Monthly Prayer Intentions
Apostolic Exhortation – Gaudete et Exsultate
Moment of prayer and “Urbi et Orbi” Blessing presided over by Pope Francis – In English
Pope Francis’ special video to pray for an end to the pandemic
In a special edition of “The Pope Video“, the Holy Father asks us to pray for the sick and the suffering, while thanking all those who, united and regardless of their religious tradition or convictions, pray for those affected.
BIOGRAPHY OF THE HOLY FATHER FRANCIS
The first Pope of the Americas Jorge Mario Bergoglio hails from Argentina. The 83-year-old Jesuit Archbishop of Buenos Aires is a prominent figure throughout the continent, yet remains a simple pastor who is deeply loved by his diocese, throughout which he has travelled extensively on the underground and by bus during the 15 years of his episcopal ministry.
“My people are poor and I am one of them”, he has said more than once, explaining his decision to live in an apartment and cook his own supper. He has always advised his priests to show mercy and apostolic courage and to keep their doors open to everyone. The worst thing that could happen to the Church, he has said on various occasions, “is what de Lubac called spiritual worldliness”, which means, “being self-centred”. And when he speaks of social justice, he calls people first of all to pick up the Catechism, to rediscover the Ten Commandments and the Beatitudes. His project is simple: if you follow Christ, you understand that “trampling upon a person’s dignity is a serious sin”.
Despite his reserved character — his official biography consists of only a few lines, at least until his appointment as Archbishop of Buenos Aires — he became a reference point because of the strong stances he took during the dramatic financial crisis that overwhelmed the country in 2001.
He was born in Buenos Aires on 17 December 1936, the son of Italian immigrants. His father Mario was an accountant employed by the railways and his mother Regina Sivori was a committed wife dedicated to raising their five children. He graduated as a chemical technician and then chose the path of the priesthood, entering the Diocesan Seminary of Villa Devoto. On 11 March 1958 he entered the novitiate of the Society of Jesus. He completed his studies of the humanities in Chile and returned to Argentina in 1963 to graduate with a degree in philosophy from the Colegio de San José in San Miguel. From 1964 to 1965 he taught literature and psychology at Immaculate Conception College in Santa Fé and in 1966 he taught the same subject at the Colegio del Salvatore in Buenos Aires. From 1967-70 he studied theology and obtained a degree from the Colegio of San José.
On 13 December 1969 he was ordained a priest by Archbishop Ramón José Castellano. He continued his training between 1970 and 1971 at the University of Alcalá de Henares, Spain, and on 22 April 1973 made his final profession with the Jesuits. Back in Argentina, he was novice master at Villa Barilari, San Miguel; professor at the Faculty of Theology of San Miguel; consultor to the Province of the Society of Jesus and also Rector of the Colegio Máximo of the Faculty of Philosophy and Theology.
On 31 July 1973 he was appointed Provincial of the Jesuits in Argentina, an office he held for six years. He then resumed his work in the university sector and from 1980 to 1986 served once again as Rector of the Colegio de San José, as well as parish priest, again in San Miguel. In March 1986 he went to Germany to finish his doctoral thesis; his superiors then sent him to the Colegio del Salvador in Buenos Aires and next to the Jesuit Church in the city of Córdoba as spiritual director and confessor.
It was Cardinal Antonio Quarracino, Archbishop of Buenos Aires, who wanted him as a close collaborator. So, on 20 May 1992 Pope John Paul II appointed him titular Bishop of Auca and Auxiliary of Buenos Aires. On 27 May he received episcopal ordination from the Cardinal in the cathedral. He chose as his episcopal motto, miserando atque eligendo, and on his coat of arms inserted the ihs, the symbol of the Society of Jesus.
He gave his first interview as a bishop to a parish newsletter, Estrellita de Belém. He was immediately appointed Episcopal Vicar of the Flores district and on 21 December 1993 was also entrusted with the office of Vicar General of the Archdiocese. Thus it came as no surprise when, on 3 June 1997, he was raised to the dignity of Coadjutor Archbishop of Buenos Aires. Not even nine months had passed when, upon the death of Cardinal Quarracino, he succeeded him on 28 February 1998, as Archbishop, Primate of Argentina and Ordinary for Eastern-rite faithful in Argentina who have no Ordinary of their own rite.
Three years later at the Consistory of 21 February 2001, John Paul ii created him Cardinal, assigning him the title of San Roberto Bellarmino. He asked the faithful not to come to Rome to celebrate his creation as Cardinal but rather to donate to the poor what they would have spent on the journey. As Grand Chancellor of the Catholic University of Argentina, he is the author of the books: Meditaciones para religiosos (1982), Reflexiones sobre la vida apostólica (1992) and Reflexiones de esperanza (1992).
In October 2001 he was appointed General Relator to the 10th Ordinary General Assembly of the Synod of Bishops on the Episcopal Ministry. This task was entrusted to him at the last minute to replace Cardinal Edward Michael Egan, Archbishop of New York, who was obliged to stay in his homeland because of the terrorist attacks on September 11th. At the Synod he placed particular emphasis on “the prophetic mission of the bishop”, his being a “prophet of justice”, his duty to “preach ceaselessly” the social doctrine of the Church and also “to express an authentic judgement in matters of faith and morals”.
All the while Cardinal Bergoglio was becoming ever more popular in Latin America. Despite this, he never relaxed his sober approach or his strict lifestyle, which some have defined as almost “ascetic”. In this spirit of poverty, he declined to be appointed as President of the Argentine Bishops’ Conference in 2002, but three years later he was elected and then, in 2008, reconfirmed for a further three-year mandate. Meanwhile in April 2005 he took part in the Conclave in which Pope Benedict XVI was elected.
As Archbishop of Buenos Aires — a diocese with more than three million inhabitants — he conceived of a missionary project based on communion and evangelization. He had four main goals: open and brotherly communities, an informed laity playing a lead role, evangelization efforts addressed to every inhabitant of the city, and assistance to the poor and the sick. He aimed to reevangelize Buenos Aires, “taking into account those who live there, its structure and its history”. He asked priests and lay people to work together. In September 2009 he launched the solidarity campaign for the bicentenary of the Independence of the country. Two hundred charitable agencies are to be set up by 2016. And on a continental scale, he expected much from the impact of the message of the Aparecida Conference in 2007, to the point of describing it as the “Evangelii Nuntiandi of Latin America”.
Until the beginning of the recent sede vacante, he was a member of the Congregation for Divine Worship and the Discipline of the Sacraments, the Congregation for the Clergy, the Congregation for Institutes of Consecrated Life and Societies of Apostolic Life, the Pontifical Council for the Family and the Pontifical Commission for Latin America.
He was elected Supreme Pontiff on 13 March 2013.
© Copyright – Libreria Editrice Vaticana
Gaudete et Exsultate
The Holy Father Pope Francis has released the Apostolic Exhortation ‘Gaudete et Exsultate’ on the call to holiness in today’s world.
There is an emphasis on the document being practical and useful in modern times and it is not intended to be an academic or doctrinal text per se. As its accompanying summary document states, its goal is “to repropose the call to holiness in a practical way for our own time.”
The call to holiness in one that cries out to all of us in our daily lives. Gaudete et Exsultate encourages us to take inspiration from the ‘Saints next door’ – people who may not be officially canonised but can be decisive in bringing about change. Pope Francis quotes Saint Teresa Benedicta of the Cross:
“The greatest figures of prophecy and sanctity step forth out of the darkest night. But for the most part, the formative stream of the mystical life remains invisible. Certainly the most decisive turning points in world history are substantially co-determined by souls whom no history book ever mentions. And we will only find out about those souls to whom we owe the decisive turning points in our personal lives on the day when all that is hidden is revealed.”
Holiness is described as the “most attractive face of the Church” and is attainable despite the challenges of everyday life. Pope Francis wants people to know that they don’t need special education or qualifications, nor to have taken religious vows to be holy – just an open
heart and a desire to spend some time with the Lord in prayer and by reading the Gospel. He also wants people to know that the Church makes available everything they need to become holy.
A far reaching and accessible document, ‘Gaudete et Exsultate’ examines many subjects tied in to our relationship with Christ – prayer, reading scripture, helping others, maintaining and upholding human dignity not to mention challenges to holiness such as the danger of gossip.
It also looks at two ancient heresies – Gnosticism and Pelagianism.
Pope Francis’ Monthly Intentions:
The Pope Video is a global initiative developed by the Pope World Prayer Network (Apostleship of Prayer) to assist in the dissemination of monthly intentions of the Holy Father related to the challenges facing humanity. Each month we shall feature the latest ‘Prayer Intention’ video
Pope Francis’ Prayer Intentions for May 2020
LETTER OF HIS HOLINESS POPE FRANCIS TO THE PEOPLE OF GOD
“If one member suffers, all suffer together with it” (1 Cor 12:26). These words of Saint Paul forcefully echo in my heart as I acknowledge once more the suffering endured by many minors due to sexual abuse, the abuse of power and the abuse of conscience perpetrated by a significant number of clerics and consecrated persons. Crimes that inflict deep wounds of pain and powerlessness, primarily among the victims, but also in their family members and in the larger community of believers and nonbelievers alike. Looking back to the past, no effort to beg pardon and to seek to repair the harm done will ever be sufficient. Looking ahead to the future, no effort must be spared to create a culture able to prevent such situations from happening, but also to prevent the possibility of their being covered up and perpetuated. The pain of the victims and their families is also our pain, and so it is urgent that we once more reaffirm our commitment to ensure the protection of minors and of vulnerable adults.
- If one member suffers…
In recent days, a report was made public which detailed the experiences of at least a thousand survivors, victims of sexual abuse, the abuse of power and of conscience at the hands of priests over a period of approximately seventy years. Even though it can be said that most of these cases belong to the past, nonetheless as time goes on we have come to know the pain of many of the victims. We have realized that these wounds never disappear and that they require us forcefully to condemn these atrocities and join forces in uprooting this culture of death; these wounds never go away. The heart-wrenching pain of these victims, which cries out to heaven, was long ignored, kept quiet or silenced. But their outcry was more powerful than all the measures meant to silence it, or sought even to resolve it by decisions that increased its gravity by falling into complicity. The Lord heard that cry and once again showed us on which side he stands. Mary’s song is not mistaken and continues quietly to echo throughout history. For the Lord remembers the promise he made to our fathers: “he has scattered the proud in their conceit; he has cast down the mighty from their thrones and lifted up the lowly; he has filled the hungry with good things, and the rich he has sent away empty” (Lk 1:51-53). We feel shame when we realize that our style of life has denied, and continues to deny, the words we recite.
With shame and repentance, we acknowledge as an ecclesial community that we were not where we should have been, that we did not act in a timely manner, realizing the magnitude and the gravity of the damage done to so many lives. We showed no care for the little ones; we abandoned them. I make my own the words of the then Cardinal Ratzinger when, during the Way of the Cross composed for Good Friday 2005, he identified with the cry of pain of so many victims and exclaimed: “How much filth there is in the Church, and even among those who, in the priesthood, ought to belong entirely to [Christ]! How much pride, how much self-complacency! Christ’s betrayal by his disciples, their unworthy reception of his body and blood, is certainly the greatest suffering endured by the Redeemer; it pierces his heart. We can only call to him from the depths of our hearts: Kyrie eleison – Lord, save us! (cf. Mt 8:25)” (Ninth Station).
- … all suffer together with it
The extent and the gravity of all that has happened requires coming to grips with this reality in a comprehensive and communal way. While it is important and necessary on every journey of conversion to acknowledge the truth of what has happened, in itself this is not enough. Today we are challenged as the People of God to take on the pain of our brothers and sisters wounded in their flesh and in their spirit. If, in the past, the response was one of omission, today we want solidarity, in the deepest and most challenging sense, to become our way of forging present and future history. And this in an environment where conflicts, tensions and above all the victims of every type of abuse can encounter an outstretched hand to protect them and rescue them from their pain (cf. Evangelii Gaudium, 228). Such solidarity demands that we in turn condemn whatever endangers the integrity of any person. A solidarity that summons us to fight all forms of corruption, especially spiritual corruption. The latter is “a comfortable and self-satisfied form of blindness. Everything then appears acceptable: deception, slander, egotism and other subtle forms of self-centeredness, for ‘even Satan disguises himself as an angel of light’ (2 Cor 11:14)” (Gaudete et Exsultate, 165). Saint Paul’s exhortation to suffer with those who suffer is the best antidote against all our attempts to repeat the words of Cain: “Am I my brother’s keeper?” (Gen 4:9).
I am conscious of the effort and work being carried out in various parts of the world to come up with the necessary means to ensure the safety and protection of the integrity of children and of vulnerable adults, as well as implementing zero tolerance and ways of making all those who perpetrate or cover up these crimes accountable. We have delayed in applying these actions and sanctions that are so necessary, yet I am confident that they will help to guarantee a greater culture of care in the present and future.
Together with those efforts, every one of the baptized should feel involved in the ecclesial and social change that we so greatly need. This change calls for a personal and communal conversion that makes us see things as the Lord does. For as Saint John Paul II liked to say: “If we have truly started out anew from the contemplation of Christ, we must learn to see him especially in the faces of those with whom he wished to be identified” (Novo Millennio Ineunte, 49). To see things as the Lord does, to be where the Lord wants us to be, to experience a conversion of heart in his presence. To do so, prayer and penance will help. I invite the entire holy faithful People of God to a penitential exercise of prayer and fasting, following the Lord’s command. This can awaken our conscience and arouse our solidarity and commitment to a culture of care that says “never again” to every form of abuse.
It is impossible to think of a conversion of our activity as a Church that does not include the active participation of all the members of God’s People. Indeed, whenever we have tried to replace, or silence, or ignore, or reduce the People of God to small elites, we end up creating communities, projects, theological approaches, spiritualities and structures without roots, without memory, without faces, without bodies and ultimately, without lives. This is clearly seen in a peculiar way of understanding the Church’s authority, one common in many communities where sexual abuse and the abuse of power and conscience have occurred. Such is the case with clericalism, an approach that “not only nullifies the character of Christians, but also tends to diminish and undervalue the baptismal grace that the Holy Spirit has placed in the heart of our people”. Clericalism, whether fostered by priests themselves or by lay persons, leads to an excision in the ecclesial body that supports and helps to perpetuate many of the evils that we are condemning today. To say “no” to abuse is to say an emphatic “no” to all forms of clericalism.
It is always helpful to remember that “in salvation history, the Lord saved one people. We are never completely ourselves unless we belong to a people. That is why no one is saved alone, as an isolated individual. Rather, God draws us to himself, taking into account the complex fabric of interpersonal relationships present in the human community. God wanted to enter into the life and history of a people” (Gaudete et Exsultate, 6). Consequently, the only way that we have to respond to this evil that has darkened so many lives is to experience it as a task regarding all of us as the People of God. This awareness of being part of a people and a shared history will enable us to acknowledge our past sins and mistakes with a penitential openness that can allow us to be renewed from within. Without the active participation of all the Church’s members, everything being done to uproot the culture of abuse in our communities will not be successful in generating the necessary dynamics for sound and realistic change. The penitential dimension of fasting and prayer will help us as God’s People to come before the Lord and our wounded brothers and sisters as sinners imploring forgiveness and the grace of shame and conversion. In this way, we will come up with actions that can generate resources attuned to the Gospel. For “whenever we make the effort to return to the source and to recover the original freshness of the Gospel, new avenues arise, new paths of creativity open up, with different forms of expression, more eloquent signs and words with new meaning for today’s world” (Evangelii Gaudium, 11).
It is essential that we, as a Church, be able to acknowledge and condemn, with sorrow and shame, the atrocities perpetrated by consecrated persons, clerics, and all those entrusted with the mission of watching over and caring for those most vulnerable. Let us beg forgiveness for our own sins and the sins of others. An awareness of sin helps us to acknowledge the errors, the crimes and the wounds caused in the past and allows us, in the present, to be more open and committed along a journey of renewed conversion.
Likewise, penance and prayer will help us to open our eyes and our hearts to other people’s sufferings and to overcome the thirst for power and possessions that are so often the root of those evils. May fasting and prayer open our ears to the hushed pain felt by children, young people and the disabled. A fasting that can make us hunger and thirst for justice and impel us to walk in the truth, supporting all the judicial measures that may be necessary. A fasting that shakes us up and leads us to be committed in truth and charity with all men and women of good will, and with society in general, to combatting all forms of the abuse of power, sexual abuse and the abuse of conscience.
In this way, we can show clearly our calling to be “a sign and instrument of communion with God and of the unity of the entire human race” (Lumen Gentium, 1).
“If one member suffers, all suffer together with it”, said Saint Paul. By an attitude of prayer and penance, we will become attuned as individuals and as a community to this exhortation, so that we may grow in the gift of compassion, in justice, prevention and reparation. Mary chose to stand at the foot of her Son’s cross. She did so unhesitatingly, standing firmly by Jesus’ side. In this way, she reveals the way she lived her entire life. When we experience the desolation caused by these ecclesial wounds, we will do well, with Mary, “to insist more upon prayer”, seeking to grow all the more in love and fidelity to the Church (SAINT IGNATIUS OF LOYOLA, Spiritual Exercises, 319). She, the first of the disciples, teaches all of us as disciples how we are to halt before the sufferings of the innocent, without excuses or cowardice. To look to Mary is to discover the model of a true follower of Christ.
May the Holy Spirit grant us the grace of conversion and the interior anointing needed to express before these crimes of abuse our compunction and our resolve courageously to combat them.
Vatican City, 20 August 2018
On the Care for our Common Home is the Pope’s Encyclical Letter on the environment and human ecology.
Pope Francis challenges us to consider the kind of world we want to leave to those who come after us. It’s not just an ‘environment encyclical’, it leads us to ask ourselves about the meaning of existence and the values at the heart of social life: “What is the purpose of our life in this world? What is the goal of our work and all our efforts? What need does the earth have of us?”
Pope Francis, quoting Pope Saint John Paul II, reminds us that, as Christians, we are called to be responsible custodians of creation:
“Christians in their turn ‘realise that their responsibility within creation, and their duty towards nature and the Creator, are an essential part of their faith’”.
Bishop Declan said of the Encyclical of the Holy Father:
“I welcomed the recent encyclical of the Holy Father Francis: Laudato si’ – On the Care for our Common Home.
Pope Francis’ significant encyclical reminds us of our common humanity and our part in the whole of creation.
I think this is a due reminder to us all of the responsibility that we have towards one and other and the whole environment and its well-being. To have a love for humanity is to have a love for the environment and to have a true love for the environment is to love humanity.
The Pope calls us to have an honest look at our lifestyle and to see in which areas we need to change. Two areas he points out is the waste of food, and the suffocating of our sensitivity towards others, which can arise through consumerism.
He calls upon Governments to act for the common good both towards its own citizens and towards the other nations of our world. He reminds us that man is more than an economic unit and we need to recapture a deeper sense of what it is to be human.”
Laudato si is Pope Francis’s Encyclical Letter on “The Care of Our Common Home”. Released on Thursday, 18 November 2015.
Laudato si is Pope Francis’s Encyclical Letter on “The Care of Our Common Home”. This 10-page summary – a map – serves as a useful guide for an initial reading of the Encyclical.
If you want to buy a hard copy of Laudato si’, you can pre-order from the Catholic Truth Society. Click to purchase for £4.95
Listen here to Mary Colwell, a radio producer and writer on enviromental issues. She gives a great overview of the key messages of Laudato si
Carmody Grey is a Doctorate student at Bristol University, she explains what she thinks of the Pope’s message and how, as a young person, it will impact on hers, and other young people’s lives.
The final podcast is by Jane Critten. As a mother of five young children., she explains her hopes for the future and how the message from Pope Francis will help her in her family life and how this could make a better place to live for her children in the future.