Pope Francis speaks to the Heart of the People of Germany "Forgiveness and salvation is not something that we have to buy..." in Letter - Full Text
TO THE PILGRIM PEOPLE OF GOD IN GERMANY
Dear brothers and sisters,
The meditation of the readings of the book of the Acts of the Apostles that were proposed to us in the Easter season moved me to write this letter to you. There we find the first apostolic community imbued with that new life that the Spirit gave them, transforming every circumstance into a good opportunity for the announcement. They had lost everything and on the morning of the first day of the week, between desolation and bitterness, they heard from the mouth of a woman that the Lord was alive. Nothing and no one could stop the Paschal outbreak in their lives and they could not keep silent what their eyes had seen and their hands touched (see 1 Jn 1: 1).
In this climate and with the conviction that the Lord "can always, with his novelty, renew our life and our community" [1] I want to approach and share your concern about the future of the Church in Germany. We are aware that we do not live only a time of changes but a change of time that awakens new and old questions with which it is fair and necessary to confront each other. Situations and questions that I could converse with your pastors in the last Ad Limina visit and that surely continue to resonate within your communities. As on that occasion I would like to offer my support, be closer to you to walk by your side and encourage the search to respond with parrhesia to the present situation.
1. With gratitude I look at that capillary network of communities, parishes, chapels, schools, hospitals, social structures that have been woven throughout history and are a testimony of the living faith that has sustained, nourished and vivified them for several generations. A faith that passed through moments of suffering, confrontation and tribulation, but also of perseverance and vitality that is also shown today rich in fruit in so many testimonies of life and works of charity. The German Catholic communities, in their diversity and plurality, are recognized throughout the world for their sense of co-responsibility and generosity that has been able to reach out and accompany the implementation of evangelization processes in regions that are quite submerged and without possibilities. . Such generosity was not only manifested in recent history as material economic aid but also sharing, over the years, numerous charisms and people: priests, religious, lay people who have faithfully and tirelessly fulfilled their service and mission in situations often difficult [2]. They have given to the Universal Church great saints and saints, theologians and theologians, as well as pastors and laity who helped that the encounter between the Gospel and cultures could reach new syntheses capable of awakening the best of both [3] and being offered to the new generations with the same ardor of the beginnings. This allowed a remarkable effort to identify pastoral responses to the challenges that were presented to them.
It is to point out the ecumenical way they carry out and of which we could see the fruits during the commemoration of the 500th anniversary of the Reformation, a path that allows to encourage the instances of prayer, cultural exchange and exercise of charity capable of overcoming prejudices and wounds. of the past allowing us to celebrate and witness better the joy of the Gospel.
2. Today, however, I agree with you as it is painful to see the growing erosion and decay of the faith with all that this entails not only on a spiritual level but also socially and culturally. Situation that becomes visible and confirms, as Benedict XVI already pointed out, not only "in the East, where, as we know, the majority of the population is unbaptized and has no contact with the Church and, often, does not know not at all to Christ "[4] but also in the so-called" region of Catholic tradition [where there is] a very strong fall of participation in the Sunday Mass, as of the sacramental life "[5]. A deterioration, certainly multifaceted and not easy and quick solution, which calls for a serious and conscious approach that encourages us to become, on the threshold of present history, like that mendicant to hear the words of the apostle: "I have no silver or gold , but I give you what I have: in the name of Jesus Christ of Nazareth, get up and walk "(Ac 3,6).
3. To face this situation, your pastors have suggested a synodal path. What it means in concrete and how it will develop is something that is surely still being considered. For my part I expressed my reflections on the synodality of the Church on the occasion of the celebration of the fifty years of the Synod of Bishops [6]. In essence it is a synod under the guidance of the Holy Spirit, that is, to walk together and with the whole Church under its light, guide and irruption to learn to listen and discern the ever new horizon that it wants to give us. Because the synodality supposes and requires the irruption of the Holy Spirit.
In the recent plenary assembly of the Italian Bishops, I had the opportunity to reiterate this central reality for the life of the Church by contributing the double perspective that it operates: "synodality from the bottom up, that is, the duty of caring for existence and good the functioning of the Diocese: the councils, the parishes, the participation of the laity ... (cf CIC 469-494), starting with the diocese, because you can not make a great synod without going to the base ...; and then the synodality from the top downwards »that allows to live in a specific and singular way the Collegial dimension of the episcopal ministry and of the ecclesial being [7]. Only in this way can we reach and make decisions on matters essential to the faith and life of the Church. This will be possible if we encourage ourselves to walk together with patience, anointing and with the humble and healthy conviction that we will never be able to respond at the same time to all the questions and problems. The Church is and always will be a pilgrim in history, bearer of a treasure in earthenware vessels (2 Cor 4, 7). This reminds us that he will never be perfect in this world and that his vitality and beauty lies in the treasure of which he is constitutively bearer [8].
The present questions, as well as the answers we demand, so that a healthy aggiornamento can be created, "a long fermentation of life and the collaboration of a whole people for years" [9]. This stimulates generating and implementing processes that build us as People of God rather than the search for immediate results that generate quick and mediatic but ephemeral consequences due to lack of maturity or because they do not respond to the vocation to which we are called.
4. In this sense, wrapped in serious and inevitable analysis, you can fall into subtle temptations to which I consider it necessary to pay special attention and care, because, far from helping us walk together, they will keep us clinging and installed in recurring schemes and mechanisms that end up denaturing or limiting our mission; and also with the aggravating circumstance that, if we are not aware of them, we can end up revolving around a complicated set of arguments, disquisitions and resolutions that do nothing but distance us from the real and daily contact of the faithful people and the Lord.
5. Assuming and suffering the current situation does not imply passivity or resignation and less negligence, on the contrary it supposes an invitation to make contact with what is necrosed in us and in our communities and needs to be evangelized and visited by the Lord. And this requires courage because what we need is much more than a structural, organizational or functional change.
I remember that in the meeting I had with your pastors in 2015, I told you that one of the first great temptations at the ecclesial level was to believe that solutions to present and future problems would come exclusively from purely structural, organic or bureaucratic reforms, but that, at the end of the day, they would not touch at all the vital nuclei that demand attention. "This is a new Pelagianism, which leads us to put confidence in administrative structures and perfect organizations. An excessive centralization that, instead of helping us, complicates the life of the Church and its missionary dynamic (Evangelii Gaudium, 32) »[10].
What is at the base of this temptation is to think that, in the face of so many problems and shortcomings, the best response would be to reorganize things, make changes and especially "patches" that make it possible to put the church's life in order and in harmony, adapting it to the present logic or that of a particular group. By this way it seems that everything is solved and things will return to their course if the ecclesial life enters into a "determined" new or old order that puts an end to the tensions of our human being and of those that the Gospel wants to provoke [11]. ]
Along that path, ecclesial life could eliminate tensions, be "in order and in tune" but only cause, over time, numb and domesticate the hearts of our people and diminish and even silence the vital and evangelical force that the Spirit wants to give: "This would be the greatest sin of mundane and worldly anti-evangelical spirit" [12]. It would have a good ecclesial body well organized and even "modernized" but without Gospel soul and novelty; we would live a "gaseous" Christianity without evangelical bite [13]. «Today we are called to manage the imbalance. We can not do something good, evangelical if we are afraid of imbalance »[14]. We can not forget that there are tensions and imbalances that have the flavor of the Gospel and that are essential to maintain because they are an announcement of new life.
6. That is why it seems important to me not to lose sight of what "the Church taught repeatedly: we are not justified by our works or by our efforts, but by the grace of the Lord who takes the initiative" [15]. Without this theological dimension, in the various innovations and proposals that are made, we will repeat the same thing that today is preventing the ecclesial community from announcing the merciful love of the Lord. The way you have to assume the current situation will be determinant of the fruits that will later develop. That is why I appeal to it to be done in a theological key so that the Gospel of Grace with the outpouring of the Holy Spirit is the light and guide to face these challenges. Each time the ecclesial community tried to leave its problems alone and focused exclusively on its forces or its methods, its intelligence, its will or its prestige, it ended up increasing and perpetuating the evils it was trying to solve. Forgiveness and salvation is not something that we have to buy "or that we have to acquire with our works or efforts. The Lord forgives us and frees us for free. His surrender on the Cross is something so great that we can not and should not pay, we just have to receive it with immense gratitude and with the joy of being so loved before we could even imagine it »[16].
The present scenario does not have the right to make us lose sight of the fact that our mission does not hold on forecasts, calculations or encouraging or discouraging environmental surveys neither at the ecclesial level nor at a political, economic or social level. Nor about the successful results of our pastoral plans [17]. All these things are important to value, to listen to, to reflect and to be attentive, but in themselves they do not exhaust our believing being. Our mission and raison d'etre is that "God so loved the world that he gave his only Son so that everyone who believes in him does not die, but has eternal Life" (Jn 3:16). "Without new life and authentic evangelical spirit, without" fidelity of the Church to her own vocation ", any new structure is corrupted in a short time" [18].
Therefore, the transformation to be operated can not respond exclusively as a reaction to external data or demands, such as the sharp drop in births and the aging of communities that do not allow a generational change to be visible. Objective and valid causes, but which, viewed separately from the ecclesial mystery, would favor and stimulate a reactionary attitude (both positive and negative) towards the problems. The true transformation responds and also demands demands that are born of our being believers and of the evangelizing dynamic of the Church, demands pastoral conversion. We are asked for an attitude that seeks to live and make the gospel transparent, breaking with "the gray pragmatism of the daily life of the Church in which everything apparently proceeds normally, but in reality the faith is worn out and degenerating into pettiness" [19] . Pastoral conversion reminds us that evangelization must be our criterion-guide par excellence on which to discern all the movements that we are called to give as an ecclesial community; Evangelization constitutes the essential mission of the Church [20].
7. It is necessary, therefore, as your pastors pointed out, to recover the primacy of evangelization in order to look to the future with confidence and hope because, "evangelizing, the Church begins by evangelizing herself. A believing community, a community of hope lived and communicated, a community of fraternal love, needs to listen without ceasing to what it must believe, the reasons to hope, the new commandment of love »[21].
Evangelization, thus lived, is not a tactic of ecclesial repositioning in today's world or an act of conquest, dominion or territorial expansion; nor a "retouching" that adapts it to the spirit of time but that makes it lose its originality and prophecy; nor is it the search to recover habits or practices that made sense in another cultural context. No. Evangelization is a disciplic way of response and conversion in love to Him who first loved us (see 1 Jn 4:19); a path that enables a lived faith, experienced, celebrated and witnessed with joy. Evangelization leads us to recover the joy of the Gospel, the joy of being Christians. True, there are hard moments, times of the cross, but nothing can destroy the supernatural joy, which adapts, transforms and always remains, at least as an outbreak of light that arises from the personal certainty of being infinitely loved, beyond all. Evangelization generates inner security, a hopeful serenity that provides their spiritual satisfaction incomprehensible to human parameters [22]. Bad humor, apathy, bitterness, defeatism, as well as sadness are not good signs or advisers; Moreover, there are times when "sadness has to do with ingratitude, with being closed in on oneself and one becomes incapable of recognizing the gifts of God" [23].
8. Hence, our main concern should be to share this joy by opening ourselves and going out to meet our brothers, mainly those who are lying on the threshold of our temples, in the streets, in prisons and hospitals, squares and cities. The Lord was clear: "seek first the Kingdom and its justice, and everything else will be given to you in addition" (Mt 6:33). To go out to anoint with the spirit of Christ all the earthly realities, in their multiple crossroads, mainly there "where the new stories and paradigms are born, to reach with the Word of Jesus the deepest nuclei of the soul of the cities" [24]. Help the Passion of Christ to really and concretely touch the multiple passions and situations where his Face continues to suffer because of sin and inequity. Passion that can unmask the old and new slaves that hurt the man and woman especially today we see revive xenophobic discourses and promote a culture based on indifference, confinement, as well as individualism and expulsion. And, in turn, it is the Passion of the Lord that awakens in our communities and, especially in the younger ones, the passion for their Kingdom.
This asks us to "develop the spiritual taste of being close to people's lives, to the point of discovering that this is the source of superior joy. The mission is a passion for Jesus but, at the same time, a passion for his people »[25].
We should, therefore, ask ourselves what the Spirit says today to the Church (Rev 2: 7), to recognize the signs of the times [26], which is not synonymous with simply adapting to the spirit of time without more (Rm 12, two). All these dynamics of listening, reflection and discernment are aimed at making the Church ever more faithful, available, agile and transparent to announce the joy of the Gospel, the basis on which all questions can find light and answer [27]. The challenges are to be overcome. We must be realistic but without losing joy, audacity and hopeful dedication. Let us not steal the missionary force! "[28].
9. The Second Vatican Council marked an important step in the awareness that the Church has both of herself and of her mission in the contemporary world. This path initiated more than fifty years ago continues to stimulate us in its reception and development and has not yet come to an end, especially in relation to the synodality called to operate at the different levels of ecclesial life (parish, diocese, in the national order, in the universal Church, as in the various congregations and communities). This process, especially in these times of strong tendency to fragmentation and polarization, demands to develop and ensure that the Sensus Ecclesiae also lives in every decision we make and nurtures all levels. It is about living and feeling with the Church and in the Church, which, in many situations, will also lead us to suffer in the Church and with the Church. The Universal Church lives in and of the particular Churches [29], just as the particular Churches live and flourish in and of the Universal Church, and if they are separated from the whole ecclesial body, they weaken, wither and die. Hence the need to always keep alive and effective communion with the whole body of the Church, which helps us overcome the anxiety that surrounds us in ourselves and in our particularities in order to be able to look in the eyes, listen or renounce the urgencies to accompany the one who stayed on the side of the road. Sometimes this attitude can be manifested in the least gesture, such as the father of the prodigal son, who stays with the doors open so that, when he returns, he can enter without difficulty [30]. This is not synonymous with not walking, moving forward, changing and even not discussing and disagreeing, but it is simply the consequence of knowing that we are constitutively part of a larger body that claims, expects and needs us and that we also claim, expect and need. It is the pleasure of being part of the holy and patient faithful People of God.
The challenges that we have in hand, the different questions and questions to face can not be ignored or disguised: they have to be assumed but taking care not to get caught in them, losing perspective, limiting the horizon and fragmenting reality. "When we stop at the conflictive conjuncture, we lose the sense of the profound unity of reality" [31]. In this sense, the Sensus Ecclesiae gives us that broad horizon of possibility from which to seek to respond to the issues that are urgent and also reminds us of the beauty of the pluriform face of the Church [32]. Pluriform face not only from a spatial perspective in their peoples, races, cultures [33], but also from their temporal reality that allows us to immerse ourselves in the sources of the most alive and full Tradition which has the mission of keeping alive the fire more to preserve the ashes [34] and allows all generations to relight, with the assistance of the Holy Spirit, the first love.
The Sensus Ecclesiae frees us from particularisms and ideological tendencies to make us like that certainty of the Second Vatican Council, when it affirmed that the Anointing of the Saint (1 Jn 2, 20 and 27) belongs to the totality of the faithful [35]. The communion with the holy faithful People of God, bearer of the Anointing, keeps alive the hope and the certainty of knowing that the Lord walks to our side and it is He who sustains our steps. A healthy walk together should show this conviction looking for the mechanisms so that all the voices, especially that of the most simple and humble, have space and visibility. The Anointing of the Saint that has been poured out to the whole ecclesial body "distributes special graces among the faithful of any state or condition and distributes its gifts to each one according to his will" (1 Cor 12, 11). With these gifts they are prepared and willing to take on various tasks or ministries that contribute to renew and build more and more the Church, according to those words: To each one is given the manifestation of the Spirit for the common good (1 Cor 12, 7) »[36]. This helps us to be attentive to that ancient and always new temptation of the promoters of Gnosticism who, wanting to make their own name and expand their doctrine and fame, sought to say something always new and different from what the Word of God gave them. This is what Saint John describes with the term proagon, the one that advances, the one advanced (2 Jn v. 9) and that pretends to go beyond the ecclesial we that preserves the excesses that threaten the community [37].
10. Therefore watch and beware of any temptation that leads to reduce the People of God to an enlightened group that does not allow to see, taste and be thankful for that scattered holiness that lives "in the patient God's people: in the parents who they raise their children with so much love, in those men and women who work to bring bread to their homes, in the sick, in the old women religious who continue to smile ... In this perseverance to keep going day by day, I see holiness of the militant Church. Many times the holiness "of the next door", of those who live near us and are a reflection of the presence of God »[38]. That is the holiness that always protects and protects the Church from any ideological and manipulative ideological reduction. Holiness that evokes, remembers and invites to develop that Marian style in the missionary activity of the Church capable of articulating justice with mercy, contemplation with action, tenderness with conviction. «Because every time we look at Mary we return to believe in the revolutionary of tenderness and affection. In it we see that humility and tenderness are not virtues of the weak but of the strong that do not need to mistreat others to feel important "[39].
In my native land, there is a suggestive and powerful saying that can illuminate: "the brothers be united because that is the first law; have a true union at any time, because if they fight among themselves they are devoured by those outside "[40]. Brothers and sisters, let us take care of each other and be attentive to the temptation of the father of lies and division, to the master of separation who, by seeking an apparent good or response to a specific situation, ends up fragmenting the body of the Holy People faithful of God. As an apostolic body we walk and walk together, listening to each other under the guidance of the Holy Spirit, even if we do not think the same, from the sapient conviction that "the Church, over the centuries, tends constantly to the fullness of divine truth until it the words of God are consumed »[41].
11. The synodal perspective does not cancel the antagonisms or perplexities, nor the conflicts are subject to syncretistic resolutions of "good consensus" or resulting from the elaboration of censuses or surveys on this or that topic. That would be very reducing.
Synodality, with the background and centrality of evangelization and of the Sensus Ecclesiae as determining elements of our ecclesial DNA, demands to consciously assume a way of being Church where "the whole is more than the part, and it is also more than the mere sum of they ... You always have to broaden your eyes to recognize a greater good that will benefit us all. But we must do it without escaping, without uprooting ... We work in the small, in the near, but with a broader perspective »[42].
12. This requires a state of vigilance and conversion in all the People of God, and especially in their pastors, to keep these realities alive and active. Vigil and conversion are gifts that only the Lord can give us. It is enough for us to ask for his grace through prayer and fasting. It always impressed me how during life, especially at times of great decisions, the Lord was particularly tempted. Prayer and fasting had a special place as a determinant of all their subsequent actions (see Mt 4, 1-11). Synodality can not escape this logic either, and must always be accompanied by the grace of conversion so that our personal and community actions can represent and resemble more and more the one of the kenosis of Christ (cf. Phil 2, 1-11). ). To speak, act and respond as the Body of Christ also means to speak and act in the manner of Christ with his same feelings, treatment and priority. Therefore, the grace of conversion, following the example of the Master who "emptied himself, taking the condition of servant" (Phil 2, 7), frees us from false and sterile protagonisms, removes us from the temptation to remain in protected and accommodated positions and invites us to go to the peripheries to meet and listen to the Lord.
This attitude of kenosis also allows us to experience the creative and always rich force of hope that is born of the evangelical poverty to which we are called, which makes us free to evangelize and witness. In this way we allow the Spirit to refresh and renew our life, freeing it from slavery, inertia and circumstantial conveniences that impede walking and especially adore. Because in worshiping, man fulfills his supreme duty and is able to glimpse the coming clarity, that which helps us taste the new creation [43].
Without this dimension we run the risk of starting from ourselves or the desire for self-justification and self-preservation that will lead us to make changes and arrangements but halfway, which, far from solving the problems, will end up entangled in a bottomless spiral that kills and suffocates the most beautiful, liberating and promising announcement that we have and that gives meaning to our existence: Jesus Christ is the Lord. We need prayer, penance and adoration that put us in a position to say as the publican: "My God, have mercy on me, for I am a sinner!" (Lk 18, 13); not as a prudish, puerile or faint-hearted attitude but with the courage to open the door and see what is normally veiled by superficiality, the culture of well-being and appearance [44].
Basically, these attitudes, true spiritual medicines (prayer, penance and adoration) will allow us to experience again that to be a Christian is to know oneself blessed and, therefore, a bearer of bliss for others; To be a Christian is to belong to the Church of the beatitudes for the blessed of today: the poor, those who are hungry, those who mourn, those who are hated, excluded and insulted (Lk 6: 20-23). Let us not forget that "in the beatitudes the Lord shows us the way. By walking, we can arrive at the most authentically human and divine happiness. The beatitudes are the mirror in which to look at ourselves, which allows us to know if we are walking on a right path: it is a mirror that does not lie »[45].
13. Dear brothers and sisters, I know of your perseverance and of what you have suffered and suffer without fainting for the name of the Lord; I also know of your desire and desire to rekindle ecclesially the first love (cf. Rev 2: 1-5) with the force of the Spirit, which does not break the broken reed or extinguish the wick that burns weakly (cf. Is 42,3) , to nurture, vivify and make the best of your people flourish. I want to walk and walk by your side with the certainty that, if the Lord considered us worthy to live this hour, He did not do so to embarrass or paralyze us in the face of challenges but to let His Word come back, once again, to provoke and make your heart burn like it did with your parents, so that your sons and daughters may have visions and your elders may have prophetic dreams again (see Jn 3: 1). His love "allows us to raise our heads and start again, with a tenderness that never disappoints us and that can always give us back joy. Let us not flee from the resurrection of Jesus, never declare ourselves dead, no matter what happens. May nothing be more than his life that throws us forward! "[46].
And, please, I ask you to pray for me.
Vatican, June 29, 2019.
Francisco
[1] Evangelii Gaudium, 11
[2] Cf. Benedict XVI, Meeting with the Bishops of Germany, Cologne, August 21, 2005.
[3] Cf. Gaudium et Spes, 58.
[4] Benedict XVI, Meeting with the Bishops of Germany, Cologne, August 21, 2005.
[5] Francisco, Visit ad Limina, November 20, 2015.
[6] Cf. Episcopalis communio 2018.
[7] Lumen Gentium, 23; Christus Dominus, 3. Citing the International Theological Commission in its publication The synodalità nella vita e missione della Chiesa told the Italian bishops: "Collegiality, therefore, is the specific form in which the ecclesial synodality manifests and is realized through the ministry of the Bishops on the level of communion between the particular Churches in a region and on the level of communion between all the Churches in the universal Church. Every authentic manifestation of synodality requires by its very nature the exercise of the collegial ministry of the Bishops "
[8] Cf. Lumen Gentium, 8.
[9] Yves Congar, Vera and false riforma nella Chiesa, 259.
[10] Francisco, Visit ad Limina, November 20, 2015.
[11] In the end it is the logic of the technocratic paradigm that is imposed in all the decisions, relationships and accents of our life (Cf. Laudato si ', 106-114). Logic that, therefore, also affects our way of thinking, feeling and loving the Lord and others.
[12] Francis, Convention Diocese of Rome, May 2019.
[13] "May God save us from a worldly Church under spiritual or pastoral garments! This suffocating worldliness is healed by tasting the pure air of the Holy Spirit, which frees us from being centered in ourselves, hidden in an empty religious appearance of God. Let us not steal the Gospel! »Evangelii Gaudium, 97.
[14] Idem.
[15] Gaudete et Exsultate, 52.
[16] Christus Vivit, 121
[17] Attitude that would trigger a spirit of "success" when the wind is favorable or "victim" when "we have to row with wind against". Logic that does not belong to the evangelical spirit and transpires an elitist experience of faith. Neither success nor victimism, the Christian is the person of gratitude.
[18] Evangelii Gaudium, 26
[19] Evangelii Gaudium, 83
[20] Cf. Evangelii Nuntiandi, 14.
[21] Evangelii Nuntiandi, 15
[22] Cf. Gaudete et Exsultate, 125.
[23] Gaudete et Exsultate, 126.
[24] Evangelii Gaudium, 74
[25] Evangelii Gaudium, 268.
[26] Cf. Gaudium et Spes, 4; eleven.
[27] Cf. Evangelii Gaudium, 21.
[28] Evagenlii Gaudium, 109.
[29] Lumen Gentium, 23
[30] Cf. Evangelii Gaudium, 46.
[31] Evangelii Gaudium, 226
[32] Cf. Novo Millennio Ineunte, 40.
[33] Cf. Lumen Gentium, 13.
[34] Gustav Mahler: "Tradition is the safeguard of the future and not the preservation of the ashes".
[35] Cf. Lumen Gentium, 12.
[36] Lumen Gentium, 12
[37] Cf. Joseph Ratzinger, The God of Jesus Christ, Salamanca 1979, 104-105.
[38] Gaudete et Exsultate, 4.
[39] Evangelii Gaudium, 283.
[40] José Hernández, Martín Fierro.
[41] Dei Verbum, 8
[42] Evangelii Gaudium, 235
[43] Cf. Romano Guardini, Small Summa Theologica, Madrid 1963, 27-33
[44] Cf. J. M. Bergoglio, On the accusation of yes, 2.
[45] Francisco, Florencia Convention, 2015.
[46] Evangelii Gaudium, 5
Bulletin of the Press Office of the Holy See, June 29, 2019.
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