(Vatican Radio) Pope Francis said Mass on Tuesday morning in the chapel of the Santa Marta residence in the Vatican. Speaking to the congregation following the readings of the day, the Holy Father focused on the pilgrim journey of the Church through history under the guidance of the Holy Spirit.
Click below to hear our report
Reflecting on the preaching of the Gospel to all nations, narrated in the Acts of the Apostles, the Pope pointed to the need – even and especially today – for Apostolic courage, in order that Christian life not become a “museum of memories.” He noted how many at the time of the events narrated in the book of Acts were troubled to hear the gospel was preached to non-Jews, though Barnabas in Antioch – the reading tells us – is happy to see and understand that the conversions of Pagans there are the work of God.
Do not be afraid of the God of surprises
Pope Francis went on to say how the preaching of salvation to all nations was something prophesied in chapter 60 of Isaiah, though many did not understand the saying:
“They did not understand. They did not understand that God is the God of all things new: ‘I make everything new,’ Our Lord tells us – he tells us that the Holy Spirit has come for this, to renew [all things] – and continually does this work of renewal. This makes some people afraid. In the history of the Church from [Apostolic times] down to the present, how many fears there have been in the face of the Holy Spirit’s surprises. He is the God of surprises.”
Pope Francis went on to discuss the proper attitude and way of distinguishing those novelties, which are of God, from those, which are not. Using the cases of Barnabas and Peter, of whom it is said that both were full of the Holy Spirit, the Holy Father said, “In both of them it is the Holy Spirit who makes us see the truth: on our own we simply cannot; with our intelligence, we cannot.” He went on to say, “We can study the whole history of salvation, we can study the whole of Theology, but without the Spirit we cannot understand. It is the Spirit that makes us realize the truth or – in the words of Our Lord – it is the Spirit that makes us know the voice of Jesus.” Jesus, the Good Pastor, says, “My sheep hear my voice, and I know them and they follow me.”
The Church moves forward with the newness of the Holy Spirit
“The progress of the Church,” said Pope Francis, “is the work of the Holy Spirit,” which makes us listen to the voice of the Lord. “How can I make sure that voice I hear is the voice of Jesus,” asked Pope Francis, “that what I feel I have to do is done by the Holy Spirit?” The answer is by praying:
“Without prayer, there is no place for the Spirit. Ask God to send us this gift: ‘Lord, give us the Holy Spirit so that we may discern at all times what we have to do,’ which is not always one and the same thing. The message is the same: the Church goes on, the Church goes ahead with these surprises, with these changes of the Holy Spirit. We must discern, and to discern must pray, we must ask this grace. Barnabas was full of the Holy Spirit and he knew right away. Peter saw it and said, ‘But who am I to deny Baptism here?’ The Holy Spirit does lead us into error. ‘But, Father, why make things so complicated? Let us do things the way we have always done, that way we are safer …’”
The Christian life is not a museum of memories
Pope Francis went on to urge that doing things the way we’ve always done them, simply because “that’s the way we’ve always done them,” is a deadly attitude. He encouraged the faithful, “To risk, with prayer, and then, with the humility to accept what the Spirit,” asks us to change. “This is the way,” he said:
“The Lord told us that if we eat his body and drink his blood, we will have life. Now we continue this celebration, with this word: ‘Lord, You who are here with us in the Eucharist, You, who shall be within us, give us the grace of the Holy Spirit. Give us the grace not to be afraid when the Spirit, with surety, tells me to take a step forward.’ In this Mass, ask this courage, this apostolic courage to bring life and not make of our Christian life a museum of memories.”
(from Vatican Radio)…
Vatican City, 28 April 2015 (VIS) – Following the earthquake that struck the territory of Nepal with extraordinary vehemence last weekend, the Pontifical Council “Cor Unum” has undertaken to send a first contribution of 100 thousand dollars for aid to the population on behalf of the Holy Father.
This sum, which will be sent to the local Church, will be used to support aid operations for the displaced and other affected persons, and is intended as a first and immediate concrete expression of Pope Francis’ “spiritual closeness and paternal encouragement” towards those afflicted, as he assured during the Regina Coeli of Sunday 26 April. Episcopal conferences and Catholic charitable entities are already extensively involved in humanitarian works.
According to the data currently available but not yet definitive, there have been more than 4,300 victims so far and approximately 7 million affected in 34 districts of Nepal, a million homeless, and around 2 million children in need of assistance. Numerous villages are isolated and aid has not yet reached them. The government has estimated that roughly 400 thousand buildings have been destroyed….
(Vatican Radio) The United Nations Secretary General Ban Ki-moon met with Pope Francis in the Vatican on Tuesday before going on to address a conference exploring the moral issues connected to climate change. The one day international symposium has been organized by the Pontifical Academy of Sciences and will include a video message to participants from Pope Francis about the Christian imperative of stewardship of creation. The UN leader said he had a “fruitful and wide ranging conversation with the Pope and he commended participants in the symposium for raising awareness of the urgent need to tackle climate change and promote sustainable development
Please see below the full text of Ban Ki-moon’s address
Your Eminence Monsignor Marcelo Sánchez Sorondo,
Your Eminence Cardinal Peter Turkson,
Your Eminences,
Distinguished participants,
I thank the Pontifical Academy of Sciences for hosting this important symposium, and His Holiness Pope Francis for extending such a warm welcome.
Pope Francis and I have just had a fruitful and wide ranging conversation.
I commend His Holiness, and all faith and scientific leaders here, for raising awareness of the urgent need to promote sustainable development and address climate.
Mitigating climate change and adapting to its effects are necessary to eradicate extreme poverty, reduce inequality and secure equitable, sustainable economic development.
That is why I say climate change is the defining issue of our time.
Responding to it effectively is essential for sustainable development.
Climate change is intrinsically linked to public health, food and water security, migration, peace and security.
It is a moral issue. It is an issue of social justice, human rights and fundamental ethics.
We have a profound responsibility to the fragile web of life on this Earth, and to this generation and those that will follow.
That is why it is so important that the world’s faith groups are clear on this issue – and in harmony with science.
Science and religion are not at odds on climate change. Indeed, they are fully aligned.
Together, we must clearly communicate that the science of climate change is deep, sound and not in doubt.
Climate change is occurring – now — and human activities are the principal cause.
Your Eminences, Ladies and Gentlemen,
The facts of climate change are upheld by the Intergovernmental Panel on Climate Change and the major scientific bodies of every government in the world, including the Vatican’s Pontifical Academy of Sciences.
Our response has to be global, holistic and rooted in universal values.
Climate change affects us all, but not equally.
Those who suffer first and worst are those who did least to cause it: the poor and most vulnerable members of society.
Around the world, I have seen how floods, droughts, rising sea levels and increasingly severe storms are causing terrible harm, and prompting families to migrate, often at great peril.
As His Holiness Pope Francis has said, “We need to see, with the eyes of faith … the link between the natural environment and the dignity of the human person.”
The most vulnerable must be foremost in our thoughts this year as governments construct a global response to climate change and a new framework for sustainable development.
The new Sustainable Development Goals, which will be adopted in September, will provide a holistic approach that puts social and environmental objectives on par with economic objectives.
Eradicating extreme poverty, ending social exclusion of the weak and marginalized, and protecting the environment are values that are fully consistent with the teachings of the great religions.
Pope Francis has been one of the world’s most impassioned moral voices on these issues, and I applaud his leadership.
The United Nations, too, champions the disadvantaged and the vulnerable.
We share a belief in the inherent dignity of all individuals and the sacred duty to care for and wisely manage our natural capital.
And we believe that when people strive toward a common goal, transformational change is possible.
That is why we work in partnership with governments, the private sector, civil society and faith-based groups.
If ever there were an issue that requires unity of purpose, it is climate change.
Science tells us we are far off track from reducing global emissions sufficient to keep global temperature rise below 2 degrees Celsius.
We are currently on course for a rise of 4-5 degrees Celsius.
This would alter life on Earth as we know it.
This is morally indefensible.
It contradicts our responsibility to be good stewards of creation.
Your Eminences, Ladies and Gentlemen,
People everywhere are realizing we must fundamentally change our ways.
Some world leaders have called for the creation of an “ecological civilization,” others for “development without destruction”.
Many countries are moving down a low-carbon pathway and investing in clean energy that can power truly sustainable development.
To transform our economies, however, we must first transform our thinking, and our values.
In this, the world’s religions can provide valuable leadership.
As the Holy See has said, “there is a moral imperative to act, for we all bear the responsibility to protect and to value creation for the good of this and future generations”.
I very much look forward to the upcoming encyclical by Pope Francis.
It will convey to the world that protecting our environment is an urgent moral imperative and a sacred duty for all people of faith and people of conscience.
It is critically important that people and their leaders hear your strong moral voice in the coming months.
In July, leaders will gather in Addis Ababa, for the third International Conference on Finance for Development.
In September, Pope Francis will address the United Nations Special Summit on Sustainable Development.
And in Paris, in December governments will meet to forge a meaningful universal agreement on climate change.
Paris is not the end point, but it must be a turning point in finding a common way forward in meeting the climate challenge.
We need a global climate agreement that is universal, fair and ambitious.
Industrialized countries must take the first steps forward.
Reasons of equity and historical responsibility require no less.
But all countries must do more and be part of the solution, in line with what the science requires.
Citizens around the world are demanding an agreement and demanding action.
I urge you to join them.
Let the world know that there is no divide whatsoever between religion and science on the issue of climate change.
Your Eminences, Ladies and Gentlemen,
Your influence is enormous.
You speak to the heart of humanity’s deepest hopes and needs.
You can remind us all that we do not exist apart from nature, but are part of a wider creation.
Together, the major faith groups have established, run, or contribute to over half of all schools world-wide.
You are also the third largest category of investors in the world.
I urge you to invest in the clean energy solutions that will benefit the poor and clear our air.
Sustainable development requires sustainable energy for all.
I also urge you to continue to reduce your carbon footprint and educate your followers to reduce thoughtless consumption.
Your Eminences, Ladies and Gentlemen,
We are the first generation that can end poverty, and the last generation that can avoid the worst impacts of climate change.
Future generations will judge us harshly if we fail to uphold our moral and historical responsibilities.
This year, with the upcoming encyclical, the Sustainable Development Goals Summit in September, and a global climate agreement, we have an unprecedented opportunity to articulate –and create – a more sustainable future and a life of dignity for all.
This is a future in which we are good stewards of our common home and good neighbours to all.
I am grateful for your moral leadership, and thank you for your commitment.
Thank you.
(from Vatican Radio)…
(Vatican Radio) The President of the Pontifical Council for Justice and Peace, Cardinal Peter Turkson, delivered an address on Tuesday, to the participants in a major international conference sponsored by the Pontifical Academy of Sciences on climate change and stewardship of creation. Below, please find the full text of Cardinal Turkson’s prepared remarks in English.
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Protect the Earth, Dignify Humanity:
The Moral Dimensions of Climate Change and Sustainable Development
Cardinal Peter K.A. Turkson
Casino Pio IV, Vatican City, 28 April 2015
Our topic and task, in the words of today’s title, is to “Protect the Earth, Dignify Humanity”. The subtitle would have us grasp “climate change and sustainable development” by insisting upon their “moral dimensions”. We will indeed come to grips with the problems if, and only if, the stand we take is substantially human and moral.
Out of this title and sub-title, let me focus on three points to frame the discussion:
· The title states the problems as imperatives – the earth needs to be protected, humanity needs to be dignified.
· The subtitle, secondly, names the solutions as course correction – to manage climate change and to promote sustainable development.
· As the problems are vast and the solutions long-running, thirdly, the solutions cannot be merely technical, nor our commitments merely contractual. Rather, they must be grounded in morality, oriented by morality and measured in terms of human flourishing and well-being.
The problems as imperatives
Although the problems we face are striking, even frightening, we do appreciate and affirm the great achievements of the last two centuries. Remarkable scientific, technological and economic progress has significant numbers enjoying lifespans, livelihoods and lifestyles unimaginable for our ancestors. The last few decades have witnessed hundreds of millions lifted out of extreme poverty along with accelerated travel, transportation and communications.
But this progress has its dark sides and unacceptable costs. Despite the generation of great wealth, we find starkly rising disparities – vast numbers of people excluded and discarded, their dignity trampled upon. As global society increasingly defines itself by consumerist and monetary values, the privileged in turn become increasingly numb to the cries of the poor.
At least three billion of the seven billion inhabitants of the planet are mired in poverty, a third of them in extreme poverty, while a privileged global elite of about one billion people control the bulk of the wealth and consumes the bulk of resources. Consider the consequences in one sector: food. Today the world produces more than enough food to feed its 7.3 billion inhabitants, but over 800 million (over 11%) go hungry, while the FAO estimates that each year, approximately one-third of all food produced for human consumption in the world is lost or wasted. [1]
Beyond all shame, many of our fellow men, women and children are treated as mere instruments of labour, of profit or of pleasure, especially through human trafficking and modern forms of slavery.
Pope Francis rightly deplores all this: the “throwaway culture”, the new forms of slavery, and the “globalization of indifference”. They are poisonous. They thwart human purpose, choke human potential, and affront human dignity.
Focussing on the natural environment, indifference, abusive treatment and the throwaway approach also apply to how we treat the natural world, the planet Earth, the garden that was given to us as our home.
Human beings are part of nature. From conception to the moment of death, the life of every person is integrated with and sustained by the awesome panoply of natural processes. This calls for a reciprocal response on the part of humanity – to nourish and sustain the earth, the garden, that in turn nourishes and sustains us. Today, the ever-accelerating burning of fossil fuels that powers our economic engine is disrupting the earth’s delicate ecological balance on almost-unfathomable scale.
In our recklessness, we are traversing some of the planet’s most fundamental natural boundaries. And the lesson from the Garden of Eden still rings true today – pride, hubris, self-centredness are always perilous, indeed destructive. The very technology that has brought great reward is now poised to bring great ruin.
Climate-related disasters are a reality both for poor countries on the margins of the modern economy and for those at its heart. Consider the devastating droughts from California to Syria to Africa. Consider the increasing prevalence of extreme weather events, which always hit the poor hardest. For example, a typhoon devastated the Philippines in 2013, killing about 6,000 people. In the Philippines, as is the case in many countries worldwide, people in such situations are simply too poor to protect themselves. They are at the mercy of nature’s fury.
The solutions as course correction
Let me turn now to solutions. We clearly need a fundamental change of course, to protect the earth and its people – which in turn will allow us to “dignify humanity”.
Everything stems from the essential principle that we are made in the image and likeness of God, and thus possessing an innate dignity that can never be denied, degraded, or denigrated. That means treating every single person as a brother or a sister – with a relationship based on respect, reconciliation, and solidarity.
It also means recognizing that everything that God has created is good, precious, and valuable – and that God has given all of us this planet as a gift, to provide for our needs. And the correct response to receiving such a magnificent gift is surely one of gratitude, love and respect.
According to the Book of Genesis, God the Creator charged us to till the earth and to keep it (Gn 2:15). These balanced concepts of “tilling” and “keeping” imply a vital and reciprocal relationship between humanity and the created world. Every person and every community has a sacred duty to draw prudently, respectfully and gratefully from the goodness of the earth, and to care for it in a way that assures its continued fruitfulness for generations to come. Those who till and keep the land also have a great responsibility to share its fruits with others – especially the poor, the dispossessed, the stranger, the forgotten. The Hebrew-Christian Scripture is unequivocal about this – the gift of the land is a gift for all. The global atmosphere, the oceans, the forests, and other natural resources are common goods of mankind. Like others, Pope Francis has asserted that the earth is not just a legacy from our parents, but a loan from our children, so we must protect and care for it with great tenderness and with a keen sense of inter-generational solidarity. At the same time, the prophet Isaiah brilliantly links the environmental degradation with human behaviour: “The earth languishes for the sins of man.” [2]
To till and to keep does not prohibit humanity from making use of the earth’s gifts. But at the same time, the current economic-developmental model is out of balance.
It is blatantly clear that we have “tilled too much” and “kept too little”. Our relationship with the Creator; with our neighbour, especially the poor; and with the environment has become fundamentally “unkept”.
We must move away from this mode of behaviour, and instead become more protective, more “keeping”.
In practical terms, we need innovative and sustainable technological and economic solutions, as well as brave and determined political leadership exercised at various levels including the global one. [3] We need to shift away from an unthinking infatuation with GDP and a single-minded zeal for accumulation. We need to learn to work together toward sustainable development, in a framework that links economic prosperity with both social inclusion and protection of the natural world.
We need the community of nations to embrace this concept of “sustainable development”. In this great quest, 2015 will be a defining year. Three major conferences – on financing development in Addis Ababa in July, on SDGs in New York in September, and on climate change in Paris at the end of November – must come to grips with the problems and agree on proportionate remedies.
The grounding in morality
Let me finally turn to the moral foundation, guidelines, and criteria. The Ecumenical Patriarch Bartholomew clearly and compellingly situates the problematic:
“It follows that, to commit a crime against the natural world, is a sin. For humans to cause species to become extinct and to destroy the biological diversity of God’s creation… for humans to degrade the integrity of Earth by causing changes in its climate, by stripping the Earth of its natural forests, or destroying its wetlands… for humans to injure other humans with disease… for humans to contaminate the Earth’s waters, its land, its air, and its life, with poisonous substances… these are sins.” [4]
Without moral conversion and change of hearts, even good regulations, policies, and targets in the world are unlikely to prove effective. Without this ethical foundation, humanity will lack the courage (moral substance) to carry out even the most sensible policy proposals. Yet without effective policies, our moral energy is all-too-easily dispersed.
This is an all-embracing moral imperative: to protect and care for both creation, our garden home, and the human person who dwells herein – and to take action to achieve this. If the dominant, pervasive ethos is selfishness and individualism, sustainable development will not come about. For progress towards sustainability requires a fundamental openness to relationship or, in other words, justice and responsibility, opening up new avenues of solidarity.
Citizens of wealthier countries must stand shoulder to shoulder with the poor, both at home and overseas. They have a special obligation to help their brothers and sisters in developing countries to cope with climate change by mitigating its effects and by assisting with adaptation. A simple analogy might help make this clear. Imagine ten people walking in a vast desert. Two of the ten people have already drunk half of the group’s combined supply of water. The other eight are growing weak from thirst. And there is no more water in sight. In such a desperate situation, the two who have drunk their fill have a moral duty to scout ahead to find an oasis. When they find it, they have a moral duty to guide the rest of the group there, making sure that no life is lost.
As this suggests, the wealthiest countries, the ones who have benefitted most from fossil fuels, are morally obligated to push forward and find solutions to climate-related change and so protect the environment and human life. They are obliged both to reduce their own carbon emissions and to help protect poorer countries from the disasters caused or exacerbated by the excesses of industrialization.
This moral obligation extends to all – political leaders, corporate leaders, civil society, and ordinary people too. Corporations and financial investors must learn to put long-term sustainability over short-term profit, and to recognize that the financial bottom line is secondary to, and at the service of, the common good. And every single person of good will is summoned by an inner call to embrace the personal virtues that ground sustainable development – and the most important of these is an enfolding charity that radiates outwards from the self to others, from those alive today to those not yet born.
In this core moral space, the world’s religions play a vital role. These traditions all affirm the inherent dignity of every individual linked to the common good of all humanity. They affirm the need for an economy of inclusion and opportunity, where all can flourish and fulfil their God-given purpose. They affirm the beauty, wonder, and inherent goodness of the natural world, and appreciate that it is a precious gift entrusted to our common care – making it our moral duty to respect rather than ravage, to keep rather than lay waste, to protect rather than plunder, to steward rather than sabotage, the garden which is our home and shared inheritance of natural resources.
These religious insights can help orient and integrate human beings within the wider universe, to identify what is truly valuable, what we protect and sustain as sacred. Within the Christian tradition, what more radical charter for sustainable development can we find than the Beatitudes; the call for generosity, mercy, and encounter that permeates Evangelii Gaudium ? What better role model for the virtues of sustainable development than St. Francis of Assisi, who lived his life based on kinship and fraternity with creation, creatures, and the poor?
I know that each tradition represented here today can draw from similarly deep roots.
We therefore need to cultivate a new set of values and virtues – including conservation of the environment, compassion for the excluded, courage to take bold decisions, and a commitment to work together in common purpose for the global common good. We need a full conversion of hearts and minds, habits and lifestyles, structures and institutions.
Ultimately, it is about the habituation of virtuous practices, stemming from an intrinsic desire to do what is right. And here, the world needs good role models. So let religious leaders step up to the plate! Let us lead by example! Think of the positive message it would send for people of faith to not only preach sustainability but to live sustainable lives! For example, think of the positive message it would send for churches, mosques, synagogues, and temples all over the world to become carbon neutral.
At a time like this, the world is looking to faith leaders for guidance. This is why Pope Francis has chosen to issue an encyclical on protecting the environment at this unique moment in time.
Conclusion
Let me end by looking back and looking ahead. The Church is not an expert on science, technology, or economics. We rely on good people like you in this room for that. But the Church is an “expert in humanity” – on the true calling of the human person to act with justice and charity. It is for this reason that the Church reads the “signs of the times” at key moments in history.
In the late 19th and early 20th centuries, the Church expressed deep concern for injustices that arose from industrialization, with a vast chasm emerging between the privileged few and the struggling masses.
In the latter half of the last century, she turned her attention to the thorny challenge of global development, and to the grave threat posed by the accumulation of nuclear weapons during the Cold War.
And now, the Church must speak forcefully on the great challenge of our time – the challenge of sustainable development. As the title of Jeffrey Sachs’s new book – copies of which are here today – says, we are living in the age of sustainable development, and it is up to all of us to make the right choices, the moral choices.
This September, Pope Francis will address the United Nations on the sustainable development goals. Fifty years earlier, Blessed Pope Paul VI addressed the same General Assembly. The problems were different, and yet the orientation of the Church is similar.
Blessed Paul VI concluded his address with these words: “The edifice you are building does not rest on purely material and terrestrial foundations, for in that case it would be a house built on sand. It rests most of all upon consciences. Yes, the time has come for ‘conversion,’ for personal transformation, for interior renewal.”
The Holy Father went on to say: “The appeal to the moral conscience of man has never before been as necessary as it is today, in an age marked by such great human progress. For the danger comes neither from progress nor from science; if these are used well they can, on the contrary, help to solve a great number of the serious problems besetting mankind. The real danger comes from man, who has at his disposal ever more powerful instruments that are as well fitted to bring about ruin as they are to achieve lofty conquests.”
In the light of Blessed Paul VI’s stirring appeal “to the moral conscience of man,” let us adopt the primary virtues of stewardship and solidarity . Without stewardship, the Earth will be less and less habitable. Without solidarity, greed will wreak ever greater havoc. But with stewardship and solidarity, we are sure to generate greater sustainability and greater security . We can ever more realistically count on a hospitable planet that provides a nurturing home for every man, woman, and child in every country and in every generation.
To get there, we need that same conversion, that same personal transformation, that same renewal that Blessed Paul VI talked about a half century ago and that Pope Francis encourages so insistently.
Thank you for gathering in this Pontifical Academy to help the Church, all believers, all people of good will, to join together in taking up the challenges.
Thank you very much.
[1] FAO, Food wastage footprint, Impacts on natural resources. Summary report , 2013, p. 6.
[2] Cf. Isaiah, ch. 24.
[3] In a different but related context, the Pontifical Council for Justice and Peace reflected deeply on the global financial crisis, cf. Towards reforming the international financial and monetary systems in the context of global public authority, Libreria Editrice Vaticana, 2011.
[4] Patriarch Batholomew, Speech at the Environmental Symposium, Santa Barbara, U.S.A., 8.11.1997.
(from Vatican Radio)…
(Vatican Radio) Pope Francis has encouraged Bishops from Benin to support families, to pursue the formation of young people and to promote inter religious dialogue. The Pope was receiving a group of Bishops from the West African Nation who are in the Vatican for their ad limina visit. In his message to them, Pope Francis thanked the Bishops for the successful exercise of their ministry which shines through in the great enthusiasm and in the visible expression of the faith of God’s people in Benin. “Parish life – he pointed out – is animated, the faithful participate in large numbers in the celebrations, conversions to Christ are many and priestly and religious vocations”. However, acknowledging the bishops’ concern for a series of problematic issues, the Pope said he thinks “particularly of the major challenges related to family, to which the next Synod in Rome will attempt to answer”. And he encouraged them to “continue with determination efforts to support families, both in their faith in their daily lives”. Although the marriage ministry is a difficult one – Pope Francis said – “given the concrete situation, social and cultural life” of the people, he told them to persevere constantly because the family is a reality desired by God: “it is a gift from God that brings, for people and communities, joy, peace, stability, happiness”. The family, the Pope said, is the basic unit of society. The Pope acknowledged that another important challenge faced by the Bishops of Benin is youth and education, and he thanked them for the many Catholic schools they have opened in their Dioceses. He spoke of the importance of the encounter between cultures and dialogue between religions, especially with Islam. “It is known that Benin is an example of harmony between religions on its territory. It is necessary to be vigilant, given the current global climate, in order to preserve this fragile heritage” he said. So: “In promoting harmony and justice in your local Churches, dear Brothers, gives you a major role to play in the onward march of your country” he said. And speaking of the global economic crisis which is affecting many countries, Pope Francis said “it is necessary to go courageously against the current, struggling against the culture of ‘waste’ spread everywhere, (cf. Evangelii Gaudium, n.53) and disseminating Gospel values of hospitality and encounter”. The Pope reminded the bishops that the service of charity is a constitutive dimension of the mission of the Church, and is “an expression of its essence” and he invited all religious to live intensely this Year of Consecrated Life and acknowledged the generous commitment of the priests in the service of the Gospel. And remarking on the many priestly vocations in Benin, he said that bishops must be fathers to their priests, fostering communion and fraternity within the priestly family and caring for those in need. Moreover – he said – since vocations are not lacking, he encouraged them to generously share their resources with other regions which lack churches. Pope Francis concluded his address noting that the Church in Benin has a good relationship with the civil authorities. “The voice of the Church is heard – he said – and action is appreciated”. And he invited them to continue to take their place in the public life of the country, encouraging relationships between different components of society. (from Vatican Radio)…