News September 2026

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