The Council is here to stay

 On 7th January 2026, Pope Leo XIV began a series of General Audience catecheses "dedicated to Vatican Council II and a rereading of its documents".

In this first catechesis of the series, Pope Leo cites each of his immediate predecessors own observations on the Council:

Pope St John Paul II, at the end of the Jubilee Year 2000: “I feel more than ever in duty bound to point to the Council as the great grace bestowed on the Church in the twentieth century”

Pope Benedict XVI, at the start of his pontificate in 2005: ".. as the years have passed, the Conciliar Documents have lost none of their timeliness; indeed, their teachings are proving particularly relevant to the new situation of the Church and the current globalized society”.

Pope Leo attributes to the work of the Council the observation of Pope St Paul VI in his encyclical letter Ecclesiam Suam: that the Church “has something to say, a message to give, a communication to make”, seeking the truth by the different means of dialogue.

In what might be thought as a statement of his aims in this series of catecheses, Pope Leo says:

Although the time that separates us from this event is not so long, it is equally true that the generation of bishops, theologians and believers of Vatican II is no longer with us. Therefore, while we hear the call not to let its prophecy fade, and to continue to seek ways and means to implement its insights, it will be important to get to know it again closely, and to do so not through “hearsay” or interpretations that have been given, but by rereading its documents and reflecting on their content. 

Pope Leo's intention that the Church should come to know the Council closely by undertaking a rereading of the Council documents offers an invitation to dialogue to those who would prefer to be critical of the Council's teaching.

As far as the implementation of the insights of the Council is concerned, I do think that there are examples in the experience of the Church where some of its most controverted principles are actually lived out in an authentic way. If time allows, I may post on these examples in the future.

Jubilee 2025: 1700th anniversary of the Council of Nicaea

In the Bull of Indiction for the Jubilee 2025, Pope Francis noted the felicity of the coincidence of the Jubilee Year with the anniversarly of the Council of Nicaea: 

The coming Jubilee Year will also coincide with a significant date for all Christians, namely, the 1700th anniversary of the celebration of the first great Ecumenical Council, that of Nicaea....

The Council of Nicaea sought to preserve the Church’s unity, which was seriously threatened by the denial of the full divinity of Jesus Christ and hence his consubstantiality with the Father. Some three hundred bishops took part, convoked at the behest of the Emperor Constantine; their first meeting took place in the Imperial Palace on 20 May 325. After various debates, by the grace of the Spirit they unanimously approved the Creed that we still recite each Sunday at the celebration of the Eucharist. The Council Fathers chose to begin that Creed by using for the first time the expression “ We believe”, as a sign that all the Churches were in communion and that all Christians professed the same faith.

This aspect of the Jubilee Year is being marked by Pope Leo XIV's visit to Turkiye, a visit that includes a celebration where the Council itself took place. In anticipation of that visit, Pope Leo published his Apsotolic Letter In Unitate Fidei, which explores the history and theology of the Nicene Creed. Recognising that the Creed is a lived statement of faith, Pope Leo also asks us to reflect on what the profession of the Nicene Creed means for those who recite it each Sunday at Mass (n.10 ff):

The path that began with Sacred Scripture and led to the profession of faith in Nicaea, subsequently accepted in Constantinople and Chalcedon, and again in the 16th and 21st centuries, has been a long and consistent one. All of us, as disciples of Jesus Christ, are baptized “in the name of the Father, and of the Son and of the Holy Spirit.” We make the sign of the cross on ourselves and we are blessed. We conclude each prayer of the psalms in the Liturgy of the Hours with “Glory be to the Father, and to the Son, and to the Holy Spirit.” Both the liturgy and the Christian life are thus firmly anchored in the Nicene-Constantinopolitan Creed: what we profess with our mouths must come from the heart so that we may bear witness to it with our lives. We must therefore ask ourselves: What about our interior reception of the Creed today? Do we experience that it also affects our current situation? Do we understand and live out what we say every Sunday? What do these words mean for our lives?

In his address during the celebration at Iznik, Pope Leo XIV makes an interesting suggestion with regard to the ecumenical significance of the Christological affirmation of the Nicene Creed that seems to parallel Pope St John Paul II's suggestion (Ut Unum Sint n.84) that in martyrdom a fullness of communion in ecclesial life is already achieved. It is the citation of St Augustine that appears to give a strength to Pope Leo's words not dissimilar to those of Pope St John Paul II:

This Christological confession of faith is of fundamental importance in the journey that Christians are making towards full communion. For it is shared by all Christian Churches and Communities throughout the world, including those which, for various reasons, do not use the Nicene-Constantinopolitan Creed in their liturgies. Indeed, faith “in one Lord Jesus Christ, the Only Begotten Son of God, born of the Father before all ages... consubstantial with the Father” (Nicene Creed) is a profound bond already uniting all Christians. In this sense, to quote Saint Augustine, in the ecumenical context we can also say that, “although we Christians are many, in the one Christ we are one” (Exposition on Psalm 127). Consequently, with an awareness that we are already linked by such a profound bond, we can continue our journey of ever deeper adherence to the Word of God revealed in Jesus Christ, under the guidance of the Holy Spirit, in mutual love and dialogue. 

I have a particular affection for the profession of faith of Pope Paul VI offered at the closing of the Year of Faith in June 1968, a year that marked the 19th centenary of the martrydoms of St Peter and St Paul. That profession of faith is an extended exposition of the Nicene Creed, and is now known as the Credo of the People of God:

On this day which is chosen to close the Year of Faith, on this feast of the blessed apostles Peter and Paul, we have wished to offer to the living God the homage of a profession of faith. And as once at Caesarea Philippi the apostle Peter spoke on behalf of the twelve to make a true confession, beyond human opinions, of Christ as Son of the living God, so today his humble successor, pastor of the Universal Church, raises his voice to give, on behalf of all the People of God, a firm witness to the divine Truth entrusted to the Church to be announced to all nations.

Jubilee of the World of Work

 A Jubilee for workers was due to take place during the days 1st-4th May 2025, but was not able to take place following the death of Pope Francis. On 8th November 2025, a celebration of a Jubilee for Workers will take place.

In September 1981, Pope St John Paul II issued his Encyclical Letter Laborem Exercens, dedicated to the principles of the idea of human work and to discussing the contemporary problems relating to human work.

From the beginning therefore [man] is called to work. Work is one of the characteristics that distinguish man from the rest of creatures, whose activity for sustaining their lives cannot be called work. Only man is capable of work, and only man works, at the same time by work occupying his existence on earth. Thus work bears a particular mark of man and of humanity, the mark of a person operating within a community of persons. And this mark decides its interior characteristics; in a sense it constitutes its very nature.

Starting from an analysis of the teaching of the Book of Genesis (Gen.1:28) - "Be fruitful and multiply, and fill the earth and subdue it" - John Paul II presents work in both its objective and subjective senses. He first suggests that work is something characteristic of the human person that identifies the human person apart from other creatures. The objective sense of work lies in the nature of the actual tasks undertaken, and John Paul outlines how this has changed over time, developing from a largely manual form of work to an increasingly mechanised form.

Understood in this case not as a capacity or aptitude for work, but rather as a whole set of instruments which man uses in his work, technology is undoubtedly man's ally. It facilitates his work, perfects, accelerates and augments it. It leads to an increase in the quantity of things produced by work, and in many cases improves their quality. However, it is also a fact that, in some instances, technology can cease to be man's ally and become almost his enemy, as when the mechanization of work "supplants" him, taking away all personal satisfaction and the incentive to creativity and responsibility, when it deprives many workers of their previous employment, or when, through exalting the machine, it reduces man to the status of its slave.

This development towards an ever more technological form of work, viewed in its objective sense, brings to the fore the question of work in its subjective sense:

Man has to subdue the earth and dominate it, because as the "image of God" he is a person, that is to say, a subjective being capable of acting in a planned and rational way, capable of deciding about himself, and with a tendency to self-realization. As a person, man is therefore the subject of work. As a person he works, he performs various actions belonging to the work process; independently of their objective content, these actions must all serve to realize his humanity, to fulfil the calling to be a person that is his by reason of his very humanity. ...

...the basis for determining the value of human work is not primarily the kind of work being done but the fact that the one who is doing it is a person. The sources of the dignity of work are to be sought primarily in the subjective dimension, not in the objective one.

...This does not mean that, from the objective point of view, human work cannot and must not be rated and qualified in any way. It only means that the primary basis of the value of work is man himself, who is its subject. This leads immediately to a very important conclusion of an ethical nature: however true it may be that man is destined for work and called to it, in the first place work is "for man" and not man "for work". 

 From this starting point, John Paul goes on to discuss in detail the contemporary situation of the world of work. But this reflection itself can already prompt individuals to look at their own experience of work, and ask how they can try to achieve that agency with regard to their work that will allow them to more effectively act as a subject rather than a slave of their work. And it also brings to the attention of those fortunate enough to be able to work that long term unemployment represents an undermining of the dignity of the person.

Jubilee of the World of Education

The Jubilee of the world of education will take place in the days 27th October - 1st November, with the declaration of St John Henry Newman as a doctor of the Church to take place during the concluding Mass celebrated by Pope Leo XIV. A wide range of events are organised for the days of this Jubilee, as can be seen by following the link above. Perhaps of particular note is an International Congress that marks the 60th anniversary of the Declaration on Christian Education Gravissimum Educationis.

The then Sacred Congregation for Catholic Education issued a document Catholic Schools in March 1977.  That document suggests a two fold integration as the intention of the work of a Catholic school, an integration of faith and culture and an integration of faith and life:

n.49 (cf n.38-39, 44). The specific mission of the school, then, is a critical systematic transmission of culture in the light of faith and the bringing forth of the power of Christian virtue by the integration of culture with faith and faith with living.

In his Apostolic Constitution Ex Corde Ecclesiae, Pope St John Paul II described the identity of the Catholic university, as both university and as Catholic:

12. Every Catholic University, as a university, is an academic community which, in a rigorous and critical fashion, assists in the protection and advancement of human dignity and of a cultural heritage through research, teaching and various services offered to the local, national and international communities. It possesses that institutional autonomy necessary to perform its functions effectively and guarantees its members academic freedom, so long as the rights of the individual person and of the community are preserved within the confines of the truth and the common good.

13. Since the objective of a Catholic University is to assure in an institutional manner a Christian presence in the university world confronting the great problems of society and culture, every Catholic University, as Catholic, must have the following essential characteristics:

"1. a Christian inspiration not only of individuals but of the university community as such;

2. a continuing reflection in the light of the Catholic faith upon the growing treasury of human knowledge, to which it seeks to contribute by its own research;

3. fidelity to the Christian message as it comes to us through the Church;

4. an institutional commitment to the service of the people of God and of the human family in their pilgrimage to the transcendent goal which gives meaning to life".

Together, schools and universities are perhaps the main, though not exclusive, ways in which the Church is present in the world of education.

St John Henry Newman, to be declared a Doctor of the Church on the closing day of this Jubilee, perhaps summarised all of this for his own times in a sermon entitled "Intellect, the Instrument of Religious Training":

Here, then, I conceive, is the object of the Holy See and the Catholic Church in setting up universities; it is to re-unite things which were in the beginning joined together by God, and have been put asunder by man. ... I wish the intellect to range with the utmost freedom, and religion to enjoy an equal freedom; but what I am stipulating for is that they should be found in one and the same place, and exemplified in the same persons. ... It will not satisfy me if religion is here, and science there, and young men converse with science all day, and lodge with religion in the evening.  ...I want the same roof to contain both the intellectual and moral discipline. 

First Greetings of Recent Popes

As the sequence of major events of the Jubilee 2025 take a summer break, it might be of interest to reflect on the first words offered by the recent Successors of Peter on their election.

Pope Leo XIV's first greeting from the balcony of the Vatican Basilica, delivered from a prepared text, was as follows (my translation from the original Italian rather than the English):

Peace be with you all!

Dearest brothers and sisters, this is the first greeting spoken by the risen Christ, the Good Shepherd who laid down his life for God’s flock. I, too, would like this greeting of peace to enter into your hearts, to reach your families, every person, wherever they may be, all peoples and all the earth. Peace be with you!

This is the peace of the risen Christ. A peace that is unarmed and disarming, humble and persevering. It comes from God, the God who loves all, unconditionally.

 There is an echo in Pope Leo's choice of words of that testimony to the Resurrection that occurs at the start of the Papal Mass on Easter Sunday, when the Successor of Peter venerates an image of he Risen Christ, enacting in a way the testimony of the first Peter.

Pope Francis' style from the start of his time as Pope was informal, though not without something that prompts more reflection.

Brothers and sisters, good evening!

You know that it was the duty of the Conclave to give Rome a Bishop. It seems that my brother Cardinals have gone almost to the ends of the earth to get one... but here we are... I thank you for your welcome. The diocesan community of Rome now has its Bishop. ...

And now, we take up this journey: Bishop and People. This journey of the Church of Rome which presides in charity over all the Churches. A journey of fraternity, of love, of trust among us. Let us always pray for one another. Let us pray for the whole world, that there may be a great spirit of fraternity. It is my hope for you that this journey of the Church, which we start today, and in which my Cardinal Vicar, here present, will assist me, will be fruitful for the evangelization of this most beautiful city.

And now I would like to give the blessing, but first - first I ask a favour of you: before the Bishop blesses his people, I ask you to pray to the Lord that he will bless me: the prayer of the people asking the blessing for their Bishop. Let us make, in silence, this prayer: your prayer over me.

The theme of fraternity was to be a feature of Pope Francis' subsequent pontificate; and for those familiar with the life of the Charismatic Renewal, that request for the people to pray a blessing over their bishop was not as unusual as it appeared to many at the time.

Pope Benedict XVI was brief and to the point:

Dear Brothers and Sisters,

After the great Pope John Paul II, the Cardinals have elected me, a simple and humble labourer in the vineyard of the Lord.

The fact that the Lord knows how to work and to act even with inadequate instruments comforts me, and above all I entrust myself to your prayers.

Let us move forward in the joy of the Risen Lord, confident of his unfailing help. The Lord will help us and Mary, his Most Holy Mother, will be on our side. Thank you.

Pope John Paul II's first greeting shows similar brevity, and a certain foreshadowing of the words of Pope Benedict XVI (my translation from the Italian):

 Praised be Jesus Christ.

Dearest brothers and sisters

We are still all sorrowful after the death of our most loved Pope John Paul I. And now the Eminent Cardinals have called a new bishop of Rome. They have called him from a distant land ... distant, but always so close by the communion in the Christian faith and tradition. I was fearful in receiving this nomination, but I have accepted it in a spirit of obedience towards Our Lord Jesus Christ and in total trust towards his Mother, the Most Holy Madonna.

I do not know if it is possible to explain myself in your ... in our Italian language. If I make a mistake you correct me. And so I present myself to you, by confessing our common faith, our hope, our trust in the Mother of Christ and of the Church, and also to set out anew on the way of the history of the Church, with the help of God and with the help of men.

The initial greeting - Praised be Jesus Christ - is traditional in some European countries, though not unknown here in Britain, and it has something of the testimony to faith in Christ that can be seen in Pope Leo XIV's first greeting. There is also an echo of Louis de Montfort's spirit in the words of "total trust" towards the Mother of God, which was to be shown in Pope John Paul II's motto "Totus Tuus". 

On the day of his election, Pope John Paul I gave only the blessing "Urbi et Orbi" from the balcony of the Vatican Basilica. It was at the Angelus the following day that he gave some account of his election (I have added italics to one paragraph):

Yesterday morning I went to the Sistine Chapel to vote tranquilly. Never could I have imagined what was about to happen. As soon as the danger for me had begun, the two colleagues who were beside me whispered words of encouragement. One said: "Courage! If the Lord gives a burden, he also gives the strength to carry it." The other colleague said: "Don't be afraid; there are so many people in the whole world who are praying for the new Pope." When the moment of decision came, I accepted.

Then there was the question of the name, for they also ask what name you wish to take, and I had thought little about it. My thoughts ran along these lines: Pope John had decided to consecrate me himself in St Peter's Basilica, then, however unworthy, I succeeded him in Venice on the Chair of St Mark, in that Venice which is still full of Pope John. He is remembered by the gondoliers, the Sisters, everyone.

Then Pope Paul not only made me a Cardinal, but some months earlier, on the wide footbridge in St Mark's Square, he made me blush to the roots of my hair in the presence of 20,000 people, because he removed his stole and placed it on my shoulders. Never have I blushed so much!

Furthermore, during his fifteen years of pontificate this Pope has shown, not only to me but to the whole world, how to love, how to serve, how to labour and to suffer for the Church of Christ.

For that reason I said: "I shall be called John Paul." I have neither the "wisdom of the heart" of Pope John, nor the preparation and culture of Pope Paul, but I am in their place. I must seek to serve the Church. I hope that you will help me with your prayers.

Each of the recent Popes have acknowledged their immediate predecessor, but Pope John Paul I shows a particular appreciation of the pontificate of Pope Paul VI in recognising his suffering on behalf of the Church. I also recall, upon reading the texts of Pope John Paul I's addresses during his short time as Pope, thinking that they were very comparable to the addresses of Pope Benedict XVI during the early part of his pontificate.

Pope Paul VI's first greeting after his election took the form of a Message to the Entire Human Family, dated the day after his election.

Venerable Brothers and beloved children of all the world!

On this day dedicated to the most sweet Heart of Jesus, in the act of taking up the duty of shepherding the flock of the Lord - which according to the expression of St Augustine is before all amoris officium (In Io. 123, 5) in exercise of paternal and thoughtful charity towards all the sheep, redeemed by the most precious blood of Jesus Christ - the first feeling which, before others, which arises from our heart is that of a firm confidence in the all powerful aid of the Lord. He, who had shown his adorable will by way of the consent of our venerable Brothers, the Fathers of the Sacred College, entrusting to Us the care and responsibility for the Holy Church, knows to instill in our soul, fearful because of the huge task imposed, the watchful and serene strength, the untiring zeal for his glory, the missionary anxiety for the clear, persuasive diffusion everywhere of the Gospel.

Pope St Paul then went on to mention each of his immediate predecessors as Pope, Pius XI, Pius XII and particularly John XXIII:

[John XXIII], who has given to the entire world the example of his singular goodness. But I wish to recall in an altogether particular way with pious memory and emotion the figure of the late John XXIII, who, in the short but most intense period of his ministry, know how to draw close to himself the hearts of men, also of those who were distant, by his unsleeping solicitude, by his sincere and concrete goodness for the humble, by the outstanding pastoral character of his action, qualities to which is added the altogether particular charm of the human gifts of his large heart.

Jubilee of Bishops and Jubilee of Priests

 Though they are presented as if they are two distinct celebrations, the Jubilees of Bishops and of Priests due to be marked between 25th June 2025 and the 27th June 2025 form an integrated programme, ending with Mass celebrated on 27th for the Solemnity of the Sacred Heart of Jesus. If the earlier Jubilee of movements and ecclesial communities reminded us of the role of the charisms in the life of the Church, these two jubilees remind us that, nevertheless, the Church is expressed in a hierarchical structure.

In the programme of the Jubilee, the Bishops will take part in a catechesis with the Holy Father, intended I susggest to manifest the communion of the individual Bishops with the Successor of Peter and their sharing in a care for the universal Church. On the following day, catecheses will be given by Bishops (in language groups) to priests taking part in the Jubilee of Priests, expressing something of the collaboration of a priest with his Bishop in the pastoral care of a parish within a diocese. The Dicastery for the Clergy will also be hosting an event Joyful Priests - I have called you friends, during which there will be testimony of examples of vocational ministry and seminary formation from different parts of the Catholic world.

In a lecture given in 1981, and subsequently published in the journal Communio, Cardinal Lustiger discussed the connection between celibacy and priestly and episcopal ordination. Early in the lecture, he attempted to define "what this episcopal ministry is, priesthood par excellence":

The bishop, exercising in the church the priestly ministry is given to the church-body of Christ as a sign of Christ the head. Thus the whole church can exercise the priestly act of Christ described in the first Epistle of Peter by receiving in the sacramental grace given in the episcopal ministry the assurance that the word which is spoken in her is truly the word that Christ utters in his church, and that faith brought about by the Holy Spirit is truly the common faith of the whole church. Thus guarantees that the holiness given by the Father to his church comes indeed from Christ himself who acts in the sacraments, and so that unity in brotherly love which must always gather the members of the church in mercy and pardon is truly that which is accomplished and operated by Christ himself in his body. Through the priestly ordination of the bishop, the church is assured that she receives herself from Christ, priest, prophet and king. A formula recently quoted by John Paul II condenses the significance of the sacrament of orders - through his priestly ministerial act, the bishop (the priest) acts in persona Christi before the body of Christ, for example, the church.

Cardinal Lustiger continues to suggest that priests "exert jointly and in collegiality the episcopal ministry" as collaborators with the bishop who is the primary priest of his particular church.

In 2009 Pope Benedict XVI wrote a letter to inaugurate a Year for Priests, celebrated to mark the 150th anniversary of the death of St John Vianney. The year began on the Feast of the Sacred Heart that year, the feast being one marked as a day of prayer for the sanctification of priests.

Saint John Mary Vianney taught his parishioners primarily by the witness of his life. It was from his example that they learned to pray, halting frequently before the tabernacle for a visit to Jesus in the Blessed Sacrament.“One need not say much to pray well” – the Curé explained to them – “We know that Jesus is there in the tabernacle: let us open our hearts to him, let us rejoice in his sacred presence. That is the best prayer”. And he would urge them: “Come to communion, my brothers and sisters, come to Jesus. Come to live from him in order to live with him… “Of course you are not worthy of him, but you need him!”. This way of educating the faithful to the Eucharistic presence and to communion proved most effective when they saw him celebrate the Holy Sacrifice of the Mass. Those present said that “it was not possible to find a finer example of worship… He gazed upon the Host with immense love”. “All good works, taken together, do not equal the sacrifice of the Mass” – he would say – “since they are human works, while the Holy Mass is the work of God”. He was convinced that the fervour of a priest’s life depended entirely upon the Mass: “The reason why a priest is lax is that he does not pay attention to the Mass! My God, how we ought to pity a priest who celebrates as if he were engaged in something routine!”. He was accustomed, when celebrating, also to offer his own life in sacrifice: “What a good thing it is for a priest each morning to offer himself to God in sacrifice!”.

This deep personal identification with the Sacrifice of the Cross led him – by a sole inward movement – from the altar to the confessional. Priests ought never to be resigned to empty confessionals or the apparent indifference of the faithful to this sacrament. In France, at the time of the Curé of Ars, confession was no more easy or frequent than in our own day, since the upheaval caused by the revolution had long inhibited the practice of religion. Yet he sought in every way, by his preaching and his powers of persuasion, to help his parishioners to rediscover the meaning and beauty of the sacrament of Penance, presenting it as an inherent demand of the Eucharistic presence. He thus created a “virtuous” circle. By spending long hours in church before the tabernacle, he inspired the faithful to imitate him by coming to visit Jesus with the knowledge that their parish priest would be there, ready to listen and offer forgiveness. Later, the growing numbers of penitents from all over France would keep him in the confessional for up to sixteen hours a day. It was said that Ars had become “a great hospital of souls”. His first biographer relates that “the grace he obtained [for the conversion of sinners] was so powerful that it would pursue them, not leaving them a moment of peace!”. The saintly Curé reflected something of the same idea when he said: “It is not the sinner who returns to God to beg his forgiveness, but God himself who runs after the sinner and makes him return to him”. “This good Saviour is so filled with love that he seeks us everywhere”.

[It is interesting to compare St John Vianney's observations about the Sacrament of Penance to the late Pope Francis' contemporary emphasis on the mercy of God.]

Jubilee of Governments

 The days 21st - 22nd June 2025 are being marked as a Jubilee of Governments, though no particular events are indicated at the Jubilee 2025 website as taking part during these days. The target audience for these days is likely to be diplomats and political leaders.

England is the home of St Thomas More, who was declared by Pope St John Paul II in the year 2000 to be the Patron Saint of Statesmen and Politicians. His Apostolic Letter gives a wide ranging account of St Thomas' life and, in the context of the challenges that are today faced in public life, suggests that St Thomas

... distinguished himself by his constant fidelity to legitimate authority and institutions precisely in his intention to serve not power but the supreme ideal of justice. His life teaches us that government is above all an exercise of virtue. Unwavering in this rigorous moral stance, this English statesman placed his own public activity at the service of the person, especially if that person was weak or poor; he dealt with social controversies with a superb sense of fairness; he was vigorously committed to favouring and defending the family; he supported the all-round education of the young. His profound detachment from honours and wealth, his serene and joyful humility, his balanced knowledge of human nature and of the vanity of success, his certainty of judgement rooted in faith: these all gave him that confident inner strength that sustained him in adversity and in the face of death. His sanctity shone forth in his martyrdom, but it had been prepared by an entire life of work devoted to God and neighbour. ... 

[The] harmony between the natural and the supernatural is perhaps the element which more than any other defines the personality of this great English statesman: he lived his intense public life with a simple humility marked by good humour, even at the moment of his execution.

When Pope Benedict XVI visited Britain in 2010, he gave an address to politicians and other participants in public life in the very place where St Thomas More was tried, Westminster Hall. Making reference to the example of St Thomas, Pope Benedict explored the relationship between religious faith and the duties of public office.

And yet the fundamental questions at stake in Thomas More’s trial continue to present themselves in ever-changing terms as new social conditions emerge. Each generation, as it seeks to advance the common good, must ask anew: what are the requirements that governments may reasonably impose upon citizens, and how far do they extend? By appeal to what authority can moral dilemmas be resolved? These questions take us directly to the ethical foundations of civil discourse. If the moral principles underpinning the democratic process are themselves determined by nothing more solid than social consensus, then the fragility of the process becomes all too evident – herein lies the real challenge for democracy. ...

The Catholic tradition maintains that the objective norms governing right action are accessible to reason, prescinding from the content of revelation. According to this understanding, the role of religion in political debate is not so much to supply these norms, as if they could not be known by non-believers – still less to propose concrete political solutions, which would lie altogether outside the competence of religion – but rather to help purify and shed light upon the application of reason to the discovery of objective moral principles. ... This is why I would suggest that the world of reason and the world of faith – the world of secular rationality and the world of religious belief – need one another and should not be afraid to enter into a profound and ongoing dialogue, for the good of our civilization.

 In 1969 Pope St Paul VI published an Apostolic Letter Sollicitudo Omnium Ecclesiarum on the mission of Pontifical Representatives. Acting in many instances as the equivalent of ambassadors of the Holy See to the civil governments of the places where they are accredited, they also act as a an instrument of communion between the local churches of those places and the Apostolic See.

It is indeed true that the aims of the Church and of the State are of a different order and that both are perfect societies, endowed, therefore with their own means and independent in their respective spheres of action, but it is equally true that both act for the benefit of a common subject - man, who is called by God to eternal salvation and placed on earth to enable him with the help of grace, to attain it through a life of work which will give him well-being in peaceful co-existence with his fellow beings.

Hence it follows that some of the activities of the Church and of the State are in certain sense complementary, and that the good of the individual and of the community of peoples postulates an open dialogue between the Church on the one hand and the States on the other, in order to establish, foster and strengthen relations of reciprocal understanding, mutual co-ordination and co-operation to prevent or settle possible differences for the purpose of attaining the realisation of the great human hopes of peace among nations, of internal tranquility and the progress of individual nations.

The Apostolic Letter also mentions the representatives of the Holy See to international organisations, perhaps most notable among them being the representatives to the various organs of the United Nations.  

We can see the role undertaken by these Pontifical Representatives as a living expression of the wish for dialogue between the worlds of religious belief and secular rationality of which Pope Benedict XVI spoke during his visit to Britain.

Jubilee of Sport

 The Jubilee of Sport is to be marked from 14th - 15th June 2025. The press conference to introduce this jubilee gives some idea of the relationship between the Church and the world of sport and of the events that will form part of this Jubilee. 

The Jubilee itself reminds me of a chapter in Romano Guardini's short book The Spirit of the Liturgy. That chapter is entitled "The Playfulness of the Liturgy" and, whilst Guardini warns that we should read the whole in order to really understand his idea, I offer two quotations in an attempt to summarise the chapter:

The child when it plays, does not aim at anything. It has no purpose. It does not want to do anything but to exercise its youthful powers, pour forth its life in an aimless series of movements, words and actions, and by this to develop and to realize itself more fully; all of which is purposeless, but full of meaning nevertheless, the significance lying in the unchecked revelation of this youthful life in thoughts and words and movements and actions, in the capture and expression of its nature, and in the fact of its existence. And because it does not aim at anything in particular, because it streams unbroken and spontaneously forth, its utterance will be harmonious, its form clear and fine; its expression will of itself become picture and dance, rhyme, melody and song.

And, towards the end of the chapter:

The liturgy does the same thing. It too, with endless care, with all the seriousness of the child and the strict conscientiousness of the great artist, has toiled to express in a thousand forms the sacred God-given life of the soul to no other purpose that that the soul may therein have its existence and live its life. The liturgy had laid down the serious rules of the sacred game which the soul plays before God. And, if we are desirous of touching bottom int his mystery, it is the Spirit of fire and of holy discipline "Who has knowledge of the World" - the Holy Ghost - Who has ordained the game which the Eternal Wisdom plays before the Heavenly Father in the Church, Its kingdom on earth. And "Its delight" is in this way "to be with the children of men". 

There have been many occasions when the Church has engaged with the field of sports. In the Great Jubilee of the Year 2000 a Jubilee of Sport took place, during which Pope St John Paul II met with leading protagonists from the field: Jubilee of Sports People. More recently, in May 2024, the French Embassy to the Holy See and the Dicastery for Culture and Education sponsored a conference "Putting Life into Play". Pope Francis' message to that conference is reported on the Vatican News website, with a full text here. I quote below from Pope St John Paul II's homily of October 2000:

Playing sports has become very important today, since it can encourage young people to develop important values such as loyalty, perseverance, friendship, sharing and solidarity. Precisely for this reason, in recent years it has continued to grow even more as one of the characteristic phenomena of the modern era, almost a "sign of the times" capable of interpreting humanity's new needs and new expectations. Sports have spread to every corner of the world, transcending differences between cultures and nations.

The Holy Father went on to compare the commitments needed to be successful in sport to those needed to live a full Christian life:

 "Those that sow in tears shall reap rejoicing" (Ps 125: 5). The responsorial psalm reminded us that persevering effort is needed to succeed in life. Anyone who plays sports knows this very well:  it is only at the cost of strenuous training that significant results are achieved. The athlete, therefore, agrees with the Psalmist when he says that the effort spent in sowing finds its reward in the joy of the harvest:  "Although they go forth weeping, carrying the seed to be sown, they shall come back rejoicing, carrying their sheaves" (Ps 125: 6).

At the recent Olympic Games in Sydney we admired the feats of the great athletes, who sacrificed themselves for years, day after day, to achieve those results. This is the logic of sport, especially Olympic sports; it is also the logic of life:  without sacrifices, important results are not obtained, or even genuine satisfaction.

Once again the Apostle Paul has reminded us of this:  "Every athlete exercises self-control in all things. They do it to receive a perishable wreath, but we an imperishable" (1 Cor 9: 25). Every Christian is called to become a strong athlete of Christ, that is, a faithful and courageous witness to his Gospel. But to succeed in this, he must persevere in prayer, be trained in virtue and follow the divine Master in everything.

He, in fact, is God's true athlete:  Christ is the "more powerful" Man (cf. Mk 1: 7), who for our sake confronted and defeated the "opponent", Satan, by the power of the Holy Spirit, thus inaugurating the kingdom of God. He teaches us that, to enter into glory, we must undergo suffering (cf. Lk 24: 26,46); he has gone before us on this path, so that we might follow in his footsteps.

 Pope Francis own particular contribution to the Church's engagement with the world of sport is perhaps in his strong encouragement of a culture of encounter and dialogue, something to which the world of sport readily lends itself. In his message for the conference in May 2024 Pope Francis also encouraged the preservation of a genuine sense of "sportsmanship", of the maintenance of a certain amateur spirit in the way in which people take part in sport.

Pope Leo XIV more recently met with the football team of Naples, winners of Italy's equivalent of the British Premier League. In a slightly different way, he picked up Pope Francis' words in favour of a genuine sportsmanship:

Welcome! And congratulations for your victory in the Championship! It is a great celebration for the city of Naples!

And it is precisely on this that I would like to reflect with you. To win the Championship is a milestone that one reaches at the end of a long journey, where what counts the most is not the one-off exploit, or the extraordinary performance of a champion. The Championship is won by the team, and when I say “team”, I mean the players, the trainer with the entire team, and the sports association.

Therefore, I am truly happy to welcome you now, to highlight this aspect of your success, which I consider the most important. And I would say that it is so also from a social point of view. We know how popular football is in Italy, and practically all over the world. And so, from this perspective, it seems to me that the social value of an event like this, which goes beyond the merely technical and sporting fact, is the example of a team – in the broadest sense – working together, in which the talents of the individuals are placed at the service of the whole.

And there is one last thing it is important to me to say, taking advantage of this occasion. It regards the educational aspect. Unfortunately, when sport becomes a business, it risks losing the values that make it educational, and can even become anti-educational. It is necessary to keep a lookout for this, especially with regard to teenagers. I appeal to parents and sports managers: we must be very careful of the moral quality of the experience of sport at competitive level, because the human growth of the young is at stake.

As a final thought, we might remind ourselves that the Apostle Paul more than once compared the Christian life to an athletic competition (cf. 1 Cor 9:24; 2 Tim 4:7-8), a thought that brings us back to Romano Guardini's account of the playfulness of the Liturgy. The "play" that we can see in the exercise of sport can perhaps be seen as one of those "seeds of the Gospel" of which the Prayer for the Jubilee 2025 speaks:

May your grace transform us into tireless cultivators of the seeds of the Gospel. May those seeds transform from wthin both humanity and the whole cosmos in the sure expectation of a new heaven and a new earth, when, with the power of Evil vanquished your glory will shine eternally.

Jubilee of Ecclesial Movements, Associations and New Communities

 The days 7th-8th June 2025 are being celebrated as a Jubilee of Ecclesial Movements, Associations and New Communities. The days are chosen to be those of the Vigil and celebration of the Feast of Pentecost, when the Church celebrates the coming of the Holy Spirit on the infant Church. Some examples of the movements that might be represented in the celebration of this Jubilee are: Communion and Liberation, the Focolare, the Charismatic Renewal, the Legion of Mary and FAITH Movement. I also include SIGNIS as an ecclesial movement, though it has a specific commitment in the fields of film, media and communications. The Jubilee takes place immediately after the annual meeting of the Dicastery for Laity, Family and Life with the moderators of international associations of the faithful, ecclesial movements and new communities. Some 70 000 pilgrims are expected to take part.

The movements are due to meet with Pope Leo XIV in St Peter's Square on the Vigil of Pentecost, an event which re-creates a meeting of the movements with Pope St John Paul II on the eve of Pentecost in 1998. The memorable expression of that occasion is the reference that Pope St John Paul II made to the co-essentiality of the institutional and charismatic dimensions of the Church, developing the teaching of Lumen Gentium n.12:

The institutional and charismatic aspects are co-essential as it were to the Church's constitution. They contribute, although differently, to the life, renewal and sanctification of God's People. It is from this providential rediscovery of the Church's charismatic dimension that, before and after the Council, a remarkable pattern of growth has been established for ecclesial movements and new communities.

This meeting with St John Paul II took place in the context of the first World Congress of Ecclesial Movements and New Communities. The Holy Father referred to some of the difficulties that had occurred in the growth of these new movements and their relationship to the wider Church. 

Their birth and spread has brought to the Church's life an unexpected newness which is sometimes even disruptive. This has given rise to questions, uneasiness and tensions; at times it has led to presumptions and excesses on the one hand, and on the other, to numerous prejudices and reservations. It was a testing period for their fidelity, an important occasion for verifying the authenticity of their charisms.

Today a new stage is unfolding before you: that of ecclesial maturity. This does not mean that all problems have been solved. Rather, it is a challenge. A road to take. The Church expects from you the "mature" fruits of communion and commitment.

On the Vigil of Pentecost in 2006, the movements gathered again in St Peter's Square, this time with Pope Benedict XVI. After a reflection on the place of the Holy Spirit in creation and within the life of the Trinity (Pope Benedict's words on the abuse of creation foreshadow Pope Francis teaching on the same theme), Pope Benedict spoke on three words: life, freedom and unity.

When all that people want from life is to take possession of it, it becomes ever emptier and poorer; it is easy to end up seeking refuge in drugs, in the great deception. And doubts surface as to whether, in the end, life is truly a good.

No, we do not find life in this way. Jesus' words about life in abundance are found in the Good Shepherd discourse. His words are set in a double context.

Concerning the shepherd, Jesus tells us that he lays down his life. "No one takes [my life] from me, but I lay it down of my own accord" (cf. Jn 10: 18). It is only in giving life that it is found; life is not found by seeking to possess it. This is what we must learn from Christ; and the Holy Spirit teaches us that it is a pure gift, that it is God's gift of himself. The more one gives one's life for others, for goodness itself, the more abundantly the river of life flows.

Secondly, the Lord tells us that life unfolds in walking with the Shepherd who is familiar with the pasture - the places where the sources of life flow.

We find life in communion with the One who is life in person - in communion with the living God, a communion into which we are introduced by the Holy Spirit, who is called in the hymn of Vespers "fons vivus", a living source. ... 

Dear friends, the Movements were born precisely of the thirst for true life; they are Movements for life in every sense.

Speaking of freedom:

True freedom is demonstrated in responsibility, in a way of behaving in which one takes upon oneself a shared responsibility for the world, for oneself and for others.
The son, to whom things belong and who, consequently, does not let them be destroyed, is free. All the worldly responsibilities of which we have spoken are nevertheless partial responsibilities for a specific area, a specific State, etc.

The Holy Spirit, on the other hand, makes us sons and daughters of God. He involves us in the same responsibility that God has for his world, for the whole of humanity. He teaches us to look at the world, others and ourselves with God's eyes. We do not do good as slaves who are not free to act otherwise, but we do it because we are personally responsible for the world; because we love truth and goodness, because we love God himself and therefore, also his creatures. This is the true freedom to which the Holy Spirit wants to lead us. 

And of unity:

The Holy Spirit, in giving life and freedom, also gives unity. These are three gifts that are inseparable from one another.  ...

He wants your diversity and he wants you for the one body, in union with the permanent orders - the joints - of the Church, with the successors of the Apostles and with the Successor of St Peter. He does not lessen our efforts to learn the way of relating to one another; but he also shows us that he works with a view to the one body and in the unity of the one body. It is precisely in this way that unity obtains its strength and beauty.

May you take part in the edification of the one body! Pastors must be careful not to extinguish the Spirit (cf. I Thes 5: 19) and you will not cease to bring your gifts to the entire community. Once again, the Spirit blows where he wills. But his will is unity. He leads us towards Christ through his Body.

In a concluding word that foresees the theme of the Jubilee 2025, Pope Benedict observed:

The Holy Spirit gives believers a superior vision of the world, of life, of history, and makes them custodians of the hope that never disappoints.

It has been a common place since Vatican II to speak of a "universal call to holiness", that is, a call to Christian living that is derived from Baptism and Confirmation and that is addressed to all Christians. However, the response to that call is given in the specificity of the life of each individual, and for many people that specificity is found in the charism of one or other of the new movements or communities. Without the presence of these movements, pastoral life can too easily lack the element of specificity necessary to a lively Christian witness.

Jubilee of the Eastern Churches

 The days 12th - 14th May 2025 are due to be marked as a Jubilee of the Eastern Churches. The proposed programme of events in Rome for this Jubilee recognises a particular gift of the Eastern Churches, namely, their liturgical rites, though by the time that this post publishes the programme may have been "modified" in the light of "events".

The existence of a dicastery of the Holy See dedicated to the relationship of the Holy See to Eastern Catholic Churches dates as far back as Pope Benedict XV in 1917. It is now known as the Dicastery for the Eastern Churches. In Rome there is a presence of the Eastern Churches in the Pontifical Oriental Institute, a mission of the Gregorian University; and in colleges affiliated to different Eastern Churches. The faithful of the Eastern Churches live not only in the geographical territories particularly associated with their rites but frequently in diaspora communities spread throughout the world. For many of us, our encounters with the faithful of these Churches occur by way of the parishes making provision for these diaspora communities. The suffering of these communities in former Communist countries and, today, in the countries of the Middle East contributes to the existence of diaspora communities. In the Bull of Indiction Pope Francis extended a particular invitation to them to take part in the Jubilee:

In a particular way, I would like to invite the faithful of the Eastern Churches, particularly those already in full communion with the Successor of Peter, to take part in this pilgrimage. They have suffered greatly, often even unto death, for their fidelity to Christ and the Church, and so they should feel themselves especially welcome in this City of Rome that is also their Mother and cherishes so many memories of their presence. The Catholic Church, enriched by their ancient liturgies and the theology and spirituality of their Fathers, monks and theologians, wants to give symbolic expression to its embrace of them and their Orthodox brothers and sisters in these times when they endure their own Way of the Cross, often forced by violence and instability to leave their homelands, their holy lands, for safer places. For them, the hope born of the knowledge that they are loved by the Church, which does not abandon them but follows them wherever they go, will make the symbolism of the Jubilee all the more powerful.

The Second Vatican Council addressed the Catholic Eastern Churches in its Decree Orientalium Ecclesiarum. 

History, tradition and abundant ecclesiastical institutions bear outstanding witness to the great merit owing to the Eastern Churches by the universal Church. The Sacred Council, therefore, not only accords to this ecclesiastical and spiritual heritage the high regard which is its due and rightful praise, but also unhesitatingly looks on it as the heritage of the universal Church. For this reason it solemnly declares that the Churches of the East, as much as those of the West, have a full right and are in duty bound to rule themselves, each in accordance with its own established disciplines, since all these are praiseworthy by reason of their venerable antiquity, more harmonious with the character of their faithful and more suited to the promotion of the good of souls (n.5).

Pope St John Paul II visited Lebanon in May 1997, a visit which marked the publication of the Apostolic Exhortation Une esperance nouvelle pour le Liban that concluded a special Assembly for Lebanon of the Synod of Bishops. Preaching on that occasion, the Holy Father greeted the different Churches of the region and recognised the suffering of the region:

These circumstances enable me to be in your land, for the first time, and to tell you of the love that the Church and the Apostolic See have for your nation, for all Lebanese: for the Catholics of the different rites — Maronite, Melkite, Armenian, Chaldean, Syrian, Latin; for the faithful belonging to the other Christian Churches; as well as for the Muslims and the Druze, who believe in the one God. From the bottom of my heart I greet you all on this very important occasion. We wish now to present to God the fruits of the Synod for Lebanon. ...

People often spoke of the "martyr Lebanon", especially during the period of war which afflicted your country more than ten years ago. In this historical context, the words of Saint Peter can well be applied to all who have suffered in this land. The Apostle writes: "In so far as you share in Christ's sufferings, rejoice because the Spirit of God rests upon you, and that is the Spirit of glory" (cf. ibid.). I am mindful that we are gathered near the historic heart of Beirut, Martyrs' Square; but you have also called it Freedom Square and Unity Square. I am certain that the sufferings of the past years will not be in vain; they will strengthen your freedom and unity.

This last paragraph continues to reflect the experience of the Churches in Lebanon.

Pope Benedict XVI, in convening a Special Assembly of the Synod of Bishops for the Middle East in October 2010, also reflected a concern of the Successor of Peter for the regions inhabited by the faithful of the Eastern Churches. As did his predecessor, Pope Benedict visited Beirut for the consigning of the resulting Apostolic Exhortation Ecclesia in Medio Oriente.

96. Christ entrusted to Peter the specific mission of feeding his lambs (cf. Jn 21:15-17) and it is upon him that he built his Church (cf. Mt 16:18). As the Successor of Peter, I cannot overlook the trials and sufferings of Christ’s faithful and especially those who live in the Middle East. In a particular way, the Pope continues to be spiritually close to them. That is why, in the name of God, I ask the political and religious authorities of the Middle East not just to relieve these sufferings, but to eliminate the causes which produce them. I ask them to do all in their power to ensure that peace at last prevails.

97. Nor is the Pope unmindful that the Church – the holy city, the heavenly Jerusalem – whose corner stone is Christ (1 Pet 2:4-7) and which he has received the mission to care for on earth, is built on foundations adorned with precious stones of various colours (cf. Rev 21:14, 19-20). The venerable Eastern Churches and the Latin Church are these brilliant jewels, worn down and made smooth by constant worship before “the river of the water of life, bright as crystal, flowing from the throne of God and of the Lamb”
(Rev 22:1).

 In Great Britain we can note the presence of the Ukranian Catholic Church and the Syro-Malabar Catholic Church. In both cases, there is an Eparchy - equivalent of a diocese - that covers the whole country. There is a mission of the Maronite Catholic Church, serving a diaspora community from Cyprus and from Lebanon; and a mission of the Melkite Church, also serving a diaspora community.

Jubilee of Entrepeneurs

 Immediately following the Jubilee of Workers, the Jubilee of Entrepreneurs is due to take place in the days 4th-5th May 2025. The close association of these two events does make sense, as it is the entrepreneur who can create opportunities for workers; and it is workers who can in many situations make things possible for an entrepreneur. In his encyclical Laborem Exercens, Pope St John Paul II drew attention to the human person who is the subject of the activity of work, and this is an aspect of commercial life that the entrepreneur is also called to respect.

....the primary basis of the value of work is man himself, who is its subject. This leads immediately to a very important conclusion of an ethical nature: however true it may be that man is destined for work and called to it, in the first place work is "for man" and not man "for work". Through this conclusion one rightly comes to recognize the pre-eminence of the subjective meaning of work over the objective one. Given this way of understanding things, and presupposing that different sorts of work that people do can have greater or lesser objective value, let us try nevertheless to show that each sort is judged above all by the measure of the dignity of the subject of work, that is to say the person, the individual who carries it out. On the other hand: independently of the work that every man does, and presupposing that this work constitutes a purpose-at times a very demanding one-of his activity, this purpose does not possess a definitive meaning in itself. In fact, in the final analysis it is always man who is the purpose of the work, whatever work it is that is done by man-even if the common scale of values rates it as the merest "service", as the most monotonous even the most alienating work.

A project of the Focolare Movement demonstrates how business owners can run companies in a way that respects both those who are employed in the company and the wider community within which the company might be inserted. It is called Economy of Communion in Freedom. The article The Economy of Communion takes flight gives an account of how the project began - note that the "little town" or "little city" referred to describes a small town in which members and collaborators of the Focolare Movement live together to foster communion: 

The fundamental nucleus of the Economy of Communion in Freedom (EoC) can be summarized in three concepts: there was to be an industrial park with productive businesses located close to the movement’s little town; economic resources must be entrusted to competent individuals; the profits must be shared: one part for persons in need, one part to be invested in the industry itself to ensure its growth, one part for the formation of a new generation for a new society. 

The main website  Economy of Communion in Freedom gives an idea of the life of the project today. Through the recognition that the human person is made for communion, central to the charism of the Focolare Movement, this project puts the human person at the centre of the commercial enterprise. The subject (in St John Paul II's sense) of entrepreneurship is the person of the entrepreneur; the subject of work is the person who is employed in the enterprise.

Jubilee of Workers

 The days 1st-4th May are being marked as a Jubilee of Workers. As the present Labour government came to power in the UK last summer, promises made with regard to "working people" prompted a debate about exactly who were the people being referred to by that phrase "working people". Whilst that debate had a very specific political context, it nevertheless indicated a change in working lives that has taken place over time. When Pope Leo XIII first addressed "the social question" in his encyclical Rerum Novarum it was a matter of addressing the impact of industrialisation and the move away from an agricultural or artisanal experience of work. Today, in many countries, it is a question of the development of a service economy alongside a reducing manufacturing base. The delineation of who is intended by the term "worker" might now be very different than it was in the past.

Pope St John Paul II marked the ninetieth anniversary of Rerum Novarum with his encyclical Laborem Exercens, on the nature of human work. The encyclical is a wide ranging account of the nature of work understood in the light of Biblical and Catholic teaching, and of the contrary trends that face such teaching. A notable distinction is drawn between work in the subjective sense, that is, seen as the person who acts in working; and work in its objective sense, that is, the type of work that is carried out.

When dealing with human work in the fundamental dimension of its subject, that is to say, the human person doing the work, one must make at least a summary evaluation of developments during the ninety years since Rerum Novarum in relation to the subjective dimension of work. Although the subject of work is always the same, that is to say man, nevertheless wide-ranging changes take place in the objective aspect. While one can say that, by reason of its subject, work is one single thing (one and unrepeatable every time), yet when one takes into consideration its objective directions one is forced to admit that there exist many works, many different sorts of work. The development of human civilization brings continual enrichment in this field. But at the same time, one cannot fail to note that in the process of this development not only do new forms of work appear but also others disappear. Even if one accepts that on the whole this is a normal phenomenon, it must still be seen whether certain ethically and socially dangerous irregularities creep in, and to what extent.

.... the primary basis of the value of work is man himself, who is its subject. This leads immediately to a very important conclusion of an ethical nature: however true it may be that man is destined for work and called to it, in the first place work is "for man" and not man "for work". Through this conclusion one rightly comes to recognize the pre-eminence of the subjective meaning of work over the objective one. Given this way of understanding things, and presupposing that different sorts of work that people do can have greater or lesser objective value, let us try nevertheless to show that each sort is judged above all by the measure of the dignity of the subject of work, that is to say the person, the individual who carries it out. 

 Madeleine Delbrel (1904-1964) lived and worked for many years in a suburb of Paris that was dominated in political terms by the Communist party. She can perhaps be described as a social worker and activist, recognising that, though she disagreed with Communism as an idea, the people who were Communists were nevertheless her neighbours. In 1961 she gave a talk in which she compared Communist hope (in French, espoir, a word expressing a human aspiration) and Christian hope (esperance, a word expressing more precisely the theological virtue of hope). The text of the talk can be found in the collection We, the Ordinary People of the Streets; it can represent for us a conversation between Christianity and a world of work where a practical atheism and materialism exists even if it is not supported by an explicitly Communist ideology.

The word "hope" [l'espoir] is too modest to express what the Communists wish for the future. It is also too weak. The French word "hope" [l'esperance] works better, but we cannot lose from sight even for a moment that Communist hope and Christian hope are two fundamentally different and opposed things.

The word "hope" applied to the Communists designates a human hope, a hope that concerns human objects. The word "hope" applied to the hope of the Christian is a reality that comes wholly from God, to which we do not as human being have a right. It concerns a supernatural hope, a divine hope, a hope that is bathed in the very mystery of God's inner life.

Madeleine Delbrel spells out the elements of the hope of the Communist - a hope for the poor, a hope for the future, a hope by the individual Communist for all those ways in which life might be better.  She explains how this hope is expressed in a Communist understanding of an evolving world.  She suggests that the encounter with Communist hope should prompt the Christian in a conversion towards genuinely Christian hope, a thought we might take up in a slightly different way in the context of our neighbour of today.

... it is not a matter of seeing in it a sort complement or even less a corrective of Christian hope. I would rather say that it is by a sort of backlash that Communist hope leads us to reexamine our hope and to reexamine the realism of our hope.

She concludes by suggesting that Christian hope needs to be attentive to the human hope for which it is a fulfilment.

... The Lord proclaims the eternal Beatitudes by appealing to those who weep and hope to stop weeping, who hope for peace, who hope for justice, who hope to escape from the extremes of poverty. These are the people he calls to Christian hope.

Jubilee of the Sick and Health Care Workers

 The days 5th-6th April 2025 are being marked by the celebration of the Jubilee for the Sick and Health Care Workers. One feature of these days is an evening conference dedicated to considering how palliative care can bring hope to patients who are terminally ill and to their families, hosted by the Pontifical University of the Holy Cross: Hospice=Hope. This report at the Jubilee 2025 website includes an account of a wide range of events that will be taking place across Rome during the Jubilee addressing such issues as the encouragement of blood donation, promoting awareness of issues around addiction and including moments of prayer and Eucharistic adoration: 20 000 people flock to Rome for Jubilee of the Sick and the World of Healthcare.

To reflect on this Jubilee we can take two motifs, one from Pope St John Paul II speaking to the sick in Lourdes in 1983, and the second from the opening words of Pope Francis' message for the World Day of the Sick in 2023:

Before all suffering, those in good health have a first duty: that of respect, sometimes even of silence.... Neither fair, nor unfair, suffering remains, despite partial explanations, difficult to understand and difficult to accept, even for those who have faith.

Illness is part of our human condition. Yet, if illness is experienced in isolation and abandonment, unaccompanied by care and compassion, it can become inhumane.

 When we look at the experience of illness in the life of Blessed Chiara Badano (known in the Focolare by the name "Luce", light), we can see something of both of these motifs. What we can also see is that accompaniment works in two directions: not only did Chiara's parents accompany Chiara in her illness but, in a very real sense, Chiara accompanied them during that time. It was an experience that they lived together. The two most remarkable aspects of Chiara's last weeks of life were, firstly, the extent to which, though unable to leave her bed, she kept in touch with friends from the Focolare movement; and, secondly, her refusal of morphine so that she could remain lucid and offer her suffering to Jesus, as she had no more than that to offer. Chiara exemplifies the three "small lights" - knowledge of the situation, acceptance and oblation - that Pope St John Paul II speaks of during his address to the sick in Lourdes. A full account of Chiara's life can be found here: Chiara Luce Badano - a radiant life. My own earlier posts about Chiara can be found here: Chiara Luce Badano.

Few of us will live the charism of an ecclesial movement with the depth and to the extent that Chiara Badano was able to do. The way in which she lived the time of her illness manifests a formation in that charism that, when her illness occurred, meant that she was able to live it to a heroic extent. 

Professor Jerome Lejeune provides us with a testimony of life of a doctor whose approach to his patients (and their parents) was one of profound respect. His daughter gives an account of the experience typical of families that sought his care when a new born had been diagnosed with Downs Syndrome, with the observation that it was a story they had heard countless times (Clara Lejeune, Life is a Blessing, p.35):

.. we went off to see this famous professor in a big hospital in Paris. It was both intimidating and reassuring. At the same time we thought to ourselves that it was no use. After all, the child's life was ruined.

The professor greeted us with a smile. He was courteous, friendly, but respectful. He turned to the baby, asked his name, and said to him, "Little Pierre, will you come with me?". He took him in his arms, asked the mother to put on a hospital gown, and offered her a seat. She sat down; he put little Pierre in her arms, sat down across from her and the father, and with a stethoscope examined the  child on his mother's lap. For us these simple gestures were like a revelation. It wasn't a patient this doctor was examining; it was our child.

Then he explained everything. What this illness is, what the future will be for the child and for us. He reassured us, responded to all our questions and fears.

Before leaving us he said to us, "If you wish, for your next appointment bring his older sister along. They, too, have the right to know and to understand." We left with our baby, all of us much calmer. He helped us to discover our love as parents.

In the Bull of Indiction (n.11) for the Jubilee Year, Pope Francis identified the sick as being among those to whom a particular sign of hope should be shown in the Jubilee year:

 Signs of hope should also be shown to the sick, at home or in hospital. Their sufferings can be allayed by the closeness and affection of those who visit them. Works of mercy are also works of hope that give rise to immense gratitude. Gratitude should likewise be shown to all those healthcare workers who, often in precarious conditions, carry out their mission with constant care and concern for the sick and for those who are most vulnerable.

Inclusive attention should also be given to all those in particularly difficult situations, who experience their own weaknesses and limitations, especially those affected by illnesses or disabilities that severely restrict their personal independence and freedom. Care given to them is a hymn to human dignity, a song of hope that calls for the choral participation of society as a whole.