The Vatican spread last Thursday, December 17, the Pope Francis message for the celebration of the World Peace Day 2021, that next January 1, 2021, Solemnity of Santa María Madre de Dios, with the motto "The culture of care as a path of peace."
Next, the full text of Pope Francis's message:
The culture of care as a path of peace
1. In the New Year's threshold, I want to present my most respectful greeting to the heads of State and Government, to those responsible for international organizations, spiritual leaders and the faithful of various religions, and to men and women of good will.
I all get my best wishes so that humanity can progress this year along the path of fraternity, justice and peace between people, communities, peoples and states.
The year 2020 was characterized by the great health crisis of COVID-19, which has become a multisectoral and worldwide phenomenon, which aggravates the crises strongly interrelated, such as climate, food, economic and migratory, and causes great sufferings and hardships.
I think in the first place that they have lost a relative or a loved one, but also in which they have run out of work. I especially remember doctors, nurses, pharmacists, researchers, volunteers, chaplains and hospitals and health centers, who have worked and continue to do so, with great dedication and sacrifice, to the point that some of them have died procuring being close to the sick, relieve their suffering or save their lives.
By paying tribute to these people, I renew my call to the political leaders and the private sector to adopt the appropriate measures in order to guarantee access to vaccines against COVID-19 and the essential technologies necessary to provide assistance to the sick and the poorest and most fragile.
It is painful to find that, unfortunately, together with numerous testimonies of charity and solidarity, various forms of nationalism, racism, xenophobia and even wars and conflicts that sow death and destruction are charging a new impulse.
These and other events, which have marked the path of humanity in the last year, teach us the importance of taking charge of each other and also of creation, to build a society based on fraternity relations. That is why I have chosen as the subject of this message: the culture of care as a path of peace. Culture of care to eradicate the culture of indifference, rejection and confrontation, which usually prevails today.
2. Creator God, origin of the human vocation in care
In many religious traditions, there are narratives that refer to the origin of man, to his relationship with the creator, with nature and his fellow men. In the Bible, the book of Genesis reveals, from the beginning, the importance of care or custody in God's project for humanity, highlighting the relationship between man (’Adam) and Earth (’ Adamah), and among the brothers.
In the biblical story of creation, God trusts the garden "planted in Eden" (cf. Gn 2,8) to the hands of Adam with the task of "cultivating and caring for it" (cf. Gen 2,15). This means, on the one hand, to make the earth productive and, on the other, protect it and make it maintain its ability to sustain life. The verbs "Cultivate" and "Take care" describe Adam's relationship with his home and also indicate the confidence that God plays to him by constituting him Lord and Guardian of all creation.
The birth of Cain and Abel gave rise to a story of brothers, whose relationship would be interpreted - negly - by Cain in terms of protection or custody. Cain, after killing his brother Abel, answered God's question: "Am I my brother's guard?" (Gen 4,9).
Yes, certainly. Cain was his brother's "guardian." "In these ancient stories, loaded with deep symbolism, a current conviction was already contained: that everything is related, and that the authentic care of our own life and our relations with nature is inseparable from fraternity, justice and fidelity to others."
3. Creator God, Care Model
The Holy Scripture presents God not only as a creator, but also as the one who takes care of his creatures, especially Adam, Eva and his children. Cain himself, even if the weight of the curse fell on him for the crime he committed, received a protection signal as the Creator so that his life was safeguarded (cf. Gen 4,15).
This fact, although confirms the inviolable dignity of the person, created in the image and likeness of God, also manifests the divine plan to preserve the harmony of creation, because "peace and violence cannot inhabit together."
Precisely the care of creation is at the base of the Shabbat institution that, in addition to regulating divine cult, was aimed at restoring the social order and care of the poor (cf. Gn 1,1-3; Lv 25,4).
The celebration of the jubilee, on the occasion of the seventh sabbatical year, allowed a truce to the earth, the slaves and the indebted ones. In that year of grace, the weakest was protected, offering them a new perspective of life, so that there were no people in need in the community (cf. dt 15,4).
The prophetic tradition is also worthy of mention, where the summit of the biblical understanding of justice was manifested in the way a community treated the weakest they were in it. That is why Amos (2,6-8; 8) and Isaiah (58), in particular, made their voice continuously heard in favor of justice for the poor, who, because of their vulnerability and lack of power, were heard only by God, who took care of them (cf. Ps 34.7; 113,7-8).
4. The care in the Ministry of Jesus
The life and ministry of Jesus embody the culminating point of the revelation of the love of the Father for Humanity (cf. Jn 3,16). In the synagogue of Nazareth, Jesus manifested himself as the one to whom the Lord anointed "to announce the good news to the poor, has sent to proclaim the liberation to the captives and the view to the blind, to free the oppressed" (Lk 4,18).
These messianic actions, typical of the Jubilees, constitute the most eloquent testimony of the mission entrusted with the father. In his compassion, Christ approached the sick of the body and spirit and cured them; He forgave sinners and gave them a new life. Jesus was the good shepherd who took care of the sheep (cf. Jn 10,11-18; Ez 34,1-31); He was the good Samaritan who leaned over the injured man, wounded his wounds and took care of him (cf. Lc 10,30-37).
At the cusp of his mission, Jesus sealed his care for us offering himself on the cross and freeing us from the slavery of sin and death. Thus, with the gift of his life and sacrifice, he opened the path of love and tells each one: "Follow me and do the same" (cf. Lc 10,37).
5. The culture of care in the life of Jesus' followers
The works of spiritual and bodily mercy constitute the nucleus of the Charity Service of the Primitive Church. The Christians of the first generation shared what they had so that no one among them passed (cf. Acts 4,34-35) and struggled to make the community a cozy home, open to all human situations, ready to take care of the most fragile.
Thus, it was customary to make voluntary offerings to feed the poor, bury the dead and support orphans, the elderly and the victims of disasters, such as the shipwrecked. And when, in later periods, the generosity of Christians lost some dynamism, some Church Fathers insisted that property is loved by God for the common good.
Ambrosio argued that «nature has poured all things for the common good. [...] Therefore, nature has produced a common right to all, but greed has made it a right for a few.
Having overcome the persecutions of the first centuries, the Church took advantage of the freedom to inspire society and its culture. «The needs of the time demanded new commitments to the service of Christian charity. The chronicles of history report countless examples of works of mercy. From these concerted efforts, numerous institutions for the relief of all human needs have emerged: hospitals, hospices for the poor, orphanages, homes for children, pilgrim shelters, among others ».
6. The principles of the social doctrine of the Church as the foundation of the culture of care
The Diakonia of the Origins, enriched by the reflection of the parents and animated, over the centuries, by the active charity of so many eloquent witnesses of the faith, has become the throbbing heart of the social doctrine of the Church, offering all men of good will as a rich heritage of principles, criteria and indications, from which to extract the "grammar" Every human person, solidarity with the poor and the defenseless, the concern for the common good and the safeguard of creation.
* Care as promotion of the dignity and rights of the person.
«The concept of person, born and matured in Christianity, helps pursue a fully human development. Because person always means relationship, not individualism, affirms inclusion and not exclusion, unique and inviolable dignity and not exploitation.
Each human person is an end in itself, never a simple instrument that can be seen only for its usefulness, and has been created to live in the family, in the community, in society, where all members have the same dignity. From this dignity, human rights derive, as well as duties, which remember, for example, the responsibility of receiving and helping the poor, the sick, the marginalized, to each of our "popular, close or distant in time or in space."
* The care of the common good.
Every aspect of social, political and economic life finds its realization when it is at the service of the common good, that is, the "set of those conditions of social life that allow groups and each of its members to achieve their own perfection fully and easily."
Therefore, our plans and efforts should always take into account their effects on the whole human family, weighing the consequences for the present moment and for future generations.
The Covid-19 Pandemia shows us how true and current this is this, since “we realized that we were in the same boat, all fragile and disoriented; But, at the same time, important and necessary, all called to row together ", because" no one is saved alone "and no isolated national state can ensure the common good of the population itself.
* Care through solidarity.
Solidarity specifically expresses love for the other, not as a vague feeling, but as "firm and persevering determination to insist on the common good; that is, for the good of each and every one, so that we are all truly responsible for all ».
Solidarity helps us to see the other - intended as a person or, in a broader sense, as a people or nation - not as a statistic, or a means to be exploited and then discarded when it is no longer useful, but as our neighbor, partner of the way, called to participate, like us, in the banquet of life to which everyone is also invited by God.
* The care and protection of creation.
The encyclical laudato if ’fully confirms the interconnection of all the created reality and highlights the need to listen at the same time the clamor of those in need and that of creation. From this attentive and constant listening, effective care of the land, our common house, and the poor can arise.
In this regard, I want to reaffirm that "a feeling of intimate union cannot be real with other beings of nature if at the same time in the heart there is no tenderness, compassion and concern for human beings." "Peace, justice and conservation of creation are three absolutely linked issues, which cannot be departed to be treated individually under penalty of falling back into reductionism."
7. The compass for a common course
In an era dominated by the culture of discarding, in the face of the aggravation of inequalities within the nations and among them, I would therefore want to invite those responsible for international organizations and governments, the economic and scientific sector, social communication and educational institutions to take in hand the "compass" of the aforementioned principles, to give a common direction to the globalization process, "a really human direction."
This would allow appreciating the value and dignity of each person, acting together and in solidarity for the common good, relieving those who suffer from poverty, disease, slavery, discrimination and conflicts.
Through this compass, I encourage everyone to become prophets and witnesses of the culture of care, to overcome so many social inequalities. And this will be possible only with a strong and broad prominence of women, in the family and in all social, political and institutional spheres.
The compass of social principles, necessary to promote the culture of care, is also indicative for relations between nations, which should be inspired by fraternity, mutual respect, solidarity and compliance with international law. In this regard, the protection and promotion of fundamental human rights must be reaffirmed, which are inalienable, universal and indivisible.
It is also worth mentioning respect for humanitarian law, especially at this time when conflicts and wars follow each other without interruption. Unfortunately, many regions and communities no longer remember a time when they lived in peace and security.
Many cities have become epicenters of insecurity: its inhabitants struggle to maintain their normal rhythms because they are attacked and bombarded indiscriminately by explosives, artillery and light weapons. Children cannot study.
Men and women cannot work to keep their families. The famine takes roots where it was unknown before. People are forced to flee, leaving behind not only their homes, but also family history and cultural roots.
The causes of the conflict are many, but the result is always the same: destruction and humanitarian crisis. We must stop and ask ourselves: what has led to the normalization of conflicts in the world? And, above all, how can we turn our hearts and change our mentality to truly seek peace in solidarity and fraternity?
How much waste of resources are for weapons, in particular for nuclear, resources that could be used for more important priorities in order to guarantee the safety of people, such as the promotion of peace and comprehensive human development, the fight against poverty and the satisfaction of health needs.
In addition, this is manifested because of world problems such as the current Covid-19 pandemic and climate change. What a brave decision would be "to constitute the money used in arms and other military expenses" a world fund "to definitely defeat hunger and help the development of the poorest countries."
8. To educate the culture of care
The promotion of the culture of care requires an educational process and the compass of social principles is raised for this purpose, as a reliable instrument for different contexts related to each other. I would like to offer some examples about it.
- Care education is born in the family, a natural and fundamental core of society, where you learn to live in relation and mutual respect. However, it is necessary to put the family in a position to fulfill this vital and indispensable task.
- Always in collaboration with the family, other subjects in charge of education are school and university and, in the same way, in certain aspects, social communication agents. These subjects are called to transmit a system of values based on the recognition of the dignity of each person, of each linguistic, ethnic and religious community, of each people and of the fundamental rights that derive from them. Education constitutes one of the most fair and supportive pillars of society.
- Religions in general, and religious leaders in particular, can play an irreplaceable role in the transmission to the faithful and society of the values of solidarity, respect for differences, welcome and care of the most fragile brothers and sisters. In this regard, I remember the words of Pope Paul VI addressed to the Uganda Parliament in 1969: «Do not fear the Church. She honors you, forms honest and loyal citizens, does not encourage rivalries or divisions, tries to promote healthy freedom, social justice, peace; If you have any preference, it is for the poor, for the education of the children and the people, for the assistance to the abandoned and to those who suffer.
- To all those who are committed to the service of populations, in international government and non -governmental organizations, who perform an educational mission, and to all those who, in various ways, work in the field of education and research, encourage them again, so that the objective of a "more open and inclusive education is achieved, capable of patient listening, of constructive dialogue and mutual dialogue." I hope this invitation, made in the context of the Global Educational Pact, receives broad and renewed support.
9. There is no peace without the culture of care
The culture of care, as a common, supportive and participatory commitment to protect and promote the dignity and good of all, as a disposition to care, attention, compassion, reconciliation and recovery, respect and mutual acceptance, is a privileged path to build peace.
"In many parts of the world, peace paths are needed that lead to healing wounds, peace artisans will need to generate processes of healing and reunion with ingenuity and boldness."
At this time, in which the boat of humanity, shaken by the storm of the crisis, advances with difficulty in search of a calmer and calmer horizon, the helm of the dignity of the human person and the "compass" of the fundamental social principles can allow us to navigate with a safe and common course.
As Christians, let's set our gaze on the Virgin Mary, Star of the Sea and Mother of Hope. Let's all work together to move towards a new horizon of love and peace, fraternity and solidarity, mutual support and reception.
We do not yield to the temptation to disinterest from others, especially the weakest; We do not get used to diverting our gaze, but let's compromise specifically to "form a community composed of brothers who accept reciprocally and worry about each other."
Vatican, December 8, 2020
FRANCISCO