News September 2026

Brothers and sisters, good morning and welcome!

As we continue our journey through the Pastoral Constitution Gaudium et Spes of the Second Vatican Ecumenical Council, we come to the third chapter of the first part, which bears the intriguing title: “Man’s Activity Throughout the World”. The fundamental question is this: what is the value of human activity in the world, and therefore of technical, social and scientific progress? We may recall that, less than four years after the close of the Council, on the night of 20–21 July 1969, man set foot on the Moon for the first time.

Created in the image and likeness of God, the human being is the agent of progress. With freedom and intelligence, he increases his knowledge, thereby advancing society as a whole. We can easily see this by considering the improvements in living conditions over successive generations. Indeed, the Document states, “many benefits once looked for, especially from heavenly powers, man has now enterprisingly procured for himself” (no. 33).

For this reason, some thinkers have portrayed scientific and technical progress as something that weakens man’s relationship with God, to the point of making it seem superfluous, or even as antagonistic to the Christian faith. And this interpretation has brought about a change in the way contemporary man views the world, compared with previous ages. Such a prejudice is particularly prevalent in that part of Western culture which has lost its reference to Christian Revelation. In post-Christian humanisms, the human being and God are mistakenly presented as rivals: in order to assert his knowledge, his freedom and his progress, man would have to emancipate himself from God. Ultimately, however, by denying the relationship with God, one also loses the possibility of affirming the transcendent value of the human person. This is the “tragedy of atheistic humanism”, well described by a leading theologian of the Second Vatican Council, Henri de Lubac. [1]

The Council wishes to provide a clear answer: Christians, states Gaudium et Spes, “can justly consider that by their labour they are unfolding the Creator’s work, consulting the advantages of their brother men, and are contributing by their personal industry to the realization in history of the divine plan” (no. 34). Indeed, the Constitution continues, “far from thinking that works produced by man’s own talent and energy are in opposition to God’s power, and that the rational creature exists as a kind of rival to the Creator, Christians are convinced that the triumphs of the human race are a sign of God’s grace and the flowering of His own mysterious design” ( ibid.). In essence, God has placed in the hands of men and women a creation that is still in statu viae – that is, on a journey, in the process of growth – so that they may bring it to fulfilment through their wise activity. [2]

Here there is an important reference to the mystery of the Incarnation. Humanity – and with it work, progress and the autonomy of created realities – is not absorbed or nullified by the encounter with God, but rather taken up in its entirety, continuing to be, in Christ, free and active: indeed, it is in Him that it finds full truth and freedom. Furthermore, in the Eucharistic celebration, the fruit of human labour, represented by bread and wine, is placed upon the altar every day to be transformed into the Body and Blood of Christ.

From this perspective, an important truth emerges: to encounter God, the human being must not abandon his earthly occupations, but can live his vocation fully, carrying out his daily work well and sanctifying it. [3] Christians, like everyone else, are involved in building the city of man, striving towards the end of all things and the encounter with God, and reminding those with whom they share the adventure of progress, science and life of this ultimate purpose.

Earthly progress must certainly be clearly distinguished from the development of the Kingdom of Christ; however, the Council affirms that “to the extent that the former can contribute to the better ordering of human society, it is of vital concern to the Kingdom of God. … All the good fruits of our nature and enterprise, we will find them again, but freed of stain, burnished and transfigured” (no. 39).

Finally, let us recall that in order to become authentic human progress – that is, progress for the whole person and for all people – technical and scientific progress must be inspired and guided by charity. Only in this way can it always be placed in the service of human dignity and promote the living conditions of all, especially the most disadvantaged.

Dear brothers and sisters, the Second Vatican Council invites us to share the bread of knowledge and know-how, so that every person and every people may develop their potential, and together, with God’s help, we may build a better future.

[1] Cf. H. de Lubac, Le drame de l’humanisme athée (1944).

[2] Cf. Catechism of the Catholic Church, nos. 302, 306, 307.

[3] Cf. Saint John Paul II, Homily for the Canonization of Josemaría Escrivá de Balaguer (6 October 2002).

Next Sunday, 27 September, marks the World Day of Migrants and Refugees. My thoughts go out to migrants and refugees, especially minors compelled to leave their homeland. Children and teenagers are the most vulnerable, and they often endure unspeakable suffering: violence, torture, exploitation, traumatic conditions, and it is not uncommon for them to lose their lives along migration routes. I appeal to everyone’s sense of responsibility: let us all feel a sense of involvement in the lives of these young people, who must always be protected and supported.

I greet all the English-speaking pilgrims and visitors taking part in today’s Audience, particularly the groups from England, Ireland, Denmark, Norway, Malta, Tanzania, Australia, Hong Kong, India, Malaysia, Singapore, Thailand, Vietnam and the United States of America.  Tomorrow in Saint Louis, Missouri, Venerable Fulton Sheen will be beatified.  May the example and intercession of this holy bishop, known for his evangelizing work through the media, inspire many others likewise to find new ways of spreading the Gospel message with joyful enthusiasm.  Upon all of you and your families, I invoke the peace and joy of our Lord Jesus Christ.  God bless you!

23.09.26

Dear brothers and sisters, happy Sunday!

In today’s liturgy, through the words of the prophet Isaiah, the Lord gives us great cause for hope, telling us that his thoughts are not our thoughts, that his ways are not our ways (cf. Is 55:8). Yes, God’s plans are infinitely greater — and, let us say, more “human”— than those that we men and women, marked by sin, can conceive or bring to fruition. Thus, the prophet’s call, which is more relevant than ever, is that we abandon our warped ways and return to the Lord, who is mercy and forgiveness (vv. 6–7).

In the Gospel, Jesus’ parables describe the newness of what God has in store for us; yet they also reveal the resistance we generally offer to a more generous justice and greater love. Today, in particular, we hear the story of the labourers called to work in the vineyard (cf. Mt 20:1–16) — some for a full day, some for only a few hours, and some only as the sun was setting. But the heart of the parable lies in the moment of payment, when the landowner keeps his word to the workers hired at the first hour and pays them as agreed; yet he wants them to see his goodness and, right before their eyes, treats the last ones in the same way.

One detail especially should not escape our notice. The landowner gives the steward a specific order that the workers are to be paid “beginning with the last and then going to the first” (Mt 20:8). The negative reaction of those who had worked all day, then, could easily have been avoided; it was intentional, however, because the revelation of God’s goodness is for everyone, not just for a few. God has different ways and fresh ideas even for those who consider themselves to be first and believe they have earned what they have, that they deserved the results they have achieved. Instead, we all gain joy, wisdom and a better future when the law of love interrupts that of calculation, when the experience of mercy broadens that of merit, and when the gift of peace suspends rivalries and brings us closer together in gratitude.

Brothers and sisters, it is indeed a grace to be God’s co-workers, to labour in his vineyard, to serve his Kingdom of justice and peace! There is no room for envy or division where God’s newness breaks forth. Therefore, let us seek the Lord while he may be found; let us call upon him while he is near; let us abandon crooked paths and wicked thoughts (cf. Is 55:6–7).

Let us look to our Most Holy Mother, for she is a creature like us yet without blemish. Thus, she can help us to hope in God and to entrust ourselves to his mercy, so that his ways may become our ways and his thoughts may become our thoughts.

Dear brothers and sisters,

With great concern, I am following the humanitarian crisis unfolding in certain areas of Somalia, where acts of violence and extreme weather events are exacerbating the already precarious living conditions of the population, particularly of women and children. I hope for the generous involvement of the international community, so that our brothers and sisters may not lack the necessary assistance.

Now, I extend my greetings to all of you, Romans and pilgrims.

I welcome the Bishop and the faithful from the Diocese of Toruń, Poland, who are visiting the sites of Eucharistic miracles in Italy; as well as the families from the Diocese of Spiš, Slovakia.

I greet the Jesuit Fathers, who are beginning their new course of studies in Rome, and the group from the Roman parish of the Holy Family of Nazareth, along with the “Centocelle” sports club and the “San Giuseppe Manyanet” Oratory.

I send my blessing to the people of Pescantina, near Verona, who today gather around the Monument to the Former Internees to remember those who were deported and held prisoner during the Second World War. I do so in order to emphasize that we must not forget, but rather learn from history so as not to repeat the mistakes of the past.

Dear friends, thank you for coming. I wish everyone a happy Sunday!

20.09.26

Brothers and sisters, good morning and welcome!

By dedicating the second chapter to the “human community”, the Constitution Gaudium et Spes (GS) invites us to consider “the growing interdependence of men” as “one of the salient features of the modern world” (no. 23). This reality must, however, find fulfilment “on the deeper level … of this communion between persons”, for which “a mutual respect for the full spiritual dignity of the person” is essential (ibid.).

These are statements which, in our times, have taken on even greater urgency. On the one hand, technological development, the spread of the mass media and social media, and the ever-increasing use of artificial intelligence are opening up new possibilities, breaking down barriers and bridging distances; on the other hand, relationships are tending to become less and less personal, more virtual, and there is a risk of becoming accustomed to delegating to algorithms decisions that are the sole preserve of the human conscience. Ensuring that social relationships have real substance and personal depth is, in this regard, the contribution that the Christian community seeks to offer.

The Council invites us to draw criteria and strength from God’s creative plan, in which He willed that “all men should constitute one family and treat one another in a spirit of brotherhood”, which is why “love for God and neighbour is the first and greatest commandment” which found its full revelation and complete fulfilment in Christ (cf. GS, 24).

The perfection of the human person and the development of society must be regarded as closely interdependent: to set them against one another or separate them would be to render them meaningless. History, even recent history, clearly confirms this truth; we must therefore never tire of reiterating, in the words of the Fathers of the Second Vatican Council, that “the subject and goal of all social institutions is and must be the human person which for its part and by its very nature stands completely in need of social life” (GS, 25).

From this perspective, Gaudium et Spes affirms that the diversity of people and peoples in the world must not be considered as a danger or a threat, but rather as a resource for enrichment and growth. Conflict, which at times degenerates into violence, is the result of the power of sin and the way it conditions mindsets and actions at every level, causing destruction and death. We must be ever more open to the logic of reciprocity, sharing and care, as is also the case amongst the various members of the human body (cf. 1 Cor 12:21–25).

On this point, the Pastoral Constitution also offers a concise definition of the “common good”, recalling that it consists of “the sum of those conditions of social life which allow social groups and their individual members relatively thorough and ready access to their own fulfilment” (GS, 26). At the same time, acknowledging the interdependence among peoples, its states that “every social group must take account of the needs and legitimate aspirations of other groups, and even of the general welfare of the entire human family” (GS, 26).

Starting from this premise, the Council Fathers then set out some “practical and particularly urgent consequences” (GS, 27). First and foremost, respect for the human person. Gaudium et Spes states: “Whatever is opposed to life itself, such as any type of murder, genocide, abortion, euthanasia or wilful self-destruction, whatever violates the integrity of the human person, such as mutilation, torments inflicted on body or mind, attempts to coerce the will itself; whatever insults human dignity, such as subhuman living conditions, arbitrary imprisonment, deportation, slavery, prostitution, the selling of women and children; as well as disgraceful working conditions, where men are treated as mere tools for profit, rather than free and responsible persons; all these things and others of their like are infamies indeed” (ibid.).

Second consequence: respect and love for adversaries or for those who think and act in ways different from our own (cf. GS, 28).

Thirdly: the fundamental equality of all human beings, which demands social justice. The Document states: “Every type of discrimination, whether social or cultural, whether based on sex, race, colour, social condition, language or religion, is to be overcome and eradicated as contrary to God’s intent” (GS, 29).

Finally, the Council Fathers exhort us to overcome the individualistic mindset and to adopt an attitude of responsibility and participation (cf. GS, 30-31).

Dear brothers and sisters, this vision of humanity as a “community of people” is a valuable legacy that the Second Vatican Council has left us. It helps us all to engage in personal and communal discernment, so that we may responsibly evaluate today’s social and political projects, based on the criteria of the dignity of the human person, social justice and free participation in constructing the common good. For the future of humanity depends on each person’s commitment to collaborate with God and with their brothers and sisters in building a more humane world (cf. GS, 30).

I extend a warm welcome to all the English-speaking pilgrims and visitors taking part in today’s Audience, especially those from England, Scotland, Norway, Ghana, South Africa, Uganda, Australia, India, Israel, the Philippines, Vietnam, Canada and the United States of America.  Upon each of you and your families, I invoke the joy and peace of our Lord Jesus Christ.  God bless you all!

16.09.26

Dear brothers and sisters, Happy Sunday!

Today’s Gospel speaks to us of forgiveness, which is a fundamental feature of the Christian life. Jesus taught and exemplified forgiveness even on the cross, where he prayed to the Father for his persecutors with the familiar words: “Forgive them, for they do not know what they are doing” (Lk 23:34).

In today’s passage, Peter asks the Master precisely about this question: “Lord, how often shall my brother sin against me, and I forgive him? As many as seven times?” (Mt 18:21). His words reveal a generous heart, for the number seven symbolises fullness in the Bible, and “forgiving seven times” means forgiving abundantly. Jesus’ response, however, goes even further: “I do not say to you seven times, but seventy times seven” (v. 22); in other words, beyond all limits, without measure.

To clarify his point further, the Saviour tells the parable of a servant who owed his master a large debt that was practically impossible to pay. Although his own debt was forgiven out of pure mercy, he did not extend the same mercy toward one of his fellow servants, and for this he was rebuked and severely punished (vv. 23-30).

With these words, Jesus reminds us that gift and forgiveness are the foundation of our existence. All things are given to us by God out of pure love, and none of us can claim to be perfect in responding to such goodness. For this reason, gratuitousness — which is the source of our existence — is also the best rule for our life together. We experience this every day. Forgiveness is indispensable, and without it, we cannot live in peace. Sooner or later conflicts, accusations, grudges and acts of vengeance emerge in our hearts and among people, and these acts destroy relationships, divide families and unleash wars.

Only forgiveness sets us free and restores the light, even where human material and moral poverty has darkened the horizon and made the path uncertain. Forgiveness, like a gentle breeze, sweeps away even the thickest clouds until the sun shines once more. Saint Peter himself experienced this many times in his life; in particular, when — after denying and abandoning Jesus during the Passion — he encountered the risen Lord on the shore of the lake and heard him ask just one question: “Simon … do you love me?” (Jn 21:15). This was accompanied by an invitation, “follow me!” (v. 19), which was the same invitation given on the occasion of their first encounter. It was as if nothing had happened. This love, which forgives and heals, would mark for the first of the Apostles, the confirmation of his mission.

Let us therefore ask the Virgin Mary, Mother of Mercy, to help us forgive — always, even when it is difficult to take the first step — and to spread, with courage and perseverance, the serene and healing light of love that overcomes hatred and disarms all resentment.

Dear brothers and sisters!

Two days ago marked the twenty-fifth anniversary of the September 11th terrorist attacks in the United States of America. I renew my prayers for those who lost their lives and for those who continue to bear the wounds of that tragic day. At a time when conflict and violence afflict so many of our brothers and sisters, I invite everyone to pray that the Lord will bestow his gift of peace upon the world.

The memory of the tragic event that took place twenty-five years ago prompts us to renew our commitment to peace, first and foremost through prayer, which we entrust to the intercession of the Virgin Mary.

Now I warmly greet all of you, Romans and pilgrims!

I welcome the groups from São Paulo, Brazil, and those from various other countries.

I greet the members of the Jesus Nazareno Cautivo Religious Association living in Rome, the group from the Salesian Oratory in Chieri, the faithful from Dolianova, Sardinia, and the pilgrims who have come from Assisi along the Way of Saint Francis.

I greet the “Bellunese Family” along with the Erechim School in Brazil, as well as the motorcyclists who have gathered to show their support for peace and life.

I wish everyone a happy Sunday.

13.09.26

Brothers and sisters, good morning and welcome!

The Conciliar Constitution Gaudium et Spes (GS), by dedicating the first chapter to the dignity of the human person, emphasizes that it is the foundation and condition for “those values which are most highly prized today”, but these must not lose sight of their “divine source”, in order to avoid possible distortions arising from the “taint in man’s human heart” (GS, 11).

The journey that made it possible to highlight the fundamental characteristics and rights of human dignity certainly represents one of the most significant chapters in human history. However, the path ahead is not yet complete and must address the contradictions, both old and new, which prevent its full realization.

The Church clearly offers her contribution, reminding us that human dignity arises from the very being of the person. I had the opportunity to reiterate this also in my recent Encyclical Magnifica Humanitas: “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” (no. 50). The infinite dignity of the human being, then, is rooted in his identity as a creature made “‘to God’s image’ … capable of knowing and loving his Creator”, a plan and gift of love that transcends other created realities, which are entrusted to his care to “subdue them and use them to God’s glory” (GS, 12).

In faith we can understand the ultimate foundation for the dignity of the person, inasmuch as the Son, “by the revelation of the mystery of the Father and His love, fully reveals man to man himself and makes his supreme calling clear” (no. 22).

The person always implies relationship, communion and participation in relation to God and to others; hence, a filial relationship with God the Father and a fraternal relationship with Christ and with all humankind. It excludes self-centred isolation. To be a person means to perceive oneself as a gift to be shared, growing and maturing through acceptance, reciprocity and service.

This dignity is entrusted to the responsibility of each person: at the same time, it also demands solidarity and mutual care, overcoming the many falsifications and manipulations that still disfigure our perception of it and hinder its realization. Indeed, as a result of the choices made throughout history that have run counter to this dignity, even today “man is split within himself”, and “all of human life, whether individual or collective, shows itself to be a dramatic struggle between good and evil between light and darkness”. This fragile and limited condition, however, can be regarded with hope, because “the Lord Himself came to free and strengthen man, renewing him inwardly and casting out that ‘prince of this world’ (John 12:31) who held him in the bondage of sin” (GS, 13).

Furthermore, the Constitution Gaudium et Spes affirms that human dignity concerns the whole person and, therefore, dualistic views must be overcome: the human being “though made of body and soul, is one”. Reducing the body to an “object” to be disposed of arbitrarily is always a denial of the dignity of the person: “man is not allowed to despise his bodily life” and “is obliged to regard his body as good and honourable since God has created it and will raise it up on the last day”, while ensuring that it does not become enslaved by “the evil inclinations of his heart” (GS, 14), since we are all wounded by sin.

Finally, there Gaudium et Spes recalls the three most significant expressions of the dignity of the person: intelligence, which makes the human being an insatiable seeker of the truth (no. 15); conscience, through which he gives unity and meaning to his life (no. 16), and freedom, which makes him the responsible agent of his own decisions (no. 17). These dimensions are closely connected to one another: it is in conscience that truth is recognized as such, and freedom can experience it as its foundation and possibility. The Holy Spirit, who gives life in Christ, makes us free and constantly assures us of our dignity as children of God, delivering us from fear and guiding us towards the ultimate goal, that life in its fullness beyond death which Christ has promised us. It is only in Him that the mystery of the human person finds true light; from Him we receive light on the enigma of suffering and death; and with Him we journey towards the Resurrection.

Dear brothers and sisters, created in God’s image, through Christ and for His sake, we have received a unique and indelible dignity. Let us commit ourselves to promoting and defending it always, with the light and strength of the Gospel.

I extend a warm welcome to all the English-speaking pilgrims and visitors taking part in today’s Audience, especially those from Scotland, Wales, Ireland, Denmark, Norway, South Africa, Australia, China, Japan, Lebanon, the Philippines, and the United States of America.  In a particular way, I gladly renew my welcome to the members of the Steering Committee of the Interreligious Platform for Dialogue and Cooperation in the Arab World, who are present today.  I thank you for your cooperation with the King Abdullah bin Abdulaziz International Centre for Interreligious and Intercultural Dialogue, and pray that your efforts to promote peaceful coexistence in the Arab region will indeed bear much fruit.  Upon each of you and your families, I invoke the joy and peace of our Lord Jesus Christ.  God bless you all!

09.09.26

Dear brothers and sisters, happy Sunday!

The word of God proclaimed in this Sunday’s liturgy offers us some fundamental criteria for thought and action.  In the Letter to the Romans, we read that every commandment is “summed up in this word, ‘Love your neighbour as yourself’” (Rom 13:9).  Saint Paul insists on this point with a very powerful image, one that also appears in the Lord’s Prayer.  He writes: “Owe no one anything, except to love one another” (v. 8).

Jesus taught us to ask for and to practice the forgiveness of debts.  Yet there is one debt we owe to one another that does not enslave us: the debt of mutual love.  All the attention, care and goodness we have received make us freer and more capable of responsibility.

In this Sunday’s Gospel, Jesus suggests at least two ways for every Christian community to practice mutual love.  The first is to become capable of fraternal correction.  This is a delicate art, too often forgotten, that calls for frankness and a gradual approach.  Speaking honestly with one another — first face to face, then, if necessary, with two or three others, and finally, when required, with the whole community — means facing reality and transforming problems and conflicts into opportunities for growth.  Complaining and speaking ill of others are easier, but they accomplish nothing and leave many situations paralyzed.  The Gospel, instead, teaches us the freedom that comes through charity.

There is also a second way of loving one another as brothers and sisters, which, for Jesus, transforms even our prayer: coming to an agreement.  Not only when there is a conflict, but also when asking God for some gift.  The Lord says: “If two of you agree on earth about anything you ask, it will be done for you by my Father in heaven” (Mt 18:19).  This promise suggests that we can have shared desires, shared sorrows and shared hopes, and that through prayer we can grow in unity.  Without faith, each person might feel alone and become suspicious of others, seeing them as strangers and enemies.  By grace, however, we are brothers and sisters who can live in harmony: meeting one another, forgiving one another and listening to one another in the Lord.

Let us ask Mary, who, after the angel’s announcement, went in haste to her cousin Elizabeth to share the joy and the hardship of pregnancy, to teach us, too, the joyful debt of fraternal love.

Dear brothers and sisters,

With a sorrowful heart, I have followed the news of the latest violent attacks that have recently struck several cities and civilian infrastructures in Ukraine, causing the deaths of innocent people.  My heart goes out to the suffering people, who for years have lived in anguish and fear.

I renew my appeal to put an end to the violence, to stop the destruction and to open hearts to dialogue and peace!  I hope that the efforts undertaken in these days to resume negotiations will bear concrete fruit and open space for diplomacy.

Let us raise our prayers to the Lord, that concord may prevail in all the conflicts of the world.

I extend a warm welcome to all of you, Romans and pilgrims from various countries. Thank you for being here!

In a particular way, I greet the community of the Interdiocesan Seminary Studienhaus Sankt Lambert of Lantershofen (Germany).

I also joyfully welcome the pilgrimage of the Parish of Sant’Ulderico Vescovo in Musestre (Treviso), as well as the Diocesan Choir of the Diocese of Oppido Mamertina-Palmi, accompanied by the Bishop.

As we gradually resume our ordinary activities after the summer break, let us ask the Lord to accompany us and sustain us with his light.

I wish everyone a happy Sunday!

06.09.26

Dear brothers and sisters, good morning and welcome!

With today’s meeting, we will begin to reflect on the Pastoral Constitution Gaudium et Spes, with which the Second Vatican Council intended to focus on a fundamental theme, namely the relationship between the Church and the contemporary world. Saint John XXIII, as early as his inaugural address of 11 October 1962, had sought to take issue with the “prophets of doom” who, “though burning with zeal for religion […] go about saying that our times, when compared with past centuries, are entirely worse; and go so far as to behave as if they had nothing to learn from history” (Address Gaudet Mater Ecclesia, 11 October 1962, 4.2). Hence the task entrusted to the Council Fathers: “In the present state of human events, in which humanity appears to be entering a new order of things, one must rather see the mysterious plans of Divine Providence, which are brought to fulfilment in due course through the work of men, and often beyond their expectations, and which, with wisdom, arrange everything, even adverse human affairs, for the good of the Church” (Gaudet Mater Ecclesia, 4.4).

Three years later, the promulgation of Gaudium et Spes recognized in this discernment an essential element of the nature of the Church, describing her pastoral character as constitutive; hence the definition of “pastoral Constitution”. It is not a question of naïve optimism, but rather a renewed fidelity to the Mystery of Christ who, by becoming incarnate, chooses to share our life: He made Himself “like His brethren in every respect” (Heb 2:17; cf. 4:15) and took upon Himself the consequences of sin, dying “as a ransom for all” (1 Tim 2:6). This sharing in our humanity is the path that Christ calls the Church to follow; hence, the Conciliar Constitution Gaudium et Spes begins by declaring that the Church makes her own “the joys and the hopes, the griefs and the anxieties of the men of this age, especially those who are poor or in any way afflicted” (GS 1).

It is a sharing that calls on us to leave behind all passivity and indifference in the face of current events, history and people’s lives, especially in the face of the rapid and profound changes we are experiencing today. We cannot remain as unengaged spectators; rather, we must listen with our hearts, allow ourselves to be challenged, and become involved. With Christ and sustained by the power of His Spirit, believers are called to take on the burdens of their brothers and sisters, especially those who are crushed by injustice, discrimination, and violence. Indeed, only in sharing and commitment is it possible to arrive at adequate responses, always supported by the certainty that “the sufferings of this present time are not worth comparing with the glory that is to be revealed to us” (Rm 8:18).

In this regard, proximity towards humanity opens the way to a deeper understanding of events and of Revelation itself; and, in the same vein, Gaudium et Spes recalls that “the Church has always had the duty of scrutinizing the signs of the times and of interpreting them in the light of the Gospel” (GS 4). This Conciliar Constitution therefore recalled the Church to an ongoing commitment to conversion, to bear witness that she is not motivated by “earthly ambition”, but seeks “a solitary goal: to carry forward the work of Christ under the lead of the befriending Spirit. And Christ entered this world to give witness to the truth, to rescue and not to sit in judgment, to serve and not be served” (GS, 3).

This is not, in fact, merely a moral imperative. Pope Francis reminded us that for the Church, “the option for the poor is primarily a theological category rather than a cultural, sociological, political or philosophical one… We are called to find Christ in them, to lend our voice to their causes, but also to be their friends, to listen to them, to speak for them and to embrace the mysterious wisdom which God wishes to share with us through them” (Apostolic Exhortation Evangelii Gaudium, 198).

Christian solidarity commits us to engaging with reality and also to unmasking the contradictions that characterize personal and social life in the contemporary world: for example, scientific and technological progress, which constantly offers new possibilities, but only to some, and which human beings do not always succeed in “subjecting .. to [their] own welfare”; or a clearer understanding of the “laws of society”, accompanied, however, by uncertainties “about the direction to give” them; or, again, a greater abundance of “wealth, resources and economic power”, which, unfortunately, today as in the days of the Council, leaves “a huge proportion of the world’s citizens … still tormented by hunger and poverty” (GS 4); or a shared awareness that the future of the planet is at stake, coupled with an inability to renounce selfish consumption and the illusion that war is an effective means of building peace.

In a time marked by profound changes, giving rise to worrying imbalances, the Church is called to serve the human person, listening to and welcoming the deepest questions of their heart and the longings that dwell within them, pointing to Christ as “the key, the focal point and the goal of … all human history” (GS 10). Therefore, in the Church, at every level and in every age, it is necessary to achieve the merciful kenosis of Christ, who “did not count equality with God a thing to be grasped, but emptied Himself, taking the form of a servant … and became obedient unto death, even death on a cross” (Phil 2:6–8).

Dear brothers and sisters, may joy and hope – gaudium et spes – be the distinctive features of a Church who proclaims and bears witness to the Gospel, drawing close to the women and men of our time.

I extend a warm welcome to all the English-speaking pilgrims and visitors taking part in today’s Audience, especially those from England, Scotland, Malta, Canada and the United States of America.  In a particular way, I welcome the delegation of the Interreligious Platform for Dialogue and Cooperation in the Arab World. In expressing my deep appreciation for the work of the King Abdullah bin Abdulaziz International Centre for Interreligious and Intercultural Dialogue, I offer prayers for the success of your deliberations, together with the assurance of my spiritual closeness in these days.  Upon each of you and your families, I invoke the joy and peace of our Lord Jesus Christ.  God bless you all!

02.09.26

Dear brothers and sisters,

On this World Day of Prayer for the Care of Creation, the readings chosen for today’s liturgy offer us two invitations to contemplate the works of the Lord — a task that is certainly not difficult in the setting of these beautiful gardens.

The Book of Wisdom encourages us to contemplate the beauty and power of creation, in order to appreciate its Creator (cf. Wis 13:1–9).  It would be superficial to marvel at fire, wind, rushing waters or the stars of heaven, without allowing our gaze to rise to the Creator of such wonders.

Psalm 18 urges us to lift our eyes to contemplate the heavens, which proclaim the glory of God, and the firmament, which declares the work of his hands.  All creation speaks to us of the greatness of its Creator, if only our eyes and hearts remain open to such a great mystery.

Similarly, the Gospel passage from Matthew (cf. Mt 6:24–34) invites us to contemplate creation, while emphasizing the Lord’s special love for the human person.  As we look upon the birds of the air and the lilies of the field with wonder — so precious in the eyes of their Creator — we come to understand the greatness of God’s love for us.  If the Lord does not fail to bestow such splendid beauty upon plants and animals and provide for all their needs, how much more attentive will he be to the needs of his beloved sons and daughters!

This evening, as we accept the invitation to pause and reflect before the works of God, we begin the “Season of Creation” — a period of five weeks devoted to prayer and commitment to the care of our “common home.”  On this Day, therefore, and in the weeks ahead, let us set aside a few moments to pause from the frenzy of our daily lives, in order to savor the profound harmony of which we ourselves are a part.  Let us place in “silent mode” the many noises generated by human activity, so that we may hear the melodious voice of creation, through which God, the Author of all things, speaks to us.

This task of contemplation, which disposes us to an encounter with the Lord, is a first step towards an “authentic ecological conversion, where the effects of our encounter with Jesus Christ become evident in our relationship with the world around us” (Message for the Eleventh World Day of Prayer for the Care of Creation, 1 September 2026).

From contemplating creation and encountering its Creator, there arises an awareness of our particular place within God’s wondrous plan, and of the responsibility that we bear both personally and collectively for preserving the original harmony. Thus, as we become conscious of our shortcomings and failures, we can renew our commitment to restoring the relationships among all creatures according to the will of their Creator.

For this reason, the Message for today’s World Day echoes “the prophetic call to ‘beat swords into ploughshares’ (Is 2:4)… to transform harm into life.”  It is not yet too late, and the Season of Creation calls us to a profound conversion: “What has been used for destruction can be redirected toward life, toward the care of the poor, the nourishment of the hungry, and the safeguarding of creation” (ibid.).

The Season we begin today will conclude on 4 October, when we will celebrate the eighth centenary of the Transitus of Saint Francis of Assisi.  Pope Francis drew particular inspiration from him in writing the Encyclical Letter Laudato Si’ and in giving life to the Borgo that welcomes us today.

Let us therefore unite ourselves spiritually with the Poverello of Assisi and make his Canticle of praise our own:

“Praised be you, my Lord, with all your creatures,

especially Sir Brother Sun…

Praised be you, my Lord, through Sister Moon and the stars…

Praised be you, my Lord, through Brother Wind...

Praised be you, my Lord, through Sister Water…

Praised be you, my Lord, through Brother Fire…

Praised be you, my Lord, through our Sister Mother Earth, who sustains and governs us.”

With Saint Francis, let us renew our commitment to living and promoting that universal fraternity which is inseparably bound to the task of caring for creation.

01.09.26 m

 “They shall beat their swords into plowshares

and their spears into pruning hooks” (Isaiah 2:4)

 Dear Brothers and Sisters,

Our Lord Jesus Christ came so that we might have life and have it in abundance (cf. Jn 10:10). This gift of life lies at the very heart of our mission as disciples and of our shared calling to build a civilization of love. As we observe this World Day of Prayer for the Care of Creation, we are once again invited to contemplate the gift of life and to cherish the earth that sustains it, for they are tangible ways of offering praise to our Creator.

Today, we are witnessing many crises and much human suffering. At the same time, it seems that the disruption to the harmonious balance of creation is accelerating. These phenomena are not unrelated; they are a single plea for healing and peace arising from a wounded world.

The God of life, revealed in Jesus Christ, offers a peace that the world cannot give: “Peace I leave with you; my peace I give to you” (Jn 14:27). This peace is neither superficial nor fleeting; it flows from the enduring love of Christ and his care for every human person.

Yet this promise of peace stands in stark contrast to the realities we see in many parts of the world. The prophet Isaiah spoke of a time when nations “shall beat their swords into plowshares” (Is 2:4), transforming what destroys life into what sustains it. But today, we too often witness the very opposite, as efforts continue to be directed toward violence and war.

War leaves wounds that extend far beyond the battlefield. It claims lives, tears families apart and forces millions to flee their homes, thereby deepening fear, injustice and division (cf. Gaudium et Spes, 77-82). War also leaves behind social and ecological destruction that endures for generations. Moreover, the interaction between armed conflicts and environmental degradation often creates a vicious cycle, which destroys ecosystems, contaminates essential resources, such as air and water, and undermines food security. This fuels poverty, inequality, and new social tensions that can contribute to the emergence of further conflicts.

What is more, war creates wounds that damage the whole fabric of life, harming not only individual persons and communities, but also their broader network of relationships with the whole human family, and their harmony with creation. It reveals a deeper failure to live in God’s image and likeness, to respect life and to care for the earth entrusted to us. This is not only a political failure, but also a moral and spiritual one. Rooted in distorted desires and the misuse of human freedom and power, war stands as a counter-witness to the Gospel of peace.

The above-mentioned crises call not only for responsibility but also for a conversion of heart that will bear fruit in a deeper fidelity to God, love of one another and respect for the gift of creation. Indeed, the discord we see in the world, such as violence, injustice and ecological degradation, is not simply the result of flawed systems or structures; it is a “symptom of the deeper dichotomy that is rooted in humanity itself” (Gaudium et Spes, 10). In fact, the human heart is the place where the deepest struggles unfold and our fallen condition reveals itself. It is not merely the seat of emotion, but the center of the person — the place where reason, desire, will and conscience converge. It is here that we wrestle with the contradictory desires within us between love and indifference, truth and illusion, justice and injustice (cf. Jas 1:14–15). The wounds of war and the degradation of the earth, then, are profoundly linked to the condition of the human heart. The conflicts that torment humanity are in many ways the outward expression of interior discord and division. When the heart is distorted, relationships suffer, and the structures we build begin to reflect that disorder.

Pope Benedict XVI reminded us that “the external deserts in the world are growing, because the internal deserts have become so vast” (Homily for the Solemn Inauguration of the Petrine Ministry, 24 April 2005). This calls us to recognize that, in some way, what is broken around is also broken within us. In order to build a peaceful society, therefore, we must not only reform structures but also renew our hearts. The deep-set causes of conflict and the exploitation of creation stem from an ethical and cultural crisis, including the loss of a sense of limits, the desire for domination, the pursuit of immediate profit, and the inability to recognize the God-given dignity of each human person.

The prophetic call to “beat swords into plowshares” (Is 2:4) is therefore not only a vision for nations, but a call to each person. It invites us to transform harm into life. Yet this transformation cannot be achieved through external change alone. It requires, through cooperating with God’s grace, a deeper personal and collective conversion — a returning to God, who will reorder our desires, heal our wounds and help us grow in virtue.

Without this inner transformation, peace will remain fragile and short-lived. But where hearts are renewed, new possibilities begin to open. What has been used for destruction can be redirected toward life, toward the care of the poor, the nourishment of the hungry, and the safeguarding of creation. This is the path of authentic ecological conversion, where the effects of our encounter with Jesus Christ become evident in our relationship with the world around us (cf. Francis, Laudato Si’, 217). Peace, then, begins in the heart and flows outward to our relationships, communities and the broader world.

Although the challenges before us are enormous, God does not leave us without the means of healing and transformation. In place of the weapons of war, the God of peace grants us the strength to heal, to reconcile and to build a civilization of love. In this way, we are called to safeguard the many “ecosystems” entrusted to us: the ecosystems of creation, of human relationships and of the human heart itself.

Let us imagine a world in which the energies currently invested in war are directed toward integral human development, to overcoming poverty, protecting human dignity and reconciling divided peoples. Such a vision reflects faith in the coming of God’s Kingdom.

The true tools for building peace are not weapons of destruction, instead they are truth, dialogue, patience, goodness, justice, mercy, understanding, care and love. These flow from hearts shaped by the Gospel and sustained by God’s grace. Only these qualities possess the power to transform individuals, renew communities and heal the wounds of our world.

Dear brothers and sisters, the path before us is clear, though it is not easy. We are called to allow our hearts to be renewed, so that we might seek peace and care for creation. Scripture tells us to guard our hearts, for everything we do flows from them (cf. Prov 4:23).

If we take up this task with humility and faith, we will become collaborators in God’s work of renewal. We will move, slowly but surely, from desert to garden, from division to communion, and from violence to peace.

May the Lord grant us the courage to walk along this path, so that in our time, swords may indeed be beaten into plowshares, and the promise of the Gospel may take deeper root in our world, and the peace of Christ may reign over all of creation.

From the Vatican, 15 August 2026, Assumption of the Blessed Virgin Mary.

LEO PP. XIV