I invite you to keep [the Gospel] with you always, as your navigator – the Gospel is the true navigator for the journey of life – and to open it each day, because the Gospel is the map for life” (Address to the International Union of Guides and Scouts of Europe, 3 August 2019).

Dear Scout Leaders, the Gospel is far more than a book: it is the very person of Christ, good news for a humanity that is confused, deluded and disillusioned by so many evils. He quenches our thirst for justice and truth and instils in us the courage to persevere in doing good and to put ourselves at the service of our neighbours, personally. You bear witness to this commitment for the young people entrusted to your care: the consistency of your lives and the maturity of your choices are, in their eyes, a very important example that helps them to grow. Together with them, therefore, live out the beauty of the faith in daily actions and shared prayer, in the Sacraments and in the discernment of each person’s vocation: respond generously to Christ’s call, which invites you to climb to the summit, to set sail, to walk together along the path of virtue.

The priests who are your Assistants are a guarantee of the bond between the Church and your Association: they live their priestly ministry in the service of young people and your leadership, sharing with you the responsibility for the educational action and spiritual growth of the young.

The Scout method puts the person at the centre, caring for all aspects of their relationships and human richness. Your Association’s pedagogical choice is expressed, in this regard, in educating in separate sections for boys and girls, so as to devote specific attention to each group. Exploring in this way the fundamental characteristics of being a woman and being a man is a preparatory step towards an authentic and conscious encounter with the other, which can foster mutual growth. The formation of good Christians and good citizens is the aim of the Scout method, achieved through the educational partnership between leaders and each girl and boy at the various stages of their journey.

In these complex historic times, I also appreciate your decision, as an association, to foster a sense of European identity – not on a political level, but a cultural one – by renewing your commitment to building a Europe of peoples, not merely of business, united by the highest values of Christian humanism.

To this end, service is the element that unifies all the components of Baden-Powell’s method: it is at the heart of his educational philosophy. To serve means placing one’s skills and time at the disposal of others, entirely freely, without expecting anything in return. Through service, altruism, solidarity, care for others and a sense of social responsibility are developed. Lived in faith, service frees us from the tendency to be self-centred, indifferent and closed off, opening us up to the experience of community and a sense of responsibility: from small things done well to mutual care. The adventure of Scouting helps us discover how our humanity is illuminated and engaged by the work of God, the true educator of us all.

Dear Scouts and dear Guides, whilst I encourage you to continue the activities of your Association with joy and commitment, I pray that the Holy Spirit may multiply His gifts amongst you, so that you may know how to speak and spread the language of charity, welcome and peace. I entrust you to the maternal guidance of the Blessed Virgin Mary and I cordially impart my Apostolic Blessing upon all of you and your loved ones.

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Holy See Press Office Bulletin, 1 June 2026

In the name of the Father, and of the Son, and of the Holy Spirit.
Peace be with you.

Your Eminence,
Your Excellencies,
Dear General Secretaries and National Directors,

It is with joy and thanksgiving that I greet all of you, gathered in Rome this year for your annual General Assembly, a year truly rich in missionary milestones.  This year marks the hundredth anniversary of establishing, at the request of the Pontifical Society of the Propagation of the Faith, the penultimate Sunday of October as World Mission Sunday by my predecessor Pope Pius XI.  For one hundred years, this day has been set apart for prayer, reflection and contributing to the Church’s mission of evangelization, especially in areas where the proclamation of the Gospel is only just beginning and where the Church is still young. On this day, every Catholic community is invited to pray and offer spiritual and material sacrifices for the missionary efforts in areas of first evangelization and for the support of young churches. I am happy to express my gratitude to all of you and to everyone who works with you throughout the world, for all of your efforts, great and small, in promoting World Mission Day in every ecclesiastical circumscription in the universal communion of the Church.

If I might add, one of the particular services of World Mission Sunday is to remind people in the older churches, if you will in the established churches, how important it is that they too join in the missionary spirit of the whole Church.

Thanks to the funds raised on World Mission Sunday, the Pontifical Society of the Propagation of the Faith is able to provide necessary help to the over 1,130 ecclesiastical circumscriptions that depend on the Dicastery for Evangelization, Section for First Evangelization and New Particular Churches, to help them establish necessary ecclesiastical infrastructures and support diverse missionary initiatives. They also support the administration of five colleges in Rome for the ongoing formation of priests, and consecrated women and men, who come to the eternal city for studies and become precious resources for their local Churches to which they return after completing their studies. These and many more missionary initiatives are possible thanks to the generosity of the faithful on World Mission Sunday.

This year also marks the one hundred and tenth anniversary of the founding of the Pontifical Missionary Union by Blessed Paolo Manna, declared Pontifical by Pope Pius XII and described by Saint Paul VI as the “soul” of the other Pontifical Mission Societies. I encourage all to participate in its mission of fostering among all the baptized an ever more fervent missionary spirituality and a deeper commitment to the Church’s universal mission of evangelization in this new missionary age.

It is also providential that this year, on 24 September, in Saint Louis Missouri, a renowned National Director of the Pontifical Mission Societies in the United States of America, the Venerable Fulton J. Sheen, will be beatified. Archbishop Sheen was a light of faith, hope, and love that shone through the radio and television media for decades. I myself am a witness of his evangelization when I was growing up. His broadcasts touched millions with the hope of the Gospel and his initiatives and efforts resulted in enormous spiritual and material aid to the Churches in areas of first evangelization. May our new Blessed be an example for all of the National and Diocesan Directors of the Pontifical Mission Societies throughout the world.

In a world increasingly marked by division, war and conflict among nations and peoples, the four Pontifical Mission Societies, entrusted to the Dicastery for Evangelization, the Section for First Evangelization and New Particular Churches, render an invaluable service to the Church’s mission of proclaiming Christ, the Prince of Peace and the incarnate revelation of Divine Love for humanity. In this regard, the Pontifical Mission Society of the Holy Childhood carries out a particularly precious mission by bringing the light of faith and the consolation of Christian charity to children throughout the world, especially in regions afflicted by hatred and violence. Equally important is the Pontifical Mission Society of Saint Peter the Apostle, which promotes and sustains the formation of indigenous clergy and consecrated religious in territories of first evangelization. In many places, without the assistance of this Society, seminarians and novices would lack the necessary means for their human, spiritual and pastoral formation.

The theme for this year’s World Mission Sunday - One in Christ, united in mission - highlights the unity of believers and marks the 100th anniversary of this global celebration. It invites all of the members of the Church to a deeper communion in Christ and to a fuller unity in his divine mission of love. It reflects the profound desire of the Lord expressed in his prayer to the Father before his Passion (cf. Jn 17:20, 21, 26). These aspects, expressed in this year’s theme, call for a missionary renewal in the Church in the years ahead. I therefore encourage you to keep this teaching in mind, to live an authentic spirituality of missionary unity and communion centered on Christ, and to promote it through your activities among the faithful.

My dear brothers and sisters, the Second Vatican Council insisted that the “Church on earth is by her very nature missionary since, according to the plan of the Father, it has her origin in the mission of the Son and the Holy Spirit” (Ad Gentes, 2). Mindful of this, I invite you all to appreciate the urgency of embracing an ongoing missionary conversion and to look together for ways of being a missionary Church for the healing of our world, so fraught with tensions, conflicts and wars. In this important task, the work of the the Pontifical Mission Societies remains essential. Let us therefore continue our missionary journey with joy and renewed zeal. In all that we do for the work of evangelization, may we always place Jesus Christ at the center, embracing the beautiful Gospel principle expressed by John the Baptist: “He must increase, but I must decrease” (Jn 3:30).

Entrusting all of you, your collaborators, benefactors and all who share in this vital missionary work to the maternal intercession of the Mother of God, Mary - Queen of Missions - and that of all the missionary saints, I cordially impart my Apostolic Blessing. Thank you.

And let us pray together as Jesus taught us: “Our Father…

Dear brothers and sisters, happy Sunday!

The Easter season concluded last week with the Solemnity of Pentecost. Today, we celebrate the Mystery of the Triune God, which offers us the opportunity to reflect on the journey we have made. We begin with God’s life which was given to us in Christ Jesus. This life is a dynamic, inexhaustible and faith communion that draw us in. Indeed, the Spirit who unites the Father and the Son has been poured into our hearts. In this way, the Church becomes a sacrament of communion, a place of encounter, love and life where heaven and earth already touch.

Today’s Gospel (Jn 3:16-18) introduces us to Nicodemus, an important person in Israel who felt a profound attraction to Jesus. Indeed, eager to better understand this mysterious Teacher and to ask him questions, Nicodemus went to find him at night, so as not to be seen. The Lord welcomed him and took his search for answers seriously. Jesus surprised Nicodemus by suggesting that it was even possible for an adult to be reborn and led him to realize that the life of God could transform his own life. When Jesus spoke about the Holy Spirit, Nicodemus’ interior darkness was illuminated with the truth –– the same truth that resounds throughout the Church in our celebration of today’s feast: “God so loved the world that he gave his only Son, so that everyone who believes in him may not perish but may have eternal life” (vs. 16). And again: “God did not send the Son into the world to condemn the world, but in order that the world might be saved through him” (vs. 17).

Dear brothers and sisters, in the Mystery of God –– Father, Son and Holy Spirit –– we are at home, just as Nicodemus felt at ease when he was in Jesus’ presence. The life of God is marvelous and captivating; it gives peace to our heart, which is often very restless, and it allows us to encounter our brothers and sisters in the joy of the Spirit. The Trinity helps us to love everyone and everything: we discover that every creature is made for communion, relationship and encounter. On the other hand, we understand why division, polarization and contempt for diversity bring destruction, sadness and barrenness to the world.

Nicodemus was a member of the Sanhedrin, the council of the high priests of Israel. When he heard contemptuous words directed at Jesus in the Sanhedrin, Nicodemus urged everyone to listen first before condemning him. He had received the Spirit of communion from God through Christ himself, which opens the heart to new truths and to true renewal. Whoever does not welcome this Spirit grows old quickly, in sorrow, feeling all alone and without joy in their hearts. Instead, today, dear brothers and sisters, is a day of celebration. God’s feast is also ours. For this reason, Saint Paul wrote to the Corinthians, saying: Rejoice, strive for perfection, encourage one another, live in peace; and the God of love and peace will be with you (cf. 2 Cor 13:11).

And now, with the prayer of the Angelus, we turn to the Virgin Mary: like her “yes” to the Divine will, may our “yes” to the love of the Most Holy Trinity also bear fruit.

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After the Angelus prayer

Dear brothers and sisters,

In this month of May, a united chorus of prayers for peace has resounded throughout the Church. Above all, through the prayer of the Holy Rosary – like an unbroken chain – the peoples ravaged by war have been entrusted to the intercession of the Virgin Mary. May Divine Wisdom enlighten the consciences of those in authority and guide their decisions toward a sincere search for a just and lasting peace.

Today, Italy celebrates the 25th “National Day of Relief.” I offer my spiritual closeness to the sick and those who care for them; and I thank and encourage all who promote a culture of solidarity and care.

I warmly greet all of you who have gathered today in Saint Peter’s Square, both Romans and pilgrims!

In particular, I welcome the Bishop and the pilgrims from the Diocese of Kumba, Cameroon; as well as the parish choir from Dunajska Luzna, Slovakia. I greet the Poles present and the participants in the great pilgrimage to the Shrine of Piekary, where Mary is venerated as the Mother of Social Justice.

I extend my greetings to the Rivoli Alpine Group, the young people from San Zeno Naviglio, and the participants in the “Relay for Inclusion,” whose banners were created by Italian high school students.

I wish everyone a happy Sunday.

“Let me hear what God the Lord will speak, for he will speak peace to his people, to his faithful, to those who turn to him in their hearts” (Ps 85:8). The words of this Psalm fittingly accompany our recitation of the Rosary this evening, because they express the hope of which we stand in need, especially in the face of current difficulties and violence.

Let us dispose our hearts to listen to the word of God, so that in prayer we may come to understand the meaning of the events of history, recognizing the providence of God who always guides it and sustains us. The Virgin Mary is the model of the believer who inclines the ear of the heart to listen to “what God says.” She is an example for us in her obedience, which welcomed the Son of God into her womb in the Incarnation.

Contemplating the mysteries of the Rosary with Mary leads us to recognize in Jesus Christ the one final Word spoken by the Father, a Word of peace for all who return to him with contrite hearts. The Lord never abandons us, even when we forget him, even when we lose our way. He comes in search of us and draws near with his everlasting love. As the prophet Isaiah reminds us: “Peace, peace, to the far and the near, says the Lord” (57:19). Whoever trusts in God understands this proclamation of peace and becomes an instrument of peace, building it with his own hands (cf. Mt 5:9).

Peace, in fact, is not a theory to be tested in a laboratory, nor a naïve illusion, nor a matter to be pursued out of self-interest. When sought with a sincere heart, it is rather a daily commitment: it springs from justice and love, as harmony that unites persons, families, communities and peoples. Even in this time marked by tension and conflict, peace becomes possible when we choose to listen to the cry of those deprived of it: innocent children, anguished mothers and fathers, abused prisoners, refugees and people of every age who suffer. All of them have but one word upon their lips: peace!

We know well that peace is always possible because it is a gift from God. This peace, his peace, has a face: that of Jesus Christ, the Son of God, who through his life, given for us, reconciled heaven and earth. As the Apostle Paul writes: “He is our peace” (Eph 2:14). He is the one who breaks down the walls of hostility, conquers arrogance through humility and redeems all creation from sin.

It is when the Lord Jesus is with us and we behave as true disciples of his love that the Holy Spirit can accomplish what appears humanly impossible. On the contrary, when we move away from God we also distance ourselves from humanity, from our neighbor, and are indifferent to their suffering. Every time we return to the Lord, his peace becomes our responsibility, according to the duties and tasks of each person.

Thus, our prayer becomes mission and prophecy. The cry of the innocent must no longer be heard in our cities. No one should have to flee from his own home because of the threat of bombs. The desire for power and the violence of words must give way to the thirst for justice and truth. Yet everyone can and must do his or her part, beginning with small but important things, abstaining from every form of verbal or physical violence in daily life and also on social media.

Dear brothers and sisters, true peace begins in a heart that loves. It is witnessed to by lips that speak words of reconciliation. It is reflected in eyes that look upon the world with gentleness and wisdom. This is true strength, the strength of truth and love.

God seeks peacemakers! May our Blessed Mother help us to answer him each day with our own “Here I am,” not only in words but in deeds.

Thank you! Thank you, everyone!

In the name of the Father, and of the Son, and of the Holy Spirit,
Peace be with you!

(Introductory address by Cardinal Secretary of State Pietro Parolin)

Dear brothers and sisters, good evening and welcome!

I greet His Eminence Cardinal Pietro Parolin, and I thank him for his words of welcome and of introduction to the fine institution of Villa Nazareth, as well as His Excellency Monsignor Claudio Maria Celli, the priests and religious present. I greet the representatives of the various components of Villa Nazareth – the Holy Family of Nazareth Foundation, the Domenico Tardini Community Association, the Domenico Tardini Community Foundation – and the students of the College, witnesses to a journey that has seen this community grow and change, as charity demands, to respond over time to the ever-changing needs of youth formation. I would like to recall, at the start of this meeting, some significant figures from your history: Cardinal Domenico Tardini, the Founder; Cardinal Antonio Samorè, his first successor; and Cardinal Achille Silvestrini, a fruitful and authoritative interpreter of the original project; but our gratitude also goes to the many students, former pupils, friends and families who have made a valuable contribution.

Villa Nazareth was established in 1946, after the end of the Second World War, as a sign and tool of education and peace. The Founder had understood that, in order to promote lasting peace, it was necessary to form the young, making them leaders in doing good, giving them adequate tools to live out Gospel values in the family, in their studies, in their leisure time and in their professional lives. For this reason, he established at Villa Nazareth a wide-ranging educational programme – spiritual, intellectual and moral – with the specific aim of making this opportunity accessible to those who, though rich in talent and good will, lacked the necessary means to access a course of study.

Villa Nazareth aims to offer educational programmes inspired by a profound Christian and human ethos, with a specific method: the communal journey, guided by expert formators and realised through the involvement of all, in accordance with the Apostolic Constitution Veritatis gaudium (cf. no. 4).

I know how much, and in what way Cardinal Silvestrini was a teacher and guide on the formative journey of so many of you, and how his teaching still inspires many projects carried out by the Villa Nazareth community. Your educational programme, which ultimately contains the guidelines for the human and spiritual journey of each of you, draws on certain biblical icons: may they always be a source of inspiration for your actions! In particular, the Gospel episode of the Washing of the Feet and the parable of the Good Samaritan help us to understand what the lifestyle of a disciple of the Lord should be: we are called not to be served but to serve, attentive to every man or woman we meet on our path, so as to offer concrete gestures of love.

In this perspective, it is good to remember what Pope Francis wrote: “We become fully human when we become more than human, when we let God bring us beyond ourselves in order to attain the fullest truth of our being” (Apostolic Exhortation Evangelii gaudium, 8). In effect, as I wished to emphasize in the recently published Encyclical, “what saves humanity is not enhanced self-sufficiency, but a relationship that liberates, a communion that transforms” (Magnifica humanitas, 128). Today humanity finds itself “facing a pivotal choice: either to construct a new Tower of Babel or to build the city in which God and humanity dwell together … where the dignity of every person is safeguarded, justice is promoted and fraternity is made possible” (ibid., 1). And these two icons remind us of how to work in order to respond to the challenges before us.

In light of all this, however, I would like to highlight and encourage one final aspect of your work: the aim of making Villa Nazareth a centre and a forge of Christian thought, where the convergence of the intellectual, moral and economic efforts of men and women belonging to different generations and walks of life contributes to the deepening, growth and spread of a culture ever more enlightened by the teachings of the Gospel.

On the occasion of the visit for the fiftieth anniversary of the foundation of the Community, Saint John Paul II encouraged you to assimilate and transmit that Wisdom which “purifies, completes and brings to fulfilment the noblest endeavours of human intelligence and industry, freeing them from the bondage of pride and the logic of domination, and opening them up to the perspective of love and service” (Address to the Community of Villa Nazareth on the 50th anniversary of its foundation, 8 June 1996).

Pope Benedict XVI, a few years later, reiterated the invitation to Villa Nazareth to “teach its young people to make courageous decisions through an approach of openness to dialogue and with reference to reason, purified in the crucible of faith” (Address to the “Domenico Tardini Community”, 11 November 2006). And, recalling the conversation between the deacon Philip and the Ethiopian, narrated in the Acts of the Apostles (cf. 8:26-40), he added: “It is important, therefore, that someone be beside those who are on their way and proclaim to them ‘the Good News of Jesus’, as Philip did. Sketched here is the ‘diakonia’ which Christian culture can carry out in helping those who are searching to discover the One who is concealed in the Biblical passage, as well as in the events of every person’s life” (ibid.); and he concluded, “No culture can be satisfied with itself until it discovers that it must be attentive to the real and profound needs of the human being, every human being” (ibid.).

These appeals are more relevant than ever today, at a time when young people have access to wonderful opportunities and means of knowledge and growth, yet they also have a great need for guidance and direction, above all to bring harmony between mind and spirit, between faith, study, vocation and life.

For this reason, I too echo the words of my Predecessors, urging you to continue your work with renewed vigour. I warmly thank all of you – formators, students, associates, alumni, friends – for the good with which you enrich the Church and society every day.

I entrust you to Mary, Mother of Wisdom and Star of our path, whilst I cordially impart my Apostolic Blessing to you all.

Thank you.

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Holy See Press Office Bulletin, 1 June 2026

Dear families,

It is with great joy that I address this message to all those taking part in this National Symposium, organized by the National Conference of Bishops of Brazil at the Casa da Mãe Aparecida, a place of special meaning for all Brazilians and indeed for Catholics throughout the world. I feel a deep connection with you and with the work you are carrying out together, through each person’s prayer and reflection, on a subject of such great importance: the family.

The Church teaches that the family is the “primary and essential cell of society” (Pius XII, Summi pontificatus, 47) and, for this reason, must be protected and promoted. Called to proclaim God’s love in today’s world, this unique community of persons formed by a man and a woman, so united in love that they become “one flesh” (Gen 2:24), only fully understands its identity when it looks to the Lord Jesus and the sacrifice He made of Himself on the cross for the sake of His Bride, the Church (cf. Eph 5:21–33; Saint John Paul II, Familiaris consortio, 13). It is in Christ that we learn to see the image of God in others, loving our neighbour as He loved us (cf. Jn 13:34).

However, we must look upon families with realism and compassion, aware of the countless difficulties that afflict them—that is, their fragilities, crises, anxieties and so many other situations of suffering. All this requires of the Church and pastoral workers a merciful approach and a prudent and mature discernment (cf. Francis, Amoris laetitia, Chapter VIII).

Let us therefore look to the example of the Holy Family of Nazareth. The small yet fundamental virtues of the home in which Jesus was born and grew up, learning from Saint Joseph and the Virgin Mary, must serve as an inspiration and model for all our homes and be the source from which true peace is sought. Indeed, as Benedict XVI pointed out, the family plays a primary and indispensable role as a “teacher of peace” (Message for the World Day of Peace, 1 January 2008, 3).

In view of this, dear brothers and sisters, as a pledge of the most abundant heavenly gifts and through the intercession of Our Lady of Aparecida, Queen and Patroness of Brazil, I send my blessing to the Bishops, to the participants in this Symposium and to all families.

God bless you!

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Holy See Press Office Bulletin, 30 May 2026

In the name of the Father, the Son, and the Holy Spirit.
Peace be with you!

Your Eminence, Your Excellencies,
Dear brothers and sisters, good morning and welcome! Buenos Dias!

I am pleased to have my first meeting with the Catholic Charismatic Renewal, and to greet all of you present, as well as the communities, groups and schools of prayer and of evangelization that you represent. God has indeed blessed your communities with so many gifts, including spiritual vitality. I also greet the leaders of the national and international Services of Communion of the Catholic Charismatic Renewal International Service (CHARIS), who have organized this gathering.

For the Catholic Charismatic Renewal, the years following the Second Vatican Council were a time of great expansion and growth, and of integration into the life of the Church, as well as for consolidating your structures of service.

My venerable Predecessors recognized this development as a great gift to the Church. Indeed, Saint Paul VI affirmed that nothing is more necessary for such an increasingly secularized world than the witness of this spiritual renewal, which the Holy Spirit is inspiring in the most diverse regions and communities (Cf. Address to the Third International Congress of the Catholic Charismatic Renewal, Pentecost, 19 May 1975).

In emphasizing your characteristic focus on evangelization, Saint John Paul II said: “It is the Spirit himself who impels you to bear witness.” He likewise remarked: “How can anyone who has tasted the goodness of Christ remain silent and inactive?… Christ is our Savior… How can we fail to evangelize? Continue to communicate this zeal for the Gospel to those around you!” (Address to the Catholic Fraternity of Charismatic Communities, 7 December 1991).

For his part, Benedict XVI referred to the specific contribution you make to the Church. He said: “One of the positive elements and aspects of the Community of the Catholic Charismatic Renewal is precisely their emphasis on the charisms or gifts of the Holy Spirit and their merit lies in having recalled their topicality in the Church” (Address to the 13^th International Conference of the Catholic Fraternity of Charismatic Covenant Communities and Fellowship, 31 October 2008).

Like Cardinal Suenens in the early days of the movement, Pope Francis frequently spoke of you as a “flood of grace,” which is “for the whole Church, not just for some” (Prayer Vigil on the Occasion of the Golden Jubilee of the Catholic Charismatic Renewal, 3 June 2017). In summary, he outlined your path as “evangelization, spiritual ecumenism, caring for the poor and needy, and welcoming the marginalized,” and added, “all of it is based on worship! The foundation of the renewal is worshiping God!” (Address at the 37^th National Convocation of the Renewal in the Holy Spirit, 1 June 2014).

I, too, wish to foster the relationship of mutual respect, closeness and support between the See of Peter and the great family of the Catholic Charismatic Renewal. In this regard, I would like to reflect on the following key aspects of your spiritual experience: baptism in the Spirit; prayer of praise; the word of God; communion; and charity.

First baptism in the Spirit. Your shared journey of faith has its source in the personal experience of the Holy Spirit, which has enabled the grace of Baptism to become effective within each of you, leading you to a clear awareness of God’s love. This is the first powerful experience of grace that Saint Augustine himself had after his conversion and which he described in these heartfelt words: “O Christ Jesus, ‘my helper and redeemer’; suddenly it had become sweet to me to be without the sweets of folly. What I once feared to lose was now a delight to dismiss. You turned them out and entered to take their place, pleasanter than any pleasure” (Confessions, IX, 1, 1).

The Holy Spirit has likewise allowed you to taste the sweetness of Christ. For you, too, life has changed since that moment. God ceased to be a mere idea and became the real and ultimate expression of fatherhood. His Spirit has brought inner reconciliation, peace and freedom from worldly attachments and the oppression of sin. He has also made possible a new outlook characterized by openness and hope towards others and the future, in the certainty that nothing can ever separate us from the love of Christ (cf. Rom 8:38–39). From this experience of the Holy Spirit comes the inner desire to be witnesses and heralds of his love, bringing his consolation to people oppressed by a sense of emptiness and loneliness.

Prayer of praise. It was precisely from this captivating experience of the Holy Spirit that a new life of prayer began, taking the form of a new capacity for spontaneous and sincere dialogue with God, and a new openness to praise, worship and offering thanksgiving to him. Worship and praise, which are so characteristic of your gatherings, are essential aspects of Christian prayer, and you have helped them to be rediscovered and brought them back to the forefront in recent years.

The word of God. The renewed outpouring of the Spirit has also led you to a living encounter with Sacred Scripture. The Holy Spirit inspired the revealed word of God and is also the One who keeps it ever alive and active in the Church, causing it to resonate in the hearts of believers, especially in the Liturgy. Scripture has therefore become for you a wonderful source of spiritual nourishment that enlightens and comforts. It is similarly a source of discernment for guiding your daily choices, and gives substance to communal prayer, enabling you to address the Lord with words inspired by God himself.

Communion. The Holy Spirit is the wellspring of communion. In various documents, Pope Leo XIII encouraged Catholics to pray a novena to the Holy Spirit each year between the feasts of Ascension and Pentecost, especially for the intention of Christian unity. You clearly appreciate the significance of this invitation, for you have seen that unity in the Church is the fruit of the Spirit, because, as Saint Augustine affirms, the Holy Spirit “is a certain unutterable communion of the Father and the Son” (De Trinitate, V, 11, 12). It is the Spirit who creates harmony among the various charisms and components of the Charismatic Renewal, as well as with our brothers and sisters of other Christian denominations.

And finally, charity. Saint Augustine wrote that the Holy Spirit “who is himself love, has been given to man and inflames him to the love of God and neighbor. For man can have no love for God unless he be given it from God” (De Trinitate, XV, 17, 31). This is what you, too, have experienced. The renewed presence of the Spirit has awakened in you a new capacity to love, inspired by divine charity itself. This love is directed toward God and toward your brothers and sisters, and inspires closeness and compassion, especially for those who are suffering. Many works of charity for those in need, both in spirit and in body, have sprung from the Catholic Charismatic Renewal. I invite you, then, to keep alive this love for the poor, which reveals the true face of God.

Dear friends, I thank you for your commitment and encourage you to continue your mission. Put yourselves at the service of the dioceses and parishes, offering your experience and methods of evangelization. Faithfully follow the guidance of your priests; and, in your communal discernment, listen to the voices of wise people, even if they do not belong to your groups. Cultivate harmony and cooperation among the communities to which you belong, taking care never to give way to the desire for self-promotion, or the pursuit of power or personal prestige. May the Holy Spirit always be a light and a source of strength on your personal and communal journey, and may the Virgin Mary, Mother of the Church, protect you. And now, with these heartfelt sentiments, I willingly impart my Apostolic Blessing.

Thank you.

In the name of the Father and of the Son and of the Holy Spirit.

Peace be with you!

Dear brothers and sisters in Christ,

I am pleased to welcome you this morning, the President and members of the Centesimus Annus Pro Pontifice Foundation, as well as those of you who took part in the 2026 General Assembly and International Conference. Your presence here is motivated by your continued dedication to the study and implementation of the Social Doctrine of the Church in today’s society. It is no secret that this is a topic that is particularly close to my own heart, not to mention that it is an essential part of the Church’s mission in this world. Your annual meeting has coincided with the recent publication of Magnifica Humanitas, and I believe that this Encyclical can provide guidelines to develop and assess the many topics that you have been exploring during the Conference and the preparation that preceded it.

In this regard, the theme chosen for this year — A Fragmented World in Search of Spirituality: Freedom and Pluralism from Within the Social Doctrine of the Church — offers much to consider. Firstly, it acknowledges the unfortunate situation in which humanity currently finds itself as we navigate an era marked by wars and growing polarization, as well as cultural and social divisions. Yet, in the midst of fragility, a new hope arises. Even as division seems to grow, a common denominator that indisputably unites us all appears: our shared humanity. Indeed, it is precisely when faced with adverse circumstances that the human person is called to reconsider the fundamental questions that have gently prodded the heart of countless generations to more serious reflection: “Where are we going? Toward what goal do we wish to orient ourselves? What direction should we choose as a people and as a human community?” (Magnifica Humanitas 6).

Such questions are a clear manifestation of humanity’s search for truth, and give rise to a desire for something more, a thirst for God and lasting meaning. They also bear witness to the essential aspects of our humanity: the God-given gifts of reason and freedom by which we may come to know the truth and adhere to what is good. Though freedom is often understood as the capacity to do what one wants, it is imperative to recover an authentic meaning of freedom that allows us to discover its relational dimension, for it is precisely here that we can speak of the person’s fulfilment both as individuals and as a society. Saint John Paul II reminded us that this fulfilment is found when freedom is lived as a “gift of self and openness to others” (Evangelium Vitae 19), that is, when freedom is used to love. On the contrary, “when freedom is made absolute in an individualistic way, it is emptied of its original content, and its very meaning and dignity are contradicted” (ibid).

What we discover here are the two “cities” described by Saint Augustine that continue to characterize not only the human heart, but also the civilizations that we create. The City of Man, built on pride and love of oneself, is marked by selfish individualism. The City of God, built on love of God unto selflessness, and the cultivation of relationships, is what makes it truly possible to build a civilization of love. In this light, we can discover that what lies behind the crisis of contemporary democracies and the weakening of multilateralism is, in fact, an anthropological crisis that stems from having largely forgotten about the Creator. Far from despairing however, we are called to do our part, remembering that “the civilization of love will not arise from a single or spectacular gesture, but from the sum total of small and steadfast acts of fidelity that serve as a bulwark against dehumanization” (Magnifica Humanitas 213).

Another aspect of fostering and working toward an authentic civilization of love is dialogue. A dialogue grounded in truth that recognizes and values the shared humanity of every person. Indeed, bearing in mind the innate dignity of every individual allows selfishness and particular interests to be overcome in favor of the common good. This same dignity also provides the context in which we can speak of a healthy pluralism that recognizes the wealth of contributions that come from people of diverse backgrounds and which leads to peaceful coexistence.

With these brief reflections, I thank you for your presence here today and your efforts to further promote the Church’s Social Doctrine. In assuring you of my continued prayers, I cordially impart my blessing, which I willingly extend to your families and all your loved ones. Thank you.

In the name of the Father, and of the Son, and of the Holy Spirit. Amen.
Peace be with you.

Good morning everyone, and welcome!

Mr Secretary-General of the Organization of Ibero-American States,
Your Eminence, Your Excellencies,
Ministers, distinguished officials,
dear friends:

I am pleased to be able to join you for this dialogue dedicated to one of the most urgent and crucial challenges of our time: the relationship between education, mental health and digital technologies.

I wish to express my gratitude to the Organization of Ibero-American States, the Pontifical Commission for Latin America, the Dicastery for Culture and Education, and to all those who have made this initiative possible, born of a shared desire to build together authentic “maps of hope”.

This meeting takes place with a particular focus on the Ibero-American region, which I hold deeply in my heart: a land of extraordinary spiritual and human resources. We find an eloquent image of this wisdom, for example, in handcrafted textiles, which, with their many threads and vivid colours, teach us that no single thread is sufficient on its own to create the design. Only patient weaving generates beauty and strength. Each thread retains its own colour, yet acquires meaning within a broader fabric.

Education, too, is called today to rediscover itself in this way: not as the construction of isolated individualisms, nor as the mere transmission of skills, but as the art of weaving communion.

Ancient peoples looked up to the sky to read the constellations. In them they sought guidance; they learnt to recognize the rhythm of the seasons, the time for sowing and the time for harvesting. The stars were observed not only out of abstract curiosity, but also because they helped to understand the right moment to act, preserving the harmony between man, nature and time.

Today we need to lift our eyes once again (cf. Jn 4:35). In the Apostolic Letter Drawing New Maps of Hope, I called for the creation of a global educational constellation, in which every institution, every culture and every people can offer their unique contribution to illuminating the path of humanity. Every culture finds meaning in observing the constellations. Every culture is called to collaborate in charting a common course, deepening the awareness of belonging to a single human family.

Awareness of this great cultural heritage can help us to address one of the greatest forms of poverty of our time: the loss of inner constellations. Many young people possess increasingly sophisticated technological devices, yet they struggle to find a meaning for living, hoping, loving and even suffering. Behind so many difficulties, loneliness and psychological fragility often lies a silent question: “Does my life have any meaning? Is there a reliable hope for the future?”

In the aforementioned Apostolic Letter, I recalled that we are a desire, not an algorithm (cf. Drawing New Maps of Hope, 4.1). When human beings are reduced to performance, consumption or a statistical figure, profound inner suffering inevitably arises. Many young people today live under the yoke of expectations and performance, immersed in a frenzied competitiveness that generates anxiety, fear of not being good enough, and disorientation.

For this reason, we cannot approach the issue of mental health solely as a clinical or technical matter. Undoubtedly, the contributions of science, psychology, medicine and the neurosciences are indispensable. But we also believe that human beings can live authentically — and overcome so many inner frailties — within a horizon of meaning. When this horizon darkens, inner emptiness, isolation and despair increase. When, on the other hand, a person discovers that their life has value, that they are loved, awaited and called to a task in the world, then hope is born. And hope is not a naive illusion: it is a spiritual force that sustains life, even in the most difficult moments.

That is why I wanted to include, amongst the objectives of the Global Education Compact, the goal of cultivating inner life. Indeed, it is not enough to connect young people to digital networks if they then remain disconnected from themselves, from others and from their own inner selves. Cultivating the inner life means helping the younger generations to rediscover silence, reflection, the ability to ask questions, the depth of relationships and openness to the transcendent. To listen to the soul, one must sharpen one’s hearing, for its voice is not a shout, but a whisper (cf. 1 Kings 19:9–16).

Technology connects us, but education shapes us. To educate means accompanying young people in discovering not only how to live, but also why to live. In this educational mission, public institutions, schools, universities, families, religious communities, the world of culture and the world of communication are called to work together. No one can face such profound and complex challenges alone.

I therefore wish to encourage you to strengthen this network of cooperation that you are building amongst yourselves and with the Holy See. In this era of digital transition, we are called to be a light for many people, especially young people, who are seeking reliable points of reference and maps capable of guiding them on the path of life.

We need visions capable of building new cultural syntheses, which have the courage to bring together thought and life, contemplation and action, care for the poor and the search for meaning, whilst safeguarding the profoundly human heritage of education.

May the Virgin Mary, the model of an educator, inspire us on this journey and guide our efforts to instil confidence in the younger generations, so that they may commit themselves to building a more just and fraternal world.

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Bulletin of the Holy See Press Office, 30 May 2026

Dear brothers in the episcopate, good morning!

Thank you, Your Eminence, for the words you addressed to me. I extend my warmest greetings to all those who have been elected to serve on the Episcopal Conference, in particular to the vice-president, and to every one of you. Through you, I wish to express my affection for all the Churches in Italy, for the priests, deacons, consecrated persons, families, catechists, educators, young people, the elderly, the poor, the sick, and for all those who live their faith in the simplicity of daily life, as well as for those who, perhaps unaware of it, carry a thirst for God in their hearts.

This is what we have been blessed to witness in various ways, even in a time like ours, marked by complexity. I experienced this first-hand during my recent visits to Pompeii, Naples and Acerra. Many signs speak to us of weariness, fragmentation and loneliness. In our communities we can sometimes feel the fatigue of passing on the faith, the difficulty of engaging the younger generations. But the Gospel urge us on. Jesus, looking at the crowd, does not see a problem to solve; He sees a harvest, He sees God’s field: “The harvest is plentiful, but the labourers are few; pray therefore the Lord of the harvest to send out labourers into his harvest” (Lk 10:2). A tireless sower, God goes out into the world every day and generously sows in hearts the desire for the infinite, for a life that is full, for a salvation that sets us free. Yes, thanks be to God, the harvest is plentiful. Our first task is this: to adopt the Lord’s perspective. Let us not merely lament the hardened ground, nor dwell simply on statistical data, but let us learn to see, through the eyes of the Risen One, the harvest that God Himself is preparing for us.

Dear brothers, may the Holy Spirit grant us hearts that burn with the zeal of Christ; and may He raise up many holy workers to labour alongside us.

So, from this perspective, the priority is the Gospel: this is what Saint Francis of Assisi tells us, eight hundred years after his passing into Heaven; this is what we are reminded of in Saint Paul VI’s Evangelii nuntiandi and Pope Francis’ Evangelii gaudium. For it is from the Gospel that faith is born, as a living encounter with Christ, who died and rose again, and is present in His Church. Today, in the context in which we are called to work, as we grapple with other perspectives on life and unprecedented anthropological challenges, bringing the Gospel back to the centre is the gift that gives enthusiasm to our lives as bishops and the urgency that drives us.

We are therefore required to ask ourselves: which face of God do we allow to show in our preaching, in catechesis, in the liturgy, in charity, in the life of our communities? In what way do we promote the encounter with Christ, and what does it mean today, for us and for our Churches, to initiate others into Christian life? They are questions that, as pastors, we must always ask ourselves, without ever taking them for granted.

Hence, then, the renewed focus on Christian initiation, which cannot be considered merely as preparation for the sacraments. It is the “womb” in which a community brings forth the faith and introduces people to the Paschal life, to communion with the Lord, and to ecclesia

l fraternity. It is a matter of rediscovering Baptism as a living and existential reality; and it is “understood more fully when placed in the context of Christian Initiation, that is, the journey throug which the Lord, through the ministry of the Church, introduces us to the Paschal faith and draws us into Trinitarian and ecclesial communion” (Final Document of the 16th Assembly of the Synod of Bishops, 24). This is a very important point made by the most recent Synod of Bishops, because it places the journey that begins with Baptism within a Church that believes, celebrates, accompanies and gives life. A Church which, whilst rejoicing in wonder at the sight of young and adult catechumens, is then able to support their perseverance after the initial enthusiasm has faded.

Faith is transmitted and grows where there are lively and hospitable communities, capable of praying and listening; communities in which the Word of God does not stay at the margins, but enlightens decisions; where the Eucharist is truly the source and culmination, where the poor are not external recipients of a service, but brothers and sisters in which the Lord speaks to us; where the young are faces and voices and stories with whom to engage in dialogue; where families are not left by themselves and wounds are not concealed, but brought before the Lord with humility; where faith becomes an active commitment in society, in politics, in culture.

Precisely for this reason, we Bishops are called to a profound listening: to listen to the Word of God, to listen to the People of God, and thus to listen to the signs of the times, to listen also to what challenges our pastoral habits. Where listening is genuine, the community does not close in on itself, but becomes a place of discernment and mission and, to this end, knows how to renew itself.

This is the meaning of the synodal journey that you have brought to completion and which, as you have emphasized, must now become a permanent way of life. The Second Vatican Council reminded us that it pleased God to sanctify and save people not in isolation and without any bond between them, but by forming them into a people who would recognize Him in truth and serve Him in holiness (cf. Dogmatic Constitution Lumen gentium, 9). A synodal Church is one in which everyone, in accordance with their own vocation, can offer the gift received from the Spirit for the common good. Participation, therefore, is not a concession: it is a requirement of communion and mission and, as such, must become a method, a responsibility and a means of assessment, involving the various charisms and ministries whilst respecting the specific role of the Bishop. The Summary Document of the Synodal Journey of the Churches in Italy highlights the value of participatory bodies as places where the discernment of communities can take shape. It is not enough, however, for these instruments to exist; we must ensure that they actually function.

In this process, the various structures of the CEI are called to continue to carry out their service of communion, coordination, discernment and support for the Churches in Italy. Precisely because it has this role, the organization of the Episcopal Conference must be tailored to the needs of the mission and to changing historical circumstances. It is not a matter of imitating external organizational models, nor of reducing everything to administrative efficiency, but of asking ourselves what form today helps Pastors and local Churches to proclaim the Gospel more effectively, to walk together, and to make effective, orderly and fruitful participation possible. When lived in the Spirit, this assessment does not weaken communion, but purifies it.

Dear brothers, the Lord does not ask us to measure the fruitfulness of the Church with the criteria of numbers, visibility or influence. “When we look with God’s eyes, we discover that He has chosen the way of littleness, descending into our midst … This logic of littleness is the Church’s true strength. It does not lie in her resources or structures, nor do the fruits of her mission depend on numbers, economic power or social influence. The Church instead lives by the light of the Lamb; gathered around Him, she is sent out into the world by the power of the Holy Spirit” (Address at the Prayer Meeting, Istanbul, 28 November 2025).

Let us have the courage of the essential! The courage of communities less concerned with preserving everything and freer to proclaim Christ. The courage of a catechesis that is a journey of initiation and ongoing formation in the Christian life. The courage of welcoming and missionary parishes, where families come together and are renewed by the life-giving force of the Gospel. The courage of vibrant participatory bodies. The courage to listen to young people without taming their questions. The courage to let ourselves be evangelized by the poor. The courage of a national structure increasingly at the service of the missionary communion of the Churches in Italy. A people is brought forth by mothers and fathers in the faith, by communities that know how to say, through their lives even before their words: “We have found the Messiah” (Jn 1:41). Italy needs this witness.

I entrust your journey to the Virgin Mary, Mother of the Church. She accepted the gift, she treasured the Word, she walked with the disciples, she awaited the Spirit in the Upper Room. May she help you to be “rooted and built up in him and established in the faith” (Col 2:7), to cherish what is essential, to bring forth new life in faith, to walk with the People of God, and to recognize the voice of the Lord who still calls, comforts and sends us forth.

I accompany you with my blessing. Thank you!

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Holy See Press Office Bulletin, 28 May April 2026

In the name of the Father, and of the Son, and of the Holy Spirit,
Peace be with you!

Your Eminences, Your Excellencies,
Dear brothers and sisters,

It is a joy for me to meet you, at the conclusion of the Plenary Session of the Dicastery for Evangelization - Section for Fundamental Questions regarding Evangelization in the World. The circumstance offers me an opportunity to share some thoughts regarding the life of the Church, especially for the years ahead of us.

First of all, though, I wish to express my most heartfelt thanks for the great work carried out by the Dicastery during last year’s Jubilee. We experienced a time of grace that saw millions of pilgrims flock to Rome. What was the final figure? They say 30 million… [they announce the figure] Over 33 million! This event required a great deal of organizational effort, which was reflected in a warm welcome on various fronts and, above all, in the attention paid to the spiritual dimension, given the abundance of gifts that the Lord poured out upon the faithful.

The destination of the Holy Door of the four Papal Basilicas did not prevent the Holy Year from being lived out intensely in the local Churches. Throughout the world, hope became the central theme of Christian life. The emphasis placed on the “youngest sister”, who, almost unnoticed, pulls along the two older ones, faith and charity, still needs to be proclaimed and lived with intensity and conviction. The world thirsts for hope more than ever. It longs to live in peace and in the certainty that the commitment to building a city worthy of God’s children is not only possible but real, because it is imbued with a hope that offers true, not illusory, objectives. Let us not, therefore, cease this proclamation, sustained by the Lord Jesus’ promise to remain with us always; it is made visible in the witness we are called to offer as disciples faithful to his word (cf. Mt 28:18–20).

Evangelization must remain the fundamental motivation behind every action of the universal Church and of local communities; only in this way is the faith itself continually rediscovered in all its beauty and able to express its credibility to the full. The proclamation of the Gospel, which instils hope, is not a utopian proposal: it is a witness that draws people in because it reveals the call to love and truth.

We cannot underestimate the fact that, especially in Western countries, the crisis of faith, together with other socio-cultural factors, has given rise to widespread religious indifference. To many, faith no longer appears relevant to their lives. The underlying danger, the gravity of which is not always perceived, is that the very essence of what is most human – namely, the search for meaning – may be lost. The great existential questions remain unanswered, whilst a technological culture that is supposed to meet every need is spreading.

Even in this context, the encounter with Christ is able to restore full meaning and value to people’s lives, and the Church rediscovers the enduring relevance of the mandate she has received from the risen Lord. No one can take her place in this mission, which is as urgent as it is necessary to ensure a reliable foundation for the future of humanity, so that it may be a future of peace, justice, freedom and fraternity.

As emerged during the Consistory last January, Pope Francis’ Apostolic Exhortation Evangelii gaudium “continues to be a significant point of reference. In addition to introducing new content, it refocuses everything on the kerygma as the heart of our Christian and ecclesial identity” (Letter to the Cardinals, 22 April 2026). I therefore invite you too to revisit Evangelii gaudium in your work at every level, to promote a mission that is “Christ-centred and kerygmatic … born of an encounter with Christ that is capable of transforming lives” (ibid.).

The strong demand for spirituality, which is gaining ground – particularly among young people – and which was clearly evident during the Youth Jubilee, merits our close attention. The new generation is not closed to the Gospel; on the contrary, many, when they rediscover it, wish to know it better, because they sense that within it lies the secret to being truly happy. I am certain that your Dicastery is particularly attentive to this question which our contemporaries are posing with ever greater insistence, and which demands a credible and coherent response. Evangelization does not rely on the efficiency of structures or on social relevance, nor even on the approval that may be received at any given moment. What remains essential is rather to trust in the guidance of the Holy Spirit, to follow the paths He shows to lead many people to Christ, to His Word that saves, to His love that renews life.

Today, evangelization must, in particular, also grapple with the changed conditions and dynamics surrounding the transmission of the faith from one generation to the next. In some parts of the world, this transmission has all but ceased, and this requires the ability to take on new challenges. The causes of this situation are well known and manifold; the result, however, is a spiritual “poverty” among the younger generations, a lack of motivation and of the means to develop, in full freedom, that commitment to the faith which gives meaning to life. Thanks be to God, there are numerous and varied initiatives throughout the world through which Christian communities, associations, movements and ecclesial groups meet young people, listen to them and engage in dialogue with them. The prevailing cultural climate in media-saturated and consumerist societies diminishes the capacity to learn with patience and to undertake, with effort, a personal quest for truth, with perseverance and a critical sense. Every message risks being perceived as just one opinion among many.

The transmission of faith, in this context, necessarily involves encountering people and communities who express the joy of the Christian faith and the coherence of a Gospel-inspired way of life. It is certainly not by watering down the content or softening the demands that Christianity can be made attractive, but by bearing witness with humility and courage to “the way, the truth and the life” that has converted and sanctified so many people. As Benedict XVI stated: “What we need at this moment in history are men who, through an enlightened and lived faith, make God credible in this world. […] We need people who keep their gaze fixed on God, learning true humanity from Him. We need people whose intellect is enlightened by the light of God and whose hearts God opens, so that their intellect may speak to the intellect of others and their hearts may open the hearts of others. Only through men who are touched by God can God return to men” (Benedict’s Europe in the Crisis of Cultures, Siena 2005, 63–64). The sanctity of life, therefore, remains the most convincing expression of the beauty of the Christian faith, which transcends the ages and speaks to every culture.

I would also like to say a word to you regarding catechesis, which plays a decisive role in the life of the Church through its commitment to formation and the transmission of the faith. Special attention is due to catechumens, who are requesting Baptism in ever-increasing numbers. The joyful service of the community in welcoming and accompanying catechumens cannot end with the celebration of the Sacrament. The subsequent task demands no less responsibility: namely, that of offering an environment in which the expectations that led them to adhere to Christ and His Church are fulfilled. The duty to keep alive the choice of faith made through Baptism entails, particularly for parish communities, the need to strive constantly for the high standard of Christian life (cf. Saint John Paul II, Apostolic Letter Novo millennio ineunte, 31), to ensure that the newly baptized have a space for coherent growth, the fruit of interpersonal relationships lived in love and in reciprocal service.

Similar care must be accorded to the boys and girls who receive the sacrament of Confirmation. I encourage the many initiatives that accompany them as they continue on their journey of faith for their human and Christian growth. Such initiatives are made truly effective by the attention given to each of them personally, a reflection of the Lord’s unique and personal love.

Dear friends, I thank you for your service to my ministry and to the entire Church and, entrusting you to the Virgin Mary, perfect disciple and missionary of the Gospel, I accompany you with my blessing. Thank you!

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Holy See Press Office Bulletin, 28 May 2026

The witness of the Apostolic See in responding to the call to heal every kind of sickness and infirmity, which is such an important part of the mission entrusted to the College of Bishops (Mt 10:1), has, by long tradition, also been manifested in including amongst the institutions that refer to it and to which it pays particular attention, managing them directly, the initiatives arising within the Church in support of those who suffer and those who care for them, and which in this context perform works of charity, both spiritual and temporal (114, §2 CIC).

Among these institutions for which the Apostolic See has assumed direct responsibility and care is the Opera founded by Saint Pio of Pietrelcina, established as a Foundation under the name “Casa Sollievo della Sofferenza (House for the Relief of Suffering) – Opera di San Pio da Pietrelcina, O.F.M. Cap.” (hereinafter also the “Foundation”) with the aim of providing hospitality, assistance and care to the sick, pilgrims and their families, drawing inspiration from the spirituality and figure of the holy founder.

The evolution of the times, technology, the law and the economy present the mission of the Church with the challenge of constant renewal, particularly in those sectors, such as healthcare and the care of the sick, which require significant investment and sound management of such funds, including through the support of the faithful and those public and private institutions which, sharing the Church’s Mission and Doctrine, come to her aid or decide to participate in it with personal and material contributions.

In order to address and meet this challenge, having consulted experts and other collaborators, by this Chirograph I hereby establish a Steering and Supervisory Commission for the Foundation “Casa Sollievo della Sofferenza – Opera di San Pio da Pietrelcina, O.F.M. Cap.”, with the task of analysing the current situation of the Foundation, identifying the best solutions for ever-greater efficiency, effectiveness and long-term sustainability of its work and mission, and for the practical implementation of the solutions thus identified.

To this end, with this Chirograph,

I decree the following

1. The Steering and Supervisory Commission for the Foundation “Casa Sollievo della Sofferenza – Opera di San Pio da Pietrelcina, O.F.M. Cap.” (hereinafter also referred to as the “Commission”) is hereby established.

2. The Commission shall have the task of:

i. analysing the current economic, financial, operational and managerial situation of the Foundation’s activities;

ii. identifying and proposing solutions which, based on the analysis carried out, will improve the effectiveness, efficiency and sustainability of the Foundation’s activities, both in the short and long term;

iii. implement and bring to fruition the solutions thus identified.

3. The Commission is vested with powers and authority appropriate to the performance of its functions and institutional purposes within the limits established by this Chirograph and by the regulations of the Holy See and the relevant provisions of Italian law under which the Foundation operates.

In particular:

i. the Commission shall approve amendments to the Foundation’s Statutes and Regulations in order to bring them into line with this Chirograph and to implement and bring to fruition the solutions referred to in §2;

ii. the Commission is vested with the power, including in lieu of the Foundation’s statutory bodies, to adopt resolutions and other acts, agreements and contracts relating to ordinary and extraordinary administration, necessary to implement and bring to fruition the solutions referred to in §2, as well as any other acts and resolutions that may arise in the meantime and even earlier, whether preliminary or necessary, or which are of an urgent and unavoidable nature. The resolutions thus adopted by the Commission shall be binding on the Foundation, its statutory bodies and all those serving therein;

iii. within the limits of the duties and powers conferred by this Chirograph on the Commission and of the resolutions adopted by it, the Chair of the Commission is hereby authorized to represent the Foundation, as special attorney, including before Italian public authorities, the Commission being empowered to take whatever steps are necessary to ensure that the powers and representation conferred by this Chirograph upon the Commission and its Chair, and the other resolutions adopted by the Commission, are effective and fully operational under Italian law;

iv. in the performance of its functions, the Commission may engage external consultants and collaborators, selected from among individuals and entities of proven competence and adequate experience in managing activities similar to those decided upon by the Commission;

v. the Commission, within the limits established by this Chirograph and by the regulations of the Holy See and the relevant provisions of Italian law, shall have the right to access and obtain all data, documents and information relating to the Foundation and its activities held by the Foundation itself, by its advisers or by other bodies of the Holy See or the Church;

vi. where deemed appropriate, the Commission shall avail itself of the prompt cooperation of the Foundation’s statutory bodies, as well as its entire staff. The Curial Institutions, other bodies connected to the Holy See and the Governorate of Vatican City State shall each cooperate with the Commission, within their respective spheres of competence, at the Commission’s request.

4. In order to implement and bring to fruition the solutions referred to in §2, the Commission, notwithstanding current legislation and without having to seek any authorization, shall have full authority to carry out the necessary acts of ordinary and extraordinary administration. The Commission must report to Us regularly on its activities and decisions, and in any event before adopting acts of particular importance or which have a decisive and significant impact on the Foundation’s assets or which amend its Statutes.

5. The Commission shall consist of its Chair and four other members, including a Coordinator who is delegated powers by the Commission to implement the decisions taken, manage the day-to-day operations of the Commission’s activities, and coordinate the technical staff and consultants. The Commission’s decisions shall be taken by a majority of its members.

6. Meetings of the Commission are convened by its Chair, who sets the agenda, and may also be held via remote connection. Minutes of the Commission’s meetings shall be taken and, to be valid, must be signed by the Chair and the Secretary; these minutes shall also record the resolutions adopted.

7. The Commission shall appoint a Secretary, who may be a person external to the Commission. If the Secretary is external to the Commission, he or she shall attend the Commission’s meetings without the right to vote.

8. The Commission shall be assisted by a Technical Committee consisting of experts in legal and economic matters, acting in an advisory capacity. The members of the Technical Committee shall attend the Commission’s meetings without the right to vote. The Commission shall take into account the recommendations of the Committee’s members and record them in the minutes.

9. I appoint Dr. Maximino Caballero Ledo as Chair of the Commission, Dr. Fabio Gasperini as Coordinator of the Commission, and His Excellency Monsignor Paolo Rudelli, His Excellency Monsignor Giordano Piccinotti, and His Excellency Monsignor Giorgio Ferretti and members. I appoint Dr Benjamín Estévez de Cominges, Dr Gino Gumirato, and Mr Alessandro Ela Oyana to the Technical Committee.

10. The Commission is established from the date of this Chirograph. It shall be dissolved, once its task is completed, at Our behest.

I decree that the provisions herein shall have immediate, full and permanent effect, notwithstanding any provision to the contrary, even if worthy of special mention.

I order that this Chirograph be promulgated by publication in L’Osservatore Romano, taking effect immediately, and subsequently published in the official compendium of the Acta Apostolicae Sedis.

Given at the Vatican on 27 May of the year 2026, the second of my Pontificate.

LEO PP. XIV

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Holy See Press Office Bulletin, 27 May 2026

Catechesis. The Documents of the Second Vatican Council. III. Constitution Sacrosanctum Concilium. 2. The reform of the liturgy: tradition and development

Dear brothers and sisters, good morning and welcome!

In the Encyclical Mediator Dei, the Venerable Pius XII writes that “the Church is without question a living organism, and as an organism, in respect of the sacred liturgy also, she grows, matures, develops, adapts and accommodates herself to temporal needs and circumstances, provided only that the integrity of her doctrine be safeguarded” (no. 59).

In full accordance with this principle, the Second Vatican Council, in the Introduction to the Constitution Sacrosanctum Concilium (SC), recognizes “particularly cogent reasons for undertaking the reform and promotion of the liturgy” (no. 1). The Council assembly was gathered, in fact, with the desire to “impart an ever increasing vigour to the Christian life of the faithful; to adapt more suitably to the needs of our own times those institutions which are subject to change; to foster whatever can promote union among all who believe in Christ; to strengthen whatever can help to call the whole of mankind into the household of the Church” (ibid.).

At that moment in history, there was a strong sense of the need for a renewal of the ritual forms through which, for centuries, the Church had glorified God and sanctified the Christian people. Thanks to the Liturgical Movement, the conviction had matured—later expressed by Saint John Paul II—that “a very close and organic bond exists between the renewal of the liturgy and the renewal of the whole life of the Church. The Church not only acts but also expresses herself in the liturgy, lives by the liturgy and draws from the liturgy the strength for her life” (Letter Dominicae Cenae, 13).

To encourage the access of the faithful to the richness of the gifts of grace dispensed by the sacred liturgy, the Constitution Sacrosanctum Concilium thus indicates, with a very effective phrase, the direction to take: “That sound tradition may be retained, and yet the way remain open to legitimate progress” (SC, 23).

Pope Benedict XVI grasped in this declaration of intent the “reform programme” of the Council Fathers, “a balance between the great liturgical tradition of the past and that of the future”, noting that “tradition and progress are often clumsily opposed”, whereas “actually, the two concepts merge: tradition is a living reality, which therefore includes in itself the principle of development, of progress. It is as if to say that the river of tradition also carries its source in itself and flows towards the outlet” (Address to participants in the Congress promoted by the Pontifical Athenaeum of Saint Anselm on the 50^th anniversary of foundation, 6 May 2011).

The Council affirms the legitimacy of this progress, rooted in authentic Tradition, distinguishing within the liturgy “immutable elements, divinely instituted” from “elements subject to change [which] not only may but ought to be changed with the passage of time if they have suffered from the intrusion of anything out of harmony with the inner nature of the liturgy or have become unsuited to it” (SC, 21). Changes of this type have taken place constantly over the centuries in order to enable the faithful to participate fruitfully, through ritual actions, in the Paschal Mystery of Christ, the foundation of the Christian faith. The Church’s worship has thus been “embodied” in the cultural forms of each age and has been able to influence them and even transform them. The liturgy has thus been, for centuries, a driving force for evangelization. Today, this energy must be renewed in continuity with the authentic and living Catholic tradition, that is, in accordance with a dynamic aimed at introducing believers to the fullness of the truth.

It is therefore understandable why the Council Fathers recommended that the revision of the rites, when “the good of the Church genuinely and certainly requires them”, must be carried out taking care that “any new forms adopted should in some way grow organically from forms already existing” (SC, 23). For the good of the entire Church, every reform must always be preceded by careful “theological, historical and pastoral” investigation (ibid.). The Council Magisterium, in this way, thus calls for the avoidance of confusion amongst the faithful, discouraging anyone from adding, removing or altering anything in liturgical matters on their own initiative (cf. SC, 22). The progress evoked in the Conciliar Constitution in no way compromises ecclesial communion: rather, it seeks to confirm and foster it.

I therefore urge all those called to prepare the celebration of the divine mysteries, in particular priests who exercise the ministry of liturgical presidency, to always uphold that respect for the texts and regulations of the liturgy which springs from an inner attitude of openness and trust in God, manifesting humility before His greatness and sincere fidelity to ecclesial communion.

***

APPEAL

I am following with concern the war in Ukraine, which has intensified significantly in recent days. I wish to express my solidarity with all those suffering as a result of the recent attacks, which have also targeted civilians.

War does not solve problems; it exacerbates them. It does not build security; it multiplies suffering and hatred. Where missiles and drones fall, hopes are crushed, homes and places of worship are destroyed, and innocent lives are cut short.

I entrust all peoples stricken by war to the protection of the Virgin Mary, Queen of Peace.

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Special greetings:

I greet the English speaking pilgrims and visitors taking part in today’s audience, in particular the groups from England, Ireland, Cameroon, Kenya and Nigeria, India, Pakistan, the Philippines, South Korea, Canada and the United States of America. May the peace of God guard your minds and your hearts that you may know the love of Jesus Christ and joyfully share it with others. God bless you!

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Summary of the Holy Father's words:

Dear brothers and sisters, in today’s reflection on Sacrosanctum Concilium, we consider the liturgy through the lens of tradition and of development. Pope Pius XII called the Church a “living organism” which needs to grow, mature and adapt to circumstances. Indeed, desiring that Christian life should thrive and grow, the Second Vatican Council recognized that it was time to adjust some adaptable elements in the liturgy for the health and vitality of the Church, to fortify and rejuvenate Christians, and to foster unity and evangelize men and women. The Council affirmed that legitimate progress in the liturgy must also preserve sound tradition, and that certain elements of the liturgy can not change because they are divinely instituted. In a particular way, I encourage everyone to respect the texts and norms of the liturgy with openness, humility, trust in God’s greatness and with sincere fidelity to ecclesial communion.

Dear brothers and sisters,

I want to thank all of you for being here today, for your interest. I sincerely thank those who have organized this meeting today, and especially those who shared their competence and experience in the different reflections that we have listened to.

In a special way I would like to thank Mr Olah for accepting our invitation. In turn, in the name of the Church, I accept your invitation to walk together, to listen and to speak and together to find the way for humanity, in this time of artificial intelligence

What a great sign of hope that, with our differences, we can listen to one another. This interchange clearly bespeaks the gravity of the moment, as well as confidence that, together, we can discern the major questions of our time, and so, the future of humanity.

At key moments in history, the Church is called to decipher the “new things” in the light of the Gospel and the dignity of the human being. 135 years ago, my venerable predecessor Leo XIII observed the situation of factory workers, their families uprooted and new forms of poverty generated by rapid industrial transformation. He understood that the Church could not remain distant. Within an epochal turning point menacing human dignity, the encyclical Rerum Novarum spoke its evangelical and social word about “new things” underway.

Today we find ourselves facing a transformation of similar magnitude, with perhaps even greater consequences. Artificial intelligence already touches many areas of our lives and affects decisions that shape human coexistence. It is also dramatically changing how war is waged.

Like the earlier “Leo”, I feel entrusted to look upon another huge transformation with eyes of faith, with lucidity of reason, with openness to mystery, and with cries of the poor and the earth resounding in my heart.

Magnifica Humanitas was born from listening like Leo XIII did. I have listened to scientists and engineers who work with sincere enthusiasm on technologies capable of alleviating immense suffering; to political leaders and public officials who have perseveringly sought just rules; to parents and teachers who are deeply concerned for the future of younger generations.

Other, very troubling voices have also reached me about increasingly autonomous weapons systems practically beyond any human reach to govern them effectively. I hear very troubling accounts of algorithms that can block access to healthcare, employment and security on the basis of data tainted by prejudice and injustice. And I have heard the silence of those who have no voice when decisions are made—decisions likely to generate new forms of exclusion and suffering.

From this listening matured a disturbing conviction expressed in Magnifica Humanitas: artificial intelligence needs to be disarmed. The word is strong, I know, but deliberately chosen because this moment needs words capable of attracting attention, awakening consciences and indicating paths forward for humanity.

The Church has long been working for nuclear disarmament, aware that every great technical power can affect people’s lives and so must be accompanied by adequate moral discernment and public control. Nuclear disarmament remains a service to peace and the dignity of the human family.

In a similar sense, artificial intelligence now demands to be “disarmed,” freed from logics that turn it into an instrument of domination, exclusion and death. Like nuclear energy, it must be at the service of all and of the common good. Decisions about technology must never be separated from conscience and responsibility. “Let us not sleep as others do,” admonished the Apostle Paul, “but let us keep awake” (1 Thess 5:6). Such vigilance is necessary today. Peace, not merely the absence of war, is justice at work. But when technology weakens our critical sense, peace itself is at risk.

Disarming, however, is not enough. We must build.

The word “build” reminds me of my years as a missionary in Peru. In 2017, torrential rains and floods struck the north of the country: many families saw their homes swallowed by mud, and many roads, too. There I learned that rebuilding does not mean simply replacing what has been destroyed. It means repairing bonds, restoring trust, and reawakening hope in the future. Moreover, no one rebuilds alone.

In Magnifica Humanitas, I recall the biblical prophet Nehemiah. Before the ruined walls of Jerusalem, he gathers discouraged people to bring about rebirth. The image of walls does not legitimize closures or divisions, but invites each and everyone to do their part. Brick by brick, a more just coexistence takes shape, capable of safeguarding the dignity of all. Nehemiah’s effort speaks to our time. Artificial intelligence can be a construction site of history from within a horizon of communion, in which technical progress learns to serve human life.

“Let each builder choose with care how to build” (1 Cor 3:10) warns St. Paul. He does not fear the worksite; rather, he warns against building without solid foundations. Let’s not fear artificial intelligence, but constantly keep the question of the human in play. We cannot be careless with our most powerful technical instruments.

True development, St Paul VI, always concerns “each man and the whole man.” “Each” means that no person can be left at the margins of digital transformation. “Whole” means that no one can be reduced to productivity, to cognitive performance, or to mere data. The person bears within him- or her-self a freedom, an interiority and a vocation to love and worship that no machine can replace or block.

Only with such an integral vision can artificial intelligence be directed toward the common good. Only together — those who design systems and those affected by them, richer countries and poorer ones, institutions and individuals, power centres and peripheries — will we be able to build a future, not for a privileged few, but for the entire human family.

This is the civilization of love of which St Paul VI spoke and which St John Paul II so forcefully proclaimed as a horizon to seek together. It is not a naïve dream. It is a direction. It is the path that Jesus Christ opens within history.

For this reason, the Church wishes, with humility and frankness, to be part of conversations on artificial intelligence. We do not possess technical answers, nor do we seek to displace those with expertise. But we bring a wisdom concerning the human that our present time desperately needs: every person is unique and irreplaceable, a free and intelligent subject with a conscience, capable of seeking God, serving one another, caring for our common home.

I therefore invite all members of the Church and of the human family: let us learn to listen to one another, face the present challenges with courage, and cooperate in building a more human and fraternal society.

From this launch of Magnifica Humanitas, please take with you a commitment to stay awake and, as “artisans of hope”, to keep on building the worksite of our time. May the Spirit of the Risen Lord Jesus sustain our work together.

I entrust each of you to our Mother Mary. Her Magnificat sings of the greatness of God who uplifts the lowly. May she teach us to recognize the true greatness of every man and every woman in loving and serving. May the Lord make fruitful the great enterprise that today we entrust to his grace, letting the civilization of love mature in history.

Upon all of you I heartily invoke God’s blessing.

Blessing.

Thank you very much.

In the name of the Father and of the Son and of the Holy Spirit.

Peace be with you.

Good morning everyone and welcome!

I am pleased to welcome the Members of the European Parliament’s Demography Intergroup, together with the European Commissioner for the Mediterranean, the Italian Minister for Family, Natality and Equal Opportunities, and the OSCE Special Representative on Demographic Change and Security, on the occasion of your Conference on the family and demographics.

As representatives of your respective peoples, reflecting a plurality of political opinion within the Member States of the European Union, your focus on the Continent’s demographic question is certainly timely, for this issue signifies an urgent challenge with practical implications for millions of people and their families across “what is becoming the ‘old continent’ — no longer because of its glorious history, but because of its advancing age,” as Pope Francis often emphasized (Address to the General States of Birth Assembly, 14 May 2021). The problems resulting from zero-growth demographics are many and complex, and include, not least, the pandemic of loneliness. Moreover, demographic data are not merely statistics, but speak of fatherhood, motherhood and children. And children are the future! Yet, speaking of the future points to an integral and sustainable development, which is seriously impeded without solidarity between generations (cf. Compendium of the Social Doctrine of the Church, 195). Sadly, such solidarity requires an intergenerational balance that is currently lacking in Europe.

Furthermore, over recent decades, we can see that a rejection of the Christian inspiration of the founding fathers of the EU institutions has led to a time of drastic sterility, not only because too many have been deprived of the right to be born, but also because there has been a failure to pass on the material and cultural tools that young people need to face the future (cf. Pope Francis, cis, Address to Participants in the Dialogue “(Re)Thinking Europe: A Christian contribution to the future of the European Project”, 28 October 2017). As a result, we are not infrequently faced with the contradictory claims of purportedly family-friendly policies, which simultaneously promote discrimination against motherhood, exalt abortion as a right, and undermine the very foundation of the desire to start a family. Happily, there are wonderful exceptions with us today!

All of these issues, therefore, urgently need to be studied and addressed in a coordinated way by a wide range of academic, political and societal agencies. The demographic challenge stands as a crucial juncture for the anthropological, social and economic future of Europe. Indeed, your involvement, with its cross-party membership, can play a vital role, and is an ideal forum for exploring ways to generate innovative ideas, which Europe and the world so desperately need. Such dialogue must include not only the various European institutions and Governments, but also the full cross-section of civil society, of which Christians are an integral part.

At the heart of these pressing challenges, and the key to providing solutions, lie the fundamental dignity of all persons and the role of the family in society. As Saint John Paul II reminded us, the family is “the first and irreplaceable school of social life” (Familiaris Consortio, 43) and is founded on marriage between a man and a woman, a reality that unites the personal and public dimensions. In light of this, your discussions are also tasked with fostering the shared responsibility and active role of families in social, political, and cultural life (cf. Address to Participants in the meeting promoted by CELAM, the Pontifical Academy for Life and the John Paul II Institute, 19 September 2025). For only by respecting and promoting this central place of the family, and applying the principle of subsidiarity, is it possible to avoid the two extremes of excessive State intervention and individualism.

Finally, this approach is not a matter of returning to social models of the past, but of providing the men and women of our time with the unchanging principles that can surely guide them in answering the fundamental questions asked in every age: What is the meaning and value of human life; what is an authentic human society; and what kind of world do we want to hand on to future generations. In this regard, national and EU policies need to be developed and formulated in partnership with civil society. Here, I would note that the Intergroup’s cooperation with the Federation of Catholic Family Associations in Europe (FAFCE) and with the Commission of the Bishops’ Conferences of the European Union (COMECE) offers an excellent example of how different entities — each with its own area of competence — can work together to secure effective change that will enhance the quality of life for all. This is the impetus Christians are bringing to the European project, so that policies look to human persons in their entirety and always promote the dignity of human beings. In this way, a genuinely human path can be opened for resolving the demographic crisis, oriented toward the common good, and the wellbeing of future generations. Indeed, only a fresh springtide for the family can transform the winter chill of our ageing populations!

So with these reflections, I pray that you will continue your vital efforts to promote families and the dignity of all people. Offering each of you my heartfelt good wishes, I invoke upon you and your loved ones an abundance of Almighty God’s blessings. Thank you.

In the name of the Father, and of the Son, and of the Holy Spirit.

Peace be with you.

Good morning and welcome.

I welcome all of you who wished to meet the Successor of Peter on the occasion of your foundation anniversary. I thank you for this gesture of closeness.

Every believer in Christ is called to keep his or her life open to the action of the Holy Spirit, with a tireless willingness to live Christian charity, the theological virtue by which we love God above all things and others as ourselves, precisely for the love of God. The Christian, therefore, is not merely a philanthropist, but a compassionate person who loves selflessly and actively seeks the integral well-being of others. I encourage you to keep your gaze fixed on Christ, because only in this way is it possible to recognize His presence in our smaller and more needy brothers and sisters.

May the Lord, grant you to grow in His love through your personal dedication to the service of God and others, and your willingness to accompany them with patience and compassion. May he abundantly bless you and your loved ones.

And may the blessing of Almighty God, the Father, the Son, and the Holy Spirit descend upon you and remain with you always. Thank you.

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Holy See Press Office Bulletin, 25 May 2026

Dear brothers and sisters, happy Sunday!

On this Solemnity of Pentecost, we are called to contemplate the gift of the Holy Spirit, which was poured out in abundance upon the early Church and is bestowed anew upon its members today, granting us light and strength throughout our everyday circumstances.

Let us reflect on an image of the Spirit that today’s liturgy sets before us: the Spirit opens doors. The Gospel, in fact, tells us that “the doors of the house where the disciples had met were locked for fear of the Jews” (Jn 20:19). At the same time, the book of the Acts of the Apostles tells us that the Spirit came like a mighty wind (cf. Acts 2:2), which opened those doors, impelling the disciples to go out and proclaim the Good News of the risen Christ.

We can ask ourselves: what doors does the Holy Spirit open today?

The first door is that of God himself, for the Spirit gives us access to the mystery of God, as revealed in Jesus Christ. Through the gift of his Spirit, God grants us true faith, helps us understand the meaning of Scripture, reveals himself as our neighbor and allows us to share in his very life. The Holy Spirit helps us to have a personal experience of God, to encounter him in Jesus and not merely in the observance of a law, to recognize him within us, and to discover the signs of his presence in daily life.

The second door is that of the Upper Room, that is, of the Church. Without the fire of the Spirit, the Church remains a prisoner of fear, timid in the face of the world’s challenges, closed in on itself, and thus also incapable of entering into dialogue with changing times. The Spirit opens the doors of the Church so that it can be welcoming and hospitable to all, even to those who have closed their doors on God and neighbour, on hope and the joy of living. As Pope Francis recalled, we are called to be “a Church that blesses and encourages… The doors of the Church are open to everyone” (Homily at the Opening of the Ordinary General Assembly of the Synod of Bishops, October 4, 2023).

Finally, the Holy Spirit opens the door of our heart, helping us to overcome resistance, selfishness, mistrust and prejudice, while enabling us to live as children of God and brothers and sisters to one another. Where the Spirit of the Lord is, fraternity is born among individuals, groups and peoples of the Earth, and all speak the same language of love, which unites and brings harmony despite our differences.

Brothers and sisters, even in our own day, especially on this day of Pentecost, we must invoke the Holy Spirit and ask him to open all the doors that are still closed. We need to rediscover God as the Father who loves us, so that we can form a Church where everyone feels at home, and build a fraternal world where peace reigns among all peoples.

Like the first disciples, we entrust ourselves to the intercession of the Virgin Mary, Dwelling of the Holy Spirit and Mother of the Church.

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After the Regina Caeli prayer

Dear brothers and sisters,

Today marks the Day of Prayer for the Church in China, which occurs on the feast day of the Blessed Virgin Mary, Help of Christians. She is venerated with great devotion at the Sheshan Shrine in Shanghai. Let us join our prayers with those of Chinese Catholics as a sign of our closeness to them and their communion with the universal Church and with the Successor of Peter. May the intercession of the Queen of Heaven obtain for the community of believers in China the grace of unity and grant them the strength to bear witness to the Gospel in their daily struggles, so that they may be seeds of hope and peace. In particular, I pray for the eternal rest of the victims of the accident that occurred recently in a mine in northern China.

To Mary Most Holy, Help of Christians, we also entrust the Christian communities of the Holy Land, Lebanon and the entire Middle East, who are suffering due to the ongoing conflicts.

And now I extend my greetings to all of you, the faithful of Rome and pilgrims from various countries! In particular, I greet the group of people with disabilities from Poland, as well as the pilgrims who came by bicycle from Kelmis, Belgium – well done!

Dear brothers and sisters,

The Easter season reaches its fulfillment today on the Solemnity of Pentecost. To highlight the continuity of this salvific event, the Gospel takes us back to the “first day of the week” (Jn 20:19), that is, to that new day on which the risen Jesus appeared to the disciples, showing them “his hands and his side” (v. 20). The Lord reveals his glorious body, specifically his wounds, the marks of the crucifixion. These signs of the Passion, more eloquent than words, are now transfigured; he who was dead lives forever.

Upon seeing the Lord, the disciples too are restored back to life. They had shut themselves in the Upper Room, overcome by fear, but Jesus comes and stands among them, even though the doors were closed, and fills them with joy. He passes through our “death,” opening the tomb and throwing it wide open when there was no way out for us. Christ accompanies his actions with the words: “Peace be with you” (v. 19); and immediately afterward, he breathes the Holy Spirit upon the disciples. The risen One is full of life. After having proven that he was restored to life as true man, he bestows the life of God as the beloved Son of the Father who has become, for our sake, our brother and Redeemer. In the same Upper Room where he instituted the new and eternal covenant, Jesus pours out the Spirit. The place of the Last Supper and the betrayal is transformed; the tomb of the Apostles becomes, for the entire Church, the womb of the Resurrection. Pentecost is therefore a Paschal feast and a feast of the body of Christ, which by grace is all of us.

In celebrating this mystery, I would like to focus on three aspects.

First of all, the Spirit of the risen One is the Spirit of peace. Indeed, through his Paschal Mystery, Christ restores peace between God and humanity, and the Holy Spirit pours this peace into our hearts and spreads it throughout the world. This peace stems from forgiveness and leads us to forgiveness. It begins with the forgiveness given by Jesus himself, whom we betrayed, condemned and crucified. Surprising us with his love, the risen One himself says, “If you forgive the sins of any, they are forgiven” (Jn 20:23). With these words, Jesus involves us in a divine work, for only God can forgive sins (cf. Mk 2:7). This authority is bestowed as a sign of universal reconciliation: the Lord pours out his Spirit of peace from one end of history to the other, for he who has redeemed everyone from death excludes no one. Indeed, the Holy Spirit is Lord and giver of life since the beginning of creation, when he hovered over the waters (cf. Gen 1:2); and now, in renewing creation, he transforms the history of the world. Pentecost truly appears as the feast of the New Covenant, the Covenant between God and all the peoples of the world. While the roaring sound from above, the wind and the tongues of fire in the Upper Room are reminiscent of the ancient signs at Sinai (cf. Acts 2:2–3; Ex 19:16–19), God’s holy law is inscribed in our hearts, engraved by the Spirit with letters of love in the flesh of Christ and in his body the Church.

This law is the rule of peace: It is the twofold commandment of love that the Spirit reminds us of with every heartbeat. With our heart, we can therefore pray “Veni Sancte Spiritus,” for he has already been given to us. We can long for him, for he has already been promised to us. We can welcome him, for he himself is the sweet guest of the soul.

A second point is that the Spirit of the risen One is the Spirit of mission: “As the Father has sent me,” says the Lord, “so I send you” (Jn 20:21). We are consequently drawn into Jesus’ mission, the mission of the one who proceeds from God and returns to God through the power of the Spirit — who in turn proceeds from the Father and the Son, and is worshiped and glorified with them as one God. The Holy Spirit is the living charity of Christ that fills us, spurs us on and sustains us in our mission (cf. 2 Cor 5:14). While bestowing on the Apostles the power to preach (cf. Acts 2:4), the same Spirit teaches humanity the word of salvation. Now that the Apostles have received the breath of the risen One within themselves, this proclamation pours from their lips, borne by the voice of Peter and of those who are with him. On the very day of Pentecost, the Apostles began to proclaim Jesus, crucified and risen. In other words, the “mighty works of God” (Acts 2:11) are summed up in redemption, which begins with faith. Indeed, the first work of the Holy Spirit in us is the faith with which we profess: “Jesus is Lord!” (1 Cor 12:3). This faith lives and is expressed in every good deed, in every act of mercy and virtue. The work of God, therefore, is each one of us, who came here today from all parts of the world, invited to the Lord’s table, gathered to listen to his word and called to bear witness to it everywhere.

Dear friends, we are truly co-workers of the Gospel: the whole Church is its protagonist, not merely its guardian. Through the power of the Spirit, our proclamation is filled with joy and hope, for we — yes, we ourselves — are the newness of the world, the light and the salt of the earth (cf. Mt 5:13–14). Certainly not because of our own merit or privilege, but because of the word of the Lord, who sanctifies the sinner, heals the leper and transforms the one who denied him into an apostle. As we can clearly see, there are changes that do not bring new life to the world, but make it grow old through error and violence. Nevertheless, the Holy Spirit enlightens minds and instils new vitality in our hearts. This is how he transfigures history, opening it to salvation, which is the gift that the Lord offers to everyone. The Church’s mission bears witness to this offer, thereby transforming the world’s confusion into communion with God and among ourselves.

This mission begins by proclaiming the truth about God and man, for the Spirit of the risen One is the “Spirit of truth” (Jn 14:17), whom the Lord himself promised us, asking for the unity of his Church — a unity founded on the love of God, the source of our love. The Spirit, who has spoken through the prophets, always promotes unity in truth, for he imbues in us understanding, harmony and coherency of life. As Saint Augustine teaches, “the Holy Spirit willed that this should be the sign of his presence” (Discourse 269, 1): The gift of tongues that are understood within the one faith. The Paraclete protects us from everything that hinders this understanding, including partisanship, hypocrisy and fads that obscure the light of the Gospel. The truth that God gives us thus stands as a liberating word for all peoples, a message that transforms every culture from within.

Indeed, the Spirit of the risen One is not poured out once and for all, but constantly. Just as the Eucharist is the living presence of Christ, who nourishes us unceasingly, so too does the Holy Spirit imprint his character upon us in Baptism, which makes us Christians; in Confirmation, which establishes us as witnesses; and in Holy Orders, which constitutes ministers and shepherds for God’s people. In every sacrament, he is the dator munerum, the source of holiness who multiplies gifts and charisms through prayer, works of mercy and the study of the word of God. As the Apostle teaches: “To each is given the manifestation of the Spirit for the common good” (1 Cor 12:7). It is precisely for this reason that we are the Church, the one body that lives in God and serves the world. Thanks to the Spirit, we can bring true peace to all, the truth that saves — the same Christ our Lord.

Dear friends, with fervent hearts, let us pray today that the Spirit of the risen One may save us from the evil of war, which is overcome not by a superpower, but by the omnipotence of love. Let us pray that he free humanity from misery, which is redeemed not by immeasurable wealth, but by an inexhaustible gift. Let us pray that he heal us from the scourge of sin through the salvation proclaimed to all peoples in the name of Jesus. This is the grace that instills courage in the Apostles; may he similarly instill it in us, today and always, through the intercession of Mary, Mother of the Church.

In the name of the Father, of the Son, and of the Holy Spirit.
Peace be with you!
 

[Address from the diocesan Bishop]
 

Your Eminences, Your Excellencies,
Dear brothers and sisters, good morning and thank you for your welcome!

I thank the Lord for the opportunity to meet you, having returned to Campania just a few days after my visit to the Shrine of Pompeii and the city of Naples. As you know, Pope Francis had hoped to come here, to what has sadly come to be known as the “Terra dei Fuochi”, the “Land of Fires”, but he was unable to do so. Today we intend to fulfil his wish, recognizing the great gift that the Encyclical Laudato si’ has been for the Church’s mission in this land. Indeed, the cry of creation and of the poor amongst you has been felt all the more dramatically, due to a deadly combination of obscure interests and indifference to the common good, which has poisoned the natural and social environment. It is a cry that calls for conversion!

In this Cathedral we are experiencing the first ecclesial and, I would say, most intimate part of my visit. Then, in the square, we will symbolically meet the whole of society. I have come first and foremost to gather the tears of those who have lost loved ones, killed by environmental pollution caused by unscrupulous individuals and organizations, who for too long have been able to act with impunity. I am here, however, also to thank those who have responded to evil with good, especially a Church that has dared to speak out and be prophetic, to gather the people in hope. Thus, knowing that I was visiting you on the eve of Pentecost, I searched the Holy Scriptures for a page that could interpret and inspire your journey. I found it in a magnificent vision of the prophet Ezekiel, led by the Lord to have an experience that would become a powerful message of resurrection for the exiled people. Ezekiel recounts: “The hand of the Lord was upon me, and he brought me out by the Spirit of the Lord, and set me down in the midst of the valley; it was full of bones. And he led me round among them; and behold, there were very many upon the valley; and they were very dry” (Ez 37:1-2).

Dear friends, God had placed man and woman in a garden, so that they might cultivate and care for it. Everything was life, beauty and fertility. Even this land was once known as Campania felix, for it had the power to enchant with its fruitfulness, its produce and its culture, like a hymn to life. And yet, here is death, of the land and of mankind. We can identify with the prophet’s dismay at that expanse of dry bones. We grieve for the devastation that has compromised a marvellous ecosystem, places, stories and memories. Faced with this reality, there can be two attitudes: indifference or responsibility. You have chosen responsibility and, with God’s help, have embarked on a journey of commitment and the pursuit of justice.

The Lord then poses a question to Ezekiel: “Son of man, can these bones live?”. He answered: “O Lord God, thou knowest” (Ez 37:3). Dear friends, here God has new questions for us, which broaden our horizons. He knows that we have a heart that seeks life and longs for eternity, but that all too easily puts them off to an indefinite and distant time, to a different world that does not yet exist. Ezekiel, on the other hand, must serve his people, those who are here, in the situation in which they find themselves. In the same way, our Churches have the mission to make the Word of God resound here and now. This Word asks us whether we believe in its very possibilities: it is the Word of life. If we meet today, it is to respond to this Word. And we respond thus: Lord, death seems to be everywhere, injustice seems to have triumphed, crime, corruption and indifference still kill, goodness seems to have withered away. Yet, if you ask us, ‘Can these bones live?’, we believe and say: “O Lord God, thou knowest!” You know that we can rise again, because you yourself take us by the hand. You know that our desert can blossom. You know how to turn mourning into joy.

Sisters and brothers, all of this is very tangible: it is a promise that is already becoming a reality. Pope Francis, in the Encyclical Laudato si’, whilst denouncing a paradigm of death, clearly announced the silent emergence of new life. After listing examples in which people are already setting out together and giving new shape to social and environmental justice, he writes: “An authentic humanity, calling for a new synthesis, seems to dwell in the midst of our technological culture, almost unnoticed… Will the promise last, in spite of everything, with all that is authentic rising up in stubborn resistance?” (Laudato si’, 112). Dear friends, be witnesses to this “stubborn resistance” that becomes rebirth, where the Gospel illuminates and transforms life. This is what the Second Vatican Council taught us, particularly with the Constitution Gaudium et spes. The Lord asks us new questions about how we live in our neighbourhoods, about our willingness to work together as individuals and institutions, about our passion for education, about honesty in our work, about the fair distribution of power and wealth, and about respect for people and for all creatures. Can these lands come back to life? Be the answer yourselves: a community united in faith and commitment. Life will then flourish.

And here is the Lord’s command to His prophet: “Prophesy to these bones, and say to them, O dry bones, hear the word of the Lord. Thus says the Lord God to these bones: Behold, I will cause breath to enter you, and you shall live” (Ez 37:4-5). Ezekiel obeys and observes: “I prophesied as I was commanded; and as I prophesied, there was a noise, and behold, a rattling; and the bones came together, bone to its bone. And as I looked, there were sinews on them, and flesh had come upon them, and skin had covered them; but there was no breath in them” (Ez 37:7-8). We understand, therefore, that the miracle does not happen all at once. The prophet is certainly astonished by what he sees and hears, but it is still not enough; something is still missing. The same applies to us: we must trust again, listen again, believe again. The choices you have made, the ecclesial journey you have undertaken, the small and great new beginnings with which you have faced your pain are not yet everything. If you stop, you go backwards. Indeed, the Lord speaks again to Ezekiel: “Prophesy to the breath, prophesy, son of man, and say to the breath, Thus says the Lord God: Come from the four winds, O breath, and breathe upon these slain, that they may live”. So I prophesied as he commanded me, and the breath came into them, and they lived, and stood upon their feet, an exceedingly great host” (Ez 37:9-10).

Brothers and sisters, may the Holy Spirit grant you to see an “army” of peace rising to its feet and healing the wounds of this land and its communities. No longer a fire that destroys, but a fire that revives and warms, the fire of the Spirit that kindles the hearts and minds of thousands upon thousands of men and women, of children and the elderly, and inspires care, consolation, attention and true love. In particular, you, families struck by death, generate new life by passing on to your sons and daughters, grandchildren and neighbours that sense of responsibility which has all too often been lacking until now. Let resentment die; be the first to practise the justice you seek; bear witness to life, and educate in care.

And you, ordained ministers, women and men religious, be living members of this people: manifest daily the authority of service, which humbles itself and draws near, which takes the first step and forgives. A culture of privilege, of arrogance, of irresponsibility, which has done so much harm to this land, as to many other regions of Italy and the world, must indeed be dismantled. May the Spirit blow from the four winds and inspire new forms of proclamation, cooperation, and environmental and social regeneration. There is indeed a spirituality of places, but one that owes everything to the spirituality of people. For the transformation of the world always begins in the heart. Ezekiel himself, before this prophecy of death and resurrection, proclaimed the renewal of which God alone is capable: “Thus says the Lord God … I will put my spirit within you, and cause you to walk in my statutes and be careful to observe my ordinances. You shall dwell in the land which I gave to your fathers; and you shall be my people, and I will be your God” (Ez 36: 22, 27-28).

May the Risen Jesus grant us to dwell together in this way, able to receive and put into practice the Word of God, pilgrims here below and citizens in His eternity.

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Holy See Press Office Bulletin, 23 May 2026

• Photo Gallery

8.00 Departure from the Vatican heliport

8.45 Arrival in the “Arcoleo” Sports Field in Acerra, Naples

The Holy Father will be welcomed by:

1. Bishop Antonio Di Donna of Acerra

2. The Honourable Roberto Fico, President of the Campania Region

3. Dr. Michele Di Bari, Prefect of Naples

4. Dr. Tito d’Errico, Mayor of Acerra.

Immediate transfer by car to the Cathedral.

9.15 The following will be present in the Cathedral: the bishops, clergy and men and women religious of Campania; families whose members have been victims of environmental pollution.

- Greeting from Bishop Antonio Di Donna.

* Address of the Holy Father

At the end, the Holy Father will greet some Representatives.

Transfer by car to Piazza Calipari

10.30 Piazza Calipari: Meeting with the Mayors and Faithful of various municipalities of the “Terra dei Fuochi”.

- Greeting from the Mayor of Acerra, Dr. Tito d’Errico.

* Address of the Holy Father

- Words of gratitude from Bishop Antonio Di Donna

- Greeting to some Representatives.

Transfer by car to the “Arcoleo” Sports Field

12.00 The Holy Father will bid farewell to the authorities who welcomed him upon arrival.

Departure from Acerra

12.45 Arrival at the Vatican heliport.

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Holy See Press Office Bulletin, 25 April 2026

In the name of the Father, and of the Son, and of the Holy Spirit.
Peace be with you.

Good morning to you all and welcome!

I am pleased to welcome you following the International Congress held yesterday to mark the 60^th World Communications Day. As scholars and experts well versed in digital communication, your concern for the future of humanity has brought you to Rome in order to reflect upon media and digital literacy. By participating in this initiative, you have each brought your own gifts and talents to contribute to the future direction of humanity in this time marked by the exponential growth of technology, a question particularly significant for the mission of the Church.

It is precisely within the context of the Church’s universal mission that her advocacy of social communications can best be understood. In fact, the Second Vatican Council’s Decree on the Mass Media — which gave rise to World Communications Day — begins by reminding us that the Church “was founded by Christ our Lord to bring salvation to everybody and consequently she is duty bound to preach the gospel” (Inter Mirifica 3). The primary concern of the Church has been, and continues to be, the eternal salvation of every human person. As we read in John’s Gospel: “That they may know you, the only true God, and Jesus Christ whom you have sent” (Jn 17:3).

This desire for everyone “to be saved and to come to the knowledge of the truth” (1 Tim 2:4) must therefore inform not only our decisions and actions, but also the use and the direction given to media, digital technology and artificial intelligence in order to ensure that these tools be placed at the authentic service of humanity. As sadly evidenced by the unbridled promotion and implementation of technology at the expense of human dignity and the damage caused when chatbots and other technologies exploit our need for human relationships, we are truly experiencing an eclipse of the sense of what it means to be human (cf. Message for the 60^th World Day of Social Communications). It is therefore all the more imperative to recover an understanding of the true meaning and grandeur of humanity as intended by God. It is in this sense that the challenge we currently face is “not technological, but anthropological” (ibid.), and it is my hope that the Encyclical Letter to be published within a few days will contribute to answering this challenge.

In this light, I am confident that it is only through contemplating Christ, the Incarnate Word, that we can recover not only a proper vision of God, but also come to understand the truth of humanity. Since “by his incarnation the Son of God has united Himself in some fashion with every human person” (Gaudium et Spes 22), the human heart will never fully fathom the depths of its own recesses nor understand its worth apart from the heart of Christ. For this reason, the true preservation of the face and voice of every individual must necessarily entail an encounter with him who is “the image of the invisible God,” while at the same time being himself the perfect man (Col 1:15). 

Naturally, all of this must be born in mind while discussing the implications of digital technology and the role of the Church in social communications. Such a task is not always easy, but we have been called to bring the light of Christ to the world, illuminating every dimension of human activity (cf Jn 8:12; Mt 5:14-16). How can we fail to do so in our own time, especially with an issue so prevalent in society? As a result, the Church finds herself compelled to contribute to the effort of planning and implementing media, information and AI literacy within education systems. In this way, she can help to ensure that people acquire critical thinking skills and that technologies contribute to the salvation of those who use them (cf. Message for the 60^th World Day of Social Communications; Inter Mirifica 3).

All of us, I am sure, are particularly concerned about the possible consequences of the use of digital technology and AI not only on the physical and intellectual development of children and young people, but also on their spiritual wellbeing. In this regard, all people, but especially the young “should learn moderation and discipline in their use” of such technology (Inter Mirifica 10), supported by the guidance of parents and educators. Moreover, in light of the Church’s mission and the current misconceptions concerning God and the human person, digital literacy must also include an education in the truth about God and about humanity. Young people in particular are open to this truth and desirous of discovering life’s meaning. We must therefore help them to encounter the living Christ and teach them to integrate the use of technology within a holistic Christian lifestyle.

Dear brothers and sisters, this is an issue that is particularly close to my heart and close to that of the Church. Indeed, as a Mother, the Church takes interest in the lives of her children, desiring to guide them to full maturity (cf Ef 4:13). It is my hope that these reflections lead to a restored trust in technology as a fruit of the genius of the human person in harmony with God’s creative design. In thanking you for your efforts now and in the future, I cordially invoke upon you and upon your families the divine blessings of wisdom, joy and peace. Thank you.

In the name of the Father, and of the Son, and of the Holy Spirit.

Peace be with you!

Dear brothers and sisters, good morning to you all!

It is a pleasure to meet with you this morning, to offer some words, some reflections, but above all to think about the importance of the charisms of the Holy Spirit, especially in these days before Pentecost.

I am delighted to welcome you once again this year, at the start of your meeting. You hold positions of responsibility, at an international level, within many different lay organisations, and you have been invited by the Dicastery for the Laity, Family and Life to strengthen the bonds of communion amongst you and to reflect together on the theme of the governance of an ecclesial community.

In every social entity there exists a need for suitable people and structures to guide and coordinate communal life. At its root, the term “to govern” refers to the action of “holding the helm”, of “steering a ship”. It is, therefore, a matter of providing a sure direction, so that the community may be a place of growth for the people who belong to it. Thus, in the Church too, some are assigned to governance.

However, in the Church, governance does not arise simply from the need to coordinate the religious needs of its members. The Church was established by Christ as a lasting sign of His universal salvific will and is the place, willed by God, where all people, in every age, may receive the fruits of Redemption and experience the new life that Christ has given us. In this sense, the nature of the Church is sacramental: it certainly has an external and institutional dimension with its structures and, at the same time, is an effective sign of communion through which we participate in the very life of the Trinity.

These distinctive characteristics of the Church are by necessity also present in its governance, which is never merely technical; on the contrary, it has a salvific orientation in itself, that is, it must be directed towards the spiritual good of the faithful. Indeed, Saint Paul counts it among the charisms: there are “workers of miracles”, he writes, “then healers, helpers, administrators, speakers in various kinds of tongues” (1 Cor 12:28).

With these premises in mind, let us now turn our attention to associations of the faithful and ecclesial movements. Here, governance is generally entrusted to laypeople and expresses participation in the royal munus of Christ received in Baptism. It is placed at the service of other faithful and of the life of the association, and is the fruit of free elections, which must be understood as an expression of common discernment: allowing everyone’s voice to be freely expressed.

If, as we have said, governance is a particular gift of the Holy Spirit, which the members of a community recognize as present in some of their brethren in the faith, at least three consequences derive from this. The first is that it must be for the benefit of all (cf. 1 Cor 12:7), that is, to promote the good of the community, of the association, and of the whole Church. Governance, therefore, can never be exploited for personal interests or worldly forms of prestige and power. The second consequence is that it can never be imposed from above, but must be a gift recognizable within the community and freely accepted; hence the importance of free elections to bring it into effect. The third consequence is that, like every charism, the governance of an association is also subject to the discernment of the Pastors, who monitor the authenticity and orderly use of charisms (cf. Lumen gentium, 12; Iuvenescit Ecclesia, 9 and 17).

Certain characteristics must always be present in governance: mutual listening, shared responsibility, transparency, fraternal closeness, and communal discernment (cf. Address to the participants in the General Chapter of the Legionaries of Christ, 19 February 2026). In addition to this, I would like to recall that “good governance, instead of focusing everything on itself, promotes subsidiarity and the responsible participation of all the members of the community” (ibid.). These are simple guidelines, but ones always to be kept in mind in the exercise of authority.

Dear friends, your associations and movements have different origins and possess well-defined histories, identities and ideals. Those who govern them, therefore, take on a delicate task: on the one hand, they are called to safeguard and promote the memory of a living heritage; on the other, they have a “prophetic” role, which involves listening to current pastoral needs in order to understand how to respond to the new challenges and to the cultural, social and spiritual sensibilities of our time. Indeed, only in this way can one be a Christian, a disciple and a missionary in today’s society and Church. Part of the prophetic task of those in leadership, therefore, is to promote the openness of the association or movement—and of each of its members—to historical situations. Membership, in fact, is authentic and fruitful when it is not limited to participation in activities within the group, but interprets the signs of the times and reaches outwards, addressing everyone, the culture of the times and mission areas that have not yet been explored.

Another element of vital importance is communion. Those who govern are required to have a particular sensitivity towards the safeguarding, growth and consolidation of communion. This applies both to life within the association or movement, and to communion with other ecclesial realities and with the Church as a whole. Those who exercise a mission of leadership in the Church must learn to listen to and welcome different opinions, different cultural and spiritual orientations, and different personal temperaments, always seeking to preserve, especially in necessary and often difficult decisions, the greater good of communion. This requires a witness of meekness, detachment and selfless love for one’s brothers and sisters and for the community, which serves as an example to everyone.

Here I would like to emphasize the importance of this dimension of communion with the Church as a whole. At times we find groups who close themselves up and think that their specific reality is the only one, or that it is the Church, but the Church is all of us, it is much more! And so our movements must truly endeavour to live in communion with the entire Church, at diocesan level. The bishop is therefore a very important figure of reference, and if a group says, “No, we are not in communion with this bishop, we want another one”, this will not do. We must try to live in communion with all the Church, at diocesan level as well as at universal level.

In this light, we can better understand the meaning of fidelity to the founding charism, which constitutes an indispensable point of reference for the governance of an ecclesial community. Every authentic charism already contains within itself fidelity and openness to the Church. To govern in a manner faithful to the founding charism therefore means finding in it the inspiration to open oneself to the journey the Church is undertaking in the present, without becoming entrenched in the models—however positive—of the past, but allowing oneself to be challenged by new realities and challenges, in dialogue with all the other members of the ecclesial body.

Dear friends, thank you for all that you are and all that you do. Associations of the faithful and ecclesial movements are an inestimable gift to the Church. There is great richness amongst you: so many well-formed people and so many fine evangelizers; so many young people and diverse vocations to the priesthood and married life. The variety of charisms, gifts and methods of apostolate developed over the years allows you to be present in the fields of culture, art, social life and work, bringing the light of the Gospel everywhere. Cherish and, with God’s grace, nurture all these gifts! The Church supports and accompanies you.

I bless you from the heart, invoking for all of you the intercession of the Virgin Mary, Mother of the Church.

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Holy See Press Office Bulletin, 21 May 2026

Your Excellencies,
Ladies and Gentlemen,

I welcome all of you cordially on the occasion of the presentation of the Letters accrediting you as Ambassadors Extraordinary and Plenipotentiary to the Holy See on behalf of your respective countries: Sierra Leone, Bangladesh, Yemen, Rwanda, Namibia, Mauritius, Chad and Sri Lanka. I ask you kindly to convey my respectful greetings to your Heads of State, together with the assurance of my prayers for them and for your fellow citizens.

I am particularly pleased to receive you as the Church approaches the Solemnity of Pentecost, recalling how the Holy Spirit descended upon the disciples, transforming fear into courage and division into unity by enabling them to speak in the languages of all peoples. It is my hope that a similar vision of unity may inspire the world of diplomacy, where constructive relations among nations flourish through genuine openness, the fostering of mutual respect and a shared sense of responsibility.

In this regard, I wish to renew the appeal I made in my Address to the Members of the Diplomatic Corps this past January. In a time when “peace is sought through weapons as a condition for asserting one’s own dominion,” there is an urgent need for a return to “a diplomacy that promotes dialogue and seeks consensus” on all levels — bilateral, regional, and multilateral. Such dialogue, “motivated by a sincere search for ways leading to peace,” demands that words once again express clear realities without distortion or hostility. Only then can misunderstandings be overcome and trust be rebuilt in the context of international relations.

Yet courteous and clear dialogue, essential though it is, must be accompanied by a deeper conversion of heart: the willingness to set aside particular interests for the sake of the common good. No nation, no society and no international order can call itself just and humane if it measures its success solely by power or prosperity while neglecting those who live at the margins. Indeed, Christ’s love for the least and the forgotten compels us to reject every form of selfishness that leaves the poor and the vulnerable invisible (cf. Apostolic Exhortation Dilexi Te, 4 October 2025, 9).

It is precisely this spirit of self-giving solidarity that must animate the service of diplomats and strengthen the international organizations, in order to create spaces for encounter and mediation. These institutions remain indispensable instruments for resolving disputes and fostering cooperation. At a moment when geopolitical tensions continue to fragment our world further, it is necessary to make them more representative, effective and oriented toward the unity of the human family.

Your service as Ambassadors constitutes a valuable bridge of trust and cooperation between your countries and the Holy See. I pray that our shared efforts will contribute to a revitalized commitment to bilateral and multilateral engagement and help draw attention to those often forgotten at the margins of our societies. In this way, we can work together to lay firmer foundations for a more just, fraternal and peaceful world.

As you undertake your new responsibilities, I assure you of the Secretariat of State’s readiness to assist, together with the Dicasteries of the Roman Curia. May your mission strengthen dialogue, deepen mutual understanding and contribute to the peace so greatly needed in our world. Upon you, your loved ones and the Nations you represent, I invoke God’s abundant blessings, trusting that he will guide and sustain you in your noble service. Thank you!

Initial Greeting of the Holy Father to His Holiness Aram I, Catholicos of Cilicia

In the name of the Father, and of the Son, and of the Holy Spirit. Peace be with you.

Brothers and sisters, I am very happy to welcome His Holiness Aram I, Catholicos of Cilicia of the Armenian Apostolic Church, together with the distinguished delegation accompanying him. This fraternal visit represents an important opportunity to strengthen the bonds of unity that already exist between us, as we move towards full communion between our Churches.

Your Holiness, in these days when we prepare for Pentecost, I invoke the grace of the Holy Spirit upon your pilgrimage to the tombs of the Apostles Peter and Paul, and I invite all those present to pray fervently to the Lord that your visit and meetings may constitute a further step on the path towards full unity. Let us also pray for peace in Lebanon and the Middle East, once again torn apart by violence and war.

Your Holiness, I wish to express my particular gratitude for your constant personal commitment to ecumenism, especially to the international theological dialogue between the Catholic Church and the Oriental Orthodox Churches.

Welcome, Your Holiness, dear bishops and dear friends! Together, let us invoke the intercession of Saint Gregory the Illuminator, Saint Gregory of Nareg, Saint Nerses the Gracious and, above all, the Virgin Mother of God, that they may enlighten our path towards the fullness of that unity we all desire.

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Catechesis. The Documents of the Second Vatican Council. III. Constitution Sacrosanctum Concilium. 1. The liturgy in the mystery of the Church

Dear brothers and sisters, good morning and welcome!

Today we are beginning a new series of catecheses on the first Document issued by the Second Vatican Council: the Constitution on the sacred liturgy, Sacrosanctum Concilium (SC).

In drafting this Constitution, the Council Fathers sought not only to undertake a reform of the rites, but to lead the Church to contemplate and deepen that living bond which constitutes and unites her: the mystery of Christ. Indeed, the liturgy touches the very heart of this mystery: it is at once the space, the time and the context in which the Church receives her very life from Christ. For in the liturgy, “the work of our redemption is accomplished” (SC, 2), which makes us a chosen lineage, a royal priesthood, a holy nation, a people whom God has acquired for Himself (cf. 1 Pet 2:9).

As manifested by the threefold renewal – biblical, patristic and liturgical – that the Church underwent through the course of the twentieth century, the Mystery in question does not designate an obscure reality, but God’s salvific plan, hidden from all eternity and revealed in Christ, according to Saint Paul’s affirmation (cf. Eph 3:2-6). Here, then, is the Christian Mystery: the Paschal event, that is to say, the passion, death, resurrection and glorification of Christ, which is made sacramentally present to us precisely in the liturgy, so that every time we take part in the assembly gathered “in his name” (cf. Mt 18:20) we are immersed in this Mystery.

Christ Himself is the inner source of the mystery of the Church, the holy people of God, born from His side pierced on the cross. In the holy liturgy, through the power of His Spirit, He continues to act. He sanctifies and unites the Church, His bride, to His offering to the Father. He exercises His utterly unique priesthood, He who is present in the proclaimed Word, in the sacraments, in the ministers who celebrate, in the gathered community and, in the highest degree, in the Eucharist (cf. SC, 7). Thus, according to Saint Augustine (cf. Sermon, 272), in celebrating the Eucharist the Church receives the Body of the Lord and becomes what she receives: she becomes the Body of Christ, “a dwelling place of God in the Spirit” (Eph 2:22). This is the “work of our redemption”, which conforms us to Christ and builds us up in communion.

In the holy liturgy, this communion is achieved through “rites and prayers” (SC, 48). The rituality of the Church expresses her faith – in accordance with the familiar saying lex orandi, lex credendi – and at the same time shapes ecclesial identity: the proclaimed Word, the celebration of the Sacrament, the gestures, the silences, the space – all this represents and gives form to the people gathered by the Father, the Body of Christ, the Temple of the Holy Spirit. Every celebration thus becomes a true epiphany of the Church in prayer, as Saint John Paul II recalled (Apostolic Letter Vicesimus quintus annus, 9).

If the liturgy is at the service of the mystery of Christ, one understands why it has been defined as “the summit toward which the activity of the Church is directed … the font from which all her power flows” (SC, 10). It is true that the action of the Church is not limited to the liturgy alone; however, all her activity (preaching, service to the poor, the accompaniment of human realities) converges towards this “summit”. Conversely, the liturgy sustains the faithful by immersing them ever and anew in the Pasch of the Lord and, thus, through the proclamation of the Word, the celebration of the sacraments and communal prayer, they are refreshed, encouraged and renewed in their commitment to faith and in their mission. In other words, the participation of the faithful in the liturgical action is at once “internal” and “external”.

This also means that it is called to unfold in a tangible way throughout daily life, in an ethical and spiritual dynamic, so that the liturgy celebrated is translated into life and demands a faithful existence, capable of making concrete what has been experienced in the celebration: it is in this way that our life becomes a “living sacrifice, holy and acceptable to God”, fulfilling our “spiritual worship” (Rom 12:1).

In this way, “the liturgy daily builds up those who are within into a holy temple of the Lord” (SC, 2), and forms an open community, welcoming to all. Indeed, it is inhabited by the Holy Spirit, it introduces us into the life of Christ, it makes us His Body and, in all its dimensions, it represents a sign of the unity of the entire human race in Christ. As Pope Francis said, “the world still does not know it, but everyone is invited to the supper of the wedding of the Lamb (Rev 19:9)” (Apostolic Letter Desiderio desideravi, 5).

Dear friends, let us allow ourselves to be shaped inwardly by the rites, symbols, gestures and above all the living presence of Christ in the liturgy, which we will have the opportunity to explore in the coming Catecheses.

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Special greetings:

I greet this morning all the English-speaking pilgrims and visitors taking part in today’s Audience, particularly the groups from England, Ireland, Tanzania, India, Japan, Malaysia, the Philippines, Vietnam, Canada and the United States of America, as well as the Patrons of the Arts in the Vatican Museums from Canada. Upon all of you, and upon your families, I invoke the joy and peace of the risen Jesus! God bless you!

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Summary of the Holy Father's words:

Dear Brothers and Sisters, as we continue our series of catecheses on the Second Vatican Council, today we consider the Dogmatic Constitution on the Sacred Liturgy, Sacrosanctum Concilium. This document teaches that the liturgy immerses us in the mystery of Christ’s passion, death, resurrection and glorification. Through liturgical rites and prayers, and by the power of the Spirit, Jesus exercises his priesthood and sanctifies the Church, his spouse, uniting her to his own oblation to the Father. Indeed, Christ is present in the word that is proclaimed, in the sacraments, in the ministers, in the community, and most of all in the Eucharist. Let us allow ourselves to be shaped from within by the rites, symbols, gestures and above all by the living presence of Christ in the liturgy, which we will have further opportunity to explore.

In the name of the Father, and of the Son, and of the Holy Spirit.
Peace be with you.

When someone from Dolton, Illinois, comes, we have to open all the doors! There aren’t many of us around anymore.

Your Eminence, Your Excellency,
Dear brothers and sisters in Christ, dear friends,

I am pleased to welcome you, the Members of the Board of Catholic Extension, together with your families, on your pilgrimage to Rome and to the Vatican. I pray that your time here allows you the opportunity to pray at the tombs of the Apostles and to strengthen your bonds with the Successor of Peter and the Universal Church. Such an occasion is particularly significant for you as a Pontifical Society.

Your visit to Rome takes place as we approach the Solemnity of Pentecost, a pivotal moment in the life of the Church that has particular relevance for us today. Indeed, it was only after receiving the promise of the Holy Spirit that the Apostles began to proclaim Jesus of Nazareth to men and women of “every nation under heaven” (Acts 2:5), announcing the Good News of salvation and new life in Christ. What follows in the book of Acts is the story of the early Church and the spread of the Gospel, first in Jerusalem and then to the surrounding areas. As the Lord added to their numbers, they began to form communities grounded in fraternal unity and in the teaching of the Apostles, nourished and strengthened by the Eucharist and a life of prayer (cf. v. 42-47).

The same zeal that moved the Christians of the early Church to share the news of Jesus Christ and the gift of the Spirit inspired your founder, Father Francis Clement Kelley over 120 years ago. He sought to reach out to remote faith communities across the United States in order to bring to them the very life of Christ through the sacraments and the support of a larger Catholic community. This missionary enthusiasm is still needed today, and so I would like to thank you for your continued efforts to minister to the needs of the poorer Catholic communities both in the United States and abroad.

In a particular way, I would like to commend your work in Cuba and in Puerto Rico. The support you provide to these communities is a beautiful expression of the universality of the Church and a living reminder that “love for our neighbor is tangible proof of the authenticity of our love for God” (Dilexi Te 26). I likewise encourage the pastoral care you are offering to the disadvantaged, as well as to the many immigrant families in the United States. It is imperative that our brothers and sisters experience the warmth of a community which is marked by the presence of Christ.

The early Church bears witness to the fact that wherever there is a true faith community, Christian charity inspires its members to alleviate the suffering of others and tend to those in need, especially the poor (cf Acts 2:45; 6:1-6). Love for the poor can therefore be understood as “the evangelical hallmark of a Church faithful to the heart of God” (Dilexi Te 103), and also open the door for those we serve to come to know the Lord more deeply as we bear witness to his love. 

As you continue your mission, the dedication of Catholic Extension to not only alleviate the temporal needs of those less fortunate, but also invest in building up vibrant Catholic communities is particularly necessary today. Faith-filled communities provide an opportunity for individuals to experience the joy of new life in Christ lived out in a daily, ordinary fashion. They provide support, as we have seen, for the poor, but also the strength that we all need in order to face the challenges of life with faith. In a particular way, these communities are also the “good soil” in which new vocations to the priesthood and to religious life can take root and begin to grow (cf. Mt 13:8), providing new laborers for the harvest for years to come (cf. Lk 10:2).

Dear brothers and sisters, let us continue to serve the Lord with gladness and generosity, motivated by love of God and neighbor and the certainty that the Father “who sees in secret will reward you” (Mt 6:4). Entrusting all of you to the loving intercession of Mary Immaculate, I willingly impart my Apostolic Blessing, which I extend to everyone associated with The Catholic Extension Society, as a pledge of peace and joy in the risen Lord. Thank you.

Your Holiness, dear Brother,

“Grace to you and peace from God our Father and the Lord Jesus Christ!” (Eph 1:2) With the greeting of the Apostle Paul, I welcome Your Holiness and the distinguished members of your delegation at the start of your visit to the Church of Rome.

Could there be a greater spiritual bond between our Churches than the Apostle Paul of Tarsus, born in Cilicia, the place of your See, and who received the crown of martyrdom here in Rome? To Saint Paul, the Apostle par excellence of communion between the Churches, I entrust your pilgrimage to Rome. But how can I fail to mention also the great saints of the Church who worked for Christian unity? My thoughts turn to Saint Nerses the Gracious, Catholicos of Cilicia, who may be regarded as a pioneer of ecumenism – and whose recent inclusion in the Roman Martyrology is a further example of that “ecumenism of the saints” which already unites our Churches.

Located at the crossroads of different peoples and cultures, the Catholicosate of the Holy See of Cilicia has long been characterized by its ecumenical vocation, particularly with regard to the Church of Rome. This special relationship between our Churches, which was particularly intense in the Middle Ages, saw new developments in the 20th century and especially after the Second Vatican Council.

I am mindful that your venerable predecessor, Catholicos Khoren I, was the first primate of an Oriental Orthodox Church to visit Rome after the Council, as early as May 1967. Yourself, Holiness, stand out for your tireless ecumenical zeal, both locally, as one of the founders of the Middle East Council of Churches, and internationally within the World Council of Churches, where you have held prominent positions.

I am deeply grateful for your efforts to foster relations with the Catholic Church and for your closeness to the Church of Rome, which you visited for the first time as Catholicos during the Week of Prayer for Christian Unity in January 1997, and which you have honoured with your presence on numerous occasions since then.

I thank you in particular for your personal commitment to promoting theological dialogue between our Churches, which has been taking place since 2003 within the framework of the Joint International Commission for Theological Dialogue between the Catholic Church and the Oriental Orthodox Churches. This dialogue, which benefits from the valuable contribution of Armenian delegates, has already published three significant documents on the nature and mission of the Church, on communion in the early Church and on the sacraments. I sincerely hope that, despite recent difficulties, this dialogue will continue with renewed vigour, for there can be no restoration of communion between our Churches without unity in faith.

Your presence among us brings to mind the beloved country from which you come and which I had the joy of visiting last December. This land of Lebanon, so dear to my heart, which for so long has shown the whole world that it is possible for people of diverse cultures and religions to live together as one nation, continues to face severe trials. At a time when the unity and integrity of your country are once again under threat, our Churches are called to strengthen the fraternal bonds that unite not only Christians amongst themselves, but also with their brothers and sisters from other communities in their shared homeland. Your Holiness, I assure you of my daily prayers and of the deep concern I feel for the people of Lebanon and for the Churches of the Middle East, to which you will devote a conference during your stay in Rome.

In these days leading up to the Solemnity of Pentecost, as we prepare to relive the mystery the miracle of the descent of the Holy Spirit upon the nascent Church, I am grateful to be able to pray after this meeting, together with Your Holiness, to the Spirit, Lord and Giver of life, that He may grant us the gift of unity, bestow upon us enduring peace, and renew the face of the earth.

Dear brothers and sisters, happy Sunday!

In many countries throughout the world, the Solemnity of the Ascension of the Lord is celebrated today.

The image of Jesus –– lifted up from the earth and ascending toward heaven, as the Bible states (cf. Acts 1:1-11) –– may cause us to think about this Mystery as a distant event from long ago. Yet this is not so, for we are united to Jesus as the members of one body united to the head. By ascending into heaven, then, he draws us with him toward full communion with the Father. In this regard, Saint Augustine said, “the head’s advance is the hope of the members” (Sermon 265, 1.2).

Indeed, Christ’s entire life is a movement of ascent. Through his humanity, he embraces and involves the whole world, elevating and redeeming human beings from their sinful condition. He thus brings light, forgiveness and hope where previously there was darkness, injustice and desperation, in order that men and women may attain the definitive Easter victory, in which the Son of God, by dying “has destroyed our death, and by rising, restored our life” (Preface I of Easter).

The Ascension, therefore, does not speak to us of a distant promise, but of a living bond, which draws us also toward heavenly glory, already elevating and expanding our horizon in this life and directing our way of thinking, feeling and acting more closely to the measure of God’s heart.

Moreover, in this path of ascent, we recognize the way (cf. Jn 14:1-6). Indeed, we find it in Jesus –– in the gift of his life, his example and his teachings. We also see it marked out for us by the Blessed Virgin Mary and the saints: those whom the Church offers as universal role models. Pope Francis also liked to speak of the saints “next door” (cf. Apostolic Exhortation Guadete et Exsultate, 7), with whom we live in our daily lives: fathers, mothers, grandparents, people of every age and condition, who, with joy and commitment, make the effort to live sincerely according to the Gospel.

With them, with their support and thanks to their prayer, we too can learn to ascend day by day toward heaven. As Saint Paul says, we must focus on whatever is true, just and loveable (cf. Phil 4:8), and put into practice, with God’s help, all that we have “heard and seen” (v. 9). In this way, the divine life, which we received in Baptism and which constantly draws us to the heights, toward the Father, can grow in and around us and spread the precious fruits of communion and peace in the world.

May Mary, the Queen of Heaven, who illuminates and guides us in every moment, support us on our path.

_______________________

After the Regina Caeli prayer: 

Dear brothers and sisters,

In many countries, World Communications Day is being marked today, whose theme this year I have chosen as “Preserving Human Voices and Faces.” In this era of artificial intelligence, I encourage everyone to commit themselves to promoting forms of communication that always respect the truth of the human person, on which every technological innovation should be focused.

From today until next Sunday, Laudato Si’ Week is taking place, dedicated to the care of creation and inspired by Pope Francis’ Encyclical. In this jubilee year of Saint Francis of Assisi, we recall his message of peace with God, with our brothers and sisters, and with all creatures. Sadly, in recent years, due to wars, progress in this direction has been greatly impeded. Therefore, I encourage the members of the Laudato Si’ Movement and all who promote an integral ecology to renew their commitment. Indeed, caring for peace is caring for life!

I greet all of you, dear faithful of Rome and pilgrims from various countries. In particular, I welcome several marching bands from Germany, the “Sant’Antonu di u Monti” Confraternity from Ajaccio, and the group of students from the University of Montana in the United States of America.

I greet the young people from Oppido Mamertina, the youth leaders from Lorenzaga in the Diocese of Concordia-Pordenone, and the Confirmation candidates from the Archdiocese of Genoa.

I wish all of you a happy Sunday.

In the name of the Father, of the Son, and of the Holy Spirit.

Peace be with you!

Dear brothers and sisters, welcome.

I extend a warm greeting to His Excellency and to all of you. I am very pleased to have this meeting, which gives us the opportunity to reflect together on the role of banks and credit unions in our society.

The institutions you represent have varied origins, united by the need to support entrepreneurship and public and private finance at different times and in different contexts throughout Italian history. Their beginnings, characterized by courage and creativity, bear witness to the complementarity between saving and investment, private and public, for the realization of the common good and for sound economic growth.

Indeed, your financial institutions have promoted, in various ways, a just sharing and redistribution of wealth among individuals, businesses and institutions, making its benefits more accessible to all and valuing the contribution of each. This is a social function that fits well within the mission entrusted by God to humanity to be stewards of creation, whereby “every human activity … is called to bear fruit, to use generously and equitably the gifts that God provides to all, and to nourish with lively confidence the seeds of goodness implanted in the whole of creation as a promise of abundance” (Congregation for the Doctrine of the Faith – Dicastery for Promoting Integral Human Development, Oeconomicae et pecuniariae quaestiones, 6 January 2018, 4).

Precisely by virtue of this constructive capacity, the banking system has, over the centuries, found itself at the centre of major processes of economic and social development, becoming an increasingly complex and multifaceted entity capable of influencing people’s lives. The concentration of capital and the availability of skilled expertise have provided it with vast economic resources, with the consequent dual possibility of becoming a promoter of equitable sharing for the general good or, conversely, a proponent of selfish accumulation, a source of inequality and misery.

Within this broader context, your history bears witness to how those involved in the financial market can not only do good by acting righteously, but also by informing and educating the people and communities in which they operate regarding the prudent and morally appropriate use of resources—where sensitivity, intelligence, honesty and charity are combined—and by promoting “humanistic standards … [in which] profit and solidarity are no longer antagonists” (ibid. 11). It also shows how this way of acting ensures, over time, the healthy and lasting growth of structures, social models and relationships.

The spirit of your foundations serves as a reminder to all, in particular, that it is not capital that enters a bank in the first instance, but people, and that behind the numbers there are men and women, families in need of help. For this reason, in a context where the high level of computerization of tools imposes increasingly elaborate and artificial intermediaries in interpersonal relationships, you, as heirs to a great tradition of human care, are called upon to ensure that those who access your services do not feel abandoned to the coldness of algorithmic systems – however efficient and mathematically precise they may be – but that, behind the technical tools, they perceive, today as in the past, the presence of people ready to listen and keen to do good.

Banks can hold a great deal of influence over the structural evolution of a society, and also its cultural development. Therefore your presence is valuable: to remind those who all too easily retreat into purely material values, confusing ends and means in life, that even in financial matters we must always place the person at the centre, and “on that pillar build the alternative social structures we need” (cf. Francis, Address to participants in the World Meeting of Popular Movements, 28 October 2014; cf. Encyclical Letter Laudato si’, 24 May 2015, 189).

Your commitment in this regard is vibrant and relevant, as evidenced by the numerous humanitarian and cultural projects you promote. I encourage you to continue to work in this way, keeping alive your vocation as mutual support organizations and always directing your commitment towards an ethic of solidarity. It is the seed from which you were born and the solid, deep root – hidden though it may often be – thanks to which the tree of your organizations continues to grow and flourish.

Faithful to your origins, never forget charity; on the contrary, make it increasingly the guiding principle of your strategic choices! Thank you for what you do. I remember you in my prayers and, entrusting you to Mary’s intercession, I bless you from my heart. Thank you.

____________________________

Holy See Press Office Bulletin, 16 May 2026

Thank you for this greeting [from the Archbishop], thank you all for being here. Good morning, everyone!

And welcome to Saint Peter’s, to the Vatican, to Rome. You have come from Genoa, from several parishes. There is a parish that I know a bit more, which is Manesseno. Where are they? Are you here? Good! But you are all good! Welcome.

Good. One of the greatest joys for a bishop – in all dioceses, I think – is to celebrate Confirmation, because it is truly the gift of the Holy Spirit.

Some of you have already received the Sacrament; others are still preparing. But it is beautiful to receive this Sacrament, because the fullness of the Holy Spirit gives us this enthusiasm, this strength, this ability to follow Jesus Christ, to say “Yes” to the Lord always, to have no fear of following Him courageously, and to live our faith in a world that so often seeks to lead us away from Jesus.

And the Holy Spirit is with us in a special way next Sunday, when we celebrate Pentecost: the memorial of the experience of the first disciples, the apostles, who receive the Holy Spirit to then go on to proclaim the Gospel, to proclaim the love of God. And you will all take part in this mission, because we are all sent: to your families, to your friends, to all people. And you must be a living witness to the Spirit who dwells in us.

So, whilst conferring Confirmation is one of the greatest joys for a bishop, there is another aspect that is rather sad. It is that sometimes, when the bishop confers Confirmation—the gift of the Holy Spirit—you never see the young people again! They disappear from the parish. And in this regard, I would ask: pay particular attention to one of the gifts of the Holy Spirit, known as perseverance. Do not forget what you have experienced during this time; let that joy also come to Rome, to celebrate together, to pray together; may this joy live in your hearts and may you continue to be faithful disciples of Jesus Christ; may you persevere in the faith; may you return to the parish —there are so many activities, so many opportunities—but above all in the life of faith, because Jesus Christ wants to walk with you, with each one of you, and with all of you in community, which is so important. We do not live our faith alone; we live it together. And forming these bonds of friendship and community is a way of living out perseverance as disciples of Jesus.

So, do not forget this. It is good to come to Rome, it is beautiful to receive the Sacrament, it is wonderful to receive the fullness of the Holy Spirit, but it is so important that each of you also makes this commitment, this promise to the Lord: that you truly wish to continue as His friends, His disciples, His missionaries, and that you wish to persevere in the faith. So I leave you with these words.

I invite you to stand up, so that we can pray together the prayer that Jesus taught us. Then I will give you the blessing, and I will greet some of you as you leave. May this day also be a great help to you in your journey of faith.

Let us pray: Our Father…

Blessing

Best wishes to you all.

____________________________ 

Holy See Press Office Bulletin, 16 May 2026

Dear brothers and sisters,

Gathered around the Altar, let us accompany our brother Paul Emil Tscherrig, Cardinal, as he presents himself before the Lord to receive the reward for the good he has done in this life and forgiveness for the failings that human frailty may have caused.

This is the great and solemn moment of his encounter with the Lord, whom he served so generously, with the Friend at whose side he walked faithfully throughout his entire life, more than half of which was spent in the service of the Apostolic See in various Papal Representations and in the Secretariat of State.

Through his work – often inconspicuous, yet nonetheless diligent and arduous, typical of the ministry he exercised – he contributed to the growth of the Kingdom whose full realization was described to us in the first Reading: the Kingdom in which the sea of chaos is no more, and instead he New Jerusalem shines forth, built upon the foundation of the Apostles, illuminated by the light of the Lamb and adorned by the merits of the Saints.

His commitment as a diplomat, and before that as a Shepherd of the Church, saw this brother of ours work for many years, with patience and self-sacrifice, to bring together in harmony the peoples whom obedience had entrusted to his care (cf. Ps 121), whilst also facing the obstacles and challenges that a Papal Representative is called to embrace for the good of all. He carried out his mission first as a collaborator in various nunciatures, until his appointment, in 1996, as apostolic nuncio in Burundi; then in Trinidad and Tobago and in various nations of the Caribbean, South Korea and Mongolia; subsequently in Sweden, Denmark, Finland, Iceland and Norway; then in Argentina, before reaching Italy and San Marino in 2017. His vast ecclesial and international experience bore witness to his willingness and ability to adapt, in his charity as a pastor, to very different environments: places and peoples to which he was sent, in the name of the Holy Father, to forge bonds of communion between the local Churches and the Apostolic See, as well as to strengthen ties of friendship.

Now Cardinal Paul Emil will meet his Lord, Alpha and Omega, the beginning and end of his existence (cf. Rev 21:6). We accompany him on this mysterious passage, illuminated by the Paschal Mystery, offering for him the Eucharistic Sacrifice and our prayers; and we wish to make this moment also an occasion for reflection and encouragement, to treasure the good of which he was, by God’s grace, a dispenser, with faith and devotion.

Pope Francis – whom Cardinal Tscherrig had met when the former was Archbishop of Buenos Aires – in an address to the Diplomatic Corps invited them to let hope flourish around them, as a response to the peoples’ desire and expectation of good (Address to the Diplomatic Corps, 9 January 2025). It is an invitation that we too can take up today, putting it into practice wherever each of us is called to serve and love our brothers and sisters. Our world is in great need of messengers who can help it rediscover trust, and the good witness of those whom God has chosen as His ministers can sustain us in responding to this call.

At the same time, however, faced with the mystery of death, we also wish to recall that, beyond the vicissitudes of this world, for the good of which we are called to devote ourselves in this life, the ultimate foundation of all our hope lies beyond history and is rooted in Christ’s Resurrection, in His glorious victory over sin and death.

The Gospel has reminded us how Jesus, shortly after His Passion, foreshadowed its mystery by bringing His friend Lazarus back to life; his release from the tomb is a sign to be viewed with faith, so that we may grasp its profound message. It is a sign that we can find in the many miracles of return to life that charity brings about, also through our ministry and our daily commitment to the Gospel. All this, however, speaks to us of the greatest miracle: that of the resurrection to eternal life, which crowns every effort and work of this life and fulfils its events beyond the limits of time.

This also recalls to us the essential dimension of the mission of the Church, which embraces and enlightens every level of her earthly activity. For she works in time, yet the goal of her labours lies beyond the realities of this world, aiming to “sum up all things in Christ, in heaven and on earth” (Eph 1:10), and to our “redemption as God’s possession” (v. 14).

It is in this great light that we bid farewell to our dearest Cardinal Paul Emil Tscherrig, whilst in our hearts we feel the words that Jesus spoke to Martha addressed to us: “Your brother will rise” (Jn 11:23), “I am the resurrection and the life” (v. 25). We listen to them together with those chosen by the Cardinal himself, thirty years ago, as his motto on the occasion of his Episcopal Ordination: “Spes mea Christus”. Christ, our Lord, was his hope throughout his life: a hope that never failed him, for it was rooted in the love that God placed in his heart through the Holy Spirit (cf. Rom 5:5) and which is now fulfilled for ever.

__________________________

Holy See Press Office Bulletin, 15 May 2026

INTRODUCTION

The res novae of our time
Two biblical images
Building for the common good
Remaining human

CHAPTER ONE
A DYNAMIC APPROACH FAITHFUL TO THE GOSPEL

A Church journeying through human history
         The wisdom of the word of God in dialogue with the human sciences
         Social Doctrine as a shared discernment
The development of Social Doctrine from Leo XIII to the present
         The first stages of the Church’s Social Doctrine
         The years of the Second Vatican Council
         The recent Magisterium
         Interpreting history in the light of faith

CHAPTER TWO
FOUNDATIONS AND PRINCIPLES OF THE SOCIAL DOCTRINE OF THE CHURCH

The foundations of Social Doctrine
         The human person: image of the Triune God
         The equal dignity of all human beings
         The supreme value of human rights
The principles of Social Doctrine
         The principle of the common good
         The principle of the universal destination of goods 
         The principle of subsidiarity
         The principle of solidarity
         The principle of social justice
Integral human development
An examen for the Church

CHAPTER THREE

TECHNOLOGY AND DOMINANCE.
THE GRANDEUR OF HUMANITY IN LIGHT OF THE PROMISES OF AI

The technocratic paradigm and digital power
Artificial intelligence
         A valuable tool that requires vigilance
         Responsibility, transparency and the governance of AI
What must not be lost
         Underlying narratives: transhumanism and posthumanism
         The limit, the heart, the grandeur of the human person
The authentic “more than human”: grace and Christian humanism
Two cities and two loves

CHAPTER FOUR
SAFEGUARDING HUMANITY AT A TIME OF TRANSFORMATION.
TRUTH, WORK, FREEDOM

Truth as a common good
         Truth and democracy
         Communication and the collective imagination
         Toward an ecology of communication
         An educational alliance for the digital age
         The central role of schools
The dignity of work at a time of digital transition
         The value of work
         The problem of unemployment
         An economy that values dignity
         Families and young people: the social conditions for hope
Protecting freedom against dependencies and commercialization
         Dependencies and societal control
         Breaking the chains of new forms of slavery
A shared responsibility

CHAPTER FIVE

THE CULTURE OF POWER AND THE CIVILIZATION OF LOVE

The civilization of love in the digital age
The culture of power
         The normalization of war
         Force without limits
         Weapons and artificial intelligence
         The crisis of multilateralism
         A supposed political realism
Building the civilization of love
         We can all do our part
         The need to disarm words
         Building peace through justice
         Adopting the perspective of victims
         Cultivating a healthy realism
         Reviving dialogue
         The necessity of diplomacy and multilateralism
         Praying and hoping

CONCLUSION

The Word became flesh
One body in Christ
The construction site of our time
The song of hope: the Magnificat

INTRODUCTION

1. Humanity, created by God in all its grandeur, is today facing a pivotal choice: either to construct a new Tower of Babel or to build the city in which God and humanity dwell together. Each generation inherits the task of shaping its own era, of guiding history to become a place where the dignity of every person is safeguarded, justice is promoted and fraternity is made possible. Yet every era also runs the risk of creating an inhumane and more unjust world. Whenever humanity is in danger of marring its true identity, we Christians lift our eyes to the Incarnate God, knowing that it is “only in the mystery of the Word made flesh that the mystery of humanity truly becomes clear.” [1] In Jesus Christ, this humanity in its grandeur becomes the Way, the Truth and the Life, opening the path for each of us to grow toward fullness.

2. Founded on Christ, the living stone, we experience the powerful and mysterious action of the Holy Spirit, and we believe that every authentic human effort to cooperate with him for the good will be blessed by our heavenly Father, in whom we place our hope. For this reason, we can diligently contribute to every initiative that builds a more just world, and we can call others to collaborate in promoting the integral development of every human being. We wish to engage in dialogue with all men and women of our time, with whom we share in the events, questions and aspirations of humanity. [2] Together with them, we seek to identify new paths for the common good and for promoting a dignified life for all. Indeed, openness to dialogue is an integral part of the Church’s vocation because, constituted in Christ as “a sacrament… of communion with God and of the unity of the entire human race,” [3] she recognizes history as the place where the Gospel challenges and directs human experience.

3. In this spirit, Pope Leo XIII published his Encyclical Rerum Novarum in 1891, the 135 ^th anniversary of which we celebrate with deep gratitude this year. With that document, my beloved predecessor gave impetus to the reflection on society, the economy and politics, which is now known as the “Social Doctrine of the Church.” When some objected that the Church should not waste energy on worldly matters, but instead focus on communicating the message of eternal life, Leo XIII responded with realism and wisdom, saying that the proclamation of the Gospel cannot overlook the concrete lives of people. [4] Many decades have passed since then, and the Magisterium, pastors, theologians and faithful have continued to reflect on social issues in the light of the Gospel. Today, the Social Doctrine of the Church is a legacy of wisdom, where we find principles for thought, criteria for discernment and judgment, and concrete guidelines for action. Founded on Sacred Scripture and Tradition, and in engagement with the sciences, it helps us clearly interpret the challenges of the present and identify appropriate ways for living out a clear Christian witness, with joy and in service to the world. It is not an inert set of concepts, but a living corpus of truth that safeguards and interprets humanity’s vocation to a full and just life. I therefore wish to add my own voice to this living tradition, invoking the help of the Spirit of wisdom, who has dwelt in the world since its beginning (cf. Prov 8:22-31).

The res novae of our time

4. While Leo XIII spoke in his time of “new things” ( rerum novarum), today we cannot limit ourselves simply to repeating his insightful teachings. Instead, we must ask God for the wisdom to interpret the great trends of our time, particularly technological advances. In recent years, it has become increasingly evident how rapidly and profoundly digitalization, artificial intelligence (AI) and robotics are transforming our world. Technology should not be considered, in itself, as a force antagonistic to humanity. On the contrary, it has formed part of our history since the beginning as “a profoundly human reality, linked to the autonomy and freedom of man.” [5] Over the centuries, technological development has significantly improved the living conditions of humanity. At the same time, each phase of progress has also revealed the ambiguity of tools that can cause harm when not oriented toward the good. Today, however, we find ourselves facing a new situation. The power and prevalence of emerging technologies are interwoven into the fabric of daily life, shaping decision-making processes and deeply affecting the collective imagination: “Never has humanity had such power over itself.” [6] New technologies open up a horizon extending in directions that are imaginable but not yet fully predictable. This complicates the assessment of their potential impact and the long-term effects they may have on both the dignity of individuals and the common good.

5. It now falls to us to face the challenges of our time with clarity of thought and responsibility. It is necessary to establish adequate regulatory tools capable of upholding justice and curbing the distorting effects of technological power. Nevertheless, the issue is not limited to regulation. As Pope Francis warned, we must realistically ask ourselves who holds this power today and how they use it: “It must also be recognized that nuclear energy, biotechnology, information technology, knowledge of our own DNA, and many other abilities which we have acquired… have given those with the knowledge, and especially the economic resources to use them, an impressive dominance over the whole of humanity and the entire world.” [7] In the past, it was largely up to the State to guide and direct innovation. Today, however, the main drivers of development are private, often transnational, parties that are endowed with resources and the capacity to intervene that surpass those of many Governments. Technological power thus takes on an unprecedented, predominantly “private” aspect, which makes it even more challenging to discern, govern and direct such power toward the common good.

6. For this reason it is necessary to begin a shared discernment process for identifying the spiritual and cultural roots of ongoing transformations. If we focus only on contingencies, we risk letting the succession of emergencies dictate the direction of our path. We are living through a rapid phase of transition, a “change of era,” in which — while some are vying for the future of new technologies and others dedicate themselves to reflecting on the matter — most people are watching and waiting, observing from afar and merely hoping for the best. For this very reason, crucial questions impose themselves on our conscience and can no longer be avoided: Where are we going? Toward what goal do we wish to orient ourselves? What direction should we choose as a people and as a human community?

Two biblical images

7. In order to answer these questions and discern how to navigate responsibly the era of AI, I would like to bring to mind two scenes from the Bible: the construction of the Tower of Babel (cf. Gen 11:1-9) and the rebuilding of the walls of Jerusalem (cf. Neh 2–6). The story of Babel appears in the Book of Genesis, at the origins of humanity, immediately after the genealogies of Noah’s sons. After settling in a plain in the land of Shinar, the people decided to build a city and a tower “with its top in the heavens” (Gen 11:4). Fearing being scattered across the earth, they sought to guarantee stability and power for themselves, and above all to “make a name” for themselves. It was an impressive feat: a single language, a single technology, a single direction. However, the project concealed a profound danger. It was a project conceived without reference to God, supported by a uniformity that eliminated diversity and that chose homogenization over communion. When a city is built on pride and the claim to self-sufficiency, communication breaks down, languages are confused and people no longer understand each other. The result is not unity, but dispersion. Babel thus reveals the limits of any effort that, however grandiose, arises from self-affirmation, sacrifices human dignity for efficiency and aspires to reach heaven without God’s blessing.

8. The Book of Nehemiah, in turn, opens at a time of great vulnerability in the history of ancient Israel. After the Babylonian exile, a portion of the people returned to Jerusalem, but the city was still in ruins, the walls collapsed and the gates burned (cf. Neh 1–2). Nehemiah, a Jew in the service of the Persian King Artaxerxes, received news of the disastrous state of his ancestral city. Before taking action, he fasted, prayed and interceded for the people. He then asked the king for permission to return to Jerusalem and, upon arriving, examined the destroyed areas in silence. He did not impose solutions from above. He convened the families, assigned each of them a section of the wall to rebuild, listened to their concerns, coordinated their efforts and addressed any opposition. The narrative shows how the city is reborn, not through the initiative of one man, but through the shared responsibility of all: men, women, priests, artisans, heads of households and young people all play a part. It is an undertaking with God at the center, which rebuilds relationships before rebuilding with stones. Thus, ancient Jerusalem rediscovers a common language — not one of uniformity, but one of communion, namely the harmony that arises when all persons assume their own role and recognize that their strength comes from the Lord.

9. In light of these two images, the Holy Spirit challenges us today regarding our relationship with technology and the ongoing digital revolution. Scientific discoveries are talents entrusted to humanity so that they may bear fruit (cf. Mt 25:14-30). Technology has the power to heal, connect, educate and protect our common home; but it can also divide, exclude and generate new forms of injustice. In the abstract, technology in and of itself is not a solution to humanity’s problems, just as it is not inherently evil. In practice, however, technology is never neutral, because it takes on the characteristics of those who devise, finance, regulate and use it. Therefore, the primary choice is not between a “yes” or “no” to technology, but rather between constructing Babel or rebuilding Jerusalem; between a power that claims to dominate the heavens and a people who work together in the presence of God to rebuild the walls of fraternal coexistence.

10. We must, then, avoid the “Babel syndrome,” namely the idolatry of profit that sacrifices the weak, a uniformity that neutralizes differences, and the pretense that a single language — even a digital one — can translate everything, including the mystery of the person, into data and performance. The risk of dehumanization — of building a future that excludes God and reduces the other to a means — is an ancient and ever-new temptation that today takes on a technical guise. Instead, let us choose the “way of Nehemiah,” which highlights the importance of working together to make the City of God a safe place for returning exiles. Rebuilding today means recognizing that, precisely from the plurality of voices and visions which, even though they sometimes remind us of the confusion caused by the diversity of spoken languages, a bright possibility emerges. Indeed, this is the possibility of building together, of transforming diversity into a resource and of making listening and dialogue the common ground upon which to cultivate justice and fraternity. Within this shared task, Christians discover their unique role of guiding actions toward God so that, in his light, pluralism does not dissipate into disorder, but instead, through the practice of synodality, it becomes the space in which humanity rediscovers its solid foundations and its final end. In the Book of Revelation, John sees the New Jerusalem “coming down out of heaven from God” (Rev 21:2) as a gift for all humanity. And this vision of grace is an invitation for us Christians to work together in order to foster a peaceful, just and dignified life in community within today’s “cities.”

Building for the common good

11. Building a city founded on the common good implies, first and foremost, building on a firm relationship with God. It means recognizing that the truth of his love calls us to life “in all its fullness” ( Jn 10:10) and communion with him. Like Saint Augustine, we too can say, “You have made us for yourself, O Lord, and our heart is restless until it rests in you.” [8] Indeed, God has inscribed in our hearts a desire for happiness that embraces all the dimensions of life. The Church, in dialogue with the men and women of our time, recognizes the urgent need to safeguard and guide this aspiration toward its deepest truth.

12. Secondly, building for the common good means accepting the limits and weakness of humanity without considering them an error to be corrected. Today, the human desire for fullness of life is at risk of being misled by deceitful goals, such as the prospect of a technology that promises to free us from all weakness, and models of wellbeing that leave behind entire populations. All too often, we place our hope in unlimited “upgrades,” in forms of progress that exacerbate inequalities, and in immediate solutions incapable of healing people’s wounds. As a result, while some pursue the illusion of unlimited self-assertion, many are deprived of basic necessities. The Church reminds us, with a firm yet humble voice, that true fulfilment is not achieved by eliminating weakness but through harmonious growth. It is found where freedom and responsibility are intertwined with mutual care and true solidarity, and where progress is measured by the dignity of each person and the good of all peoples.

13. Thirdly, building a world in which everyone can flourish requires shared responsibility and courage. No one can single-handedly bear the weight of the challenges the world is facing, just as no one is so weak that they cannot play their part, for “power is made perfect in weakness” (2 Cor 12:9). All are given their own section of the wall: scientists and researchers, entrepreneurs and workers, educators and legislators, civil society, popular movements and faith communities. This is the logic of subsidiarity, which values the cooperation between generations, peoples, disciplines and cultures as the best way for fostering stability, prosperity and peace. We should not be intimidated by tensions or differences because they can become creative forces when guided by shared responsibility.

14. Finally, building for the common good requires an evangelical language. We must avoid humiliating or antagonistic words, opting rather for a clarity that sheds light and a frankness that unlocks new possibilities. We cannot condone naïve enthusiasms, nor fuel unfounded fears. Instead, let us establish standards for discernment — the dignity of the human person, the universal destination of goods, the preferential option for the poor, care for our common home and peace — and let us translate these standards into practices such as responsible planning, the assessment of human and social impact, the inclusion of the most vulnerable, the promotion of digital literacy and guiding research and industry toward justice and peace.

Remaining human

15. In the recent Ordinary Jubilee Year of 2025, we walked as pilgrims of hope and were blessed with many graces. Strengthened by these gifts, we can move forward with confidence to face the arduous tasks and demanding challenges that lie ahead. In the era of artificial intelligence, when human dignity is threatened by new forms of dehumanization, ours is the pressing duty to remain profoundly human. We must lovingly safeguard the grandeur of humanity bestowed upon us and revealed in its fullness in Christ, the splendor of which no machine can ever replace. True progress always stems from a heart open to others, an intelligence willing to listen and a will that seeks what unites rather than what separates.

16. I address this heartfelt appeal to all the Catholic faithful, to all Christians and to all men and women of goodwill. Let us not be afraid to get our hands dirty on the “construction site” of our time. Like Nehemiah, let us pray, plan wisely and work perseveringly, placing God at the forefront of our actions and the human person at the center of our choices. Thus, the “rejected stones” — the poor, the sick, the migrants and the least among us — will become the cornerstone, and a solid, welcoming common home will emerge on the earth, where love and faithfulness will finally meet, and righteousness and peace will embrace (cf. Ps 85:10). This is the blessing we implore from God; and the task that stands before us is that of being builders of communion, rather than architects of Babel. We are to be servants of the coming Kingdom, instead of lords of towers destined for ruin. With the heart of a shepherd and a father, I ask everyone to abandon the construction of yet another Tower of Babel and to join forces in building up the common good, so that humanity will never lose its beauty, and the world once again will come to recognize the human heart as the place where God desires to dwell.

CHAPTER ONE

A DYNAMIC APPROACH FAITHFUL TO THE GOSPEL

17. In this first chapter, I intend to present synthetically how the Social Doctrine of the Church has taken shape in the recent Papal Magisterium and in the Second Vatican Council, in order to demonstrate its dynamic character. Indeed, in each era the res novae require that this teaching address historical questions in the light of revealed Truth. In this regard, artificial intelligence, too, should not be considered as merely yet another theme to be studied or a crisis to be managed, but rather as a development that challenges the categories of Social Doctrine from within, calling for their further development in fidelity to the Gospel.

18. This overview, however, would not be very comprehensible if, before reflecting on the contribution of individual popes and their most relevant documents, we do not first clarify some fundamental principles concerning the way in which the Church exists in history and relates to the world. Failing to do so would expose Social Doctrine to the risk of being perceived as an undue interference in “worldly” matters or as an external code of ethics imposed from above. In reality, it stems from a Church that walks alongside humanity, recognizing the autonomy of earthly realities and the distinction between ecclesial and political communities. Indeed, it is for this very reason that she strives to serve the common good.

A Church journeying through human history

19. The Church is present in the world as a sign of unity for the entire human family. She recognizes today’s questions and challenges as the current setting in which to carry out her particular vocation of listening, dialogue and service, and of being responsive to everything concerning the lives of contemporary men and women. This involvement in people’s lives helps the Church understand ever more clearly that her mission has a historical scope and entails a responsibility for the way in which social relations are built. For this reason, she cannot consider herself a stranger to the forces shaping society. On the contrary, the Church actively participates in the processes by which society grows and is organized, and she offers her own contribution to the creation of a more just and fraternal society. Pope Francis emphasized this historical dimension of the Church’s mission: “No one can demand that religion should be relegated to the inner sanctum of personal life, without influence on societal and national life, without concern for the soundness of civil institutions, without a right to offer an opinion on events affecting society.” [9]

20. The Church’s vocation and duty to accompany humanity in the specifics of history leads her to recognize that earthly realities possess their own proper character and order. The Second Vatican Council expressed this principle with particular precision in the Pastoral Constitution Gaudium et Spes, whose sixtieth anniversary we remembered and celebrated with gratitude on 7 December 2025: “If by the autonomy of earthly affairs is meant that created things and societies themselves enjoy their own laws and values… then the demand for autonomy is perfectly in order.” [10] This affirmation shows that creation bears the imprint of an original goodness that our human outlook must preserve, cultivate and bring to fulfilment. In this regard, the Church offers herself in a way that helps to interpret reality in all its depth. She supports with humble firmness the choices that promote the dignity of every person, the cohesion of communities and the good of all. The Church thus stands alongside the world without overpowering it, so that the promise of justice and peace that the Holy Spirit continues to sustain in the heart of humanity may come to fruition in every human endeavor.

21. Recognizing that God upholds the freedom of men and women in the unfolding of history, the Second Vatican Council affirmed the distinction between the ecclesial community and the political community, emphasizing that each must operate with full autonomy. The Church’s presence in the world is also expressed through her relationship with civil society and public institutions. By engaging with these entities, the Church acknowledges the value of social and political realities and honors their specific responsibilities, supporting everything that fosters the wellbeing of individuals and strengthens the fabric of society. The Church does not claim to assume the functions belonging to the State. On the contrary, she esteems those who serve the common good, and she firmly acknowledges the responsibility that civil institutions hold within society. At the same time, the mission entrusted to the Church prompts her to address the real suffering of the men and women of our time. This closeness does not stem from an intent to supplant civil institutions, much less from an implicit criticism of their work. Rather, it stems from evangelical charity, which impels the Church to draw near to the wounds of humanity whenever they surface with greater severity. When the Church intervenes, she does so following the example of the Good Samaritan, with discretion and closeness, aware that what arises from urgent necessity cannot become the norm, nor replace the institutional responsibilities proper to the civil community.

22. Starting from this twofold acknowledgment — the autonomy of earthly realities and the distinction between ecclesiastical and political spheres of competence — allows for a clearer understanding of the direction that the Second Vatican Council set for the Church in her relationship with the world. Gaudium et Spes reminds us that “it is the task of the whole People of God, particularly of its pastors and theologians, to listen to and distinguish the many voices of our times and to interpret them in the light of God’s word, in order that the revealed Truth may be more deeply penetrated, better understood and more suitably presented.” [11] Listening to the “many voices” is no mere sociological exercise, but instead requires spiritual discernment. Guided by the Spirit, the People of God come to recognize in cultural and social transformations both the signs of the presence of Christ, who comes and guides history toward its fulfilment, and those aberrations that obscure his face. In this way, the essential core of revealed Truth is not altered, but made explicit and adopted as a living standard for guiding concrete choices, inspiring paths of personal and communal conversion, promoting structural reforms and supporting new forms of evangelical witness in public life. History is thus understood as one of the places in which the Church allows herself to be taught by the Spirit about the humanizing power of the Gospel; and she learns to develop her own teaching at the service of the dignity of every person and the good of all peoples.

The wisdom of the word of God in dialogue with the human sciences

23. The Church regards all who sincerely seek “truth, goodness and beauty” as companions on the journey, and considers them as “precious allies” [12] in defending the dignity of every person and in caring for creation. Adopting the pastoral approach of the Second Vatican Council, which invites us to listen, discern and interpret the signs of the times, and enlightened by the wisdom of the word, the Church is not afraid to encounter human knowledge. Indeed, the word of God provides reliable standards for establishing paths of justice and opening ways of reconciliation and peace among peoples. When it comes to applying these standards to the complex situations of our time, the contributions of philosophy and of the human and social sciences is essential. These disciplines help us understand and analyze cultural, economic and political dynamics more deeply.  Saint John Paul II recalled that the Church welcomes the contributions of the social sciences in order “to draw from them concrete insights that help her carry out her magisterial office.” [13] A dialogue with such kinds of knowledge does not diminish the power of the Gospel. On the contrary, it makes it possible to identify with greater clarity what genuinely fosters the lives of individuals and communities. Following this perspective, Pope Francis emphasized that when dealing with many specific questions, the Church does not claim to offer “a definitive opinion,” [14] but recognizes the importance of listening to scientific research and of encouraging a serious and honest debate among experts while welcoming a diversity of opinions.

24. Nourished by this fruitful dialogue between the Gospel and human knowledge, the Church has progressively developed her Social Doctrine, cultivating in history a wise patrimony marked by theological and anthropological coherence rooted in the Christian understanding of the person. Precisely because this patrimony arises from faith and a corresponding vision of reality, it does not amount to a repertoire of technical solutions or an economic or political model to be set against others.  Instead, it belongs to a different order, [15] namely that of the principles that guide the interpretation of events and sustain an evangelical understanding of historical processes and the choices these entail. Herein lies the proper function of Social Doctrine, which does not claim to supplant the responsibilities of politics or institutions, but offers itself as a foundation for collective discernment, helping to recognize and promote whatever serves the dignity of persons, the vitality of communities and the common good.

Social Doctrine as a shared discernment

25. Understanding that the truth is a gift to be shared, not a possession to be monopolized, frees the Church from the temptation of seeking forms of presence based on power. In order to rediscover the evangelical approach of a gentle proclamation of truth that is not imposed, Saint John Paul II invited us to examine honestly the times when acquiescence was given to “intolerance and even the use of violence in the service of truth.” [16] In this same vein, I too have reaffirmed that the Church “does not claim to possess a monopoly on truth,” [17] because truth is not a territory to be defended, but a good to be shared. For his part, Pope Francis expressed this same perspective in his striking phrase, “time is greater than space.” [18] What matters most is not occupying positions of power or defending cultural strongholds, but initiating good processes and enabling them to mature. In this way, the truth of the Gospel is not imposed from above, but grows over time within the concrete interweaving of lives, communities and cultures. This is not a truth that fears diversity, but instead welcomes and guides it. It does not eliminate conflicts, but transforms them, reuniting that which history tends to scatter. This concept can also be illustrated by the image of a multifaceted polyhedron, [19] in which the one truth of the Gospel is reflected from different angles.

26. This attitude of openness to truth, which is at the same time both one and diverse, profoundly expresses the catholicity of the Church, for she embraces the entire human family yet is also immersed in the concrete situations of peoples and cultures. The Second Vatican Council reminds us that, in virtue of this very catholicity, “each part contributes its own gifts to other parts and to the entire Church.” [20] In this way, the Church grows as a whole and as individual communities thanks to a mutual exchange and to shared efforts toward an ever fuller communion. It follows, then, that the People of God are not only gathered together from many peoples, but are also intertwined through different functions, vocations, cultures and traditions, each being called to support and enrich one another. From this perspective, Saint Paul VI acknowledged that, given the great variety of historical situations, it is unrealistic to think that the Church’s Social Doctrine can propose a single response that is valid in all contexts. [21] For this reason, he invited each Christian community to interpret the reality in its own country with clarity and responsibility. The fruitful tension between the universality of the Church’s mission and her local roots is an intrinsic aspect of her life, for she encompasses the whole world, while addressing the specific issues of each context as the real setting in which the Gospel takes shape.

27. In light of what has been said so far, the Church’s Social Doctrine can be seen more authentically. It is not a handbook of principles and norms to be applied, but a process of shared discernment. It is born from the encounter between the eternal truth of the Gospel and the questions of history. It allows itself to be challenged by the signs of the times, and draws nourishment from the contributions of science, culture and human experience. Therefore, when the dignity of our brothers and sisters is violated, when politics fails to address the tragedies of humanity, when the economy turns against the person or science oversteps the limits of its competence, [22] the Church — together with other Christian denominations and believers of other religions — must make her voice heard, not in order to dominate, but to promote communion. Understood in this way, Social Doctrine becomes a theology of communion in history, a history in which the Word made flesh continues to be present through dialogue, memory and prophecy.

The development of Social Doctrine from Leo XIII to the present

28. Having outlined the way in which the Church is present in history and engages in dialogue with the world, I would now like to consider the development of Social Doctrine in the Magisterium, which has responded to the major social transformations from the nineteenth century to the present day. Naturally, I cannot do justice to the full richness of this teaching, whose fundamental principles are presented in the Compendium of the Social Doctrine of the Church and have been further examined by recent Magisterial teaching. Nor can I systematically explore everything that has been developed in the Encyclicals of my late venerable predecessors, especially in Laudato Si’and Fratelli Tutti. Nevertheless, I will emphasize some essential points in order to show how the present text stands in continuity with that tradition. I would also like to stress how, within this tradition, the unchanging core of revealed truths regarding the human person and society is constantly intertwined with a renewed capacity for listening to historical situations and for responding to contemporary issues. I will now review some of the significant stages of this development, beginning with the period inaugurated by the Encyclical Rerum Novarum.

The first stages of the Church’s Social Doctrine

29. What we now call the “Social Doctrine of the Church” is not a spontaneous product of the modern age. Instead, it is the fruit of receiving and structuring a long tradition of ecclesial reflection on life in society, rooted in Sacred Scripture, the Church Fathers and the theological and legal developments of the Middle Ages and modern era. Although the expression “Social Doctrine of the Church” was coined by Pius XII in 1950, [23] its content began to take shape as an organic corpus of social teaching with Leo XIII’s Encyclical Rerum Novarum. Confronted with the “new things” of his time — the conflict between capital and labor, the question of the workforce, and economic and social transformations — Leo XIII did not limit himself merely to acknowledging the unrest, but saw these situations as an area for the Church’s pastoral mission. He exposed them to rigorous discernment, illuminating their causes and possible solutions in the light of the Gospel and an integral vision of the human person created in the image of God. Saint John Paul II regarded this approach as a “lasting paradigm” [24] of Social Doctrine: an exemplary practice through which the Church, when faced with historical changes, exercises her right and duty to examine social realities, make pronouncements about them and indicate paths for finding just solutions. In this way, the perennial contents of the faith and ancient ecclesial wisdom find expression in a living doctrine that remains faithful to the Gospel while growing in response to the “new things” of every era.

30. Leo XIII’s Encyclical Rerum Novarum constitutes a milestone in the development of the Church’s social teaching. The document places the dignity of work and of workers at the forefront of its reflection; affirms the right to a fair wage for oneself and one’s family; recognizes that persons have a fundamental value that takes precedence over capital and profit; defends private property along with its indispensable societal role; esteems workers’ associations; and proposes forms of cooperation between the different components of society as an alternative to the mentality of class struggle. It is not surprising, then, that Pius XI defined it as the “ Magna Carta” [25] of Christian social action. In Rerum Novarum, the Church’s ancient wisdom regarding the human person and life in society took on a new form capable of responding to the industrial age and offering the first major systematic framework for the Social Doctrine that would be further developed in the following decades. While many of the historical conditions described by Leo XIII have changed, at least two insights remain highly relevant today: the primacy of human labor over any mindset focused solely on finance or productivity — with the consequent attention to the people and families most susceptible to exploitation — and the inseparable link between proclaiming the Gospel and pursuing a more just social order. Rerum Novarum thereby continues to remind us that there is no authentic evangelization that does not also affect the structures of human society.

31. Pius XI’s Encyclical Quadragesima Anno was published in 1931 on the fortieth anniversary of Rerum Novarumat the height of a major global economic crisis, marking a further step in the Church’s social teaching. Rather than limiting itself to addressing the “workforce question,” it broadened its focus to encompass the overall structure of the economic and political order. The Encyclical denounces the concentration of economic power in the hands of a few; criticizes both unlimited competition and collectivist projects that undermine the freedom and responsibility of the individual; strongly affirms the workers’ right to association; and reiterates the requirement that wages be proportionate not only to performance, but also to the needs of workers and their families. Within this framework, Pius XI systematically formulated the principle of subsidiarity, which was to become one of the cornerstones of Social Doctrine. According to this principle, whatever can be carried out by individuals, families, intermediary organizations and local communities should not be carried out by higher-level authorities. Alongside these contributions, in various interventions of his Magisterium — from the Encyclicals Non Abbiamo Bisogno and Mit Brennender Sorge to Divini Redemptoris — Pius XI clearly recalled the societal role of private property and denounced forms of totalitarianism that demean the dignity of the person, stifle life in society, exalt the State above its just value and discriminate according to race. At least three insights of his social teaching remain particularly relevant today: the awareness that injustice concerns not only individual behavior but also economic and institutional structures; the importance of the principle of subsidiarity, which calls for the strengthening of the fabric of associations and communities while avoiding further centralization of power; and the link between the dignity of work, fair remuneration and the genuine possibility for families to lead a dignified life.

32. In the tragic context of the Second World War, and the years of reconstruction that followed, the teachings of Pius XII made a significant contribution to the development of Social Doctrine. This is particularly true of his Christmas radio messages, in which he outlined the framework of an international order based on justice, peace and the recognition of human dignity. In these messages, the Pope proposed a dialogue with society based on an appeal to natural law understood as a set of objective principles that precede the interests of individuals and States, and which must regulate both the internal life of nations and their mutual relations. Pius XII also attributed a decisive role to professional associations, labor unions and the various intermediary organizations in the economic and social order. He recognized these organized forms of society as an essential safeguard for civil equilibrium and for protecting the common good. He affirmed the need for a sound rule of law for guarding against the abuse of power, and he recognized democracy as a means for ensuring the proper exercise of authority. At the same time, he warned against any attempt to base law on utility or force, recalling that an international order governed by the advantage of the strongest exposes weaker peoples to oppression and fundamentally undermines trust between nations. Finally, Pius XII identified profound economic imbalances between countries as one of the factors fueling conflicts. [26] Three guidelines remain particularly significant for our own times, currently marked by new forms of global power and growing inequalities: the need for law to take precedence over interests; the awareness that economic disparities are a breeding ground for tension and violence; and the necessity of a network of associations capable of mediating between the individual and the State. These guidelines continue to provide important criteria that enable Social Doctrine to interpret the dynamics of globalization and promote a more just and peaceful international order.

The years of the Second Vatican Council

33. A new phase in the Church’s social teaching began with Saint John XXIII, who placed a greater emphasis on the global dimension of social issues and the language of rights. In Mater et Magistra, he presented the Christian faith as a light capable of uniting heaven and earth. He recalled that, while the Church’s primary mission is the sanctification and proclamation of eternal goods, she does not neglect the concrete needs of people’s daily lives, and is concerned with every authentic human good. [27] Based on this unified vision of humanity, John XXIII emphasized that societal life requires a balance between the initiative of citizens and groups — who are called to organize themselves and work together — and the action of the State, which must coordinate and provide support without stifling the freedom and responsibility of individuals. Hence, he drew attention to fair remuneration for work, worker participation and the growing disparities between countries. A few years later, in Pacem in Terris, John XXIII addressed for the first time not only the faithful, but also all people of good will, organically linking the dignity of the person to the recognition of fundamental rights and duties, and proposing a direction for society — at the international level too — based on truth, justice, love and freedom. [28] In the present day, which is marked by widespread conflict and new forms of global interdependence, the following aspects of his thought remain particularly significant: the universal perspective of his appeal; his reference to human rights as a shared framework; and his conviction that lasting peace requires institutions and relations between peoples that are inspired by the dignity of every person.

34. The Second Vatican Council marked a turning point in the Church’s understanding of herself in the contemporary world. In the Pastoral Constitution Gaudium et Spes, the Council presented the image of a Church that is close to humanity, engaged with the world and committed to reflecting on the concrete reality of historical situations, rather than abstract concepts. The text addresses the major issues of marriage and the family, economic and societal life, the political community, war and peace. It insists that economic and institutional structures are just only to the extent that they serve the integral development of the person and promote the responsible participation of all. [29] The importance of this conciliar document for the Social Doctrine of the Church lies not only in having opened up horizons for thematic reflection, but also in its method of discernment that invites us to interpret historical changes guided by the Gospel and human expertise. This approach reveals that dialogue with the world is not a tactical choice for the Church, but a concrete expression of her mission because the Gospel, like leaven, is capable of transforming the structures of society from within and forging paths toward a greater humanity. The Declaration Dignitatis Humanae can be included in the same context. Here, the Council recognized that religious freedom is a fundamental right grounded in human dignity that must be guaranteed by law so as to prevent people from being forced to act against their conscience or impeded from seeking and professing the truth both privately and publicly. [30] This principle is highly relevant today and continues to provide Social Doctrine with decisive criteria for protecting individuals and building pluralistic and peaceful societies.

35. During the Pontificate of Saint Paul VI, an understanding of peace emerged that was not reduced to the mere absence of war, but took shape within the scope of integral human development. In Populorum Progressio, he described development as a transition from less humane to more humane living conditions. He further understood it as a process that concerns “each person and the whole person,” [31] that is every dimension of the person and all people without exception. For this reason, Paul VI could affirm that development understood in this way is in reality “the new name for peace,” [32] because it aims to eradicate the roots of injustice and conflict and create opportunities for a more dignified life for all. The establishment of the Pontifical Commission Iustitia et Pax should also be seen in this light as an attempt to give stable form to this insight at the ecclesial and international levels, while bearing in mind the growing gap between rich and poor countries and the need for policies that genuinely promote more humane living conditions for all.

36. In Octogesima Adveniens, written on the occasion of the eightieth anniversary of Rerum Novarum, Paul VI applied this perspective to postindustrial society, marked by urbanization, new forms of poverty and rapid cultural changes that called into question the future of individuals and communities. Paul VI believed that although the Gospel was proclaimed, written and lived out in a historical and cultural context very different from our own, its message was not “outdated.” [33] Instead, it offers a vision of the human person, relationships, authority and the common good that is still capable of guiding economic, political and cultural choices today. In other words, the Gospel remains relevant because it provides the criteria for recognizing what humanizes or dehumanizes and what liberates or oppresses in ever-changing situations. For the Social Doctrine of the Church, Paul VI’s most demanding legacy is precisely this: as long as there are people in the world who are excluded from the development befitting human dignity, the Christian community cannot be content with a theoretical proclamation of peace. Rather, beginning where people are marginalized, it must allow the Gospel to pass judgment on those economic and political structures which — as John Paul II would later remind us — can become veritable “structures of sin.” [34] As a result, no person or people will be treated as expendable in the processes of development.

The recent Magisterium

37. The rich social teaching of Saint John Paul II lies at the crossroads of the crisis of the great ideological systems of the twentieth century and the onset of economic globalization. His Encyclical Laborem Exercens, written ninety years after the publication of Rerum Novarum, opened up a new avenue for reflection on work. It presents fair wages as the concrete means of verifying the justness of the entire socioeconomic system because they reveal whether the worker is treated as a person or merely as a cost of production. [35] Work is not considered simply as a problem to be dealt with or a means of generating income, but a fundamental good for the person, a principle of economic activity and the key to the entire societal question. Through work, human beings bring their freedom, creativity and capacity for cooperation into play, contributing to the cultural and moral elevation of society. [36] In light of this, the various kinds of job insecurity, fragmented career paths and automation must not be evaluated solely in terms of efficiency, but in relation to the dignity of the worker, the right to sufficient remuneration and the genuine possibility of participating in society.

38. With his Encyclical Sollicitudo Rei Socialis, marking the twentieth anniversary of Populorum Progressio, John Paul II reexamined the scourge of underdevelopment. He acknowledged the failure of numerous attempts to accelerate the economic development of poor peoples and to assist them in the process of industrialization, noting the persistent and indeed widening gap between the world’s North and South. [37] He also denounced the economic, financial and commercial mechanisms that, managed by the strongest economies, structurally favor their own interests while stifling weaker economies, and he asked that they be subjected to serious ethical, not just technical, scrutiny. [38] In this context, solidarity was understood as a concrete, shared responsibility among individuals, peoples and nations — a form of social friendship or political charity oriented toward the “civilization of love” proposed by Paul VI. [39]

39. On the centenary of Rerum Novarum, the Encyclical Centesimus Annus offered a reflection on the collapse of the Soviet system and the rise of democracy and the market economy. Saint John Paul II reiterated Pius XII’s message that the Church values democracy insofar as it guarantees the effective participation of citizens, enables them to elect and peacefully replace their leaders and prevents power from being monopolized by small elite groups motivated by particular or ideological interests. [40] Likewise, the Church recognizes the positive potential of the market and private initiative only if they remain subordinate to the moral law and are guided by the principle of solidarity, without sacrificing the most vulnerable to the rationale of profit. [41] This adds a particularly relevant legacy to the Social Doctrine of the Church. The affirmation of the link between the dignity of work, solidarity among peoples, a critical assessment of democracy and the market economy continues to provide criteria for evaluating new forms of exploitation, exclusion and crises in political representation.

40. In his social Encyclical Caritas in Veritate, Pope Benedict XVI sought to reassess and expand the concept of development presented in Populorum Progressio, interpreting it in light of globalization. He noted that such development should translate into “real growth, of benefit to everyone and genuinely sustainable.” [42] That is, economic progress that is truly inclusive and respectful of the limits of creation. He reaffirmed, however, that in wealthy countries new kinds of poverty were emerging as well as unprecedented forms of exclusion, while, in poorer regions, small minorities lived in consumerist affluence alongside situations of dehumanizing poverty. [43] In addition, he observed that the new global economic and financial system, marked by a vast mobility of capital and means of production, had reduced the political power of States and their ability to influence economic processes. [44] For this reason, Benedict XVI reiterated that economic activity cannot claim to solve social problems simply through the expansion of a commercial mentality, but must be ordered toward the common good, for which the political community bears its own irreplaceable responsibility. [45]

41. Benedict XVI placed charity at the center of his analysis, stating that it “is at the heart of the Church’s Social Doctrine,” [46] provided that it is always united with truth. He also noted with concern that there is a tendency to dismiss moral relevance precisely within the social, legal, political and economic fields. The originality of his contribution lies in showing that development, justice, institutions and the market are not neutral realities, but spaces where charity in truth must find historical expression. This teaching is especially relevant today in light of growing inequalities, pressures in the financial markets, the environmental crisis and a lack of trust in politics. It stands as an invitation to evaluate every model of development on its ability to be inclusive and sustainable, to rebuild the relationship between economics and politics on the common good, and to acknowledge the critical and generative role of charity in public life.

42. Pope Francis’ social teaching develops along the lines of Gaudium et Spes, which invites us to view history through the lens of human hopes and vulnerabilities, and to bring them into dialogue with the Gospel. This approach emerges with particular clarity in Evangelii Gaudium, where he states that the Christian proclamation has an intrinsic social dimension and calls for a Church capable of listening to the cry of the poor, migrants and victims of new forms of slavery. Francis’ insistence on a synodal Church, a Church that “walks together,” that seeks to read the signs of the times in the light of the Gospel and allows herself to be evangelized by the poor with whom she shares history, also fits into this perspective. [47]

43. In Laudato Si’, Francis provided the first significant systematic treatment of the environmental crisis in a social Encyclical, demonstrating that it is not an isolated issue, but rather the ecological aspect of the contemporary socio-economic crisis. His proposal for an integral ecology combined care for our common home with the preferential option for the poor, and strongly affirmed that “the cry of the earth and the cry of the poor” [48] cannot be separated. In this light, the universal destination of goods was brought to the forefront, alongside the critique of a technocratic paradigm that seeks to reduce everything to an object to be dominated; the defense of human labor threatened by the mindset of waste; and the need for intergenerational justice. Finally, he advocated for genuine dialogue between those working in the fields of politics and finance, so that neither would become self-referential.

44. Faced with the breakdown of the social fabric, a “world war being fought piecemeal,” individualistic globalization and the impact of the pandemic on community ties, Francis, in Fratelli Tutti , sought to revive the dream of a humanity that opts for social friendship and universal fraternity. He proposed a culture of encounter, a “better politics” capable of seeking the common good, paths of reconciliation and a world that ensures “land, housing and work for all.” [49] Finally, in Dilexit Nos, he showed that these significant social endeavors cannot be separated from a personal relationship with Christ. Turning to the word of God, he reminded us that the truest response to the love of the heart of Jesus is concrete love for our brothers and sisters, and affirmed that “there is no greater way for us to return love for love.” [50]

Interpreting history in the light of faith

45. Considering this historical overview, it is clear that the Church’s Social Doctrine is not the result of a project devised at a desk, but rather the product of a patient process in which each pontiff — together with the Second Vatican Council — made a unique contribution in light of the “new things” of each particular era. In response to the challenges of their time, each one interpreted historical changes according to the Gospel, bringing to light different aspects of a single heritage: the dignity of the person, the value of work, the universal destination of goods, solidarity and subsidiarity, care for creation and the centrality of peace and fraternity. The result is a harmonious, though not always linear, development that is marked by different emphases, progressive insights, and, at times, changes in perspective that do not break with what came before, but allow its implications to mature. If today we can speak of a corpus of shared principles and criteria, it is because this faith-based interpretation of history has never been interrupted, remaining ever open to the challenges posed by each generation. It is to the great principles of Social Doctrine, which direct the discernment of believers in their personal and public lives, that I now wish to turn our attention, in order to grasp more effectively their internal coherence and capacity to guide our times.

CHAPTER TWO

FOUNDATIONS AND PRINCIPLES OF
THE SOCIAL DOCTRINE OF THE CHURCH

46. The Social Doctrine of the Church is a living reality, in dialogue with history, cultures and sciences. At the same time, it enshrines a core set of unchanging truths. For this reason, it can be considered a form of wisdom that is capable of guiding the personal and societal lives of believers even today. In this second chapter, I would like to focus on some of the foundations and principles of the Church’s Social Doctrine that will help us to interpret the “new things” of our time, particularly in view of the inherent dignity of the human person. In order to protect the human person in the age of artificial intelligence, I believe that today we must once again reflect on the common good, the universal destination of goods, subsidiarity, solidarity and social justice. I am convinced that a harmonious relationship between these principles requires that they be considered collectively, so that it becomes clear how they relate to and complement each other.

47. In offering these reflections, my hope is, first and foremost, to help the lay faithful and people of goodwill rediscover their duty of implementing the above-mentioned principles in their daily lives, family relationships, work and involvement in society. Thus, they will let themselves be inspired by the aim of embodying God’s love in the concrete events of life. At the same time, I would like to encourage academic institutions and universities to give fresh impetus to these principles, and to apply them in a way that will be relevant and effective in addressing the digital revolution. In this way, theological and philosophical enquiry will be able to further explore and support the Church’s pastoral journey, and contribute to the Magisterium’s task of enlightening the consciences of the faithful and guiding their efforts to make the life of our societies more just and fraternal.

The foundations of Social Doctrine

The human person: image of the Triune God

48. The Church’s Social Doctrine brings us to the very heart of our faith: the mystery of the living God, revealed in Jesus Christ, who, as a communion of Persons — Father, Son and Holy Spirit — is love itself in relationship, expressed in the mutual gift of self and in sharing with the world. [51] As the Council recalled, human persons are called to communion with God and “can fully discover their true selves only in sincere self-giving.” [52] Indeed their deepest vocation is to enter into the Trinitarian dynamic of love received and shared.

49. If the mystery of God as Love is the source of Social Doctrine, we see its most concrete expression in the face of Jesus Christ, the Incarnate Word. By becoming man, the Son of God enters our history and takes on human flesh, bringing with him the love that unites him to the Father and the Holy Spirit. In him, “the mystery of humanity truly becomes clear” [53] because his humanity is completely free, open to others, capable of building healthy and beautiful relationships and committed to the total gift of self. Those who believe in him are engaged in the great work of renewal that began with the mystery of his passion, death and resurrection, and they cooperate in building up the Kingdom of God, learning to embrace all men and women as brothers and sisters, children of one Father. In this way, both the proclamation of the Gospel and Christian life, guided by the action of the Holy Spirit, tend to bring about social consequences in the world. [54]

50. At the heart of the Christian understanding of the human person lies the great biblical affirmation that men and women are created in the image and likeness (cf. Gen 1:26-27) of the Triune God. Created for relationship, every human person is planned and willed by God to enter into communion with him, with others and with creation. Human dignity does not depend on a person’s abilities, wealth or position in life, nor on the right or wrong choices made; instead, it is a gift that precedes and transcends each person, endowed by God as an expression of his unfailing love. For this reason, the human person always remains the “way for the Church” [55] and the heart of every authentic path of integral human development. [56]

The equal dignity of all human beings

51. Saint John Paul II stated that, “this heightened sense of the dignity of the human person and of his or her uniqueness, and of the respect due to the journey of conscience, certainly represents one of the positive achievements of modern culture.” [57] This statement follows the line already laid out by the Second Vatican Council, which had noted a growing recognition of the sublime dignity of all persons, their superiority over material things and their universal and inviolable rights and duties. [58] It is important to ensure that this growth in appreciation of human dignity is not obscured by the pressure of new ideologies or very powerful interests in today’s world. Among these ideologies, I consider particularly insidious the one that suggests that every person must earn or justify his or her own worth, to the point of attributing greater value to those who are more efficient or effective. From this perspective, persons end up being reduced to a means of achieving results, a resource to be used and exploited, and are no longer recognized as a proper end in themselves who should never be instrumentalized. The value of persons, however, does not depend on what they achieve or produce. There are rights that apply to everyone simply by virtue of being human, and no human power can legitimately deny or arbitrarily limit them. [59]

52. When we speak of dignity, we do not always use the word in the same way. Sometimes we refer to moral dignity, namely the way in which a person directs his or her choices and actions. At other times, we think of social dignity, which refers to a person’s living conditions and the concrete respect received from society. In other cases, we refer to existential dignity, meaning the way in which a person perceives his or her own worth and the value of life. These aspects of dignity can be enhanced or diminished. In addition to these notions, there is also the more profound and important level of ontological dignity. This is the dignity that belongs to every human being simply by virtue of existing, of having been willed, created and loved by God. [60] No sin, failure, humiliation or exclusion can diminish the profound value of a human life that God has willed and called into being. [61]

53. The fundamental dignity of each person, therefore, is neither acquired nor earned, nor does it need to be justified. The recent Declaration Dignitas Infinita offers a summary of the Church’s thinking on this subject: “Every human person possesses an infinite dignity, inalienably grounded in his or her very being, which prevails in and beyond every circumstance, state, or situation the person may ever encounter” [62] — in other words, always and without exception. The dignity of every human being can be described as infinite, as Saint John Paul II stated, [63] for two reasons: first, because the love of God, who calls us to friendship with him, is infinite; and second, his love is absolutely unconditional, in the sense that, even if we search endlessly, we will never find anything that can erase or deny it.

The supreme value of human rights

54. The Church gratefully acknowledges that “the movement toward the identification and proclamation of human rights is one of the most significant attempts to respond effectively to the inescapable demands of human dignity.” [64] In this regard, Saint John Paul II stated that the Universal Declaration of Human Rights, proclaimed by the United Nations on 10 December 1948, remains one of the highest expressions of the human conscience of our time. [65] It is “a milestone on the long and difficult path of the human race.” [66] For this reason, from the Christian perspective, human rights are not an external addition to the person, but an expression of intrinsic human dignity, which the international community is called to protect and promote.

55. Human rights are inviolable, since they are “inherent in the human person and in human dignity.” [67] Consequently, they are universal and inalienable. [68] Precisely because they are grounded in the common dignity of every man and woman, they have practical consequences and legal effects, for “it would be vain to proclaim human rights if, at the same time, everything were not done to ensure the duty of respecting them, respect by all, in all places and for all.” [69] Among these rights, the first is the right to life, from conception to its natural end, [70] without which it is impossible to exercise any other right. When this fundamental right is denied — as in the cases of induced abortion, killing of the innocent and euthanasia — we are faced with choices that the Church considers gravely wrong. [71]

56. Looking at our own time, we cannot ignore the fact that the protection of human rights has been exposed to two particularly serious dangers. The first is that these rights are declared in a purely formal sense, while technological progress continues alongside covert or overt violations of human dignity. The second, which is in fact the root of the first, is the inability to recognize the foundation of their universality, since we have abandoned “the search for the solid foundations sustaining our decisions and our laws.” [72] Pope Francis urged us not to underestimate this last issue. He pointed out that when reason seriously examines human nature, it is capable of discovering values that apply to everyone, since they derive from human nature. If this task of inquiry were abandoned, it is conceivable that rights considered untouchable today might, in the future, end up being questioned or denied by those in power, perhaps after having obtained only an apparent consensus from populations that are frightened or manipulated. [73]

57. Along with a greater awareness of the value of every human person and their rights, recognition of minority rights has also grown. Yet, there is still a long way to go to ensure that the rights of a great many, namely women, are equally and genuinely guaranteed throughout the world. It is a fact that “doubly poor are those women who endure situations of exclusion, mistreatment and violence, since they are frequently less able to defend their rights.” [74] It is, therefore, not enough to state simply that men and women have equal dignity and rights; it is necessary that this be reflected in concrete decisions, such as in laws, access to employment, education, social and political responsibilities, and the way society listens to and values women’s contributions. As long as this gap persists, we cannot say that society truly and fully recognizes that women have the same dignity as men.

58. It is individuals that matter, each and every person, together with their families. Social movements, communal ideologies and grand political proclamations in favor of a population are worthless unless they lead to the flourishing of persons — men and women — with their inalienable rights. Similarly, it is not enough to extol individual freedom or private enterprise if we then allow a multitude of people to continue living without decent work, protections or access to basic necessities.

The principles of Social Doctrine

The principle of the common good

59. Recognizing that every man and woman possesses an inalienable dignity, together with rights that no human power can betray or nullify, requires us to shape the way we live together, including our economic and political choices, and the makeup of our cities. From this arises the first major principle of Social Doctrine that I wish to highlight: the common good. We can describe it as the social expression of the dignity recognized in every person. When Benedict XVI referred to the non-negotiable values that the Church must always defend, he included among them “the promotion of the common good.” [75] For a Christian, going beyond the narrow confines of one’s own interests and committing oneself, within the limits of one’s ability, to the common good is a non-negotiable value, as is the promotion of life.

60. The Second Vatican Council affirmed that the common good consists in “the sum total of social conditions which allow people, either as groups or as individuals, to reach their fulfillment more fully and more easily.” [76] This definition provides us with a valuable initial reference point, because the common good cannot be reduced to a mere list of conditions or institutions. It is not the sum total of individual benefits, nor the intersection of their particular interests; it is a greater good that belongs to everyone, and it can only be achieved, nurtured and protected by our collective efforts. We can say that social action reaches its fullness when it is directed toward this shared good, just as a person’s moral action finds its fulfillment in the choice of the true good. [77]

61. In this sense, we can say that the whole is “greater than the sum of its parts” [78] and that, for this very reason, “the mere sum of individual interests is not capable of generating a better world for the whole human family.” [79] Indeed, it is an illusion to think that simply pursuing one’s own progress without caring for others is sufficient for contributing to the good of all. This view ignores the inherent and specific value of the common good, which is the result of an “interdependence” [80] that creates a network of social good that expands and has an impact on people. The common good is a “plus,” the result of interaction and mutual influence that connects various actions, initiatives, efforts and decisions. If we were to add up the individual goods, we could not explain the existence of this “plus” that transcends them and, at the same time, enriches them.

62. It is the pursuit of the common good that gives life to a people, understood not as a mere collection of individuals, but as a living reality in which people learn to recognize that they themselves are interconnected and jointly responsible for the res publica. In this sense, every person contributes to the building up of one’s people through “a slow and arduous effort calling for a desire for integration and a willingness to achieve this through the growth of a peaceful and multifaceted culture of encounter.” [81] Working together for the common good means having a shared vision. It is clear that there are many ideological and practical differences among people, as well as differing interests and frequent disagreements, but that does not mean it is impossible to engage in dialogue to establish a set of basic agreements that enable the creation of a shared vision, upon which everyone can move forward together.

63. It is the State’s responsibility to ensure cohesion, unity and the proper organization of civil society, so that the common good can be pursued with everyone’s contribution. In practical terms, this means that public authorities have the delicate duty to “harmonize the different sectoral interests with the requirements of justice,” [82] seeking a balance between individual interests and the common good, without leaving behind the most vulnerable. When politics abandons a long-term perspective and reduces itself to short-term calculations or sterile polarizations, then the language of the common good loses credibility, and, at the same time, social inequalities and divisions grow.

64. This also applies to international politics. As the divide between nations widens, a mentality of confrontation and aggression begins to take hold, and the difficult path toward a more united and fraternal world suffers new and painful setbacks. In this context, speaking of a shared journey toward a more just development for the entire human family “sounds like madness.” [83] Yet we must not lose hope. I invite everyone to conceive of ways of cooperating and of more effective international institutions, capable of safeguarding the global common good without compromising the legitimate diversity of peoples and nations. Indeed, the promotion of the common good can never be separated from respect for the right of peoples to exist, to preserve their own identity and to contribute their unique qualities to the family of nations. [84] Moreover, any attempt or plan to eliminate or subjugate a nation is gravely immoral and therefore unacceptable.

The principle of the universal destination of goods

65. “Among the numerous implications of the common good, immediate significance is taken on by the principle of the universal destination of goods.” [85] First of all, this principle reminds us that the earth’s goods — soil, water, air and natural resources — are given by God to the entire human family to sustain the lives of all, and that every person has an inherent right to the use of such goods, both now and in the future. Saint John Paul II recalled that, “God gave the earth to the whole human race for the sustenance of all its members, without excluding or favoring anyone.” [86] Consequently, “it is not in accordance with God’s plan to use this gift in such a way that its benefits accrue solely to a select few.” [87] Today, we are called to recognize that this universal destination applies not only to material goods, but also to immaterial and cultural goods.

66. Certainly there is a right to private property, which has its own specific meaning and purpose, yet it is always subordinate to the universal destination of goods. According to John Paul II, this subordination is the golden rule of social conduct and the “first principle of the whole ethical and social order.” [88] In the Church’s tradition, property has been viewed as a means of protecting and managing goods so that they may better serve the common good. Since “the Christian tradition has never recognized the right to private property as absolute or inviolable,” [89] its social function must not be considered a mere theological opinion, but a doctrine of the Church, already present in Sacred Scripture and in the writings of the Church Fathers. For this reason, Pope Francis reminded us that solidarity, when lived out in its fullest sense, also means “to restore to the poor what belongs to them.” [90]

67. Today, among the goods that are universally intended for everyone, we must also include new forms of property, such as patents, algorithms, digital platforms, technological infrastructure and data. In a context where the wealth of nations depends increasingly on knowledge and technology, when these goods remain concentrated in the hands of a few, without adequate forms of sharing and access, a new imbalance is created that contradicts the universal destination of goods. In turn, it widens the gap between the included and the excluded, between those who can participate in the digital revolution and those who remain on the margins. Furthermore, care for our common home and our responsibility toward the poor and future generations require that the use of the goods of creation and the new possibilities offered by technology be regulated in such a way as to respect the environment, avoid waste and prevent new forms of exploitation.

The principle of subsidiarity

68. The principle of subsidiarity stems from the very same understanding of the human person that has guided our reflection on dignity and the common good. If every woman and man is called to take ownership of his or her own life and to contribute to the formation of society, then social institutions must also respect and support this responsibility. The Social Doctrine of the Church refers to subsidiarity as the principle according to which the role of individuals, families, local communities and intermediary organizations should not be supplanted by higher-level authorities. Moreover, higher-level institutions must recognize, protect and promote the freedom and creativity of lower-level entities, coordinating their contributions so that they can cooperate effectively for the common good. [91]

69. Starting with Leo XIII and the beginnings of modern social teaching, the Church has insisted that neither the individual nor the family should be subsumed by the State, but should be allowed to act freely, as far as possible, without harming the common good. [92] Saint John Paul II took up and developed this perspective, noting that the political community is at the service of civil society and that the State must protect the common good, intervening when necessary, but without permanently supplanting the responsibilities of intermediary organizations and social institutions. [93] Subsidiarity does not justify the State’s disengagement, but rather guides its actions. Indeed, public intervention is necessary precisely to enable all social actors to fulfill their mission without being stifled. It is the responsibility of the political community to create the conditions that allow individuals, families, associations and intermediary organizations to fulfil their mission in society, without being replaced or reduced to mere facilitators. [94]

70. This principle encourages us to move beyond any form of paternalistic or welfare-based management of societal life, but instead to promote a culture of shared responsibility in a State that values citizens’ initiative, and a civil society capable of forging bonds and mobilizing energies in the service of the common good. In accordance with the principle of subsidiarity, decisions are made at the closest level possible to the persons involved, thereby fostering community life and avoiding people being presented with decisions that have already been taken. In this way people can participate in the decision-making process. When families, associations, local communities, volunteer organizations and those in the so-called “third sector” are recognized and supported, social life becomes more accessible to people, services become more attuned to real needs, and solutions are more creative and respectful of the dignity of each person. [95]

71. The principle of subsidiarity applies especially in the context of the digital revolution. Here, the highest level is not the State, but rather major economic and technological actors that exercise de facto power over the conditions of everyday life. This level, which monopolizes expertise, data and decision-making authority, involves companies and platforms that define conditions for access, rules of visibility, forms of interaction, and even economic opportunities. The principle of subsidiarity requires that such processes not be imposed from above in an opaque and unilateral manner, but instead be directed toward the common good with transparency, accountability and meaningful forms of participation (including independent checks, transparency regarding algorithms, equitable access to data and avenues for recourse). [96]

72. In this context, States and transnational institutions are called to ensure fair rules and effective safeguards, so that local communities, intermediary organizations, schools, universities, religious institutions and associations have a voice and can contribute to the discernment of choices that affect people’s daily lives, such as employment, access to services, data management and digital environments. When it comes to decisions regarding economic flows and digital platforms, as well as the governance of data and algorithms, we cannot allow a handful of actors to dictate these processes on their own; instead, we must build forms of cooperation that respect the various levels of the global community and make them jointly responsible for the common good. [97]

The principle of solidarity

73. Having considered the common good and subsidiarity, I would like to reflect on the principle of solidarity. This emerges from a vision of the human person generated by faith, namely that every human being is created in the image of God and is part of a network of relationships that bind him or her to others, to specific populations and to creation. Saint Paul VI observed that the obligations of solidarity, justice and charity are rooted in the human and supernatural fraternal bonds that unite individuals and populations. [98] Fraternity is not merely an aspiration of believers, but is a social and political reality to be embodied in communal choices and endeavors. Solidarity, then, is the concrete recognition that the future of each individual is connected to the future of all; indeed, “no one is saved alone.” [99] The close link between subsidiarity and solidarity thereby becomes evident. When subsidiarity is not linked to solidarity, it ends up becoming merely the protection of particular interests; when solidarity is not supported by subsidiarity, it degenerates into a form of welfare that does not foster responsibility. [100] This interconnectedness also pertains to the responsibility of authentic participation. Solidarity is expressed when each person, both individually and collectively, takes part in the life of the community — by staying informed, engaging with others, making their voice heard and contributing to public decisions and choices — while also assuming real responsibility so that the common good is achieved through shared decision-making.

74. In many areas, we are already experiencing a kind of “ de facto solidarity,” for our lives are intertwined; digital networks connect people and communities across the world in real time, and global economies and communications mean that events in one place have a far-reaching impact. This network of relationships, however, only constitutes solidarity in the fullest sense of the word when it becomes a conscious choice. Faith invites us to see this reality as a call: we are not merely neighbors to one another, but entrusted to each other, so that each of us may take responsibility, as best we can, for the lives and wounds of our brothers and sisters. Solidarity arises precisely when we decide not to remain indifferent to what happens to our neighbor but instead to transform unavoidable bonds — economic, cultural and technological — into paths of sharing, cooperation and mutual care, embracing the idea of “thinking and acting in terms of community.” [101]

75. The Church’s social teaching emphasizes that solidarity is both a principle and a virtue. As a principle, it expresses the objective order of relationships among individuals, groups and peoples, pointing to an awareness of interdependence whereby the good of each person depends on the good of others. As a virtue, it requires a “firm and persevering determination” [102] to strive for the common good, with particular attention to those most in need. Pope Francis noted that solidarity is “a way of making history” [103] that creates communities and not just masses of individuals. For this reason, it requires a modest and shared way of life, the ability to forego immediate benefits in order to create opportunities for others in the future, and a willingness to challenge habits and privileges — including those related to digital consumption and the use of technology — when they prevent others from living with dignity.

76. In a world marked by increasingly close connections between people, communities and nations, solidarity also takes on a global dimension. Benedict XVI strongly emphasized the link between development, justice and responsibility toward future generations, stating that authentic development requires solidarity and inter-generational justice, [104] as well as an awareness of the bonds that unite us to the natural environment. Today, this responsibility also extends to digital and information infrastructure. Like the natural environment, the “digital ecosystem” can be preserved or exploited, shared or monopolized. Solidarity demands that decisions regarding data, algorithms, platforms and artificial intelligence take into account not only the immediate benefit for a few, but also the impact on all peoples and on future generations.

The principle of social justice

77. For the Christian community, social justice is a concrete way of following Jesus and remaining faithful to the Gospel. In the New Testament, Jesus proclaims the “good news to the poor” ( Lk 4:18) and identifies himself with the lowly, the sick, the imprisoned and strangers (cf. Mt 25:31-46). He thus teaches us that justice is born from, and fulfilled in, fraternity, because the way we approach and relate to the least among us becomes, in concrete terms, the measure of our relationship with God and with our brothers and sisters. Justice, however, concerns not only the behavior of individuals, but also the way in which the structures of society are conceived and organized. In this regard, the Second Vatican Council reminds us that every institution is called to serve the human person and his or her dignity. [105] Social justice is, therefore, characterized by the capacity of a social, economic and political order to allow everyone — particularly the weakest — to live a truly dignified life, without leaving anyone behind.

78. The recent Magisterium has insisted that social justice begins with the least among us. Saint John Paul II spoke of a preferential option for the poor [106] that must guide both personal and societal choices, while Pope Francis denounced a “‘throw away’ culture” [107] that generates ever new forms of exclusion. From this perspective, social justice requires us to look at individuals and communities, starting with the most vulnerable: the poor, migrants, refugees, internally displaced persons, victims of violence and people living in urban or existential peripheries.

79. The idea of “social justice” helps us recognize that injustices do not arise solely from the wrong choices of individuals, but also from structures, mechanisms and economic and cultural systems that produce inequality almost automatically. Saint John Paul II spoke in this vein of structures of sin [108] that oppose God’s will and require a commitment to personal and social conversion. In this perspective, justice is not merely about the fairer distribution of resources or the correction of current injustices, but also assumes a restorative dimension. It aims to mend broken bonds and reintegrate those who have been excluded, taking into account the wounds caused by injustices, such as wars, colonialism, racial or gender discrimination, violence against entire peoples and exploitation. This may include restoring dignity and a voice to those who have been ignored, fostering processes of healing for collective memory, opposing discriminatory laws and practices, and providing concrete support to those who still bear the consequences of wrongs suffered in the past.

80. In this day and age, social justice must also grapple with the environment shaped by digital technologies. The spread of global networks, platforms and artificial intelligence systems is changing the way we obtain information, communicate and access services. Justice demands that we prevent the emergence of new forms of exclusion and deprivation of freedoms: individuals and peoples hindered or denied access to basic technologies, communities exposed to invasive surveillance and social groups penalized by opaque algorithms that perpetuate prejudice and discrimination. In the digital age, a just social order guarantees everyone equal access to opportunities, protects the youngest and weakest members of society, combats hate and misinformation and subjects the use of data and technology to public oversight, so that the guiding principle is not solely profit but the dignity of every person and the common good of all people.

81. A litmus test for social justice today is the treatment of migrants, refugees and those forced to move due to poverty, violence, climate change and environmental disasters. The way a society treats them reveals whether its sense of justice is driven by fear or by the spirit of fraternity. Pope Francis urged us to see migrants not simply as a problem to be managed, but as a living image of the People of God on the move. [109] They are people with dignity, resources and dreams, who have the right to be treated with respect and to ask to become active members of the societies that welcome them. Social justice in this area entails at least two complementary commitments. On the one hand, this means protecting the rightful hopes of those forced to leave by ensuring safe and legal routes, dignified conditions for receiving them, and genuine pathways to integration. On the other hand, it means promoting the right to remain in one’s homeland in peace and security by addressing the root causes that force people to migrate, including those linked to economic injustices and the climate crisis. When these rights are respected, migration can become an opportunity for encounter and mutual enrichment among peoples.

Integral human development

82. In his Encyclical Populorum Progressio, Paul VI affirmed that development is authentic only if it is “integral,” meaning that it can “foster the development of each man and of the whole man.”^{[110] [10]} In the decades that followed, the Social Doctrine of the Church reprised and reflected on this expression in order to indicate the practical ways in which the noble principles — dignity, the common good, the universal destination of goods, subsidiarity, solidarity and social justice — are implemented in real life. By “integral human development,” we mean a process in which the growth of individuals and peoples encompasses all dimensions of existence and opens the future to subsequent generations as well.

83. For individuals as well as for nations, development is both a duty and a right. Minimum conditions are required for enabling every person and people to flourish in accord with their dignity, without being kept in a state of dependence or excluded from access to necessary goods. Development is truly human when it places people at the center instead of the accumulation of wealth, and when it concerns peoples as well as individuals. Justice demands the recognition of the rights of society and the rights of peoples, and includes a responsibility toward future generations. Development is not truly human if it increases consumption for some while shifting costs and burdens onto others, or relegates entire regions to subordinate roles, preventing them from realizing their full potential. [111] Development is integral when it is not limited to the economic sphere, but promotes quality of life in its spiritual, cultural, moral and relational dimensions, while respecting our common home, the diversity of peoples and their ways of life. [112]

84. Today, the concept of integral human development is a benchmark for the evaluation of integral ecology, which has become an indispensable dimension of the Church’s Social Doctrine. Indeed, the quality of development is measured by the ability to integrate justice toward people and the care of our common home, and to promote dignified living conditions, access to necessary goods, just social relations, care of creation and consideration for future generations. It follows that true progress is not what increases the wellbeing of some by degrading ecosystems, shifting costs onto the most disadvantaged communities, or compromising the living conditions of those who will follow us.

85. Seen in this light, integral human development is the framework through which we can interpret the changes of our time, including those brought about by the digital revolution. Technological innovations, including artificial intelligence, are not neutral, for they can either foster participation and justice or exacerbate inequality, control and exclusion. For this reason, they must be evaluated by asking a crucial question: Do they truly help individuals and peoples to become more humane and fraternal, while respecting our common home and future generations? It is here that the principles of Social Doctrine become concrete criteria for discernment regarding the issues which we will address in the following chapters.

An examen for the Church

86. In conclusion, I would like to touch on a point that is particularly close to my heart. Social Doctrine is not merely a message addressed to society; it is also an examination of conscience for the Church — a home and school of communion that is always called to ensure that the principles outlined in this chapter are applied, especially within its own structures. In the ecclesial context, the common good takes the form of a synodal approach for mission at the service of the Kingdom. Indeed, the Church is the “communitarian and historical subject of synodality and mission.” [113] This requires attention to the way decisions are taken and responsibilities are exercised. The Final Document of the Synod identifies a culture of transparency, accountability and evaluation as key practices for missionary transformation. [114]

87. With this in mind, subsidiarity becomes the guiding principle for governance and pastoral life. It involves recognizing and supporting the faithful and intermediary ecclesial organizations as they carry out their responsibilities, valuing charisms and skills and avoiding any form of paternalism that suffocates evangelical freedom. In practical terms, the participation of the baptized in decision-making processes and their shared responsibility in the mission are achieved through genuine, rather than merely nominal, participatory bodies. [115]

88. For the Christian community, solidarity finds its source in the mystery of Christ and is nourished by the Eucharist. Solidarity emerges from communion in faith and the Sacraments: Baptism and Confirmation unite us in Christ, so that we may become one Body and one Spirit, one heart and one soul (cf. Eph 4:4; Acts 4:32). The Eucharist, which is the sacrament of unity, nurtures our belonging to the Body of Christ and teaches us how to share. The diverse sensibilities present in the Church and the strong convictions that animate each person are a source of richness if they remain anchored in the certainty that unity is a gift received and a responsibility to be fulfilled.

89. Living out justice in the Church means purifying ecclesial relationships and structures from distortions that give rise to inequality, lack of transparency and abuse of power. In this regard, listening to the victims of spiritual, economic, institutional, sexual and power-based abuse, as well as abuses of conscience, is an integral part of a journey toward justice, which includes acknowledging the harm done, just reparation and taking steps to prevent it from happening again. Every power is at the service of communion and mission. All authority is at the service of the People of God. This ministry of service is expressed not only through our faith celebrated and lived in the Sacraments, and in the adoption of a synodal style, but also in the concrete sharing of goods. Following the example of the early Church, ecclesial resources need to be shared so that no one among us may be in need (cf. Acts 4:34), and so that their administration may support the mission of proclaiming the Gospel to the poorest. Regular assessments of the exercise of ministerial responsibilities should be encouraged, not as judgments on individuals, but as tools for learning and correction oriented toward mission. [116] Only to the extent that we are open to the action of the Holy Spirit will these principles of Social Doctrine become incarnate in ecclesial life. In this way, the Church will be able to bear credible witness to society that seeking the common good together, with shared responsibility and fraternity, is not a utopia, but a real possibility. [117]

CHAPTER THREE

TECHNOLOGY AND DOMINANCE.

THE GRANDEUR OF HUMANITY
IN LIGHT OF THE PROMISES OF AI

90. Having recalled the principles that shine a light on Social Doctrine, I would now like to focus on certain challenges that profoundly shape our way of living today. The biblical image accompanying these reflections is that of a building project. On the one hand, there is the Tower of Babel, where collective effort follows a plan that dominates and ultimately dehumanizes (cf. Gen 11:1-9). On the other hand, there are the ruins of Jerusalem, which under Nehemiah’s direction are rebuilt piece by piece as a project of shared responsibility (cf. Neh 2–6). We are called to reflect on the great “construction sites” of our era and ask: What are we building? As technological development rapidly transforms languages, relationships, institutions and forms of power, we believers must and can choose which projects to work on and in what manner, so as to safeguard and value the grandeur of humanity that has been given to us as a gift. This is a choice not only for our future but also for our present, since artificial intelligence and other emerging technologies are already part of our daily lives.

91. I am convinced that the concrete way of living out social relationships in the light of the Gospel is not established once and for all, but remains a task entrusted, from generation to generation, to the Christian community. Under the guidance of the Holy Spirit, the Church allows herself to be enlightened by God’s word, reads the signs of the times and creatively seeks new ways for relationships between peoples and nations to become ever more conformed to the demands of the Kingdom of God. [118] For this reason, I encourage all members of the Church not to be afraid of the present challenges, but to listen to one another and firmly embrace their responsibilities in building a more humane and fraternal society.

The technocratic paradigm and digital power

92. In his Encyclical Laudato Si’, Pope Francis denounced the growing dominance of a technocratic paradigm [119] in our globalized world: the tendency to let the logic of efficiency, control and profit alone shape personal, social and economic decisions. This makes it clear that technology is not simply a tool. When it becomes the standard by which everything is judged, it begins to dictate what matters and what can be discarded, reducing creation to an object of exploitation and human beings to mere cogs in a system driven toward ever greater efficiency.

93. This paradigm has spread rapidly in recent years, fueled in part by the expansion of artificial intelligence, cognitive science, nanotechnology, robotics and biotechnology. In themselves, these innovations can greatly serve integral human development and the care of our common home. Yet precisely because of their power, they can also hasten the expansion of the technocratic paradigm and therefore require a new spiritual, ethical and political framework. More power does not necessarily imply something better. In this respect, the words of Romano Guardini remain relevant: “Contemporary man has not been trained to use power well.” [120]

94. The danger of humanity becoming a victim of its own achievements was already clearly recognized by Saint Paul VI, who warned that “the most extraordinary scientific progress, the most astounding technical feats and the most amazing economic growth, unless accompanied by authentic moral and social progress, will in the long run go against man.” [121] For this reason, technological progress — valuable in itself — requires careful discernment of the anthropological vision that guides it and the ends it pursues. If technological development advances without a corresponding ethical and social progress, the result may be an increase in means without a growth in humanity: “having more” without “being more.” In such a scenario, there is a risk that individuals will be evaluated principally according to the outcomes they produce. [122]

95. Here, we must recognize another crucial aspect, which I have noted earlier. In many cases within the digital context, control over platforms, infrastructure, data and computing power does not rest with States, but with major economic and technological actors. These entities effectively set the conditions for access, determine the rules of visibility and shape the very possibilities for participation. When such power is concentrated in the hands of a few, it tends to become opaque and evade public oversight, increasing the risk of distorted forms of development that give rise to new dependencies, exclusions, manipulations and inequalities.

96. Faced with this concentration of power in the digital world, the criteria for judgment and discernment in this new situation are the noble principles of Social Doctrine: the inalienable dignity of the human person, the common good, the universal destination of goods, subsidiarity, solidarity and social justice. They demand that we assess whether the power of digital infrastructures and algorithms truly fosters participation and responsibility, protects the vulnerable, ensures fair access to opportunities and remains directed toward the good of all. On this basis, we can now examine more closely what artificial intelligence is, the possibilities it opens up and the risks it entails.

Artificial intelligence

97. It is not my intention here to offer a comprehensive treatment of artificial intelligence, nor to give an overview of the extensive relevant literature, since authoritative contributions already exist, including within the ecclesial context. [123] I limit myself to recalling a few essential elements for a moral and social discernment that safeguards the primacy of the human person, in order to ensure that it will always be human intelligence, with its conscience and freedom, that guides technical innovations and responsibly determines their use and limits.

98. It is appropriate to preface this discussion with two considerations. First, any statement regarding AI risks becoming quickly outdated, given the remarkable pace at which these systems are developing. Second, all of us, including those who design them, possess only a limited understanding of their actual functioning. Indeed, current AI systems are more “cultivated” than “built,” for developers do not directly design every detail, but instead create a framework within which the intelligence “grows.” As a result, fundamental scientific aspects — such as the internal representations and computational processes of these systems — remain, at present, unknown. There thus emerges an urgent need for a twofold commitment: on the one hand, a deepening of scientific research; on the other, the exercise of moral and spiritual discernment.

99. It is not possible to provide a single, comprehensive definition of AI. What can be stated, however, is that we must avoid the misconception of equating this type of “intelligence” with that of human beings. These systems merely imitate certain functions of human intelligence. In doing so, they often surpass human intelligence in speed and computational capacity, offering tangible benefits across many fields. Yet this power remains entirely tied to data processing. So-called artificial intelligences do not undergo experiences, do not possess a body, do not feel joy or pain, do not mature through relationships and do not know from within what love, work, friendship or responsibility mean. Nor do they have a moral conscience, since they do not judge good and evil, grasp the ultimate meaning of situations, or bear responsibility for consequences. They may imitate language, behavior and analytical skills, or even simulate empathy and understanding, but they do not understand what they produce, for they lack the affective, relational and spiritual perspective through which human beings grow in wisdom. Even when these tools are described as capable of “learning,” their way of doing so is different from that of a human person. It is not the experience of those who allow themselves to be shaped by life and grow over time through choices, mistakes, forgiveness and fidelity. Rather, it is a form of statistical adaptation based on data and feedback, which can be very effective, but does not imply inner growth.

A valuable tool that requires vigilance

100. In light of what has been said, we can better understand why AI can be a valuable tool and, at the same time, why it calls for a measured and vigilant approach. In recent years, its private use has expanded significantly, prompting growing reflection on both the opportunities it offers and the risks tied to its rapid spread. In personal use, three aspects in particular deserve careful consideration: the ease with which results are obtained, the impression of objectivity and the simulation of human communication. The speed and simplicity with which information, complex analyses, media content and practical assistance can be accessed undoubtedly makes life easier. Yet they can also encourage excessive reliance and the search for ready-made answers, and weaken personal creativity and judgment. The apparent objectivity of the responses and suggestions these systems provide can lead us to overlook the fact that they reflect the cultural assumptions of those who designed and trained them, with all their strengths and limitations. The artificial imitation of positive human communication — words of advice, empathy, friendship and even love — can be engaging and at times genuinely helpful. However, for less discerning users, it can also be misleading, creating the illusion of a relationship with a real personal subject. When words are simulated, they do not build genuine relationships, but only their appearance. The artificial imitation of care or support can become particularly risky when it enters contexts where real relationships and emotional bonds are lacking. Here, the danger is not so much that a person may believe they are communicating with another person, but rather that they may gradually lose the very desire to form genuine human connections.

101. Broadening our perspective to the use of AI in society, we see that it is now embedded in decision-making processes across many sectors and at multiple levels: in communication, management and control. The gains in efficiency and the potential to improve certain services are clear, yet rapidly and uncritically adopting them exposes us to a range of risks, including the tendency to overlook the environmental impact. Current AI systems require enormous amounts of energy and water, significantly influencing carbon dioxide emissions, and place heavy demands on natural resources. As their complexity increases, especially in the case of large language models, the need for computing power and storage capacity grows too, which requires an extensive network of machines, cables, data centers and energy-intensive infrastructure. For this reason, it is essential to develop more sustainable technological solutions that reduce environmental impact and help protect our common home. [124]

Responsibility, transparency and the governance of AI

102. The use of AI is never a purely technical matter: when it enters processes that affect people’s lives, it touches on rights, opportunities, status and freedom. Important and sensitive decisions — concerning employment, credit, access to public services or even a person’s reputation — risk being fully delegated to automated systems that do not know “compassion, mercy, forgiveness, and above all, the hope that people are able to change,” [125] and can therefore give rise to new forms of exclusion. There are clearly harmful uses, such as the manipulation of information or violations of privacy. Yet there is also a subtler danger, for when AI systems present themselves as neutral and objective, they end up reflecting and reinforcing the stereotypes or ideological bias of their designers and developers.

103. Indeed, entrusting an algorithm in practice with the power to select who is worthy or not, without anyone bearing responsibility for that judgment, is to hand over the task of redefining the boundaries of human possibilities. In this process, political responsibility is also lost, not just empathy toward those excluded, which can, after all, be simulated. The exclusion of the vulnerable becomes cloaked in a veneer of neutrality and objectivity, against which it becomes difficult to raise objections. In this way, injustice goes unnoticed, and compassion, mercy and forgiveness — understood not as mere appearances but as real political actions — gradually disappear from view.

104. From this follows a simple but compelling consequence: we cannot consider AI to be morally neutral. In reality, every technical tool embodies choices and priorities through what it measures, ignores and optimizes, and how it classifies people and situations. If a system is designed or used in a way that treats some lives as less worthy, or excludes them without the possibility of appeal, then it is not merely a tool “to be used well,” since it has already introduced criteria that contradict the inalienable dignity of the human person. For this reason, ethical discernment cannot be limited to asking whether we are using a system for good or bad purposes; it must also examine how that system is designed and what vision of the human person and society is embedded in the data and models that guide it. [126]

105. For AI to respect human dignity and truly serve the common good, responsibility must be clearly defined at every stage: from those who design and develop these systems to those who use them and rely on them for concrete decisions. In many cases, however, the internal processes leading to a result remain opaque, making it harder to assign responsibility and correct errors. This is where accountability becomes crucial: the possibility of identifying who must “account” for decisions, justify them, monitor them, and, when necessary, challenge them and remedy any harm caused. [127]

106. Calling for prudence, rigorous evaluation and even, at times, a slower pace in adopting AI does not mean opposing progress; instead, it is an exercise of responsible care for the human family. This need is all the more urgent given the frequent imbalance between the speed of technological growth and the slower development of awareness, norms, safeguards and institutions capable of governing its effects. It is not enough to invoke ethics in the abstract; robust legal frameworks, independent oversight, informed users and a political system that does not abdicate its responsibility are required. Otherwise, change will be governed only by technocratic thinking and presented as necessary and inevitable, ultimately imposing rules shaped by those who control data, infrastructure and computing power.

107. We cannot be satisfied with merely calling for the moralization of machines — the so-called “alignment” of AI with human values — without also having the courage to insist on a further condition: the possibility of openly discussing the ethical frameworks involved and subjecting them to shared standards of social justice. Otherwise, those who control AI will impose their own moral vision, which will become the invisible infrastructure of these systems. A more moral AI is not enough if that morality is determined by a few. What is needed is a more active political involvement that is capable of slowing things down when everything is accelerating, and of protecting the opportunities for communities still to be able to participate and ask questions.

108. In fact, as with every major technological shift, AI tends to amplify the power of those who already possess economic resources, expertise and access to data. In light of the common good and the universal destination of goods, this raises serious concerns, since small but highly influential groups can shape information and consumption patterns, influence democratic processes and steer economic dynamics to their own advantage, undermining social justice and solidarity among peoples. For this reason, it is essential that the use of AI, especially when it touches on public goods and fundamental rights, be guided by clear criteria and effective oversight, grounded in participation and subsidiarity. Communities and intermediary organizations must not be reduced to passive recipients of decisions made elsewhere; they must be able to contribute to discernment and oversight. Moreover, ownership of data cannot be left solely in private hands but must be appropriately regulated. Data is the product of many contributors and should not be treated as something to be sold off or entrusted to a select few. It is necessary to think creatively in order to manage data as a common or shared good, in a spirit of participation, as Saint John Paul II already suggested regarding collective goods. [128]

109. The principles of Social Doctrine offer a framework for understanding this new reality. In a world where data, computational resources and regulatory influence remain in the hands of a few, to speak of the common good means exposing this new form of epistemic, economic and political asymmetry and naming the new monopolies of AI. To speak of the universal destination of goods means finding ways of ensuring universal access to both technologies and the education needed to use them. To speak of subsidiarity calls for protecting the ability of communities to make choices and corrections, rather than confining their role to mere oversight after the standards have been set elsewhere. To speak of solidarity obliges us to recognize the hidden, often exploited workers, who sustain algorithmic systems. To speak of justice requires questioning the global distribution of power that decides who in fact can train these models and who is merely subjected to them. Likewise, it means acknowledging that social justice is not only a goal to be safeguarded after technologies are deployed, but a condition that must shape their very design from the outset.

110. Finally, I would like to employ the expression “to disarm,” which is close to my heart. Disarming AI means freeing it from the mentality of “armed” competition, which today is not limited simply to the military context, but is also an economic and cognitive phenomenon. This entails a race for ever more powerful algorithms and larger datasets, driven by the desire to secure geopolitical or commercial dominance. To disarm means discrediting the assumption that technical power automatically confers the right to govern. To disarm does not mean rejecting technology, but preventing it from dominating humanity. It means freeing technology from monopolistic control and opening it to discussion and debate, therefore making it human-friendly and restoring it to the plurality of human cultures and ways of life. Our task today is not only ethical or technical. It is ecological in the deepest sense, for it concerns a new dimension of our common home. AI is already an environment in which we are immersed, as well as a force with which we must engage. For this reason, merely regulating it is insufficient; it must be disarmed, welcoming and accessible.

111. I wish to address a special appeal to those who develop artificial intelligence. In one sense, technological innovation can represent human participation in the divine act of creation. Developers, therefore, bear a particular ethical and spiritual responsibility, for every design choice reflects a vision of humanity. Just as the creator of an artistic or literary work must consider the values it conveys, so developers are called to embed values in their projects with due seriousness: with transparency, responsibility toward affected communities and careful attention to ensuring that what is being cultivated is a genuine good.

What must not be lost

112. Having considered the issues of responsibility and governance of AI, we must now return to our central question: what does it mean to safeguard our humanity? The risk extends beyond the misuse of certain technologies. More gravely, the pervasive technocratic paradigm in which we are immersed, and that is amplified by the digital revolution and AI, threatens to normalize an anti-human vision. In that vision, the fullness of life is equated with having more, reducing weakness, eliminating uncertainty and exerting total control. When efficiency becomes the ultimate measure of value, human beings are tempted to see themselves as a project to be optimized rather than as persons called to relationship and communion.

113. In reality, elevating any single dimension of human existence to an absolute is always a mistake. Indeed, disorder does not arise only from scarcity; even unchecked growth can give rise to impoverishment. In an ecosystem, balance is disrupted when one species expands at the expense of others; in human life, something similar occurs when one faculty claims to be the measure of everything. Thus, intelligence, when absolutized, overshadows other essential dimensions of life, such as affection, the will, commitment and relationships. Similarly, technical power, if left unbalanced, does not make us more capable; it makes us more isolated and more vulnerable to being dominated and excluded. This critical point does not oppose intelligence, but serves as a reminder that when intelligence becomes self-referential, its true purpose of serving life and the human person is lost.

114. The quality of a civilization is measured not by the power of its means, but by the care it is able to offer, by its ability to recognize the other as a face not merely as a function. The ability to care for one another is a fundamental dimension of our humanity, one that is learned and mastered through lived experience. Reading stories to a child, offering company to an elderly person and arranging a home so that it is welcoming are simple gestures often rooted in family life. They teach us to value care at a societal level and train us to recognize others as persons worthy of attention. Technology can also support this mutual care between people, for example, by providing tools that help us anticipate and organize things, without undermining human freedom and judgment. After all, human beings are the subjects of relationships and responsible for their own decisions.

Underlying narratives: transhumanism and posthumanism

115. In an attempt to shed light on the cultural assumptions accompanying the ongoing digital revolution, I would now like to turn our attention to certain currents of thought that interpret progress as surpassing the human condition, and which are often grouped under the labels of transhumanism and posthumanism. These perspectives form the ideological background present in some centers of technological power and occupy the collective imagination in a simplified form, especially in the media and on social networks. They tend to foster enthusiasm for new technologies through a futuristic vision of an “enhanced human being” or “human-machine hybrid.”

116. Transhumanism and posthumanism encompass a range of currents and sensibilities, making it difficult to define them in a single, unambiguous way. They can be likened to an archipelago of conceptual “islands,” distinct yet connected by a common “sea” of assumptions, namely the central role of technology and the aspiration to transcend the limits of the human condition. In general, transhumanism envisions the enhancement of human beings through technologies — such as biomedicine, body engineering, devices and algorithms — with the aim of increasing performance and capabilities. Posthumanism, especially in its more radical forms, goes further: it challenges anthropocentrism and envisions a hybridization of human beings, machines and the environment, even anticipating a threshold where humanity surpasses itself in a new evolutionary stage. Even when such ideas remain largely speculative, they gain relevance by altering the collective imagination and thereby influence social, economic and political choices. [129]

117. From the perspective of the Church’s Social Doctrine, the key issue is not the use of technology as such, but the vision that underlies it. If the human being is treated as something to be perfected or surpassed, it becomes easier to accept that some lives are less useful, less desirable or less worthy. In the name of progress, “necessary sacrifices” may begin to be justified, placing the burden on the most vulnerable in pursuit of a supposed optimization of the species. In this regard, the aforementioned warning of Saint Paul VI retains great foresight: indeed, scientific and technological advances, when detached from moral and social progress, end up turning against humanity. [130] For this reason, a clear distinction must be made. It is one thing to integrate technology within a human-centered, relational vision; it is quite another to be guided by an outlook that devalues human limits and promises a purely technical form of “salvation.”

The limit, the heart and the grandeur of the human person

118. Our relationship with life seems to be in crisis today. Everything that appears as a “limit” — incapacity, illness, old age, suffering, vulnerability — tends to be seen primarily as a defect to be corrected, rather than as a reality through which our humanity matures and opens itself to relationship. And yet we must remember that humanity flourishes not despite limitations, but often through them. The light of faith offers a perspective on reality that helps us recognize what we call the “contingency” of the things of this world. While it is right to strive to alleviate the suffering that marks human life, it is also wise to acknowledge our fundamental finitude, knowing that “religious experience, and in particular Christian faith, propose that we live, without oversimplification, this ambivalence between human greatness and limitation, interpreting it in the light of our original and fundamental relationship with God.” [131]

119. It is precisely within our limitations that the following find a place: compassion, as well as a sincere concern for the needs of others; a generosity that can emerge even in the midst of darkness and failure; spiritual experience and the worship of God. We see this at many moments when our limits become tangible: when we face rejection, when we suffer the illness or loss of a loved one, when we encounter our own weakness or failure. Mysteriously, it is precisely in such moments that we can discover a new wisdom, tangibly experience the closeness of others and encounter the presence of the Lord.

120. Even when limitations are experienced as inner suffering, human wisdom teaches us not to deny or suppress it, but to integrate it. To eliminate suffering entirely would mean, in the end, extinguishing love and desire as well. Those who love and desire cannot avoid passing through trial and suffering; and over the years, we carry within us lessons that leave their mark like scars, the memories of a journey shaped by freedom and failure, dreams and disappointments. It is only thanks to the interplay of these elements that the wonders of the soul occur within us, allowing us to sense the richness of our humanity. [132] To renounce this adventure, both tragic and splendid, in the name of a presumed transcendence of all limits, could mean many things, but it would no longer be human.

121. The moral corruption of our limitations as created beings — namely the evil that clearly agitates the human heart — ruins society and life, at times reaching extreme forms of inhumanity. Yet even these painful expressions of our limitations leave openings for the good. Even when persons dehumanize themselves and bring about tragedy, a small light continues to shine within humanity, one that can be rekindled, with God’s grace, along paths of conversion and reconciliation. As Viktor Frankl rightly observed, in moments of horror, “we have come to know man as he really is. After all, man is that being who invented the gas chambers of Auschwitz; however, he is also that being who entered those gas chambers upright, with the Lord’s Prayer or the Shema Yisrael on his lips.” [133]

122. Finitude, when truly accepted, does not diminish us but opens us to recognizing the face of God and others. Indeed, precisely because we experience limits — vulnerability, suffering and failure — we can recognize the inviolable dignity of every person, both our own and that of others. In this same experience, we remain capable of intuiting a fraternity greater than ourselves and of perceiving injustice as a scandal. Authentic culture and art preserve this spark, resisting the normalization of evil. For this reason, certain works have taken on an almost prophetic significance: Beethoven’s Ninth Symphony can be seen as a desire for unity; Guernica as a denunciation of dehumanization; Schindler’s List as a call not to consign the past to oblivion.

123. History does not appear solely as a record of human violence, but also as evidence that humanity is capable of creating institutions that protect our shared life. Over the past two centuries, this can be seen in several emblematic achievements: the founding of the International Committee of the Red Cross (1863), whose operational neutrality ensures compassionate care for all; the long process that led to the abolition of slavery, which represented not only a legal shift but a transformation of conscience; the establishment of the United Nations (1945) and the Universal Declaration of Human Rights (1948), which articulated a shared language for affirming, at least as a common ideal, the universality of human dignity; and the 1951 Refugee Convention, which recognizes the duty to protect those fleeing persecution and danger. In each of these cases, the desire for good took concrete shape in public contexts — laws, institutions and practices — capable of limiting the abuse of power and defending the vulnerable. Yet none of these developments emerged without encountering resistance, narrow interests or cultural inertia. Moral progress almost always unfolds through a long and demanding journey, often marked by setbacks. We need only think of stalled peace processes or the slow implementation of environmental commitments. The very fragility of these achievements highlights how precious the responsibility is of those who initiate and sustain them.

124. Certain events make it clear that history can also change when individuals truly take the dignity of everyone seriously: the civil rights movement in the United States of America, closely associated with the testimony of Martin Luther King Jr., or the end of apartheid in South Africa following the release of Nelson Mandela and his decision not to surrender the future to hatred. In different contexts, many courageous and generous women have also stood out, including Saint Laura Montoya, Saint Teresa of Calcutta, Dorothy Day, Marie Skłodowska-Curie, Maria Montessori, Elisabeth Elliot, Wangari Maathai, Benazir Bhutto and countless others from every continent whose commitment has contributed to making history more humane.

125. Alongside these public signs, there is a more hidden but decisive story. We see it in religious communities that choose to serve in poor and dangerous places. We also see it in the martyrs of fraternity and justice, such as Saint Maximilian Mary Kolbe, Saint Oscar Romero and Blessed Enrique Angelelli; and in those witnesses who embodied the hope of the Gospel as well as human dignity amidst harsh, often inhumane conditions, such as Venerable Francis-Xavier Nguyễn Văn Thuận. Above all, it is visible in the “martyrs of everyday life” who care for, educate, accompany and comfort without fanfare, such as parents, nurses, doctors, volunteers and those who remain alongside an elderly person or an outcast. Their testimony demonstrates that goodness does not advance automatically, but requires the perseverance, memory and interior conversion necessary to begin anew, even after defeat.

126. It is this intertwining of just institutions, credible witnesses and daily fidelity that sustains hope and provides clear direction for technological progress without allowing the heart to regress. For this reason, humanity — in all its grandeur and woundedness — must never be replaced or surpassed. We can embrace the technological progress that alleviates suffering and unlocks new possibilities, provided that we do not abandon the very essence of our humanity, namely the capacity for relationship and love. This leads to a crucial question: if an authentic “more than human” exists, where is it to be found? The Christian faith answers that question by pointing to a fulfilment that does not arise from a technological divinization, but through God’s grace received in Christ.

The authentic “more than human”: grace and Christian humanism

127. The expression “more than human” is not an exclusive domain of technological promise. For centuries, the Christian tradition has maintained that human beings are not confined by the boundaries of their own nature; rather, they are called to self-transcendence, not through an escape from reality or a contempt for their limitations, but through their fulfillment in love. Faith recognizes an openness toward the “beyond,” which originates as a gift from God. This transformation is a work of the Holy Spirit. As Saint Thomas Aquinas taught, this process of elevation and transformation “surpasses every capability of created nature,” [134] for an infinite disparity separates our finite nature from the life of God. [135] Nevertheless, it remains possible to enter into the heart of that inexhaustible life, even as we journey through the limitations of this world. The one who makes this passage possible can only be the Eternal One who gives of himself. Indeed, it is God himself who overcomes the “infinite” disproportion. [136] In him, the re-creation of the human person happens. “If anyone is in Christ, there is a new creation: everything old has passed away; see, everything has become new” ( 2 Cor 5:17).

128. When we embrace the possibility of transcending ourselves through God’s grace, we do not deny our nature, nor do we become less human. On the contrary, as Pope Francis explained, “We become fully human when we become more than human, when we let God bring us beyond ourselves in order to attain the fullest truth of our being.” [137] Herein lies the radical departure from Promethean dreams: what saves humanity is not enhanced self-sufficiency, but a relationship that liberates, a communion that transforms. In this light, a technology that merely classifies and optimizes what already exists can, however unintentionally, become an obstacle to change and growth. For an algorithm, an error is a flaw to be corrected; for a person, however, an error can be a catalyst for profound change. A person’s future is not calculable, but depends on one’s freedom — elevated by the inexhaustible grace of God — and on the relationships cultivated.

Two cities and two loves

129. Christian humanism does not reject science or technology, but embraces them with gratitude and realism, and grounds them within a higher vocation. The creative intelligence of humanity is a gift that can alleviate suffering and open up new possibilities, but it must remain ordered toward the common good, justice, the care of the vulnerable and creation. In this sense, the true alternative is not between enthusiasm and fear, but between two paths of development: a progress that serves individuals and peoples, or a progress that subjects them to the mentality of power. Ultimately, the key question remains the one posed by Saint John Paul II: does AI “make human life on earth ‘more human’ in every aspect of that life? Does it make it more worthy of man?” [138] If the answer is yes, then we can recognize it as an opportunity to be embraced responsibly, on a path of patient, shared reconstruction, akin to the rebuilding of Jerusalem narrated in the Book of Nehemiah. If, however, power grows while the heart withers and human bonds fray, then we are faced with a new form of Babel — a construction that is grandiose, yet fundamentally dehumanizing.

130. Questioning this alternative path of progress and how we interpret and live it is ultimately a matter of examining our own hearts. The way we understand and shape relationships, work and institutions, in practice reveals our fundamental values. In the end, it all stems from what we hold most dear. This is a love that guides us as to what we truly cherish, both as individuals and as a society, and directs our lives and actions. Saint Augustine described human history as a struggle between two loves, which give rise to two ways of inhabiting the world and living together — or two “cities,” as it were: on the one hand, the love of God and neighbor; on the other, the exclusive love of self. “Two loves have built two cities: the earthly city, the love of self even to the contempt of God; the heavenly city, the love of God even to the contempt of self.” [139] As throughout history, these two loves continue to contend for dominance in our hearts today. The age of AI is no exception: the construction of Babel or the rebuilding of Jerusalem begins within each one of us.

CHAPTER FOUR

SAFEGUARDING HUMANITY AT A TIME OF TRANSFORMATION.

TRUTH, WORK, FREEDOM

131. Having outlined the context in which the challenge of technological transformation is situated, especially those linked to AI and to transhumanist and posthumanist currents, we cannot remain at the level of general analysis alone. When languages and tools change, so do everyday actions and social relationships. For this reason, we must focus on certain areas in which these transformations have particularly concrete, and at times tragic, consequences. In light of the principles of the Church’s Social Doctrine, the digital transformation invites us to rediscover truth as a common good, to protect the dignity of work and to safeguard freedom against all forms of dependence and commercialization.

Truth as a common good

Truth and democracy

132. The use of digital platforms and AI systems is driving profound changes in public and political communication. Tools that could foster dialogue and participation are often used to construct distorted narratives and blur the boundaries between truth and falsehood, mixing facts with opinions. Disinformation did not begin with AI, yet today it finds a powerful amplifier in AI. The ability to manipulate content, images and videos exposes people to biased or misleading perspectives. This problem has both cultural and moral dimensions, since the quality of public communication depends directly on social trust and, in turn, shapes it. At the same time, truthful information does not arise from centralized or automated control. In public discourse, the truth of facts has a rational dimension, as it requires verification, cross-checking of sources and responsible argumentation. Moreover, it is deeply relational, built through bonds of trust and shared practices, as well as an honest exchange with others and with the world. Only the shared pursuit of the veracity of facts, perceived as a common good, can provide a solid foundation for just communication.

133. Those who command powerful technological and economic resources, along with substantial human capital for intervention, possess significant capabilities for influencing cultural change. Ultimately, they can influence a significant number of people concerning the truth about humanity, the world, the meaning of existence, the family and even God. This is pure power detached from truth, which subtly or overtly imposes what it wishes others to accept as true. At its root lies a deeper and often unrecognized “sickness”: the fact that “modern man is wrongly convinced that he is the sole author of himself, his life and society. This is a presumption that follows from being selfishly closed in upon himself.” [140] Consequently, people believe that they can construct reality, and that whatever best suits their claims corresponds to what is true. Saint John Paul II reflected on the consequences of this “crisis of truth,” going so far as to state that “once the idea of a universal truth about the good, knowable by human reason, is lost, inevitably the notion of conscience also changes.” [141] In such a context, universally valid truths, which precede us and which conscience must accept, are no longer recognized. This led Pope Francis to ask with realism: “What is law without the conviction, born of age-old reflection and great wisdom, that each human being is sacred and inviolable?” To which he concluded: “If society is to have a future, it must respect the truth of our human dignity and submit to that truth. Murder is not wrong simply because it is socially unacceptable and punished by law, but because of a deeper conviction. This is a non-negotiable truth attained by the use of reason and accepted in conscience. A society is noble and decent, not least for its support of the pursuit of truth and its adherence to the most basic of truths.” [142]

134. The search for truth is an essential element of democracy, which is itself a means of contributing to the common good. When questions about what is true lose their appeal, and a pragmatism takes hold that is content with what appears useful or effective, then democratic life is weakened. After all, democracy does not consist of rules and procedures alone, but above all of a solid concordance with the facts and a genuine commitment to the good of individuals and society as a whole. Indifference to the truth leads, slowly but surely, to a descent into totalitarianism. As the philosopher Hannah Arendt wrote, the ideal subjects of such regimes are not so much those who are ideologically convinced, but rather “people for whom the distinction between fact and fiction (i.e., the reality of experience) and the distinction between true and false (i.e., the standards of thought) no longer exist.” [143]

Communication and the collective imagination

135. In view of this, it is important to recall that communication “is not only the transmission of information, but it is also the creation of a culture.” [144] The content that circulates within digital environments shapes how people perceive the world and introduces into the collective consciousness images and narratives that direct our desires and influence our daily choices. This is “not a parallel or purely virtual world,” [145] since what originates online now becomes a part of people’s lives, especially of the youngest.

136. For this reason, those who control digital platforms and means of communication have a considerable ability to affect the collective imagination and to present a particular vision of reality as desirable. Such power should be constantly guided by the pursuit of truth and respect for human dignity, so that the culture fostered on the internet does not become an instrument of excessive distraction, homogenization or dominance, but rather a setting in which inner freedom and critical thought can mature.

Toward an ecology of communication

137. Our first task is neither to demonize nor idolize technological tools, but to utilize them on the basis of a fundamental principle, namely that truth is a common good and not the property of those with power or influence. We must therefore promote an ecology of communication. On the level of public policy, this entails establishing norms so that the decision-making behind content selection and its development becomes more transparent and protects personal data. Regarding social and cultural aspects, this requires a strengthening of intermediary organizations, serious journalism and forums for debate, where reasoned argumentation and verification carry greater weight than immediate reaction. For families and schools, there is a growing need for new educational awareness and for formation concerning the proper and critical use of digital tools, AI and online commercial and financial platforms. In universities, the principal challenge lies in the integration of knowledge, cultivating both the capacity to connect and synthesize knowledge in order to grasp complexity, and the skills necessary to verify facts.

138. Christian communities, too, are called to commit themselves to transparency in communication and to the honest pursuit of facts. Sadly, this has not always been the case. We have witnessed with shame the emergence of painful truths concerning even members of the Church and ecclesial realities. In particular, some journalists, driven by a passion for truth, have played a crucial role in bringing injustices and abuses to light. To them, I wish to repeat the words that Pope Francis used in speaking to journalists: “I also thank you for what you tell us about what goes wrong in the Church, for helping us not to sweep it under the carpet, and for the voice you have given to the victims of abuse.” [146] Yet vigilance and transparency remain first and foremost a grave responsibility for the Church herself, and we must not wait for others to compel us to confront uncomfortable truths about ourselves.

An educational alliance for the digital age

139. In an era when truth is often distorted in order to serve particular interests and communication strategies, the field of education assumes decisive importance. Yet rapid technological transformations reveal just how unprepared we are on the educational level. The pervasiveness of digital media fosters a culture of immediacy and hyper-stimulation, which gives rise to fatigue, boredom and apathy concerning the effort required for seeking the truth.

140. Education, by contrast, is a long journey requiring patience, and therefore needs time for development and for engagement with reality beyond appearances. This is a fundamental issue because every technology shapes those who use it. Educating people about the use of AI, then, involves teaching them to decide when and for what purpose it ought not to be used. The speed and ease with which answers or summaries can be obtained risk extinguishing the desire to ask questions, which is a process that bears fruit only over time. As Plato wrote, the deepest and most important things are learned only after much time and effort, by engaging in discussion with others, “striking upon” ideas and experiences together like flint until the spark of understanding is kindled within us. [147] We must learn, then, how to exercise restraint in the use of AI and to protect our young people from the promise of the perfect machine, from that subtle temptation which renders human thought seemingly superfluous precisely when it is most needed.

141. In recent years, psychological and psychiatric literature has documented with growing insistence how early and unsupervised exposure to digital devices and social media can negatively impact sleep, attention span, control of emotions and relationships, especially during the most vulnerable stages of life, at times with tragic consequences. This is further aggravated by easy access to violent or degrading content that offends sensibility, to pornographic and hypersexualized material, to messages that trivialize the body and emotions, and to proposals that normalize risky behavior. Online phenomena such as grooming, blackmail and the sexual exploitation of minors are not uncommon, and are made more insidious by the use of fake profiles, algorithms that facilitate dangerous contact, and AI tools capable of manipulating images and videos. Having a personal mobile device at too early an age and using it without adult supervision can exacerbate young people’s vulnerabilities, foster addiction and expose them to isolation, bullying and cyberbullying, as well as to pressures to share intimate images or sensitive information.

142. It is difficult for parents by themselves to resist the influence of business models that monetize attention and time. Therefore, it is essential to form an alliance among policy-makers, educational institutions and families that is capable of concretely supporting adults in this task. Far-sighted public policies are needed to oppose the immediate interests of platforms, concentrated in a few hands, when they conflict with the wellbeing of minors. In this regard, interventions by legislators are appropriate for setting age limits, holding service providers accountable rather than shifting the whole burden of control onto families, and for providing specific protections against all forms of online sexual exploitation and violence. Thus can children and adolescents, who are entrusted to our care, be genuinely protected as a precious treasure. [148] At the same time, it is also necessary to teach children, adolescents and young people how to recognize manipulation, defend their dignity and respect that of others in digital environments. [149]

The central role of schools

143. School is the place where new generations can learn to seek and love the truth, to reflect on the meaning of life and to recognize the dignity of every person. For this reason, many parents, who want their children to grow in the capacity to form relationships, develop critical thinking skills and embrace solid values, place great expectations on schools as valuable partners in their children’s education. Yet parents have the primary and inalienable right to choose the kind of education and formation for their children, in a manner consistent with their moral, cultural and religious convictions. Today, the world of education faces a number of urgent challenges.

144. The first challenge is socio-political. Both within individual nations and across different regions of the world, significant inequalities persist concerning access to basic education and higher studies. In many nations, Governments have not yet invested the necessary resources for guaranteeing a quality education for all, whether by adequately supporting the public school system or by assisting private institutions that offer this essential service. When a substantial portion of education, at various levels, is entrusted to private institutions, access to schooling may become overly dependent on families’ financial means, especially in the absence of adequate public support. In the face of this risk, it is nevertheless important to acknowledge and encourage the contribution of the many private Catholic educational institutions which ensure inclusive access for children and young people of every background, even when families’ economic circumstances would not otherwise allow it.

145. The second major challenge is pedagogical. Many educational systems struggle to keep pace with change and to support the integral development of students. The advance of information technologies and AI is rapidly rendering curricula obsolete that were designed for a different era. Meanwhile, the organization of schools, physical spaces, evaluation methods and the role of teachers themselves must be rethought in order to promote an authentically integral education that addresses every dimension of the person. It is necessary to support the ongoing formation of teachers throughout their professional lives, so that they can engage positively with new technologies, helping students to use them responsibly, critically and creatively, rather than passively succumbing to their influence.

146. The third major challenge is intellectual and concerns knowledge. Without careful attention, an educational system lacking in a love for truth may emerge, in which an incessant flow of information replaces the essential exercise of research, reflection and discernment. As knowledge becomes increasingly fragmented, it becomes difficult to grasp reality as a whole, to ask profound questions about meaning, or to develop authentic, critical and creative thought. Many educators already report signs of dehumanization, where people may “know many things” but struggle to find direction in their lives, partly due to an inability to connect information with deeper knowledge or maintain a sense of purpose. A genuinely healthy attitude is needed, requiring rhythms that incorporate silence, in-depth study, reading and judicious analysis, for without these elements inner freedom may be compromised.

147. The Church’s Social Doctrine invites families, schools, Christian communities and public institutions to form a renewed educational alliance. This takes shape when fundamental principles are translated into educational goals, including teaching students a sense of moderation and limits; recognition of the rights of others and of future generations to enjoy the goods that are either provided for us or made available by human ingenuity; freedom and responsibility; and a sense of transcendence and the common good. Schools are not called to follow the pace of the digital world, but to offer that which the digital sphere by itself cannot provide, namely a shared time for learning and developing trustworthy relationships.

The dignity of work at a time of digital transition

The value of work

148. Since the emergence of her Social Doctrine, beginning with Rerum Novarum, the Church has emphasized the protection of workers and the need to combat all forms of exploitation. Above all, however, the Magisterium has recognized in work “the essential key” [150] to understanding the entire social question, since it is through their work that individuals develop many dimensions of their existence. In view of this, we can understand the great intuition of Saint Benedict of Nursia, who united prayer and work, showing daily activity to be a part of the human response to God’s call. Created in the image of the Creator, our own work in some way continues his, for thereby we contribute to the progress of society and the common good, put to good use the capabilities we have received, improve and beautify the world, support our families, engage in cooperative relationships and, through listening and dialogue, learn to build together something that no one could achieve alone.

149. For these reasons, work is not simply an instrument; it expresses and enhances the dignity of our lives. It is a requirement of the human condition, a normal path toward maturity, development and personal fulfilment. In this regard, financial assistance to the poor may at times be necessary in emergencies, but it cannot become the sole response, since the goal is to enable each person to live with dignity through his or her own work. [151]

150. Today, the convergence of automation, robotics and AI is rapidly transforming the very structure of work. It is said that this will bring great improvements for everyone. In reality, however, the “new ways” of working are not necessarily better, for “while AI promises to boost productivity by taking over mundane tasks, it frequently forces workers to adapt to the speed and demands of machines, rather than machines being designed to support those who work. As a result, contrary to the advertised benefits of AI, current approaches to technology can paradoxically de-skill workers, subject them to automated surveillance and relegate them to rigid and repetitive tasks. The need to keep up with the pace of technology can erode workers’ sense of agency and stifle the innovative abilities they are expected to bring to their work.” [152] Precisely in order to avoid this drift, it is necessary to design systems that are centered on the human person and not solely on performance.

The problem of unemployment

151. Saint John Paul II recognized that unemployment is a grave evil. Indeed, when it reaches massive proportions, it becomes a true social calamity that especially requires the State to exercise responsibility. [153] Today, amid the “fourth industrial revolution,” this concern is even more acute, as innovation is often pursued solely for reducing costs and increasing profits. [154] In some contexts, there is a legitimate fear of a significant and rapid contraction in available jobs that would create a chain reaction deeply impacting families, young people and local economies. In many sectors, this can already be seen in new forms of job insecurity and inequality, characterized by outsized remuneration for a highly specialized minority alongside declining wages for a large portion of the workforce.

152. It is certainly desirable for technology to relieve humans of arduous, repetitive or dangerous tasks and to provide intelligent support for human activity. Yet, the protection of employment opportunities and the irreplaceable role of the individual must remain the general rule. The pursuit of greater profits cannot justify choices that systematically sacrifice jobs, because the human person is an end, not a means, and the economic order must remain subordinate to human dignity and the common good.

153. At the same time, we must acknowledge that every real transition involves discontinuities, for it is uneven, fragmented and sometimes conflictual. Consequently, no single model of change or universal solution exists, since there are places and situations that require different responses. Given the inequality that characterizes our world, the spread of AI and computational systems produces varied effects in different places. Wealthy societies automate rapidly and chaotically, reducing the need for a workforce and creating room for unemployment and institutional friction. Vast regions of the world, by contrast, remain trapped in hybrid economies, where underpaid human labor and partial technologies coexist without achieving genuine transformation. These areas become places of precarious labor, and hotbeds of instability and forced migration. Therefore, solutions must be sought at national and local levels through the involvement of intermediary communities. We need adaptive tools, including well-structured models, local initiatives, progressive redistribution and new rights of access to essential goods. While not pursuing an abstract harmony, we must build concrete forms of human coexistence at this time of transformation.

154. Work remains a fundamental dimension of the human experience, for not only is it a means of sustenance, but it is also a context for expression, relationships and contributing to the community. Therefore, the problems related to work extend beyond the income necessary for family survival. A society that guarantees employment to only a small fraction of the population, despite having a high level of technical development, risks exposing many to forced inactivity, a lack of responsibility and the absence of daily tasks and stimuli, resulting in human and cultural impoverishment. This creates a paradox of material progress and anthropological regression that undermines the foundations of a just and stable social peace. For this reason, the Church’s Social Doctrine insists that access to work for all must be a high priority for public policies and economic processes, serving as a criterion for evaluating the human quality of any development model. [155] Moreover, in those parts of the world where work tends to diminish or change radically due to technological and organizational processes outside of democratic control, we must rethink the nature of work and its connection to citizenship, ensuring that unemployment does not jeopardize social participation.

155. In light of this conviction, we can better appreciate the history of the Church’s Social Doctrine after Rerum Novarum. The initiatives which emerged from that tradition, including associations, trade unions, cooperatives and welfare organizations, have contributed decisively to improving labor legislation, protecting the most vulnerable and promoting more humane conditions. [156] Today, however, these instruments are no longer sufficient by themselves in the face of the transformations driven by AI, the new organization of markets and the competitiveness that is rarely concerned with social sustainability. New collaborative efforts are needed among political leaders, labor organizations, the business world and the scientific community in order to develop rapidly adequate shared regulations and protections, including at the international level. [157] Labor unions, which the Church has consistently supported, are called upon to be open to new types of employment and the corresponding needs of workers, in order to represent and defend them. In this context, without bold decisions, the prospect of greater poverty and inequality looms large, which would leave many individuals marginalized, stranded and surrounded by the machines and automated systems that have replaced them.

156. At this time of transition, it is not enough to react only when jobs disappear; we must oversee the transformation in advance. One viable path is, first of all, to establish social criteria for innovation. Here, every introduction of automation and AI should be accompanied by verifiable measures to protect the employment, retraining and participation of workers. In this way, technology will be oriented toward freeing up human time and capabilities, rather than producing exclusion. Second, we need proactive policies that make continuous training and professional transitions accessible to all, ensuring that the cost of adaptation does not fall solely on individuals. Finally, there needs to be a corporate commitment to include quality and dignity of work among its indicators of success. When these conditions are present, innovation can serve as an ally of safer, more creative and dignified work; without them, innovation tends to become an accelerator of injustice.

An economy that values dignity

157. The labor market is one area in which the risks associated with new technologies more clearly emerge. It is thus necessary to remember that economic freedom is not absolute; it must always be measured against the common good and the dignity of every person. Entrepreneurial initiative can indeed be a true vocation, generating wealth and improving lives, rather than a variable that is dependent only on profit. This is possible when it recognizes that the creation of dignified, valuable jobs are an essential part of its proper service to society. [158]

158. With prophetic spirit, Pope Francis warned against an economic freedom proclaimed in words alone, while actual conditions prevent many from benefiting from it. [159] Economic models that exalt efficiency and individual success often view investment in disadvantaged people or in those with slower development paths as useless or inconvenient, as if their futures depended solely on their ability to keep pace with the “winners.” In reality, a just society requires a vigilant State and civil institutions that are capable of overcoming the singular mentality of efficiency, and of ensuring that resources, creative solutions and regulations favor the most vulnerable. [160] Instead of waiting for the benefits of growth to reach the poor “eventually,” decisions need to be taken to ensure that growth becomes inclusive from the outset. The experience of recent decades shows that in economic and financial crises, it is always the poor who pay the highest price, while the theories that promise automatic general prosperity often prove to be illusory.

159. It is important to move beyond the current metrics of development — which for more than eighty years have been tied to the concept of Gross Domestic Product (GDP) — since these metrics almost systematically neglect aspects essential to the overall wellbeing of people and the environment. The development of parameters and metrics complementary to GDP is crucial for improving the databases used for conducting analyses, political and economic decision-making and establishing regional, national and international priorities. The introduction of new parameters will allow for a comprehensive and timely assessment of how legislative and regulatory decisions impact the dignity of work, shared prosperity, inequality reduction and environmental protection. It will also affect the concept of development, educational processes, mindsets and public opinion, as well as peace, which is only authentic when based on justice.

160. In recent years, finance has increased in importance and has undergone significant innovation, driven partly by the introduction of cryptocurrencies. The reflections and observations contained in the teaching of my predecessors, particularly in their Encyclicals, have highlighted how the financial intermediation sector, “when operating without the necessary anthropological and moral foundations, has not only produced manifest abuses and injustice, but also demonstrated a capacity to create systemic and worldwide economic crisis.” [161] It is likewise the case that income from capital risks replacing income from labor, which is often confined to the margins of the economic system’s primary interests. Yet savings transformed into credit for the real economy, thereby creating both jobs and self-employed work, remain central for development and the investments that must accompany ongoing transitions. The social function of credit remains irreplaceable. Finance for its own sake is fundamentally different from finance aimed at the development, creation and evolution of work.

161. This perspective needs to become part of a broader view of global dynamics. While the world’s wealth has grown in absolute terms, it is increasingly concentrated in fewer hands, widening inequalities both within and between countries. “There are a few who have too much, and too many who have little, that is the logic of today.” [162] Scientific and technological advances, even in the medical field, are not easily accessible to the vast majority of people, as was dramatically demonstrated during the recent pandemic. While some regions spend heavily on superfluous interventions or dreams of individual enhancement accessible only to a select few, other parts of the world lack the essential equipment needed to save millions of human lives. To think that new technologies will automatically benefit everyone is to ignore the evidence. Unless transformations at the design stage prioritize the prevention of new and further disparities, technological progress will inevitably produce structural inequalities. Today, justice requires access to the benefits of innovation, including care, knowledge, tools and opportunities.

162. Just laws and methods of redistribution are certainly necessary for correcting imbalances, including tax systems that lighten the burden on the weakest and ask for more from those with greater resources. However, the pursuit of social justice should not be considered a separate issue that follows only after the production of wealth, as if the economy existed solely to create wealth, with politicians only intervening afterwards in order to distribute it. Indeed, justice concerns every phase of economic activity, from resource acquisition to financing, and from production to consumption; every choice has moral consequences. [163]

163. More than ever, in the age of AI and robotics, it is no longer possible to rely solely on the “invisible hand” of the market. [164] Politics has the task of orientating economies and technologies to the common good, promoting dignified work, social inclusion and an equitable distribution of the benefits of innovation. Since many economic decisions transcend national borders, there is also a need for international cooperation capable of defining common strategies, especially in favor of the most vulnerable countries and people, in order to promote development and overcome welfare dependency. The thinking behind these choices is the immeasurable dignity of every person, the common good and a world truly governed for everyone. The interdependence between peace and development, as Saint Paul VI prophetically wrote in 1967, [165] remains applicable today, for prosperity contributes to building and reinforcing peace only if it is widespread, inclusive and sustainable.

164. In practical terms, in the age of AI and robotics, ensuring that the economy favors human dignity means adopting certain criteria for firm action. First, transparency and accountability: when data and algorithms influence credit distribution, personnel selection or access to services and opportunities, it is necessary that decisions be understandable, contestable and subject to oversight, so that individuals are not reduced to mere profiles. Second, inclusion and access: the benefits of innovation must be paired with investments in skills, infrastructure and essential services to ensure that technology does not widen the gap between those who have and those who have not. Finally, measures to ensure equity: taxation, social protection and industrial policies must correct the imbalances created by the concentration of wealth and power. Indeed, these criteria do not constitute a curb on innovation; instead they make it civilized and humane.

Families and young people: the social conditions for hope

165. The family is a primary social good. Founded on the enduring union between a man and a woman, it is the first environment in which all persons develop their potential, become aware of their dignity and learn the earliest forms of truth and goodness, internalizing the habits that prepare them for life in society. [166] As the first natural society, endowed with foundational rights, the family is the fundamental and irreplaceable cell of every community organization. [167] Consequently, when political projects and major economic decisions relegate the family to a marginal or secondary role, the authentic growth of the entire social body is compromised. [168]

166. The family, however, is a fragile social good immediately affected by the economic and technological transformations reshaping the nature of work. It thus requires cultural, juridical and economic support. The devastating impact of unemployment and job insecurity on family structures is well known. In the short term, it may seem advantageous to reduce labor costs or maximize financial efficiency, but in the long term this undermines the very foundations of social coexistence. While technological successes are celebrated, the social fabric is progressively eroded, as if by a silent virus.

167. For young people, job insecurity is particularly devastating. As the Bishops of the United States of America have recalled, work is not merely a source of income but a crucial sphere in which identity is formed, friendships and relationships are forged, practical responsibilities are learned and one’s vocation is discerned. [169] When access to work is hindered by high levels of unemployment, inadequate systems of training or structural barriers, many young people find the path to their human and professional fulfilment blocked. The need to change jobs several times over the course of life requires that continuous updating and retraining be provided, so that new generations can competently and independently face the risks of an economic environment that is both changing and often unpredictable. [170]

168. This gives rise to a specific public responsibility. The State has the duty to support business activity by fostering conditions favorable to employment, promoting work where it is lacking and defending it in times of crisis, since it is a primary good for families and for society. [171] Particularly in an age of continuous technological transformation, we need a political creativity that will promote “work” and place the family and coming generations at the center; otherwise our economic progress will translate into new forms of insecurity and exclusion.

169. Supporting families and young people in this transition requires choices that make stability feasible. As has been noted above, labor policies need to promote continuity and the quality of employment, countering insecurity as a normal condition of life and encouraging realistic paths for entry into the workforce and for professional growth. Second, measures are needed to ensure a healthy way of living, for without a proper balance between work, leisure and rest, families are weakened and young people struggle to develop a sense of responsibility. Furthermore, it is essential to invest in accessible education and retraining, so that the professional mobility demanded by the digital economy does not become a harsh selection between those who are able to update their skills and those who cannot. Finally, social ties must be supported, with networks and educational communities that accompany life choices and prevent uncertainty from giving rise to loneliness or addictions. If implemented, these technological transformations can be navigated without undermining the capacity to build the future, which is what makes a society prosperous.

Protecting freedom against dependencies and commercialization

Dependencies and societal control

170. Having reflected on truth and education, work and families, we must now consider the impact of the digital revolution on human freedom, addressing risks to both the mental health of individuals and broader social challenges. The subtler forms of addiction linked to the “digital attention economy” should not be underestimated, since platforms and services are often designed to capture users’ time and attention, exploiting their vulnerabilities and weakening their inner freedom. When business models thrive on human weakness, the person is treated as a means rather than as an end; those who design or finance such systems bear a moral responsibility that cannot be ignored. There is an urgent need to promote technologies that strengthen interior freedom by fostering education in digital sobriety and the protection of minors, thus countering models that exploit vulnerability.

171. A further risk, less visible but no less serious, is that of social control made possible by the massive collection of data and use of algorithmic systems. When every action—movements, purchases, relationships and preferences—leaves a trace, a new form of power emerges, namely the power to profile, predict and influence behavior, often without individuals being fully aware of it. If such kinds of data are used to make decisions affecting concrete opportunities — such as access to credit, employment or essential services — there is a risk of undermining freedom and discriminating against the most vulnerable. Furthermore, control is exercised not only through explicit prohibitions, but also through the architecture of visibility: what is amplified or rendered invisible, what is rewarded or penalized, ultimately shapes opinions and choices, fostering conformity and self-censorship. For this reason, freedom in the digital age is not merely a matter of interiority but also a public concern. It calls for clear rules, transparency, the possibility of recourse and proportionate limits on the use of intrusive technologies, so that technology will remain at the service of the human person and not become a form of control over consciences.

172. At the root of these problems lies a technocratic and post-humanist mentality that tends to regard the human person as an object to be manipulated or a resource to be optimized, [172] removing all safeguards against the unchecked pursuit of profit. What prevails is efficiency, rather than respect for freedom and human dignity. Some post-humanist currents even go so far as to envision “second-class” human beings, subordinate to the interests of elites who consider themselves superior. This troubling prospect becomes all the more serious when combined with technological tools that exponentially increase the capacity for control and selection. Even certain forms of structural indebtedness, which keep entire peoples in conditions of dependence, reflect the same mentality, in new forms, that tolerates relationships of subordination akin to slavery.

Breaking the chains of new forms of slavery

173. This distorted view of the human person is reflected today in various forms of servitude directly linked to the digital economy. Nothing in the world of AI is immaterial or magical. Every seemingly immediate and flawless response is the result of a long chain of mediation, involving vast networks of natural resources, energy infrastructure and, above all, people. A significant part of the digital economy’s functioning relies on the silent work of millions of people engaged in essential yet largely unseen activities, such as data labeling, model training and content moderation, often involving disturbing material. In many cases, these workers are young people, predominantly women, working under demanding conditions for minimal wages. Added to this invisible labor is the even harsher work of extracting the resources required for the production of the devices and microprocessors on which AI depends. In some regions of the world, children and adolescents work in dangerous conditions, crushing the materials from which rare earth elements are extracted. The bodies of these people are scarred, injured and worn down so that computational flow may continue uninterruptedly. Furthermore, criminal networks use online platforms, messaging systems, anonymous payment methods and profiling techniques in order to recruit, control and transport victims of trafficking — very often minors — reducing men and women to “data” to be tracked and “packages” to be moved around within the same digital circuits that support much of the global economy. This reality deeply challenges the moral conscience of our time. It is not enough to invoke efficiency, nor to celebrate the benefits of innovation, if they are built on a chain of exploitation that remains deliberately hidden. If technology promises emancipation, yet produces new forms of global subordination, it stands in contradiction to the fundamental principle of human dignity.

174. The fight against new forms of slavery is a decisive test for the ethical discernment of AI and digital transformation. In continuity with the tradition inaugurated by Leo XIII, the Church renews her firm condemnation of all forms of slavery, trafficking and the commodification of persons. She likewise highlights the urgent need for reflection and action that keep the inalienable dignity of every human being and the common good, as both the focus and goal of society, as well as the guiding criteria for every personal, social and political choice. Without this ethical and humanizing reflection, the growing power of digital systems could lead us toward new atrocities that are no less shameful than those of the past that we now deplore, while we continue to present ourselves as “advanced” and “civilized” societies.

175. Human trafficking must be recognized as a contemporary form of slavery and a grave violation of human dignity. Failing to respond firmly, or tolerating these practices in any way, is in some way to become complicit in today’s sins, which are akin to those of the past when slavery was being concealed and justified. [173]

176. In the development of her doctrine, the Church has gradually come to a deeper awareness of the gravity of these issues. It is true that past events cannot be judged anachronistically, as though the moral criteria that matured over time had always been available. Yet neither can we deny or diminish the delay with which both society and the Church came to denounce the scourge of slavery. In antiquity and the Middle Ages many individuals and even ecclesiastical institutions had slaves. Already in the early modern period, the Apostolic See of Rome, responding to requests from Sovereigns, intervened several times in order to regulate and legitimize forms of subjugation, and, in certain cases, the enslavement of “infidels.” [174] It was only in the nineteenth century that a formal, absolute and universal condemnation of slavery was clearly articulated, notably under Pope Leo XIII. [175] This development offers a clear example of the Church’s growth in understanding the perennial truths of Revelation that she safeguards. Although there was not always consistency in practice — given that slavery was long tolerated before being unequivocally condemned — there has been a continuous affirmation throughout history of the dignity of every human being, created in the image of God, even if it took eighteen centuries for its full incompatibility with slavery to be explicitly recognized. This constitutes a wound in Christian memory, one from which we cannot consider ourselves detached. [176] It is impossible not to feel deep sorrow when contemplating the immense suffering and humiliation endured by so many in stark contrast to their immeasurable dignity as persons infinitely loved by the Lord. For this, in the name of the Church, I sincerely ask for pardon.

177. This is why the memory of past complicity and blindness in the face of the injustice of slavery becomes a call to vigilance. What we have learned must be translated into discernment and responsibility in the present. If we want to avoid the need to ask for pardon again in the future for having failed to respect the treasure of human dignity that is required by our faith, it falls to us today to denounce, clearly and firmly, trafficking in its many forms and, together with all who are committed to this cause, to support concrete efforts of prevention, protection, liberation and rehabilitation.

178. Even today, colonialism assumes new forms. It no longer dominates only bodies, but appropriates data, transforming personal lives into exploitable information. Entire regions, especially those marked by structural fragility and limited geopolitical relevance, are currently subjected to a new mindset of extraction: that of health data, epidemiological profiles, genetic maps and demographic information. These have become the new “rare earths” of power: vital data which, once aggregated and analyzed, can be used to train predictive models, guide investment strategies, anticipate crises and, above all, determine who and what is deemed to matter. Those who control the health data of entire peoples — often collected under the pretext of aid, research or innovation — possess a structural leverage over the future, for they can shape needs and markets. They can also decide, before others, to whom medicines, investments and protections will be allocated. Here lies one of the most urgent moral challenges of our time: to ensure that shared knowledge becomes a true common good rather than an instrument of dominance. This requires restoring to individuals not only the data that describes them, but also the ability to decide how it is used, by whom and for whose benefit. Otherwise, the digital age will not be post-colonial, but colonial in another form.

179. New forms of slavery are fueled by economic chains and digital infrastructures. Therefore, action is required on several fronts. First, the supply chains that underpin the technological industry and the digital economy need to become more transparent, so that no competitive advantage is built upon hidden exploitation. Second, companies and investors need to adopt clear criteria for preventive ethical verification (due diligence), placing among their priorities the protection of workers, the fight against forced labor and the assessment of the social impact of data-driven business models. Furthermore, digital platforms must cooperate responsibly with authorities and civil society to prevent communication, payment and profiling tools from becoming channels for the recruitment and control of victims. When such efforts converge, the digital environment can be transformed from a space of exploitation into one of protection, prevention and the promotion of human dignity.

A shared responsibility

180. The various areas just considered— the search for the truth in public life, education in the digital environment, the transformation of work, the fragility of families and new forms of slavery—are not isolated phenomena. Rather, they reflect a common underlying issue, namely that if technology becomes the ultimate criterion, the human person risks being reduced to data, a cog in a machine or a commodity. If, however, technology is integrated with a wise perspective, it can become an instrument of growth, justice and fraternity.

181. From this perspective, the Social Doctrine of the Church calls for a shared responsibility. It asks that these processes be guided with foresight: by institutions capable of regulating without stifling, and protecting without taking over; by businesses that recognize work and dignity as measures of success; by intermediary organizations and educational communities that rebuild trust and relationships; and by citizens who cultivate responsibility, moderation, discernment and a sense of truth. Only in this way can innovation genuinely serve integral human development, rather than becoming a source of exclusion and dominance. And only in this way can the promise of progress be recognized as authentic, because it is measured against the inviolable dignity of every man and woman.

CHAPTER FIVE

THE CULTURE OF POWER AND THE CIVILIZATION OF LOVE

182. Having considered how AI is transforming certain aspects of life and society, in particular the serious implications for human dignity, we must now turn our attention to the yet more tragic issue of war. Here the question is not merely the efficiency of new tools, but also the risk that technology, detached from ethics and responsibility, will render decisions about life and death more rapid and impersonal, and will present the use of force as an immediate and viable option. In an increasingly interdependent world, peace is not simply one issue among others, but a prerequisite for the universal common good and a test of the moral maturity of peoples, especially of those who bear responsibility for governing.

183. The digital revolution is changing the nature of conflict. Alongside conventional warfare, there are hybrid forms such as cyberattacks, information manipulation, campaigns of influence and the automation of strategic decisions. AI acts as an accelerating factor in these processes, particularly within a context where many technologies are intrinsically ambivalent. Consequently, what is created for defense can be rapidly repurposed for offense, and the fine line between protection and aggression becomes blurred. While AI can enhance the defense and protection of civilians, it can also lower the threshold for the use of force, shield people from responsibility and foster a culture in which the enemy is reduced to a statistic and the victim to “collateral damage.” Faced with these transformations, we must recall the principles of Social Doctrine — the dignity of the person, the common good, the universal destination of goods, subsidiarity, solidarity and justice — for they are criteria for judging whether technologies truly serve humanity or are subjugating it. We should, therefore, consider these principles as guidelines for our decision-making.

184. In this chapter, therefore, I will compare two opposing approaches, which I have already evoked through biblical imagery in the Introduction. On the one hand, there is the temptation of constructing the Tower of Babel, relying on power and pride. On the other hand, patience is required in order to rebuild Jerusalem “piece by piece,” as in the time of Nehemiah, by safeguarding humanity and the common good.

185. If we examine global dynamics, we can recognize more clearly the spread of a culture of power characterized by polarization and violence. The modern Babel can be seen not only in the globalized technocratic paradigm, but also in the remote clash between opposing imperialisms, between powers that wish to preserve their supremacy, and those that aspire to seize that supremacy, resulting in a multiplicity of local conflicts. Moreover, there seems to be no limit to the race — driven by a dehumanizing ambition — to develop evermore powerful technologies or to secure control over them. Yet, despite this downward spiral, we can also glimpse a great part of humanity that is striving to remain human and working to build the holy city of coexistence and peace. All too often, we are unwitting builders and clumsy architects of this city, capable of generous gestures but lacking an overall vision. This building project is slower, less visible and less spectacular, and awaits a better understanding and greater coordination so that it may become the conscious and clear responsibility of every community, from families to States, and the relations between Nations. It is this prospect of commitment, this construction site of hope, that we call the “civilization of love.”

The civilization of love in the digital age

186. When Saint Paul VI coined the phrase “the civilization of love,” [177] the world was in the midst of the Cold War, an arms race and severe economic instability. In that context, the Church proposed an alternative path to that of ideological opposition between systems, and envisioned a social order in which justice and charity are intertwined and love becomes the guiding principle of economic, political and cultural life. Today, we must resolutely recover this vision, for the civilization of love is no naïve utopia, but a demanding project, which consists in translating charity into structures of justice, giving institutional form to fraternity and regarding others — whether individuals or peoples — as allies necessary for building the common good. As the Encyclical Letter Fratelli Tutti reminded us, only this social love is capable of becoming a culture and a norm, and thereby of bringing about a stable international order, transforming mere armed coexistence into a community with a shared future. [178]

187. This insight proves even more fundamental in the current context of digital transformation. Digital networks, the globalized economy and the development of AI create increasingly tighter bonds, linking — in real time — decisions made in one place to the effects they produce elsewhere. In this sense, the words of the Second Vatican Council on the growing interdependence between peoples remain timely, for the common good is taking on an increasingly universal dimension, with rights and duties concerning the entire human family. [179] The project for a civilization of love, therefore, must undertake the task of transforming this imposed interdependence into a willed and chosen solidarity. This is the guiding principle for technological processes: it is not enough for artificial intelligence to make us more efficient or connected; it must also serve to build a universal human family, with shared rights and duties, where digital proximity becomes a real opportunity for encounter and mutual care.

The culture of power

188. In our time, a culture of power is taking hold, in which the availability of resources and the ability to dominate tend to dictate the agenda and criteria for decision-making. In this way, the common good of humanity is relegated to the background and the concrete tragedy of peoples at war is reduced to a secondary consideration in relation to strategic interests. This culture of power infiltrates society, changes relationships and behaviors, and grows by normalizing war, pursuing ever-greater military power, taking advantage of the crisis of multilateralism and fueling a false realism that insists that there is no alternative.

The normalization of war

189. In 1965, the words of Saint Paul VI resounded powerfully at the UN General Assembly: “Never again war, never again war!” [180] We must acknowledge that, despite the desires and declarations for peace, the past sixty years have been marked by conflicts of astonishing brutality, often affecting civilian populations on a massive scale, leading to the death of innocent victims, mass displacement, social destabilization and long-lasting wounds. Nevertheless, in public discourse, there was a widespread conviction that war should remain a last resort, subject to strict ethical and legal limits, and always oriented toward a political vision of peace. Following developments in the immediate post-First World War period, a turning point occurred after the Second World War: peace was made the focus of the international order, as attested in particular by the United Nations Charter, with the intention to “save succeeding generations from the scourge of war.” [181] Likewise, many national constitutions restricted the use of force to extreme and strictly limited circumstances. Even during the Cold War, despite the existence of serious conflicts, there remained the awareness that a new world war had to be avoided at all costs.

190. Today, however, we are witnessing a real paradigm shift in public discourse and in decisions regarding rearmament, with a troubling revival of war as an instrument of international politics, while the very ethical principles that had previously limited its use are being eroded. Regional conflicts that drag on over time, escalating tensions and reciprocal threats are becoming almost commonplace, and forms of conflict driven by the desire for territorial expansion that were thought to be overcome are re-emerging. Public opinion is gradually being shaped and conditioned by polarizing media narratives, which are often amplified by algorithms that prioritize conflict and confrontation.

191. We are also witnessing a disconcerting loss of historical memory, as first-hand accounts of the Holocaust and the two World Wars are disappearing. This leads to a selective or distorted rewriting of the past, in a context where fake news and the manipulation of narratives obscure the lessons that have been learned. Without a living memory of the horrors of war, political decisions risk being made on the basis of power alone, without any consideration for the long-term consequences.

192. To all of this, the media and digital dimensions are adding new and decisive elements. Communication networks, fragmented information environments and algorithms that reward conflict can magnify polarization and resentment, increase propaganda and make shared discernment more difficult. Thus, war is not only fought, but also culturally conditioned through simplistic narratives, a friend-or-foe mentality, disinformation and fear. When historical memory fades and the ethical principles that protect civilians and the most vulnerable are weakened, it becomes easier to justify violence as necessary, inevitable or even “sanitized.” It is in this context that humanity is slipping into a violent culture of power, where peace no longer appears as a responsibility to be taken on, but as a fragile interval between conflicts. Today, more than ever, without prejudice to the right to self-defense in the strictest sense, it is important to reaffirm that the “just war” theory, which has all too often been used to justify any kind of war, is now outdated. [182] Humanity possesses far more effective and capable tools for promoting human life and resolving conflicts, such as dialogue, diplomacy and forgiveness. The use of force, violence and weapons reflects a relational poverty that always has disastrous consequences for civilian populations.

Force without limits

193. The growth of the military-industrial complex has become a defining feature of the current political landscape and has become a key sector in the economy of various countries. The close link between economic interests, the military apparatus and political decisions produces an “armed nation,” in which war appears as a natural extension of politics, and the arms market becomes an autonomous driving force behind military decisions. Nor can we ignore the enormous economic interests behind war. The armaments industry, and countries that supply weapons, profit from a market that thrives precisely on conflicts. In this sense, there are also financial interests that contribute to fueling tensions in various regions of the world.

194. Military arsenals are receiving renewed attention. In the past, recognition of the threat posed by weapons capable of destroying all of humanity had promoted paths toward détente and disarmament negotiations. Unfortunately, this approach has been left behind, and the evolution of nuclear arsenals — including the prospect of its “tactical” use — makes the use of such weapons seem less improbable. In this context, the Treaty on the Prohibition of Nuclear Weapons, which came into force in 2021 with the support of over seventy countries, is an important step. However, it risks remaining largely symbolic since the major nuclear powers have not agreed to it. This has led to the widespread yet erroneous belief that nuclear deterrence is an indispensable prerequisite for security. This has also contributed to a new arms race, which is hard to control and accompanied by the gradual dismantling of nuclear reduction agreements, as well as the development of “miniaturized” weapons, that make their use seem like a more viable option.

195. The same logic applies to conventional warfare. Military force, weak diplomatic initiatives and the complexity of the interests at stake contribute to conflicts that tend to become protracted, with extremely high human and environmental costs. It is much easier to start a war than to stop it, and yet, discussion on conflict prevention remains tragically marginal.

196. The situation is further destabilized by the presence of new armed operatives, such as jihadist groups, private militias and criminal networks that mark the end of the State’s monopoly on the use of force. Often these groups intertwine vague ideological motivations with concrete economic interests, transforming war into a “way of life” for entire generations of young people and children. Here, the objective is no longer a definitive victory, but the perpetuation of conflict as a source of power and income.

Weapons and artificial intelligence

197. The above-mentioned scenario is linked to the unceasing development of weapons systems, particularly those involving AI. The Holy See has recently observed that the growing ease with which autonomous weapons systems can be deployed makes war more “feasible” and less subject to human control. This violates the principle that armed force should be used only as a last resort in cases of legitimate self-defense. [183] For this reason, the development and use of AI in warfare must be subject to the most rigorous ethical constraints, to guarantee respect for human dignity and the sanctity of life and to avoid a race to develop such arms. [184]

198. Sometimes there is talk of “artificial moral agents,” as if machines were able to distinguish between right and wrong with greater consistency than a human being. Yet moral judgment cannot be reduced to calculation, for it involves conscience, personal responsibility and the recognition of the other as a person. Therefore, it is not permissible to entrust lethal or otherwise irreversible decisions to artificial systems. No algorithm can make war morally acceptable. AI does not remove the intrinsic inhumanity of conflict; indeed it can only bring about conflict more quickly and render it more impersonal, lowering the threshold for resorting to violence, transforming defense into threat prediction and thus reducing victims to data. In this way, it will accustom us to the idea that violence is inevitable and needs only to be optimized. This does not diminish the importance of instilling, as far as possible, values and sound judgment into the artificial systems we build, so that they can contribute to a moral ecosystem in which humans are better able to listen to their own consciences, as well as allowing AI models to establish appropriate boundaries.

199. It is not enough to invoke a generic type of ethics. Concrete criteria for discernment must be established. The first such criterion concerns personal responsibility. When a decision to strike becomes automated or opaque, the risk of abdicating responsibility increases. For this reason, the chain of responsibility must be identifiable and verifiable; those who design, train, authorize and employ technology must be held accountable for their decisions. The second criterion pertains to the moral timeframe for making judgments. While AI tends to expedite the decision-making processes, speed and efficiency should never be the supreme motivating force for the irreversible decisions made in the context of war. The third criterion is the identification and protection of civilians. Any technology that facilitates attacks without seeing the face of human beings lowers the moral threshold of conflict. Target selection and the use of force must not confuse combatants and non-combatants, nor ignore the impact on defenseless populations.

200. These criteria give rise to certain non-negotiable requirements. First, all systems used in a war setting must guarantee the possibility of retracing and reconstructing decision-making processes, so that accountability and blame are not collapsed into “the machine.” Second, the decision to use lethal force cannot be delegated to opaque or automated processes, but must remain under effective, self-aware and responsible human control. Finally, it is imperative to establish a shared framework — also at the international level — in order to curb the technological arms race and ensure robust protection for civilians and the infrastructures necessary for their survival.

The crisis of multilateralism

201. The culture of power also stems from the crisis of the multilateral system. The institutions established to safeguard the concept of a common future for all peoples and a global common good appear to have been weakened. This is due not only to structural limitations, but also to a frequent lack of shared will to support and reform them, or to recognize their moral authority. Instead of making progress, we are regressing from the significant turning point of the twentieth century. After 1989, the collapse of communist regimes in Europe was followed by a predominantly economic globalization, which lacked an adequate political framework capable of sustaining dialogue and peace. An almost blind faith was placed in the ability of the markets to generate prosperity, democracy and stability. In reality, rather than automatically generating unity and peace, globalization has provoked fundamentalist, identity-based and nationalistic reactions. The result is a far cry from genuine multilateralism; instead, what has appeared is a disorderly and conflict-ridden multipolarism with a prevailing sense of mistrust.

202. What has also re-emerged is the temptation to forge a collective identity in opposition to an enemy, fueled by narratives in which each party portrays itself as a victim entitled to retribution. The reduction of complex issues into simplistic categories — “me first,” “friend or foe,” “us or them” — facilitates decisions that are often irresponsible and undermine mutual trust among nations. The force of international law is thus replaced by the claim that “might makes right.” Consequently, tribunals that are competent for settling disputes between States or dealing with war crimes are often weakened or bypassed, with devastating ramifications for political culture and social cohesion. [185]

203. In this context, peacebuilding has been relegated to a secondary role. Cooperation for development, disarmament, conflict prevention and the establishment of mutual trust are neglected in the name of power politics. The achievements of humanitarian law are also being compromised. Indeed, the principle of proportionality in responding to aggression, the protection of access to water, food and essential goods, and respect for the lives of civilians, especially children, come to be regarded as naïve relics of the past.

A supposed political realism

204. We live at a time of significant spiritual and cultural blindness. A false pragmatism urges us to sever the roots of our history, as if it were possible to inaugurate a kind of “new creation” detached from the past. Even those who cite important moral principles can fall into this historical nihilism, mistakenly believing that the atrocities of the twentieth century can never happen again. Yet, in reality, the same dynamics are re-emerging under new guises. The mentality of armed equilibrium and deterrence appears to be reasserting itself. Today, however, in contrast to the two-sided dynamic of the Cold War, the proliferation of operatives and battlefields makes this mentality increasingly fragile. Escalating conflicts lead to asymmetric and “hybrid” wars, fought not only on the battleground but also on the economic, financial and cyber fronts, where disinformation and campaigns that feed people’s fears are used to manipulate public opinion. In many countries, including those in the Global South, increased military spending is presented as the only response to an uncertain future or perceived threats. Meanwhile, the real cost falls on the poorest, who see resources for healthcare, education and social services being reduced.

205. At the core of these issues is a false realism, based not only on the prevailing mentality of force, but on the cultural and anthropological belief that war is an inevitable part of human nature. It is said that things have always been this way, except for occasional pauses, and that it will always be so! As a result, the concern is no longer the search for peace — which has been lost as a point of reference on the international stage — but rather how and when to take military action. This same argument maintains that it would be irresponsible not to prepare for conflict. I would argue, however, that what is truly irresponsible is Realpolitik, the form of political “realism” that sows in consciences and in society an attitude of resignation to the inevitability of war, and dismisses peace and dialogue as utopian or irrational positions that ignore the risks at stake. In fact, peace is neither a naïve hope nor merely the absence of war; instead, it is always possible as the fruit of justice and charity.

206. In such a climate, nihilism and pragmatism become intertwined and end up normalizing grave errors. Religious extremism and identity-based fanaticism ally themselves with irrational economic policies, while politics often turns to misinformation and ridiculing opponents, and systematically cultivating fears and resentments. Thus, diversity is increasingly perceived as a threat, which fuels a desire for possession, a will to dominate, hegemonic ambitions, abuses of power and a fear of those who are different, thereby creating an environment in which new conflicts can develop almost imperceptibly. [186]

207. This, then, is the fertile ground for new wars that are perhaps even more dangerous than those of the past, since they tend to disregard all ethical limits. What was once considered unacceptable can now be carried out almost without hesitation, while the international response is increasingly influenced more by the interests of individual Governments than by the objective gravity of situations. Decisions now seem to be driven almost exclusively by economic calculations, justified through media distortions, manufactured enthusiasm and “dreams” that inevitably shatter, generating frustration and further violence. When people come to believe that nothing is genuinely true and that principles are hollow words, then the fuse in their hearts is lit for new eruptions of intolerance and aggression.

208. In these situations, the issue of concrete safeguards to prevent future violence remains an open question. When a culture normalizes and justifies conflict, a dangerous pathway opens up, in that what seems unthinkable today may become acceptable tomorrow in the name of utility or security. In countries marked by serious social tensions, we cannot rule out the possibility that some leaders may consider armed conflict as an effective way of diverting attention from domestic problems and a cynical tool for managing difficulties.

209. A particular responsibility rests on the shoulders of those who work in the field of research. All the key players in this field — scientists, business owners, investors, academic authorities, politicians and others — must work with a transparent and responsible mindset, while maintaining an acute awareness of the broader context of the technological advancements they help to cultivate, including those related to AI. When people limit themselves to looking only at their own sector, they may deceive themselves into believing they are performing actions that are morally neutral and avoid questions about the ultimate ends that guide certain experiments. In this way, they risk cooperating — perhaps unknowingly — with questionable projects that fuel new forms of violence, manipulation and dominance.

Building the civilization of love

210. The construction of a world in a state of perpetual conflict is an evil and must be named for what it is. This way of portraying our current situation may seem bleak or pessimistic, yet I consider it necessary to do so. The Christian perspective, however, is not limited to denouncing evil. We view history in the light of the crucified and risen Lord, to whom the Father has given “all authority in heaven and on earth” (Mt 28:18). We do not consider the present as a predetermined fate, but an opportunity for personal and collective conversion. Moreover, we believe in the power of the Kingdom, which grows from the tiny size of a mustard seed, which, once sown, sprouts and grows (cf. Mk 4:26-32). While the tumult of confusion is all around us, goodness grows silently from the earth. In the words of the prophet Isaiah: “Behold, I am doing a new thing; now it springs forth, do you not perceive it?” (Is 43:19).

211. A closer analysis of history confirms this. Even in the darkest nights, the Lord raises up men and women who refuse to give up, who persevere in doing good, who protect the vulnerable and open pathways to reconciliation. The memory of the saints, righteous people and the oft-forgotten peacemakers, show us that grace does not magically eliminate conflict, but instead it inspires active resistance to evil and an astonishing creativity in doing good. Christians see the darkness and acknowledge it for what it is, yet they do not merely gaze upon it passively, for they know the light and understand that the darkness has not overcome it and cannot defeat it (cf. Jn 1:5). For this reason, even when suffering seems to have the last word, Christians serve the good and are sustained by a theological hope that gives reality both meaning and direction.

We can all do our part

212. At this point, however, a subtle temptation may emerge, namely the thought that the problems are too big and we are too small, and that our choices, therefore, cannot make a difference. This is a polite form of resignation, often disguised as realism. Certainly, not everyone has the same power to make a difference. There are those who govern, make investment decisions, lead institutions, conduct research, educate, produce or provide information, and then there are those who only seem to live their daily lives. Yet, no one is without responsibility. We all have our own areas for action, and it is precisely there — and nowhere else — that we must choose whether to fuel the mentality of force (even if only through indifference, cynicism, lies or hatred), or to preserve the mindset of peace (with truth, moderation, closeness and care).

213. The twentieth-century Catholic author J.R.R. Tolkien, in the words of a protagonist in one of his novels, described our responsibility in this way: “It is not our part to master all the tides of the world, but to do what is in us for the succour of those years wherein we are set, uprooting the evil in the fields that we know, so that those who live after may have clean earth to till.” [187] The civilization of love will not arise from a single or spectacular gesture, but from the sum total of small and steadfast acts of fidelity that serve as a bulwark against dehumanization. For this reason, it is worthwhile pausing to reflect on some aspects of how we, each in our own way, can cooperate in building the civilization of love. Without presuming to exhaust this theme, I would like to propose five paths toward daily and public responsibility: the need to disarm words, building peace through justice, adopting the perspective of victims, cultivating a healthy realism and reviving dialogue and multilateralism.

The need to disarm words

214. The first contribution we can make toward a more humane civilization is to be mindful of our words. “Let us disarm words and we will help to disarm the world.” [188] Words have enormous power, something we experience in our daily interactions; for example, spoken words can change our mood for better or for worse. “Peace begins with each one of us: in the way we look at others, listen to others and speak about others. In this sense, the way we communicate is of fundamental importance: we must say ‘no’ to the war of words and images, we must reject the paradigm of war.” [189] We must all, therefore, examine our conscience regarding the words we use, the prejudices we have and the explicit or implicit aggression that lies within them. We have a real opportunity to contribute to the common good each time we speak the truth, offer wise advice, support those in need of comfort, denounce injustice and give a voice to the voiceless.

Building peace through justice

215. All of us, at every level, can contribute to building the foundation of peace, which is justice. We do not merely seek any kind of peace — such as an absence of conflict at any cost — but instead, the true peace born of justice. “There exists a very close connection between the justice of the individual and the peace of everyone.” [190] Commenting on the psalm verse “justice and peace have embraced” ( Ps 84:11), Saint Augustine wrote: “There is no one who shuns the desire for peace, yet not everyone is willing to practice justice… But perform the works of justice, keeping in mind that justice and peace have embraced; they are not at odds with one another. Why do you set yourself against justice? Here, for example, is justice telling you not to steal, but you pay no heed; not to commit adultery, and you turn a deaf ear; not to do to others what you would not want done to yourself; not to say about your neighbor the things you would not want said about yourself… Do you therefore wish to attain peace? Then practice justice!” [191] Let us never grow weary of seeking justice!

Adopting the perspective of victims

216. There are times when, in order to remain human, we must set aside our reservations and take a stand. In some conflicts, it is unjust to remain neutral, nor is it enough merely to claim that we are not complicit. [192] When we witness the bombing of civilians, attacks on hospitals, schools or vital infrastructure, and violence that affects children, we are confronted with scandals that wound humanity itself. For this reason, we cannot limit ourselves to the level of abstract analysis. Pope Francis encouraged us to “touch the wounded flesh” [193] of those who suffer, look at their faces, listen to their stories and acknowledge their wounds. Painful events require both history and memory, the former to recount the facts, the latter to bear witness to lived experiences.

217. Giving space to the perspectives and voices of victims through communication and education helps us to become aware of the abyss of evil inherent in war, and generally in all forms of violence. It helps us to reject the normalization of conflict; not to turn away when human dignity is violated; and to restore to victims the dignity of being recognized and heard. [194] Paying attention to these voices strengthens the conviction that, apart from violent minorities, humanity does not desire war. In a particular way, the Church can be a place of living memory for victims. As Saint Paul VI recalled, the Church feels she must make her own both the voice of those who died in past wars and the voice of the living who still bear wounds today, so that their cries may become an appeal for peace and harmony and not a prelude to new conflicts. [195]

Cultivating a healthy realism

218. We are in need of a healthy realism that avoids both political idealism and cynicism. There is a kind of idealism that, in order to preserve its own worldview, tends to choose facts selectively, distorting and renaming them. Its proponents eventually, inhabit a reality constructed to fit their own convictions. Conversely, there is also a debased form of realism that confuses observation with resignation, arguing that since force prevails, it will always prevail. Authentic realism does not give up on changing the world; indeed, it starts by clearly identifying interests, fears, constraints and power dynamics, precisely in order to determine what can be achieved, and the measures needed to achieve it. It does not reduce politics to morality; neither does it surrender to violence. Instead, it seeks viable paths for making peace more than a mere word, through credible institutions, verifiable guarantees, patient negotiations, conflict prevention and the protection of civilians.

Reviving dialogue

219. In order to build the civilization of love, we must engage in dialogue, for this is the primary means of coexistence between people and nations, and it is the alternative to open conflict. On the eve of the Second World War, Pius XII affirmed that nothing is lost with peace, whereas with war everything can be lost. He insisted that people must return to speaking with one another, because a sincere and persevering dialogue always opens up the possibility of an honorable solution. [196]

220. Indeed, dialogue is an ordinary part of human life and does not only concern relations between States. It involves acquiring an attitude that seeks to forge bonds of fraternity built on listening, an open demeanor, making time for each other and even wasting time together. For if we experience authentic encounters with others, with those who are different, strangers and migrants, it becomes much more difficult even to imagine war.

221. At the political level, there is an urgent need to shift from the “culture of power” to a genuine “culture of negotiation,” in which dialogue and diplomacy become the standard means of resolving conflicts. Giorgio La Pira expressed the hope that “the method of war be replaced by the method of peace: the method of negotiation, of encounter, of convergence, that is, the authentically human method!” [197] The awareness that all peoples share a common future demands that the “culture of negotiation” become an increasingly shared political and cultural commitment, capable of gradually leading humanity away from the cycle of violence.

222. To those who have the honor and responsibility of governing, I would like to repeat the words that I spoke at the start of my Pontificate: “The peoples of our world desire peace, and to their leaders I appeal with all my heart: Let us meet, let us talk, let us negotiate! War is never inevitable. Weapons can and must be silenced, for they do not resolve problems but only increase them. Those who make history are the peacemakers, not those who sow seeds of suffering. Our neighbors are not first our enemies, but our fellow human beings; not criminals to be hated, but other men and women with whom we can speak. Let us reject the Manichean notions so typical of that mindset of violence that divides the world into those who are good and those who are evil.” [198]

223. In rejecting the mindset of violence, interreligious dialogue plays a decisive role, because at the heart of the great spiritual paths lies a message of peace. [199] Whereas those who use the name of God to legitimize terrorism, violence or war betray his true nature, for to fight in the name of religion means attacking religion itself. [200] The “spirit of Assisi,” evoked by Saint John Paul II and carried forward by Pope Francis — for example, through his dialogue with the Grand Imam of Al-Azhar — shows that believers can draw upon the most authentic sources of their particular spiritual traditions, where there is no room for “sanctified hatred.”

The necessity of diplomacy and multilateralism

224. In international relations, dialogue is an irreplaceable diplomatic tool for preventing conflicts and rebuilding bonds of trust. Faced with the impulsive broadcasts, aggressive rhetoric and power politics that characterize our time, “the vocation of diplomacy is to foster dialogue with all parties, including those interlocutors considered less ‘convenient’ or not considered legitimized to negotiate.” [201] Therefore, every ounce of humility and patience should be employed in order to nurture even the faintest signs of goodwill among parties in conflict, so as to advance the process of peace.

225. Cyberspace too has become a battleground. Cyberattacks, data manipulation and campaigns of influence, orchestrated with the help of AI, can destabilize entire countries even before open armed conflict erupts. Moreover, in this area, the attribution of responsibility is often uncertain. When it is unclear who carried out an attack, the risk of disproportionate reaction, miscalculation and escalation increases. For this reason, diplomacy must be capable of operating effectively in this new environment, negotiating shared regulations on the use of digital technologies, in order to protect civilians and the most vulnerable from “invisible” yet real forms of violence.

226. International organizations, particularly the United Nations, are essential instruments for promoting a civilization of love, for they can foster dialogue among nations and promote the peaceful resolution of conflicts, the integral development of peoples, the protection of the most vulnerable, disarmament and the care of creation. Through such efforts, the international community can work to reduce inequalities, defend the rights of refugees and minorities, reallocate resources from military spending to human development and protect our common home. The Holy See supports and accompanies these endeavors, while also recognizing that the current weaknesses of the UN and the international political system reveal the need for profound reforms. This is not simply a question of technical adjustments, for the crisis of convictions and values that also concerns the ethical foundations of nations makes it more difficult to direct multilateralism toward the true common good. [202]

227. In the international context, the Holy See’s diplomacy adopts the Gospel’s principle of mercy as a concrete criterion for political action. This is one of the ways in which the Holy See places itself at the service of humanity, thereby appealing to consciences in the name of charity and truth, defending the dignity of every person and speaking up on behalf of the poor, migrants and victims of war. In this way, papal diplomacy expresses the catholicity of the Church and contributes to the building of a civilization of love, where even new technologies can be oriented toward the common good.

Praying and hoping

228. These avenues for exercising responsibility are sustained by prayer, and in turn nourish prayer. Indeed, for each of us, peace primarily comes “from God, God who loves us all, unconditionally.” [203] It is a gift given by Jesus to his disciples on the day of Easter: “Peace be with you! It is the peace of the risen Christ. A peace that is unarmed and disarming, humble and persevering.” [204] With these words, I greeted the Church and the world on the day of my election to the See of Peter. I wish to repeat them now, and to invite everyone to pray for this gift. Let us never tire of praying for peace and of committing ourselves to achieving it in our relationships and in society.

CONCLUSION

229. “Let each builder choose with care how to build” (1 Cor 3:10). With these words, Saint Paul encouraged the Christians of Corinth to preserve unity. Dear brothers and sisters, we have reflected on the world we are building, and we asked ourselves what it means to safeguard the human person in the era of artificial intelligence. At the end of this reflection, I would like to propose a sober yet demanding program of Christian life with which we can navigate this epochal change in the light of the Gospel. This avenue emerges through contemplating God’s plan, living ecclesial unity by partaking of the Eucharist, building a world centered on the common good and praying in union with the Blessed Virgin Mary.

The Word became flesh

230. Our world is filled with attempts to seize control of markets and spheres of influence, often shrouded in reassuring rhetoric and seductive ideologies. Yet our hearts yearn for an approach that is wise and benevolent, akin to that which Mary praises in her Magnificat, when she proclaims that God’s mercy extends in every generation to those who fear him. [205] This plan of mercy continues to unfold throughout history today, even amid the rapid and unsettling changes brought by algorithms and global networks, and it becomes a compass in the digital era for living our lives according to the Gospel.

231. At the heart of everything is the mystery of the Incarnation, the Word who became flesh and dwelt among us. The flesh of the Son, poor and vulnerable, evokes the flesh of so many brothers and sisters stripped of their dignity and reduced to silence. [206] Through the Lord’s closeness, the gift of peace enters into the world in a paradoxical way. It does so through the power to become children of God, and is awakened when we allow ourselves to be moved by the tears of the little ones, the fragility of the elderly, the silence of victims and the struggle of those who fight against the evil they do not wish to commit. [207] In this wounded yet beloved flesh, the Father shows us the true humanity of a life fulfilled through openness and communion, which leads us to desire that his will be done on earth as it is in heaven. [208]

232. In the promises of transhumanism and some posthumanist currents of thought, which seek an enhanced and almost disembodied humanity, we recognize a yearning that is of concern to us, namely the need for a fuller life, less exposed to limitations and suffering. Yet the Incarnation opens a different pathway. On the one hand, old and new ideologies alike urge humanity to overcome limitations through technology, and to rise above others by asserting dominance. Contrary to this, the mystery of the Son of God entering into our human condition promises something quite different. The living God descends into our history in order to free us from all forms of slavery. [209] He takes upon himself our weakness and transforms it into a setting for salvation. There is no moment or human situation that is not worthy of God. “According to the teaching of our faith, we have and adore, in our mysteries, a God who is born in a manger, a God who lives and travels in Judea, a God who dies on the cross, a dead God who lies in the tomb.” [210] The future of humanity, therefore, finds its standard in the ability to welcome this divine way of drawing near, of sharing the burden of the world, of transforming relationships from within. “O wonder... man is God and this God-Man passes through all those stages, endures all those states and ennobles them, sanctifies them, deifies them in himself!” [211] What saves humanity is the divine love that descends into the most fragile point of our history and renews it from within.

233. For this reason, as a believer among believers, I invite everyone to contemplate, in the face of the Son of God, the grandeur of humanity that shines a light also on the era of AI. In Christ, we are called to cooperate in the work of creation, rather than be disinterested observers of technological processes that limit our freedom and responsibility. [212] The dignity inscribed in each of us by the Holy Spirit can also be seen in our capacity to reflect critically, choose and love freely, and form authentic relationships. No computational system, however sophisticated, can create a heart that gives itself, or a conscience that discerns good from evil. Even when machines excel in efficiency, a human face that asks to be gazed upon remains the center of our history. This human face is the fullness toward which history is moving. It is the mystery of “recapitulation”: the certainty that the Father has decreed to bring all things, those in heaven and those on earth, back to Christ, the one Head (cf. Eph 1:10). In this plan, nothing will be lost that is authentically human. Indeed, everything will be purified and reunited in the One, who gathers every fragment of life, every tear and every authentically human achievement, rescuing them from nothingness and delivering them, redeemed, to the Father.

One body in Christ

234. The spirituality that we need is a Eucharistic spirituality, that is, a spirituality of ecclesial unity in love. The Incarnation and the Paschal Mystery reveal God entering into our human condition and transforming it through the gift of himself. This gift remains present and active in the Eucharist, in which the Lord gives himself and gathers the Church together, so that his offering becomes the principle of unity and source of new life. It is from this communion that Christian solidarity also arises, since “union with Christ is also union with all those to whom he gives himself.” [213] As Saint Augustine explained to the new Christians of his local Church, the bread and wine on the altar are the sacrament of the unity of the faithful in Christ: “What is seen is a mere physical likeness; what is grasped bears spiritual fruit. So now, if you want to understand the body of Christ, listen to the Apostle Paul speaking to the faithful: together you are the body of Christ ( 1 Cor 12:27). If you are the body and members of Christ, then it is your sacrament that is placed on the table of the Lord; it is your sacrament that you receive. You respond ‘Amen,’ and by responding in this way you assent to it. For you hear the words, ‘the Body of Christ’ and respond ‘Amen.’ Be then a member of the Body of Christ that your Amen may be true!” [214]

235. The “Amen” that we say in the liturgy, the Body we eat and the Blood we drink shape our entire lives. The Eucharist “is an extremely personal encounter with the Lord and yet never simply an act of individual piety.” [215] In the Eucharist we find a visible manifestation of the reality that we “are the Church of Christ, his members, his body. We are brothers and sisters in him. And in Christ, though many and diverse, we are one: In Illo uno unum.” [216] The Eucharist opens us to justice and sharing, with a preferential concern for those who are burdened by poverty or marginalization. And while new economic and technological networks can generate exclusion, isolation and dependencies, the Church — nourished by the Eucharist — is called to make visible a different paradigm, one that preserves human connections, gives a voice to the invisible and ensures that processes are aimed at respecting people’s dignity.

The construction site of our time

236. The spirituality I wish to commend is that of the “wise architect” who, driven by hope for the Kingdom of God, is committed to building the world for the common good (cf. 1 Cor 3:10). As I mentioned at the beginning of this reflection, [217] the task of building in our time must place our relationship with God at its center. Our rule must be the acceptance of human limitations as a natural and positive reality, and should be characterized by shared responsibility and a language characterized by the Gospel. At the end of this reflection, the plan for a civilization of love can be seen more clearly, and the construction site appears to be already up and running, thanks especially to the many living stones solidly united to Christ the cornerstone (cf. 1 Pet 2:4-6). In this task, we are called to assume an active role, without taking refuge in spiritual sentimentality or retreating into our own little worlds. We must be faithful to the truth, invest in education, cultivate relationships and love justice and peace.

237. Let us remain faithful to the truth! Living amid incessant flows of information, opinions and images, we know how easy it can be to influence decisions and preferences through increasingly sophisticated algorithms. [218] In this context, it is imperative to cultivate hearts that love the truth, prefer what is right despite the most appealing content and pursue wisdom rather than immediate results. We must always keep before us the truth about God and humanity, just as Christ has revealed them to us. We must lay aside an individualistic and technical view of humanity, as if reality were mere matter to be shaped according to selfish interests, whether individual or collective. [219] Instead, let us cultivate what Pope Francis called a “situated anthropocentrism,” [220] which recognizes the human being as a creature embedded in a network of relationships with other living beings and with all of creation. Fidelity to the truth requires integrating the possibilities offered by technology within a framework marked by wisdom, which is capable of safeguarding both the dignity of each person and the future of our common home.

238. Let us invest in education, beginning with ourselves! We all need to learn how to engage with the digital world in a human way, as an integral part of our education in the faith and in a life lived according to the Gospel. Indeed, we must consider the digital world as a new continent to be evangelized, one that requires generous missionaries who are mature in the faith. In a particular way, we need adults to rediscover their vocation as artisans of education, prepared to work patiently each day, with the support of extensive and shared educational partnerships. Today, accompanying children and young people in using technology for developing responsible relationships, helping them to recognize the risks and choose what fosters inner freedom, is a concrete form of charity and will safeguard their dignity. Teaching new generations that technological evolution does not follow a predetermined path, but can be guided by personal and collective responsibility, constitutes one of the most valuable services to the common good.

239. Let us cultivate relationships! In an era that favors speed and fragmentation, the human person still yearns to receive care and recognition from attentive minds, kind words and hands capable of tenderness. The digital culture multiplies connections and offers new opportunities for interaction; yet, the human heart retains an irrevocable need for genuine closeness. I invite everyone to cherish places and times where physical presence remains crucial, such as shared meals, Christian community gatherings, time spent with the lonely and serving the poor. These are signs of a humanity that continues to believe that every person’s body is a dwelling place of God and a temple of the Holy Spirit. It is precisely this covenant between glory and fragility that becomes the criterion for evaluating the anthropological models offered by contemporary culture.

240. Let us love justice and peace! The same technologies that facilitate communication and access to resources can also support models that exploit the most vulnerable, create new forms of slavery and derive profit from conflict. Every technical or economic decision should include spiritual discernment and be an opportunity for assessing whether the advances in AI are promoting justice and participation or concentrating wealth and power in the hands of a select few. I would encourage a careful examination of the supply chains of digital production, the working conditions hidden behind our devices and the mechanisms that profit from manipulation and war. At the same time, practical ways of fostering fairness, participation and care for creation must be found. We proclaim a hope rooted in the One who came down from heaven to “create a new story here below.” For this reason, those who believe are committed to ensuring that a greater justice will take the place of inequality, and that the industry of war will be replaced by the craft of peace. [221]

241. As we look to the future, I would like to recall the image of Nehemiah whom we chose as our companion and guide at the outset. Nehemiah heard the cry of a devastated city, brought that pain to prayer, discerned before God, asked for help, received permission to return, organized the work, confronted internal and external resistance and rebuilt the walls of Jerusalem with the assistance of the people, brick by brick. In this era of digital transformation, I see in him a striking parable of our own vocation, which is not to be passive spectators of social and cultural fractures, nor mere commentators on what is crumbling, but men and women prepared to enter the construction sites of history — research laboratories, technology companies, schools, the media, institutions and local communities — in order to rebuild what has collapsed and protect what is threatened. Like Nehemiah, we too are called to unite listening and courage, prayer and responsibility, so that, even when a technocratic mentality or partisan interests seem to prevail, the human city may become a more fitting place to live.

242. The image of rebuilding Jerusalem evokes the New Testament promise of the holy city, which is given to us first and foremost as a gift. In the Book of Revelation, the new Jerusalem descends as a gift for all God’s people, “prepared as a bride adorned for her husband” (Rev 21:2). The walls of Jerusalem are no longer defensive fortifications, but the precious adornments of the Bride of the Lamb. Its gates, which Nehemiah guarded so diligently, remain permanently open to all nations. God’s presence offers light and life to all. The city is a new Eden, with its living water offered to the thirsty, and its tree of life whose leaves “are for the healing of the nations” (Rev 22:2). As we await its fulfillment, this vision is set before us as an encouragement — a call to overcome our divisions and to work together — for this is the way of Jesus Christ, yesterday, today and forever.

The song of hope: the Magnificat

243. After having considered faith, which contemplates the Father’s loving plan; love, which unites us in one ecclesial body; and hope, which sustains our actions in the world, the fourth pillar of this program for Christian life is prayer. Mary’s song accompanies our commitment. Before Elizabeth who announces to her that she has become the mother of the Lord, Mary bursts into a hymn of praise and joy. Her soul magnifies the Lord, and her spirit rejoices in God her Savior, for he chose a young, poor and humble girl for his plan of salvation. Mary suddenly sees all of history through the lens of this revelation. Nothing has changed around her; the socio-political situation of her time remains the same. The Romans continue to control her land, and her people are still subjugated and humiliated. Yet, everything has changed within her, and this allows her to see what is invisible. God has already shown the strength of his arm; he has already scattered the proud, cast down the mighty, lifted up the lowly, filled the hungry with good things and sent the rich away empty-handed. He has already helped Israel, his servant. God “takes the part of the lowly. His plan is one that is often hidden beneath the opaque context of human events that see ‘the proud, the mighty and the rich’ triumph. Yet his secret strength is destined in the end to be revealed.” [222]

244. The Blessed Virgin Mary not only teaches us to recognize God’s invisible work, but also directs our gaze to “the points at which humanity is broken and the world becomes distorted: the contrast between the humble and the powerful, the poor and the rich, the satiated and the hungry,” teaching us “to look at the world from a lower position: through the eyes of those who suffer rather than the mighty; to view history through the eyes of the little ones, rather than through the perspective of the powerful; to interpret the events of history from the viewpoint of the widow, the orphan, the stranger, the wounded child, the exile and the fugitive.” [223] The Blessed Virgin thus becomes “poet and prophetess of Redemption,” because on her lips is proclaimed “the strongest and most innovative hymn ever articulated, the Magnificat; it is she who reveals the transformative vision of the Christian economy, the historical and social result that still draws its origin and strength from Christianity.” [224]

245. With the same faith as Mary, let us become “weavers of hope” in our world, sharing who we are and what we have, so that the presence of Jesus may grow among us and his Kingdom take shape. In the humble fidelity of daily life, even the era of AI can become a time in which the Holy Spirit brings about the civilization of love in our lives. Indeed, the Lord continues to make all things new and offers every era the possibility of becoming part of salvation history in the light of the Incarnation. I entrust our desire to the Mother of Christ, to the Woman of the Magnificat, that she may guide our steps through this time of change and preserve in each of us true faith in the Gospel, so that we may bear witness to the grandeur of humanity, in which God has made his dwelling.

Given in Rome, at Saint Peter’s, on 15 May, in the year 2026, the second of my Pontificate.

LEO PP. XIV

Distinguished Parliamentarians,
Representatives of the participating States of the Organization for Security and Co-operation in Europe,
Mr. Ambassador,
Ladies and gentlemen,

With profound hope and pastoral concern, I greet you as you gather for the Second International Conference on the Fight against Drugs and Organized Crime in the OSCE Region, dedicated to the grave and urgent struggle against the scourge of illicit drugs. Your presence, drawn from many of the OSCE participating States stretching from Vancouver to Vladivostok, stands as a testimony of collective resolve to confront a phenomenon that sustains criminal networks and imperils the very future of our societies.

The Holy See is firmly convinced that the rule of law, crime prevention and criminal justice must advance together in unity. Indeed, the authentic implementation of the rule of law remains indispensable for integral human development. No truly just society can endure unless the law — and not the arbitrary will of individuals — remains sovereign (cf. Compendium of the Social Doctrine of the Church, 408), while no person or group, regardless of power or status, may ever claim the right to violate the dignity and rights of others or of their communities. Therefore, preventing and responding to criminal activities is closely interrelated with the respect for and protection of universal human rights. This requires not only the efforts of law enforcement authorities but also the engagement of society at large, at both the national and the international levels.

In this regard, the Holy See wholeheartedly supports every initiative that seeks to establish an effective, just, humane and credible criminal justice system capable of preventing and countering the production and the trafficking of illicit drugs. Recognizing that true justice cannot be satisfied with punishment alone, such efforts must likewise embrace approaches marked by perseverance and mercy, aimed at the re-education and full reintegration of offenders into the fabric of society. The same respect for the inherent dignity of every person, including those who have committed crimes, precludes the use of the death penalty, torture, and every form of cruel or degrading punishment.

Comprehensive programs are needed to reach out to those enslaved by addiction, offering them medical treatment, psychological support and sustained rehabilitation. Such a multidisciplinary approach must regard the human person in his or her entirety, rising above purely repressive measures and permissive solutions, both of which fail to liberate individuals from the chains of dependence. In this way, they may rediscover and live anew the fullness of their God-given dignity.

Moreover, I wish to emphasize that education is key to prevention. It forms the foundation of integral human development and equips children and youth to recognize the profound devastation brought by drugs. In our time, when social media so often disseminates dangerous misinformation that trivializes these risks, education must begin within the family and be strengthened in the school, imparting accurate scientific knowledge of the ruinous effects of narcotics upon the brain, the body, personal conduct and the common good of the community.

Preventing and countering organized crime is essential to building safe, just and stable societies. From this perspective, I would like to acknowledge all law-enforcement officers and members of the judiciary who have sacrificed their lives or suffered injury in the courageous performance of their duties. Their witness should provoke in us sentiments of gratitude, responsibility and renewed determination.

The Catholic Church, through its many institutions around the world and drawing upon her long experience in accompanying those afflicted by addiction, stands ready to deepen still further her bond of fruitful cooperation with civil society. Together, in a spirit of mutual respect and shared responsibility, we can promote policies that truly serve the common good and the inalienable dignity of every human being.

May this Conference bear abundant and lasting fruit in strategies of transnational cooperation, effective prevention and genuine hope. Upon all of you, upon your deliberations and upon the peoples you represent, I invoke God’s abundant blessings of wisdom, courage and enduring peace. Thank you.