MESSAGE
OF HIS HOLINESS
POPE FRANCIS
FOR THE CELEBRATION OF THE
XLIX WORLD DAY OF PEACE
1
JANUARY 2016
Overcome
Indifference and Win Peace
1. God is not indifferent! God cares
about mankind! God does not abandon us! At
the beginning of the New Year, I would like to share not only this profound
conviction but also my cordial good wishes for prosperity, peace and the
fulfilment of the hopes of every man and every woman, every family, people and
nation throughout the world, including all Heads of State and Government and
all religious leaders. We continue to trust that 2016 will see us all firmly
and confidently engaged, on different levels, in the pursuit of justice and
peace. Peace is both God’s gift and a human achievement. As a gift of God, it
is entrusted to all men and women, who are called to attain it.
Maintaining our reasons
for hope
2. Sadly, war and terrorism,
accompanied by kidnapping, ethnic or religious persecution and the misuse of
power, marked the past year from start to finish. In many parts of the world,
these have became so common as to constitute a real “third world war fought
piecemeal”. Yet some events of the year now ending inspire me, in looking ahead
to the new year, to encourage everyone not to lose hope in our human ability to
conquer evil and to combat resignation and indifference. They demonstrate our
capacity to show solidarity and to rise above self-interest, apathy and
indifference in the face of critical situations.
Here I would mention the efforts
to bring world leaders together at COP21 in the search for new ways to confront
climate change and to protect the earth, our common home. We can also think of
two earlier global events: the Addis Ababa Summit for funding sustainable
development worldwide and the adoption of the United Nations 2030 Agenda for
Sustainable Development, aimed at ensuring a more dignified standard of living
for all the world’s peoples, especially the poor, by that year.
For the Church, 2015 was a
special year, since it marked the fiftieth anniversary of two documents of the
Second Vatican Council which eloquently expressed her sense of solidarity with
the world. Pope John XXIII, at the beginning of the Council, wanted to open
wide the windows of the Church and to improve her communication with the world.
The two documents, Nostra Aetate and Gaudium et Spes, are emblematic of the new
relationship of dialogue, solidarity and accompaniment which the Church sought
to awaken within the human family. In the Declaration Nostra Aetate, the Church expressed her
openness to dialogue with non-Christian religions. In the Pastoral Constitution Gaudium et Spes, based on a recognition that
“the joys and hopes, the grief and anguish of the people of our time,
especially of those who are poor or afflicted, are the joys and hopes, the
grief and anguish of the followers of Christ as well”,[1] the Church proposed to enter into
dialogue with the entire human family about the problems of our world, as a
sign of solidarity, respect and affection.[2]
Along these same lines, with the
present Jubilee of Mercy I want to invite the Church to pray and work so that
every Christian will have a humble and compassionate heart, one capable of
proclaiming and witnessing to mercy. It is my hope that all of us will learn to
“forgive and give”, to become more open “to those living on the outermost fringes
of society - fringes which modern society itself creates”, and to refuse to
fall into “a humiliating indifference or a monotonous routine which prevents us
from discovering what is new! Let us ward off destructive cynicism!”[3]
There are many good reasons to
believe in mankind’s capacity to act together in solidarity and, on the basis
of our interconnection and interdependence, to demonstrate concern for the more
vulnerable of our brothers and sisters and for the protection of the common
good. This attitude of mutual responsibility is rooted in our fundamental
vocation to fraternity and a life in common. Personal dignity and interpersonal
relationships are what constitute us as human beings whom God willed to create
in his own image and likeness. As creatures endowed with inalienable dignity,
we are related to all our brothers and sisters, for whom we are responsible and
with whom we act in solidarity. Lacking this relationship, we would be less
human. We see, then, how indifference represents a menace to the human family.
As we approach a new year, I would ask everyone to take stock of this reality,
in order to overcome indifference and to win peace.
Kinds of indifference
3. Clearly, indifference is not
something new; every period of history has known people who close their hearts
to the needs of others, who close their eyes to what is happening around them,
who turn aside to avoid encountering other people's problems. But in our day,
indifference has ceased to be a purely personal matter and has taken on broader
dimensions, producing a certain “globalization of indifference”.
The first kind of indifference
in human society is indifference to God, which then leads to indifference to
one’s neighbour and to the environment. This is one of the grave consequences
of a false humanism and practical materialism allied to relativism and
nihilism. We have come to to think that we are the source and creator of
ourselves, our lives and society. We feel self-sufficient, prepared not only to
find a substitute for God but to do completely without him. As a consequence,
we feel that we owe nothing to anyone but ourselves, and we claim only rights.[4] Against this erroneous understanding
of the person, Pope Benedict XVI observed that neither man himself nor human
development can, on their own, answer the question of our ultimate meaning.[5] Paul VI likewise stated that “there is
no true humanism but that which is open to the Absolute, and is conscious of a
vocation which gives human life its authentic significance”.[6]
Indifference to our neighbour
shows itself in different ways. Some people are well-informed; they listen to
the radio, read the newspapers or watch television, but they do so mechanically
and without engagement. They are vaguely aware of the tragedies afflicting
humanity, but they have no sense of involvement or compassion. Theirs is the
attitude of those who know, but keep their gaze, their thoughts and their
actions focused on themselves. Sadly, it must be said that today’s information
explosion does not of itself lead to an increased concern for other people’s
problems, which demands openness and a sense of solidarity.[7] Indeed, the information glut can numb
people’s sensibilities and to some degree downplay the gravity of the problems.
There are those who “simply content themselves with blaming the poor and the poor
countries themselves for their troubles; indulging in unwarranted
generalizations, they claim that the solution is an ‘education’ that would
tranquilize them, making them tame and harmless. All this becomes even more
exasperating for the marginalized in the light of the widespread and deeply
rooted corruption found in many countries – in their governments, businesses
and institutions – whatever the political ideology of their leaders.”[8]
In other cases, indifference
shows itself in lack of concern for what is happening around us, especially if
it does not touch us directly. Some people prefer not to ask questions or seek
answers; they lead lives of comfort, deaf to the cry of those who suffer.
Almost imperceptibly, we grow incapable of feeling compassion for others and
for their problems; we have no interest in caring for them, as if their
troubles were their own responsibility, and none of our business.[9] “When we are healthy and comfortable,
we forget about others (something God the Father never does): we are
unconcerned with their problems, their sufferings and the injustices they
endure… Our heart grows cold. As long as I am relatively healthy and
comfortable, I don’t think about those less well off.”[10]
Because we dwell in a common
home, we cannot help but ask ourselves about the state of its health, as I
sought to do in Laudato Si’.
Water and air pollution, the indiscriminate exploitation of forests and the
destruction of the natural environment are often the result of man’s
indifference to man, since everything is interrelated. Then too, there is the
way we treat animals, which has an effect on the way we treat other people[11],
and the cases where people freely do elsewhere what they would never dare do at
home.[12]
In these and in other
situations, indifference leads to self-absorption and a lack of commitment. It
thus contributes to the absence of peace with God, with our neighbour and with
the environment.
Peace threatened by
globalized indifference
4. Indifference towards God
transcends the purely private sphere of the individual and affects the public
and social sphere. As Benedict XVI pointed out, “the glorification of God and
human peace on earth are closely linked”.[13] Indeed, “without openness to the
transcendent, human beings easily become prey to relativism and find it
difficult to act justly and to work for peace.[14] Disregard and the denial of God, which
lead man to acknowledge no norm above himself and himself alone, have produced
untold cruelty and violence.[15]
On both the individual and
communitarian levels, indifference to one’s neighbour, born of indifference to
God, finds expression in disinterest and a lack of engagement, which only help
to prolong situations of injustice and grave social imbalance. These in turn
can lead to conflicts or, in any event, generate a climate of dissatisfaction
which risks exploding sooner or later into acts of violence and insecurity.
Indifference and lack of
commitment constitute a grave dereliction of the duty whereby each of us must
work in accordance with our abilities and our role in society for the promotion
of the common good, and in particular for peace, which is one of mankind’s most
precious goods.[16]
On the institutional level,
indifference to others and to their dignity, their fundamental rights and their
freedom, when it is part of a culture shaped by the pursuit of profit and
hedonism, can foster and even justify actions and policies which ultimately
represent threats to peace. Indifference can even lead to justifying deplorable
economic policies which breed injustice, division and violence for the sake of
ensuring the wellbeing of individuals or nations. Not infrequently, economic
and political projects aim at securing or maintaining power and wealth, even at
the cost of trampling on the basic rights and needs of others. When people
witness the denial of their elementary rights, such as the right to food,
water, health care or employment, they are tempted to obtain them by force.[17]
Moreover, indifference to the
natural environment, by countenancing deforestation, pollution and natural
catastrophes which uproot entire communities from their ecosystem and create
profound insecurity, ends up creating new forms of poverty and new situations
of injustice, often with dire consequences for security and peace. How many
wars have been fought, and how many will continue to be fought, over a shortage
of goods or out of an insatiable thirst for natural resources?[18]
From indifference to
mercy: the conversion of hearts
5. One year ago, in my Message
for the 2015 World Day of Peace, with the motto “No Longer Slaves, but Brothers
and Sisters”, I evoked the first biblical icon of human brotherhood, that of
Cain and Abel (cf. Gen 4:1-16). I meant to draw attract
attention to how from the very beginning this original brotherhood was
betrayed. Cain and Abel were brothers. Both came forth from the same womb, they
were equal in dignity and created in the image and likeness of God; but their
relationship as brothers was destroyed. “It was not only that Cain could not
stand Abel; he killed him out of envy.”[19] Fratricide was the form of betrayal,
and Cain’s refusal to acknowledge Abel as his brother became the first rupture
in the family relations of fraternity, solidarity and mutual respect.
God then intervened to remind
man of his responsibility towards his fellows, as he had also done when Adam
and Eve, our first parents, ruptured their relationship with him, their
Creator. “Then the Lord said to Cain: “Where is Abel your brother?” He said, “I
do not know; am I my brother’s keeper?” But the Lord replied: “What you have
you done? The voice of your brother’s blood is crying to me from the ground” (Gen 4:9-10).
Cain said he did not know what
had happened to his brother, that he was not his brother’s keeper. He did not
feel responsible for his life, for his fate. He did not feel involved. He was
indifferent to his brother, despite their common origin. How sad! What a sorry
tale of brothers, of families, of human beings! This was the first display of
indifference between brothers. God, however, is not indifferent. Abel’s blood
had immense value in his eyes, and he asked Cain to give an account of it. At
the origin of the human race, God shows himself to be involved in man’s
destiny. Later, when the children of Israel were slaves in Egypt, God once more
intervened to tell Moses: “I have seen the affliction of my people who are in
Egypt, and have heard their cry because of their taskmasters; I know their
sufferings, and I have come down to deliver them out of the hand of the
Egyptians, and to bring them up out of that land to a good and broad land, a
land flowing with milk and honey” (Ex 3:7-8).
We should note the verbs which describe God’s intervention: he sees, hears,
knows, comes down and delivers. God does not remain indifferent. He is
attentive and he acts.
In the same way, in Jesus his
Son, God has come down among us. He took flesh and showed his solidarity with
humanity in all things but sin. Jesus identified with us: he became “the
first-born among many brethren” (Rom8:29). He was not content merely to
teach the crowds, but he was concerned for their welfare, especially when he
saw them hungry (cf. Mk 6:34-44) or without work (cf. Mt 20:3). He was concerned not only for
men and women, but also for the fish of the sea, the birds of the air, plants
and trees, all things great and small. He saw and embraced all of creation. But
he did more than just see; he touched people’s lives, he spoke to them, helped
them and showed kindness to those in need. Not only this, but he felt strong
emotions and he wept (cf. Jn11:33-44).
And he worked to put an end to suffering, sorrow, misery and death.
Jesus taught us to be merciful
like our heavenly Father (cf. Lk 6:36). In the parable of the Good
Samaritan (cf.Lk 10:29-37),
he condemned those who fail to help others in need, those who “pass by on the
other side” (cf. Lk10:31-32).
By this example, he taught his listeners, and his disciples in particular, to
stop and to help alleviate the sufferings of this world and the pain of our
brothers and sisters, using whatever means are at hand, beginning with our own
time, however busy we may be. Indifference often seeks excuses: observing
ritual prescriptions, looking to all the things needing to be done, hiding
behind hostilities and prejudices which keep us apart.
Mercy is the heart of God. It
must also be the heart of the members of the one great family of his children:
a heart which beats all the more strongly wherever human dignity – as a
reflection of the face of God in his creatures – is in play. Jesus tells us
that love for others – foreigners, the sick, prisoners, the homeless, even our
enemies – is the yardstick by which God will judge our actions. Our eternal
destiny depends on this. It is not surprising that the Apostle Paul tells the
Christians of Rome to rejoice with those who rejoice and to weep with those who
weep (cf. Rom 12:15), or that he encourages the
Corinthians to take up collections as a sign of solidarity with the suffering
members of the Church (cf. 1
Cor 16:2-3). And Saint John
writes: “If any one has the world’s goods and sees his brother or sister in
need, yet refuses help, how does God’s love abide in him? (1 Jn 3:17; cf. Jas 2:15-16).
This then is why “it is
absolutely essential for the Church and for the credibility of her message that
she herself live and testify to mercy. Her language and her gestures must
transmit mercy, so as to touch the hearts of all people and inspire them once
more to find the road that leads to the Father. The Church’s first truth is the
love of Christ. The Church makes herself a servant of this love and mediates it
to all people: a love that forgives and expresses itself in the gift of
oneself. Consequently, wherever the Church is present, the mercy of the Father
must be evident. In our parishes, communities, associations and movements, in a
word, wherever there are Christians, everyone should find an oasis of mercy.”[20]
We too, then, are called to make
compassion, love, mercy and solidarity a true way of life, a rule of conduct in
our relationships with one another.[21] This requires the conversion of our
hearts: the grace of God has to turn our hearts of stone into hearts of flesh (cf. Ezek 36:26), open to others in authentic
solidarity. For solidarity is much more than a “feeling of vague compassion or
shallow distress at the misfortunes of so many people, both near and far”.[22] Solidarity is “a firm and persevering
determination to commit oneself to the common good; that is to say to the good
of all and of each individual, because we are all really responsible for all”,[23] because compassion flows from
fraternity.
Understood in this way,
solidarity represents the moral and social attitude which best corresponds to
an awareness of the scourges of our own day, and to the growing
interdependence, especially in a globalized world, between the lives of given
individuals and communities and those of other men and women in the rest of the
world.[24]
Building a culture of
solidarity and mercy to overcome indifference
6. Solidarity, as a moral virtue
and social attitude born of personal conversion, calls for commitment on the
part of those responsible for education and formation.
I think first of families, which
are called to a primary and vital mission of education. Families are the first
place where the values of love and fraternity, togetherness and sharing,
concern and care for others are lived out and handed on. They are also the
privileged milieu for transmitting the faith, beginning with those first simple
gestures of devotion which mothers teach their children.[25]
Teachers, who have the
challenging task of training children and youth in schools or other settings,
should be conscious that their responsibility extends also to the moral,
spiritual and social aspects of life. The values of freedom, mutual respect and
solidarity can be handed on from a tender age. Speaking to educators, Pope
Benedict XVI noted that: “Every educational setting can be a place of openness
to the transcendent and to others; a place of dialogue, cohesiveness and
attentive listening, where young people feel appreciated for their personal
abilities and inner riches, and can learn to esteem their brothers and sisters.
May young people be taught to savour the joy which comes from the daily exercise
of charity and compassion towards others and from taking an active part in the
building of a more humane and fraternal society”.[26]
Communicators also have a
responsibility for education and formation, especially nowadays, when the means
of information and communication are so widespread. Their duty is first and
foremost to serve the truth, and not particular interests. For the media “not
only inform but also form the minds of their audiences, and so they can make a
significant contribution to the education of young people. It is important
never to forget that the connection between education and communication is
extremely close: education takes place through communication, which influences,
for better or worse, the formation of the person.”[27]
Communicators should also be
mindful that the way in which information is obtained and made public should
always be legally and morally admissible.
Peace: the fruit of a
culture of solidarity, mercy and compassion
7. While conscious of the threat
posed by a globalization of indifference, we should also recognize that, in the
scenario I have just described, there are also many positive initiatives which
testify to the compassion, mercy and solidarity of which we are capable.
Here I would offer some examples
of praiseworthy commitment, which demonstrate how all of us can overcome
indifference in choosing not to close our eyes to our neighbour. These
represent good practices on the way to a more humane society.
There are many non-governmental
and charitable organizations, both within and outside the Church, whose
members, amidst epidemics, disasters and armed conflicts, brave difficulties
and dangers in caring for the injured and sick, and in burying the dead. I
would also mention those individuals and associations which assist migrants who
cross deserts and seas in search of a better life. These efforts are spiritual
and corporal works of mercy on which we will be judged at the end of our lives.
I think also of the journalists
and photographers who shape public opinion on difficult situations which
trouble our consciences, and all those devoted to the defence of human rights,
especially the rights of ethnic and religious minorities, indigenous peoples,
women and children, and the most vulnerable of our brothers and sisters. Among
them are also many priests and missionaries who, as good pastors, remain at the
side of their flock and support them, heedless of danger and hardship,
especially during armed conflicts.
How many families, amid
occupational and social difficulties, make great sacrifices to provide their
children with a “counter-cultural” education in the values of solidarity,
compassion and fraternity! How many families open their hearts and homes to
those in need, such as refugees and migrants! I wish to thank in a particular
way all those individuals, families, parishes, religious communities,
monasteries and shrines who readily responded to my appeal to welcome a refugee
family.[28]
Finally, I would mention those
young people who join in undertaking works of solidarity, and all those who
generously help their neighbours in need in their cities and countries and
elsewhere in the world. I thank and encourage everyone engaged in such efforts,
which often pass unobserved. Their hunger and thirst for justice will be
satisfied, their mercy will lead them to find mercy and, as peacemakers, they
will be called children of God (cf. Mt 5:6-9).
Peace in the sign of the
Jubilee of Mercy
8. In the spirit of the Jubilee
of Mercy, all of us are called to realize how indifference can manifest itself
in our lives and to work concretely to improve the world around us, beginning
with our families, neighbours and places of employment.
Civil society is likewise called
to make specific and courageous gestures of concern for their most vulnerable
members, such as prisoners, migrants, the unemployed and the infirm.
With regard to prisoners, it
would appear that in many cases practical measures are urgently needed to
improve their living conditions, with particular concern for those detained
while awaiting trial.[29] It must be kept in mind that penal
sanctions have the aim of rehabilitation, while national laws should consider
the possibility of other establishing penalties than incarceration. In this
context, I would like once more to appeal to governmental authorities to
abolish the death penalty where it is still in force, and to consider the
possibility of an amnesty.
With regard to migrants, I would
ask that legislation on migration be reviewed, so, while respecting reciprocal
rights and responsibilities, it can reflect a readiness to welcome migrants and
to facilitate their integration. Special concern should be paid to the
conditions for legal residency, since having to live clandestinely can lead to
criminal behaviour.
In this Jubilee Year, I would
also appeal to national leaders for concrete gestures in favour of our brothers
and sisters who suffer from the lack of labour,
land and lodging. I am thinking of the creation of dignified jobs to combat
the social plague of unemployment, which affects many families and young
people, with grave effects for society as a whole. Unemployment takes a heavy
toll on people’s sense of dignity and hope, and can only be partially
compensated for by welfare benefits, however necessary these may be, provided
to the unemployed and their families. Special attention needs to be given to
women – who unfortunately still encounter discrimination in the workplace – and
to some categories of workers whose conditions are precarious or dangerous, and
whose pay is not commensurate to the importance of their social mission.
Finally, I express my hope that
effective steps will be taken to improve the living conditions of the sick by
ensuring that all have access to medical treatment and pharmaceuticals
essential for life, as well as the possibility of home care.
Looking beyond their own
borders, national leaders are also called to renew their relations with other
peoples and to enable their real participation and inclusion in the life of the
international community, in order to ensure fraternity within the family of
nations as well.
With this in mind, I would like
to make a threefold appeal to the leaders of nations: to refrain from drawing
other peoples into conflicts or wars which destroy not only their material,
cultural and social legacy, but also – and in the long term – their moral and
spiritual integrity; to forgive or manage in a sustainable way the
international debt of the poorer nations; and to adopt policies of cooperation
which, instead of bowing before the dictatorship of certain ideologies, will
respect the values of local populations and, in any case, not prove detrimental
to the fundamental and inalienable right to life of the unborn.
I entrust these reflections,
together with my best wishes for the New Year, to the intercession of the
Blessed Virgin Mary, our Mother, who cares for the needs of our human family,
that she may obtain from her Son Jesus, the Prince of Peace, the granting of
our prayers and the blessing of our daily efforts for a fraternal and united
world.
From the Vatican, 8
December 2015
Solemnity of the Immaculate Conception of the Blessed Virgin Mary
Opening of the Extraordinary Jubilee of Mercy
