(Vatican Radio) The presentation of the Encyclical Letter of Pope Francis Laudato Si’ included a presentation by Metropolitan John (Zizioulas) of Pergamon, a representative of the Ecumenical Patriarch Bartholomew.
“The issuing of the Encyclical Laudato Si’ is, therefore, an occasion of great joy and satisfaction for the Orthodox,” said Metropolitan John. “On behalf of them I should like to express our deep gratitude to His Holiness for raising his authoritative voice to draw the attention of the world to the urgent need to protect God’s creation from the damage we humans inflict on it with our behavior towards nature.”
He said the Encyclical comes at a “critical moment in human history” and will “undoubtedly have a worldwide effect on people’s consciousness.”
The full text of Metropolitan John’s intervention is below
POPE FRANCIS’ ENCYCLICAL LAUDATO SI’
A COMMENT
By Metropolitan John (Zizioulas) of Pergamon
Introduction
I should like to begin by expressing my deep gratitude for the honour to be invited to take part in this event of launching the new Encyclical of His Holiness Pope Francis’ Laudato Si’ . I am also honoured by the fact that His All-Holiness, the Ecumenical Patriarch Bartholomew, has asked me to convey to you his personal joy and satisfaction for the issuing of the Encyclical. As some of you may already know, the Ecumenical Patriarchate has been the first one in the Christian world to draw the attention of the world community to the seriousness of the ecological problem and the duty of the Church to voice its concern and try to contribute with all the spiritual means at its disposal towards the protection of our natural environment. Thus, back already in the year 1989, Ecumenical Patriarch Dimitrios issued an Encyclical to the faithful Christians and to all people of good will, in which he underlined the seriousness of the ecological problem and its theological and spiritual dimensions. This was followed by a series of activities, such as international conferences of religious leaders and scientific experts, as well as seminars for young people, Church ministers etc. under the auspices of the present Ecumenical Patriarch Bartholomew, aiming at the promotion of an ecological consciousness among the Christians in particular and more widely in the community of men and women.
The issuing of the Encyclical Laudato Si’ is, therefore, an occasion of great joy and satisfaction for the Orthodox. On behalf of them I should like to express our deep gratitude to His Holiness for raising his authoritative voice to draw the attention of the world to the urgent need to protect God’s creation from the damage we humans inflict on it with our behavior towards nature. This Encyclical comes at a critical moment in human history and will undoubtedly have a worldwide effect on people’s consciousness.
Those who read the Encyclical will be impressed by the depth and the thoroughness with which the ecological problem is treated and its seriousness is brought out, together with concrete suggestions and proposals on how to act in order to face its consequences. There is in its pages food for thought for all: the scientist, the economist, the sociologist and above all the faithful of the Church. My own comments will be limited to the richness of theological thought and spirituality of the Encyclical. Time and space prevent me from doing full justice to the treatment of these aspects. I shall limit myself to the following points:
The theological significance of ecology;
The spiritual dimension of the ecological problem; and
The ecumenical significance of the Encyclical.
1. Theology and Ecology
What does ecology have to do with theology? In the traditional manuals of theology, there is hardly any place for ecology and the same is true for the academic curricula of the theological schools, Catholic, Orthodox and Protestant. The Encyclical devotes a whole chapter (ch. 2) to show the profound ecological implications of the Christian doctrine of creation. It points out that according to the Bible “human life is grounded in three fundamental and closely intertwined relationships with God, with our neighbor and with the earth itself ” (par. 66). This third relationship, i.e. with the earth, has been very often ignored by Christian theology to such an extent that the American historian Lynn White, in a now famous article in the periodical Scientist (1967), would accuse Christian theology for being responsible for the modern ecological crisis. For it is true that in Christian theology the human being has been so exalted above material creation as to allow humans to treat it as material for the satisfaction of their needs and desires. The human being has been de-naturalized and in its abuse and misuse of the biblical command to the first human couple – “increase and multiply and subdue the earth” (Gen. 1.28) – humanity was encouraged to exploit the material creation unrestrictedly with no respect for its integrity and even sacredness.
This attitude to creation did not only lead to a misuse of the biblical doctrine but at the same time contradicted fundamental principles of Christian faith. One of them is the faith in the Incarnation of Christ . In assuming human nature, the Son of God took over material creation in its entirety. Christ came to save the whole creation through the Incarnation, not only humanity; for according to St. Paul (Rom. 8.23) “the whole creation groans in travail and is suffering” awaiting its salvation through humanity.
The other fundamental principle of Christian faith that has important ecological implications relates to the very heart of the Church, which is the Holy Eucharist . In the celebration of the Eucharist, the Church offers to God the material world in the form of the bread and the wine. In this Sacrament space, time and matter are sanctified; they are lifted up to the Creator with thankfulness as His gifts to us; creation is solemnly declared as God’s gift, and human beings instead of proprietors of creation act as its priests , who lift it up to the holiness of the divine life. This brings to mind the moving words of St. Francis of Assisi with which the Encyclical opens: “Praise be to you, my Lord, through our Sister, Mother Earth.” As St. Gregory Palamas and other Greek Fathers would put it, the whole of creation is permeated by God’s presence through His divine energies; everything declares God’s glory, as the Psalmist says, and the human being leads this cosmic chorus of glorification to the Creator as the priest of creation. This way of understanding the place and mission of humanity in creation is common to both Eastern and Western Christian tradition, and is of particular importance for the cultivation of an ecological ethos.
2. The Spiritual Dimension
As it emerges clearly from the Encyclical, the ecological crisis is essentially a spiritual problem . The proper relationship between humanity and the earth or its natural environment has been broken with the Fall both outwardly and within us, and this rupture is sin . The Church must now introduce in its teaching about sin the sin against the environment, the ecological sin . Repentance must be extended to cover also the damage we do to nature both as individuals and as societies. This must be brought to the conscience of every Christian who cares for his or her salvation.
The rupture of the proper relationship between humanity and nature is due to the rise of individualism in our culture. The pursuit of individual happiness has been made into an ideal in our time. Ecological sin is due to human greed which blinds men and women to the point of ignoring and disregarding the basic truth that the happiness of the individual depends on its relationship with the rest of human beings. There is a social dimension in ecology which the Encyclical brings out with clarity. The ecological crisis goes hand in hand with the spread of social injustice. We cannot face successfully the one without dealing with the other.
Ecological sin is a sin not only against God but also against our neighbor. And it is a sin not only against the other of our own time but also – and this is serious – against the future generations . By destroying our planet in order to satisfy our greed for happiness, we bequeath to the future generations a world damaged beyond repair with all the negative consequences that this will have for their lives. We must act, therefore, responsibly towards our children and those who will succeed us in this life.
All this calls for what we may describe as an ecological asceticism . It is noteworthy that the great figures of the Christian ascetical tradition were all sensitive towards the suffering of all creatures. The equivalent of a St. Francis of Assisi is abundantly present in the monastic tradition of the East. There are accounts of the lives of the desert saints which present the ascetic as weeping for the suffering or death of every creature and as leading a peaceful and friendly co-existence even with the beasts. This is not romanticism. It springs from a loving heart and the conviction that between the natural world and ourselves there is an organic unity and interdependence that makes us share a common fate just as we have the same Creator.
Asceticism is an unpleasant idea in our present culture, which measures happiness and progress with the increase of capital and consumption. It would be unrealistic to expect our societies to adopt asceticism in the way St. Francis and the Desert Fathers of the East experienced it. But the spirit and the ethos of asceticism can and must be adopted if our planet is to survive. Restraint in the consumption of natural resources is a realistic attitude and ways must be found to put a limit to the immense waste of natural materials. Technology and science must devote their efforts to such a task. There is a great deal of inspiration and help that can be drawn from the Encyclical itself in this respect.
Finally, spirituality must penetrate our ecological ethos through prayer . The Encyclical offers some beautiful examples of how to pray for the protection of God’s creation. From the prayers cited at the end of the Encyclical, I find the following extract moving:
O God, bring healing to our lives,
that we may protect the world and not prey on it
that we may sow beauty, not pollution and destruction.
Touch the hearts
of those who look only for gain
at the expense of the poor of the earth.
Teach us to discover the worth of each thing,
to be filled with awe and contemplation,
to recognize that we are profoundly united
with every creature
as we journey towards your infinite light.
At this point I should like to mention that the Ecumenical Patriarchate decided as early as 1989 to devote the 1st of September of each year to praying for the environment. This date is according to the Orthodox liturgical calendar, going back to the Byzantine times, the first day of the ecclesiastical year. The liturgical service of the day includes prayers for creation and the Ecumenical Patriarchate commissioned a contemporary hymnographer from Mount Athos to compose special hymns for that day. The 1st of September each year is now devoted by the Orthodox to the environment. Might this not become a date for such prayer for all Christians? This would mark a step towards further closeness among them.
This brings me to my last comment on the Papal Encyclical, namely its ecumenical significance.
3. The Ecumenical Significance of the Encyclical
There are in my view three dimensions to ecumenism. The first we may call ecumenism in time, an expression frequently used by one of the greatest Orthodox theologians of the last century, the late Fr. Georges Florovsky. By this we mean the effort of the divided Christians to unite on the basis of their common Tradition, the teaching of the Bible and the Church Fathers. This is the object of the theological dialogues which are taking place in the Ecumenical Movement of our time and it seems to be the predominant form of ecumenism.
At the same time an ecumenism in space is also practiced through various international institutions, such as the World Council of Churches and similar ecumenical bodies which bring together the divided Christians so that the different cultural contexts in which they live may be taken into consideration in the search for unity. This has brought together Christians from Asia, America, Europe, Latin America etc – an expression of the universality of the Christian Church.
To these two dimensions which have dominated the ecumenical scene for the last hundred years we must add, I think, a third one which is usually neglected, namely what I would call an existential ecumenism . By that I mean the effort to face together the most profound existential problems that preoccupy humanity in its entirety – not simply in particular places or classes of people. Ecology is without doubt the most obvious candidate in this case.
I believe that the significance of the Papal Encyclical Laudato Si’ is not limited to the subject of ecology as such. I see in it an important ecumenical dimension in that it brings the divided Christians before a common task which they must face together. We live at a time when fundamental existential problems overwhelm our traditional divisions and relativize them almost to the point of extinction. Look, for example, at what is happening today in the Middle East: do those who persecute the Christians ask them to which Church or Confession they belong? Christian unity in such cases is de facto realized by persecution and blood – an ecumenism of martyrdom.
The threat posed to us by the ecological crisis similarly bypasses or transcends our traditional divisions. The danger facing our common home, the planet in which we live, is described in the Encyclical in a way leaving no doubt about the existential risk we are confronted with. This risk is common to all of us regardless of our ecclesiastical or confessional identities. Equally common must be our effort to prevent the catastrophic consequences of the present situation. Pope Francis’ Encyclical is a call to unity – unity in prayer for the environment, in the same Gospel of creation, in the conversion of our hearts and our lifestyles to respect and love everyone and everything given to us by God. We are thankful for that.
Vatican 18.6.2015
(from Vatican Radio)…
(Vatican Radio) The Encyclical letter Laudato si’ was launched in the Synod Hall of the Vatican on Thursday. Among the presenters was Cardinal Peter Turkson, the President of the Pontifical Council for Justice and Peace.
“As is already clear to everyone, the Encyclical takes its name from the invocation of St Francis of Assisi: ‘Laudato si’ mi’ Signore’ ‘Praise be to you, my Lord’, which in the Canticle of the Creatures calls to mind that the earth, our common home, ‘is like a sister with whom we share our life and a beautiful mother who opens her arms to embrace us'(n. 1),” said Cardinal Turkson. “The reference to St Francis also indicates the attitude upon which the entire Encyclical is based, that of prayerful contemplation, which invites us to look towards the “poor one of Assisi” as a source of inspiration.”
“For Pope Francis it is imperative that practical proposals not be developed in an ideological, superficial or reductionist way,” Cardinal Turkson said. “For this, dialogue is essential.”
The full translation of Cardinal Turkson’s presentation is below
LAUDATO SI’: Presentation in the New Synod Hall
18 June 2015
Your Eminences, Your Excellencies, distinguished guests, distinguished representatives of the media, all who are following by radio and television and on internet, ladies and gentlemen, dear friends,
First of all, I greet all of you warmly on behalf of the Pontifical Council for Justice and Peace, which is honoured to have been called to assist the Holy Father in his teaching ministry by helping to prepare the Encyclical Letter Laudato si’ .
A very cordial welcome to the presenters, who are:
His Eminence, the Metropolitan of Pergamo, John Zizioulas, representing the Ecumenical Patriarch of the Orthodox Church, who will speak to us of the theology and spirituality with which the Encyclical opens and closes.
Prof. John Schellnhuber, founder and director of the Postdam Institute for Climate Impact Research. He represents the natural sciences, with which the Encyclical enters into in-depth dialogue. Congratulations on his nomination as a full member of the Pontifical Academy of Sciences which also contributed significantly to the Encyclical.
Prof. Carolyn Woo, President of Catholic Relief Services and former dean of the Mendoza College of Business at Notre Dame University. She represents the economic, financial, business and commercial sectors whose responses to the major environmental challenges are so crucial.
The teacher Valeria Martano, from Rome, has taught in the outlying areas of Rome for 20 years. She is a witness of human and environmental degradation as well as such “best practices” as are a sign of hope.
Their presence and what they say will remind us that, from the very beginning, the Encyclical Laudato si’ on care for our common home brings into dialogue all people, organizations and institutions that share this same concern. They address different perspectives, but the world situation leads us to discover that these perspectives are ever more intertwined and complementary: the riches of faith and of spiritual tradition, the seriousness of scientific research, the concrete efforts at various levels, all for an equitable and sustainable development.
This type of dialogue was also employed as the method of preparation that the Holy Father embraced in the writing of the Encyclical. He relied on a wide range of contributions. Some, in particular those from many Episcopal Conferences from all the continents, are mentioned in the footnotes. Others who participated in the various phases of this work[1] all the way to the complex final phases of translation and publication, remain unnamed. The Lord knows well how to reward their generosity and dedication.
As is already clear to everyone, the Encyclical takes its name from the invocation of St Francis of Assisi: “Laudato si’ mi’ Signore” “Praise be to you, my Lord”, which in the Canticle of the Creatures calls to mind that the earth, our common home, “is like a sister with whom we share our life and a beautiful mother who opens her arms to embrace us” (n. 1). The reference to St Francis also indicates the attitude upon which the entire Encyclical is based, that of prayerful contemplation, which invites us to look towards the “poor one of Assisi” as a source of inspiration. As the Encyclical affirms, St Francis is “the example par excellence of care for the vulnerable and of an integral ecology lived out joyfully and authentically. […] He shows us just how inseparable is the bond between concern for nature, justice for the poor, commitment to society, and interior peace” (n. 10).
Midway through Laudato si’, we find this question: what kind of world do we want to leave to those who come after us, to children who are now growing up? The Holy Father continues, “This question does not have to do with the environment alone and in isolation; the issue cannot be approached piecemeal.” This leads us to ask ourselves about the meaning of existence and its values that are the basis of social life: “What is the purpose of our life in this world? Why are we here? What is the goal of our work and all our efforts? What need does the earth have of us?” “If we do not ask these basic questions” – says the Pope – “it is no longer enough, then, simply to state that we should be concerned for future generations” (n. 160).
These questions arise from an observation: today the earth, our sister, mistreated and abused, is lamenting; and its groans join those of all the world’s forsaken and “discarded”. Pope Francis invites us to listen to them, urging each and every one – individuals, families, local communities, nations and the international community – to an “ecological conversion” according to the expression of St John Paul II, that is, to “change direction” by taking on the beauty and responsibility of the task of “caring for our common home”. He does this using the words of the Ecumenical Patriarch of Constantinople, Bartholomew, represented here today by His Eminence, the Metropolitan John Zizioulas: “Human beings … destroy the biological diversity […] by causing changes in its climate, […], contaminate the earth’s waters, its land, its air, and its life – these are sins (n.8).
At the same time, Pope Francis acknowledges that environmental awareness is growing nowadays, along with concern for the damage that is being done. Based on this observation, the Pope keeps a hopeful outlook on the possibility of reversing the trend: “Humanity still has the ability to work together in building our common home” (n. 13). “Men and women are still capable of intervening positively” (n. 58). “All is not lost. Human beings, while capable of the worst, are also capable of rising above themselves, choosing again what is good, and making a new start” (n. 205).
At the heart of the process of conversion and of hope in a renewed future, Pope Francis puts the concept of integral ecology at the centre of the Encyclical as a paradigm able to articulate the fundamental relationships of the person with God, with him/herself, with other human beings, with creation. It is worth listening to his words in n. 139:
“When we speak of the “environment”, what we really mean is a relationship existing between nature and the society which lives in it. Nature cannot be regarded as something separate from ourselves or as a mere setting in which we live. We are part of nature, included in it and thus in constant interaction with it. Getting to the reasons why a given area is polluted requires a study of the workings of society, its economy, its behaviour patterns, the ways it grasps reality, and so forth. Given the scale of change, it is no longer possible to find a specific, discrete answer for each part of the problem. It is essential to seek comprehensive solutions that consider the interactions within natural systems themselves and with social systems. We are not faced with two separate crises, one environmental and the other social, but rather one complex crisis that is both social and environmental. Strategies for a solution demand an integrated approach to combating poverty, restoring dignity to the underprivileged, and at the same time protecting nature”.
The various issues treated in the Encyclical are placed within this framework. In the different chapters, they are picked up and continuously enriched starting from different perspectives (cf. n. 16):
* the intimate relationship between the poor and the fragility of the planet;
* the conviction that everything in the world is intimately connected;
* the critique of the new paradigm and the forms of power that arise from technology;
* the value proper to each creature; the human meaning of ecology;
* the need for forthright and honest debates;
* the serious responsibility of international and local policy;
* the throwaway culture and the proposal for a new style of life; and
* the invitation to search for other ways of understanding economy and progress – this last point being the topic of Prof. Carolyn Woo.
The encyclical is divided into six chapters, the sequence of which outlines a precise itinerary.
The starting point (ch. I) is a spiritual listening to the results of the best scientific research on environmental matters available today, by “letting them touch us deeply and provide a concrete foundation for the ethical and spiritual itinerary that follows”. Science is the best tool by which we can listen to the cry of the earth. Extremely complex and urgent issues are addressed, as Prof. John Schellnhuber will explain, some of which – such as climate changes and above all their causes – are the subject of heated debate. The aim of the Encyclical is not to intervene in this debate, which is the responsibility of scientists, and even less to establish exactly in which ways the climate changes are a consequence of human action. The Holy Father reminded us of this last January 15 on his flight from Sri Lanka to the Philippines. In the perspective of the Encyclical – and of the Church – it is sufficient to say that human activity is one of the factors that explains climate change. We therefore have a serious moral responsibility to do everything in our power to reduce our impact and avoid the negative effects on the environment and on the poor.
The next step in the Encyclical (ch. II) is a review of the riches of Judaeo-Christian tradition, above all in the biblical texts and then in theological reflection upon it. This expresses the “tremendous responsibility” of human beings for creation, the intimate link between all creatures, and the fact that “the natural environment is a collective good, the patrimony of all humanity and the responsibility of everyone” (n. 95).
The analysis then deals (ch. III) with “the roots of the present situation, so as to consider not only its symptoms but also its deepest causes” (n. 15). Here the dialogue is between philosophy and the human sciences. The aim is to develop an integral ecology (ch. IV), which in its diverse dimensions comprehends “our unique place as human beings in this world and our relationship to our surroundings”, in the varied aspects of our life, in economy and politics, in various cultures, in particular those most threatened, and in every moment of our daily lives.
On this basis, chapter V addresses the question about what we can and must do. A series of perspectives are proposed for the renewal of international, national and local politics, of decision-making processes in the public and business sectors, of the relationship between politics and economy and that between religion and science. At this Conference, we welcome three Roman witnesses of environmental and social degradation: a teacher Valeria Martano who will speak, accompanied by a young man Marco Francioni and an older woman Giovanna La Vecchia. All three are available to be interviewed afterwards.
For Pope Francis it is imperative that practical proposals not be developed in an ideological, superficial or reductionist way. For this, dialogue is essential, a term present in the title of every section of this chapter: “There are certain environmental issues where it is not easy to achieve a broad consensus. […] the Church does not presume to settle scientific questions or to replace politics. But I am concerned to encourage an honest and open debate, so that particular interests or ideologies will not prejudice the common good” (n. 188).
Finally, based on the conviction that “change is impossible without motivation and a process of education, chapter VI proposes “some inspired guidelines for human development to be found in the treasure of Christian spiritual experience” (n. 15). Along this line, the Encyclical offers two prayers, the first to be shared with believers of other religions and the second among Christians. The Encyclical concludes, as it opened, in a spirit of prayerful contemplation.
In its relationship with the environment, humanity is faced with a crucial challenge that requires the development of adequate policies which, moreover, are currently being discussed on the global agenda. Certainly Laudato si’ can and must have an impact on important and urgent decisions to be made in this area. However, the magisterial, pastoral and spiritual dimensions of the document must not be put in second place. Its value, breadth and depth cannot be reduced to the mere scope of determining environmental policies.
Thank you!
Cardinal Peter K.A. Turkson
President, Pontifical Council for Justice and Peace
[1] This is what the Pope himself said on the plane flying to Manila and so is already known: Cardinal Turkson and his team prepared the first draft. Then, with some help, I took it and worked on it, then with a few theologians I made a third draft and sent a copy to the Congregation for the Doctrine of the Faith, to the second section of the Secretariat of State, and to the Theologian of the Papal Household… Three weeks ago, I got their responses back, some of them this thick, but all of them constructive. Now I will take a week of March, an entire week, to complete it. I believe that by the end of March it will be finished and sent out for translation. I think that if the work of translation goes well … then it can come out in June or July. (15.01.2015)
(from Vatican Radio)…
(Vatican Radio) Pope Francis has renewed his call on the international community to take effective action on behalf of refugees. In remarks to pilgrims and tourists gathered for his weekly General Audience in St. Peter’s Square on Wednesday, Pope Francis said, “We pray for the many brothers and sisters who seek refuge far from their native lands, who seek a home where they can live without fear: that they might always be respected in their dignity.”
The Holy Father made his appeal ahead of the UN-sponsored World Refugee Day , marked each year on June 20 th . “I Encourage the work of those who bring help to those in need,” said Pope Francis.
The Holy Father concluded saying, “It is my hope that the international community should act in a fitting and effective way to prevent the causes of forced migration.”
Please find Vatican Radio’s English translation of the full text of the Holy Father’s appeal, below
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This coming Saturday [June 20, 2015] marks World Refugee Day, promoted by the United Nations. We pray for the many brothers and sisters who seek refuge far from their native lands, who seek a home where they can live without fear: that they might always be respected in their dignity. I I Encourage the work of those who bring help to those in need, and it is my hope that the international community should act in a fitting and effective way to prevent the causes of forced migration.
(from Vatican Radio)…
(Vatican Radio) Pope Francis asked the faithful and all persons of good will to receive his new Encyclical letter on the care of creation with open hearts. Speaking to pilgrims and tourists gathered for his weekly General Audience on the eve of the much-anticipated document’s official release, Pope Francis said, “Tomorrow, as you know, the Encyclical on the care of the ‘common house’ that is creation will be published.” Pope Francis went on to say, “Our ‘house’ is being ruined, and that hurts everyone, especially the poorest among us.” The Holy Father concluded, saying, “My appeal is, therefore, to responsibility, based on the task that God has given to man in creation: ‘to till and tend’ the ‘garden’ in which humanity has been placed (cf. Gen 2:15). I invite everyone to accept with open hearts this document, which places itself in the line of the Church’s social doctrine.” (from Vatican Radio)…
(Vatican Radio) Pope Francis held his weekly General Audience on Wednesday in St. Peter’s Square. In remarks to the pilgrims and tourists gathered for the occasion, the Holy Father continued his series of catechetical reflections on the family. Specifically, this Wednesday’s meditation was devoted to the theme of loss in the family: the pain and suffering that the passing of a family member can bring, and the duty we have to comfort and console those who mourn.
Please find the official English summary of the Holy Father’s remarks, below
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Dear Brothers and Sisters,
In our ongoing catechesis on the family, I wish to reflect on one of the more dramatic and painful events that every person, without exception, has to deal with, namely, the death of a family member. Jesus has compassion on those who mourn, as today’s Scripture reading reminds us, because the death of a loved one is never without pain for families; this is especially true of parents who lose a child. Jesus’ presence with the widow at Na’in assures us that he is with us in our darkest moments and that he is with us in our loss and mourning. Through faith in him, in his Resurrection and his abiding presence, we can face our loss, “the sting of death”, as Saint Paul calls it, make sense of it, and have confidence that death does not have the last word. May we, with Christ-like tenderness and compassion, know how to be close and offer consolation to families suffering the loss of a loved one. Above all, may we always be witnesses to the love which Christ revealed through his cross and resurrection, a love stronger than death. Let us also be grateful for our faith in him, which is the only adequate response to our deepest needs in the face of the death of a loved one.
(from Vatican Radio)…