An Interview+
Pope Francis: «There is corruption
in the Vatican. But I’m at peace»
«If there is a problem, I write a note to St. Joseph and put it under a statue that I have in my room. It is a statue of St. Joseph sleeping. And now he sleeps on a mattress of notes!»
(Reuters)
“The
Pope is late” they tell me at the entrance to Aula Paolo VI on 25
November 2016. Inside the chamber where the Synods are held, 140
Superiors General of male religious orders and congregations (USG), were
waiting at the conclusion of their 88th General Assembly. Outside, a
light rain was falling. “Go and bring forth fruit. The fruitfulness of
prophecy”: this was the theme of the Assembly, which took place from 23
to 25 November at the “Salesianum” in Rome. It is not usual for the Pope
to arrive late. At 10.15 the photographers appeared, and then the Pope,
at a brisk walking pace. After the applause to greet him, Francis
began: “Sorry I’m late. Life is like that: full of surprises. To
understand God’s surprises you have to understand life’s surprises.
Thank you very much”.
He continued by saying that he did
not want his late arrival to affect the time they had planned to spend
together. For this reason, the meeting in any case lasted three whole
hours. In the middle of the meeting there was a break. A private room
had been prepared for the Pope, but he exclaimed: “Why do you want me to
be all alone?”. And so during the break the Pope happily mingled with
the Superiors, enjoying coffee and a snack. Neither the Superiors or the
Pope had prepared speeches in advance. The CTV cameramen only filmed
the initial greetings and then left; the meeting was to be held in a
free and brotherly atmosphere, with “unfiltered” questions and answers.
The Pope in fact did not want to read them in advance. After receiving a
brief greeting from Fr. Mario Johri, Minister General of the Capuchins
and President of the USG, and Fr. David Glenday of the Comboni
Missionaries, Secretary General, the Pope listened to questions from the
Assembly. And if there were any criticisms? “It’s good to be
criticized,” the Pope says. “I have always liked this. Life is also made
up of misunderstandings and tensions. And when criticisms make you
grow, I accept them, and reply. The most difficult questions, however,
do not come from religious congregations, but from young people. It’s
young people who really put you on the spot. The lunches with young
people on World Youth Days or other occasions are the situations where I
find myself in difficulty. Young people are bold and sincere, and ask
you the most difficult things. Now ask your questions.”
Holy Father, we acknowledge your ability
to speak to young people and fire their hearts for the cause of the
Gospel. We also know of your commitment to bringing young people to the
Church; this is why you called the next Synod of Bishops on the subject
of young people, faith and vocational discernment. What led you to call a
Synod on young people? What suggestions can you give us to reach out to
them todaAt the end of the last Synod each participant
gave three suggestions on the topic to be addressed in the next one.
Then the Bishops’ Conferences were consulted. There was a consensus on
burning issues such as the young, the training of priests, interfaith
dialogue and peace. There was a stimulating discussion at the first
Council after the Synod, where I was present. I always go, but I don’t
speak; for me it is important to listen. It is important for me to
listen, but I let them work without my influence. In this way I can see
what issues emerge, what proposals and problems, and how to address
them. They chose the issue of young people. But some stressed the
importance of priests’ training. Personally, I am extremely interested
in the question of discernment. I have on several occasions urged the
Jesuits to focus on this: in Poland and then before the General
Congregation . Discernment unites the issue of training young people for
life: all young people, and in particular seminarians and future
priests. Because the training and path that leads to the priesthood
requires discernment.
It is currently one of the biggest problems we
have in priests’ training. In education we are used to dealing with
black and white formulas, but not with the grey areas of life. And what
matters is life, not formulas. We must grow in discernment. The logic of
black and white can lead to abstract casuistry. Discernment, meanwhile,
means moving forward through the grey of life according to the will of
God. And the will of God is to be sought according to the true doctrine
of the Gospel and not in the rigidity of an abstract doctrine. Reasoning
on the education of young people and on the training of seminarians, I
decided on the final topic as it was announced: “Young people, faith and
vocational discernment”.
The Church must accompany the young in their journey towards maturity, and it is only with discernment and not abstractions that young people can discover their path in life and live a life open to God and the world. So I chose this theme to introduce discernment more forcefully into the life of the Church. The other day we had the second meeting of the Post-Synodal Council, where we discussed this subject in depth. They prepared the first draft of the Lineamenta which will be immediately sent to the Bishops’ Conferences. Monks and friars also worked on it. The final document was a well-written draft.
This, however, is the key point: discernment, which is always dynamic, like life. Things cannot be static, especially when young people are involved. When I was young, it was fashionable to hold meetings. Today, static things like meetings are unpopular. You have to work with young people by doing things, working with the popular missions, social work, going every week to feed the homeless. Young people find the Lord in action. Then, after action they have to reflect. But reflection alone doesn’t help, because it is only ideas ... ideas. So, two concepts: listening and movement. This is important. But not only training young people to listen, but first listening to them, the young people themselves. This is an important priority for the Church: listening to young people. And in the preparation of the Synod the presence of religious communities is very important, because they work a lot with young people.
The Church must accompany the young in their journey towards maturity, and it is only with discernment and not abstractions that young people can discover their path in life and live a life open to God and the world. So I chose this theme to introduce discernment more forcefully into the life of the Church. The other day we had the second meeting of the Post-Synodal Council, where we discussed this subject in depth. They prepared the first draft of the Lineamenta which will be immediately sent to the Bishops’ Conferences. Monks and friars also worked on it. The final document was a well-written draft.
This, however, is the key point: discernment, which is always dynamic, like life. Things cannot be static, especially when young people are involved. When I was young, it was fashionable to hold meetings. Today, static things like meetings are unpopular. You have to work with young people by doing things, working with the popular missions, social work, going every week to feed the homeless. Young people find the Lord in action. Then, after action they have to reflect. But reflection alone doesn’t help, because it is only ideas ... ideas. So, two concepts: listening and movement. This is important. But not only training young people to listen, but first listening to them, the young people themselves. This is an important priority for the Church: listening to young people. And in the preparation of the Synod the presence of religious communities is very important, because they work a lot with young people.
What do you expect from religious orders
in the preparation of the Synod? What hope do you have for the next
Synod on young people, given the falling numbers of those choosing the
religious life in the West?
Of course, it is true that there is a decline in those choosing a religious life in the West. It is certainly linked to the demographic problem. But it is also true that sometimes the pastoral vocation does not respond to the expectations of the young. The next Synod will give us ideas. The decline of religious life in the West worries me.
But I am also worried about another thing: the rise of some new religious institutes that raise some concerns. I’m not saying there should be no new religious institutes! Absolutely not. But sometimes I wonder about what is happening today. Some of them seem to represent a new approach, to express a great apostolic strength, attracting many, only then ... to go bankrupt. Sometimes it even emerges that they concealed scandals ... Then there are small new foundations that are really good and work seriously. I see that behind these good foundations there are sometimes groups of bishops who accompany and ensure their growth. But there are others that do not arise from a charism of the Holy Spirit, but from a human charisma, a charismatic person who attracts by means of their human charms. Some are, I might say, ‘restorationist’: they seem to offer security but instead give only rigidity. When they tell me that there is a Congregation that draws so many vocations, I must confess that I worry. The Spirit does not follow the logic of human success: it works in another way. But they tell me that there are so many young people prepared to do anything, who pray a great deal, who are truly faithful. And I say to myself: ‘Wonderful: we will see if it is the Lord!’.
Others are Pelagians: they want to go back to asceticism, do penance. They seem like soldiers ready to do anything for the defence of faith and morals ... and then some scandal emerges involving the founder ... We know all about this, right? Jesus has a different style. The Holy Spirit made noise on the day of Pentecost: it was the beginning. But it usually the Spirit not make much noise, it carries the cross. The Holy Spirit is not triumphalist. The style of God is the cross that is carried until the Lord says ‘enough’. Triumphalism does not go well with a life of prayer.
So, do not put hope in the sudden, mass blooming of these Institutes. Instead, seek the humble path of Jesus, that of evangelical testimony. Benedict XVI put it perfectly when he said that the Church does not grow by proselytism but by attraction.
Of course, it is true that there is a decline in those choosing a religious life in the West. It is certainly linked to the demographic problem. But it is also true that sometimes the pastoral vocation does not respond to the expectations of the young. The next Synod will give us ideas. The decline of religious life in the West worries me.
But I am also worried about another thing: the rise of some new religious institutes that raise some concerns. I’m not saying there should be no new religious institutes! Absolutely not. But sometimes I wonder about what is happening today. Some of them seem to represent a new approach, to express a great apostolic strength, attracting many, only then ... to go bankrupt. Sometimes it even emerges that they concealed scandals ... Then there are small new foundations that are really good and work seriously. I see that behind these good foundations there are sometimes groups of bishops who accompany and ensure their growth. But there are others that do not arise from a charism of the Holy Spirit, but from a human charisma, a charismatic person who attracts by means of their human charms. Some are, I might say, ‘restorationist’: they seem to offer security but instead give only rigidity. When they tell me that there is a Congregation that draws so many vocations, I must confess that I worry. The Spirit does not follow the logic of human success: it works in another way. But they tell me that there are so many young people prepared to do anything, who pray a great deal, who are truly faithful. And I say to myself: ‘Wonderful: we will see if it is the Lord!’.
Others are Pelagians: they want to go back to asceticism, do penance. They seem like soldiers ready to do anything for the defence of faith and morals ... and then some scandal emerges involving the founder ... We know all about this, right? Jesus has a different style. The Holy Spirit made noise on the day of Pentecost: it was the beginning. But it usually the Spirit not make much noise, it carries the cross. The Holy Spirit is not triumphalist. The style of God is the cross that is carried until the Lord says ‘enough’. Triumphalism does not go well with a life of prayer.
So, do not put hope in the sudden, mass blooming of these Institutes. Instead, seek the humble path of Jesus, that of evangelical testimony. Benedict XVI put it perfectly when he said that the Church does not grow by proselytism but by attraction.
Why did you choose three Marian themes for the next three World Youth Days leading up to the Youth Days in Panama?
It wasn’t me that chose Marian themes for the next three World Youth Days! This is what they asked for in Latin America: a strong Marian presence. It is true that Latin America is devoted to the Virgin, and to me it seemed like a very good thing. I didn’t have any other proposals, and I was happy with this. But the real Madonna! Not the Madonna at the head of a post office that every day sends a different letter, saying: “My children, do this and then the next day do that.” No, not that Madonna. The real Madonna is the who generates Jesus in our hearts, a Mother. This fashion for a superstar Madonna, who seeks the limelight, is not Catholic.
It wasn’t me that chose Marian themes for the next three World Youth Days! This is what they asked for in Latin America: a strong Marian presence. It is true that Latin America is devoted to the Virgin, and to me it seemed like a very good thing. I didn’t have any other proposals, and I was happy with this. But the real Madonna! Not the Madonna at the head of a post office that every day sends a different letter, saying: “My children, do this and then the next day do that.” No, not that Madonna. The real Madonna is the who generates Jesus in our hearts, a Mother. This fashion for a superstar Madonna, who seeks the limelight, is not Catholic.
Holy Father, your mission in the Church
is not an easy one. Despite the challenges, tensions and opposition, you
offers us the testimony of a calm man, a man of peace. What is the
source of your serenity? Where does this confidence that inspires you
and that can also support us in our mission come from? Called to be
religious leaders, what can you suggest to help us live responsibly and
pursue our task with peace?
What is the source of my serenity? No, I don’t take tranquillisers! Italians give some good advice: in order to live in peace we need a healthy couldn’t-care-less attitude. I don’t mind admitting that what I am experiencing is a completely new experience for me. In Buenos Aires I was more anxious, I admit. I felt more tense and worried. In short, I was not like I am now. I have experienced a sensation of profound peace ever since the moment I was elected. It has never left me. I live in peace. I cannot explain it.
When there was the conclave, they told me that in London I was number 42 or 46 in the betting. I didn’t expect it at all. I even had my homily ready for Holy Thursday . The newspapers said I was a king maker, but not the Pope. At election time I simply said: “Lord, let’s go ahead”. I felt peace, and that peace has not really left me.
There was talk in the General Congregations of the Vatican’s problems, there was talk of reforms. Everyone wanted them. There is corruption in the Vatican. But I’m at peace. If there is a problem, I write a note to St. Joseph and put it under a statue that I have in my room. It is a statue of St. Joseph sleeping. And now he sleeps on a mattress of notes! That’s why I sleep well: it is the grace of God. I always sleep six hours. And I pray. I pray in my own way. I love the breviary and it never leaves my side. Mass every day. The rosary .... When I pray, I always turn to the Bible. And the peace within me grows. I don’t know if this is the secret ... My peace is a gift from the Lord. I hope he doesn’t take it away from me!
I believe that everyone must seek to discover what the Lord has chosen for them. After all, losing peace does not help us to suffer at all. The Superiors must learn to suffer, but to suffer like a father. And also to suffer with a great deal of humility. This is the path that can lead from the cross to peace. But never wash your hands of problems! Yes, in the Church there are Pontius Pilates who wash their hands to avoid discomfort. But a superior who washes his hands is not a father, and doesn’t help.
What is the source of my serenity? No, I don’t take tranquillisers! Italians give some good advice: in order to live in peace we need a healthy couldn’t-care-less attitude. I don’t mind admitting that what I am experiencing is a completely new experience for me. In Buenos Aires I was more anxious, I admit. I felt more tense and worried. In short, I was not like I am now. I have experienced a sensation of profound peace ever since the moment I was elected. It has never left me. I live in peace. I cannot explain it.
When there was the conclave, they told me that in London I was number 42 or 46 in the betting. I didn’t expect it at all. I even had my homily ready for Holy Thursday . The newspapers said I was a king maker, but not the Pope. At election time I simply said: “Lord, let’s go ahead”. I felt peace, and that peace has not really left me.
There was talk in the General Congregations of the Vatican’s problems, there was talk of reforms. Everyone wanted them. There is corruption in the Vatican. But I’m at peace. If there is a problem, I write a note to St. Joseph and put it under a statue that I have in my room. It is a statue of St. Joseph sleeping. And now he sleeps on a mattress of notes! That’s why I sleep well: it is the grace of God. I always sleep six hours. And I pray. I pray in my own way. I love the breviary and it never leaves my side. Mass every day. The rosary .... When I pray, I always turn to the Bible. And the peace within me grows. I don’t know if this is the secret ... My peace is a gift from the Lord. I hope he doesn’t take it away from me!
I believe that everyone must seek to discover what the Lord has chosen for them. After all, losing peace does not help us to suffer at all. The Superiors must learn to suffer, but to suffer like a father. And also to suffer with a great deal of humility. This is the path that can lead from the cross to peace. But never wash your hands of problems! Yes, in the Church there are Pontius Pilates who wash their hands to avoid discomfort. But a superior who washes his hands is not a father, and doesn’t help.
Holy Father, you have often told us that
what distinguishes religious life is prophecy. We have discussed at
length about what it means to be radical in prophecy. What are the
comfort zones we are called to go out of? You talked to nuns of a
“prophetic and credible asceticism”. How do you understood this in a
renewed perspective of a “culture of mercy”? How can the monastic life
contribute to that culture?
Being radical in prophecy. This is extremely important to me. I will take Joel 2:28 as an “icon”. It often comes to mind, and I know it comes from God. It reads: “Your old men shall dream dreams, your young men shall see visions”. This verse expresses in a nutshell the spirituality connecting the generations. Being radical in the prophecy is the famous sine glossa, the rule sine glossa, the Gospel sine glossa. In other words, without tranquillisers! The Gospel should be taken without tranquillisers. This is what the Church Fathers did.
It is in them that we should seek the radical nature of the prophecy. They remind us that we are called to come out of our comfort zones, forsake all that is worldly: in our way of life, but also in thinking up new ways forward for our Institutes. New roads are to be found in the founding charism and initial prophecy. We have to acknowledge what our worldliness is personally and as a community.
Even an ascetic may be wordly. But they must be prophetic. When I entered the Jesuit novitiate, they gave me a hair shirt. Even a hair shirt is fine, but be careful: it shouldn’t help me prove how good and strong I am. True asceticism must make me freer. I believe that fasting is something that is still relevant today, but how should I fast? Simply by not eating? St. Thérèse also had another way: by never saying what she liked. She didn’t complain and took everything they gave her. There is a kind of small daily asceticism, which is a constant mortification. I am reminded of a phrase of St Ignatius that helps us to be freer and happier. He said that mortification in all things possible helps us follow the Lord. If something helps you, do it, even a hair shirt! But only if it helps you to be freer, not if you need it to show yourself that you are strong.
Being radical in prophecy. This is extremely important to me. I will take Joel 2:28 as an “icon”. It often comes to mind, and I know it comes from God. It reads: “Your old men shall dream dreams, your young men shall see visions”. This verse expresses in a nutshell the spirituality connecting the generations. Being radical in the prophecy is the famous sine glossa, the rule sine glossa, the Gospel sine glossa. In other words, without tranquillisers! The Gospel should be taken without tranquillisers. This is what the Church Fathers did.
It is in them that we should seek the radical nature of the prophecy. They remind us that we are called to come out of our comfort zones, forsake all that is worldly: in our way of life, but also in thinking up new ways forward for our Institutes. New roads are to be found in the founding charism and initial prophecy. We have to acknowledge what our worldliness is personally and as a community.
Even an ascetic may be wordly. But they must be prophetic. When I entered the Jesuit novitiate, they gave me a hair shirt. Even a hair shirt is fine, but be careful: it shouldn’t help me prove how good and strong I am. True asceticism must make me freer. I believe that fasting is something that is still relevant today, but how should I fast? Simply by not eating? St. Thérèse also had another way: by never saying what she liked. She didn’t complain and took everything they gave her. There is a kind of small daily asceticism, which is a constant mortification. I am reminded of a phrase of St Ignatius that helps us to be freer and happier. He said that mortification in all things possible helps us follow the Lord. If something helps you, do it, even a hair shirt! But only if it helps you to be freer, not if you need it to show yourself that you are strong.
What does community life involve? What
is the role of a superior in cherishing this prophecy? What contribution
can consecrated people give to renewing the structures and mindset of
the Church?
Community life? Some saints called it a continual penance. There are communities where people flay themselves! If mercy does not enter into the community, this is not good. For those in religious congregations, the capacity for forgiveness must often begin in the community. And this is prophetic. It always starts with listening: everyone should feel listened to. It requires listening and persuasion also from the superior. If the superior is constantly reproaching, it doesn’t help create the radical prophecy of religious life. I am convinced that consecrated people are at the forefront in giving a contribution to renewing the structures and mindset of the Church.
In diocesan councils of priests, consecrated persons help them on their journey. They should not be afraid of saying things. A worldly and princely attitude has entered the structures of the Church, and religious communities can contribute to destroying this malign influence. And there is no need to become a cardinal to feel like a prince! It’s enough to be clerical. This is the worst thing in the organization of the Church. Monks and friars can help with the testimony of a more humble kind of brotherhood. They can give the testimony of an inverted iceberg, where the tip, i.e. the summit, the head, is turned upside down, and is at the bottom.
Community life? Some saints called it a continual penance. There are communities where people flay themselves! If mercy does not enter into the community, this is not good. For those in religious congregations, the capacity for forgiveness must often begin in the community. And this is prophetic. It always starts with listening: everyone should feel listened to. It requires listening and persuasion also from the superior. If the superior is constantly reproaching, it doesn’t help create the radical prophecy of religious life. I am convinced that consecrated people are at the forefront in giving a contribution to renewing the structures and mindset of the Church.
In diocesan councils of priests, consecrated persons help them on their journey. They should not be afraid of saying things. A worldly and princely attitude has entered the structures of the Church, and religious communities can contribute to destroying this malign influence. And there is no need to become a cardinal to feel like a prince! It’s enough to be clerical. This is the worst thing in the organization of the Church. Monks and friars can help with the testimony of a more humble kind of brotherhood. They can give the testimony of an inverted iceberg, where the tip, i.e. the summit, the head, is turned upside down, and is at the bottom.
Holy Father, we hope that through your
leadership better relations may be developed between the monastic life
and the particular Churches. What do you suggest we do to fully express
our charism in the particular Churches and to face the difficulties that
sometimes arise in relations with bishops and the diocesan clergy? How
do you think we can achieve dialogue between the monastic life and the
bishops, and cooperation with the local Church?
For some time there have been requests to review the criteria of the relationship between bishops and religious, established in 1978 by the Congregation for Institutes of Consecrated Life and Societies of Apostolic Life and by the Congregation of Bishops in Mutuae relationes. It was already discussed at the Synod of 1994. That document responded to a certain period and is no longer particularly relevant. The time is ripe for change. It is important for consecrated people to fully feel part of the diocesan Church. Fully. There are sometimes misunderstandings that do nothing to help unity, and then we have to find the root of the problem. Consecrated people must be in the local church governance structures: the boards, presbyteral councils ... In Buenos Aires monks elected their representatives in the Council of Priests. Work must be shared in the diocesan structures. Religious must be involved in the governance of these structures. We cannot help each other in isolation. There is much to be done in this field. This way, also bishops are helped to avoid faling into the temptation of becoming a little prince ...
But also spirituality should be promoted and shared, and consecrated people are bearers of strong spiritual currents. In some dioceses the priests of the diocesan clergy gather in spirituality groups of Franciscans, Carmelites ... But this is a lifestyle that can be shared: some diocesan priests are asking why they can’t live together in order not to be alone, why they can’t be more part of a community. The desire comes, for example, when you have the good example of a parish supported by a religious community. There is thus is a level of deep-rooted partnership, because it is spiritual, from the soul. And maintaining close spiritual contact in the diocese among the clergy and religious communities helps resolve possible misunderstandings. Many things can be studied and rethought. These may include the length of service as a parish priest, which I think is short, with priests changed too easily.
I do not deny that there are also many other problems at a third level, linked to economic management. The problems come when talk turns to money! There is for example the question of selling off assets. We have to take great care with selling off the assets we have. Poverty is central to the life of the Church. Both when it is observed, and when it is not. The consequences are always significant.
For some time there have been requests to review the criteria of the relationship between bishops and religious, established in 1978 by the Congregation for Institutes of Consecrated Life and Societies of Apostolic Life and by the Congregation of Bishops in Mutuae relationes. It was already discussed at the Synod of 1994. That document responded to a certain period and is no longer particularly relevant. The time is ripe for change. It is important for consecrated people to fully feel part of the diocesan Church. Fully. There are sometimes misunderstandings that do nothing to help unity, and then we have to find the root of the problem. Consecrated people must be in the local church governance structures: the boards, presbyteral councils ... In Buenos Aires monks elected their representatives in the Council of Priests. Work must be shared in the diocesan structures. Religious must be involved in the governance of these structures. We cannot help each other in isolation. There is much to be done in this field. This way, also bishops are helped to avoid faling into the temptation of becoming a little prince ...
But also spirituality should be promoted and shared, and consecrated people are bearers of strong spiritual currents. In some dioceses the priests of the diocesan clergy gather in spirituality groups of Franciscans, Carmelites ... But this is a lifestyle that can be shared: some diocesan priests are asking why they can’t live together in order not to be alone, why they can’t be more part of a community. The desire comes, for example, when you have the good example of a parish supported by a religious community. There is thus is a level of deep-rooted partnership, because it is spiritual, from the soul. And maintaining close spiritual contact in the diocese among the clergy and religious communities helps resolve possible misunderstandings. Many things can be studied and rethought. These may include the length of service as a parish priest, which I think is short, with priests changed too easily.
I do not deny that there are also many other problems at a third level, linked to economic management. The problems come when talk turns to money! There is for example the question of selling off assets. We have to take great care with selling off the assets we have. Poverty is central to the life of the Church. Both when it is observed, and when it is not. The consequences are always significant.
Holy Father, as in the Church, also
religious communities are committed to addressing cases of sexual and
financial abuse with transparency and determination. These abuses are a
counter-testimony, cause scandals and also have repercussions on the
vocational proposal and the help of benefactors. What measures can you
suggests to prevent such scandals in our congregations?
Maybe there is not enough time for a comprehensive answer and I will rely on your wisdom. Let me say however that the Lord strongly wants consecrated people to be poor. When they are not, the Lord sends a bursar who leads the Institute to bankruptcy! Sometimes religious congregations are accompanied by an administrator considered a “friend” who then leads them to financial ruin. However, the fundamental criterion for a bursar is not to be personally attached to the money. Once it happened that a nun bursar fainted and a sister said to those who came to help: “Waft a banknote under her nose and she is bound to come round!”. It’s funny, but should also give us pause for thought. It’s also important to check how banks invest money. It must never happen that we are investing in weapons, for example. Never.
On the subject of sexual abuse: it seems that half of those who commit abuse have themselves been victims of abuse. Abuse is thus sowed in the future and this is devastating. If priests or religious are involved it is clear that the devil is at work, who ruins the work of Jesus through those who should proclaim him. But let’s be clear: this is a disease. If we are not convinced that this is a disease, we cannot solve the problem. So pay attention when receiving candidates for the religious life and ensure that they are sufficiently emotionally mature. For example: never accept in a religious community or diocese a candidate that has been rejected by another seminar or another institute without asking for very clear and detailed information on the reasons for their rejection.
Maybe there is not enough time for a comprehensive answer and I will rely on your wisdom. Let me say however that the Lord strongly wants consecrated people to be poor. When they are not, the Lord sends a bursar who leads the Institute to bankruptcy! Sometimes religious congregations are accompanied by an administrator considered a “friend” who then leads them to financial ruin. However, the fundamental criterion for a bursar is not to be personally attached to the money. Once it happened that a nun bursar fainted and a sister said to those who came to help: “Waft a banknote under her nose and she is bound to come round!”. It’s funny, but should also give us pause for thought. It’s also important to check how banks invest money. It must never happen that we are investing in weapons, for example. Never.
On the subject of sexual abuse: it seems that half of those who commit abuse have themselves been victims of abuse. Abuse is thus sowed in the future and this is devastating. If priests or religious are involved it is clear that the devil is at work, who ruins the work of Jesus through those who should proclaim him. But let’s be clear: this is a disease. If we are not convinced that this is a disease, we cannot solve the problem. So pay attention when receiving candidates for the religious life and ensure that they are sufficiently emotionally mature. For example: never accept in a religious community or diocese a candidate that has been rejected by another seminar or another institute without asking for very clear and detailed information on the reasons for their rejection.
Holy Father, the religious life is not
self-serving, but is concerned with its mission in the world. You urged
us to be an outwardly-projected Church. From your vantage point, are
religious communities in different parts of the world working towards
this conversion?
The Church was born as outgoing. It was closeted in the refectory and then came out. And it must remain in the outside world. It must not shut itself off again. Jesus didn’t want this. And “outside” means what I call the outskirts, both existential and social. The existential poor and social poor impel the Church to go beyond its confines. We think of a form of poverty, linked to the problem of migrants and refugees: and more important than international agreements is the life of those people! And precisely in the service of charity it is also possible to find a fertile soil for ecumenical dialogue: it is the poor that unite divided Christians! These are all challenges for the religious in a Church projected outwards. The Evangelii gaudium aims to communicate this need: to go forth into the world. I hope for a return to that Apostolic Exhortation through reflection and prayer. It has matured in the light of Evangelii nuntiandi and the work done at Aparecida, urging a wide-reaching ecclesial reflection. And finally, let us always remember: God’s mercy is outgoing. And God is always merciful. You too should go forth!
The Church was born as outgoing. It was closeted in the refectory and then came out. And it must remain in the outside world. It must not shut itself off again. Jesus didn’t want this. And “outside” means what I call the outskirts, both existential and social. The existential poor and social poor impel the Church to go beyond its confines. We think of a form of poverty, linked to the problem of migrants and refugees: and more important than international agreements is the life of those people! And precisely in the service of charity it is also possible to find a fertile soil for ecumenical dialogue: it is the poor that unite divided Christians! These are all challenges for the religious in a Church projected outwards. The Evangelii gaudium aims to communicate this need: to go forth into the world. I hope for a return to that Apostolic Exhortation through reflection and prayer. It has matured in the light of Evangelii nuntiandi and the work done at Aparecida, urging a wide-reaching ecclesial reflection. And finally, let us always remember: God’s mercy is outgoing. And God is always merciful. You too should go forth!
***
