Verklaring van de bisschoppen van België: ‘Verregaande verruiming toegang tot abortus’.

Kerknet.be, 26 april 2023

In het federale parlement wordt voorgesteld de termijn voor abortus op te trekken van twaalf tot minstens achttien weken na de conceptie. Ook wordt geadviseerd niet alleen ernstige medische aandoeningen als reden te kunnen inroepen, maar ook mentale problemen. Eveneens wordt gepleit voor de afschaffing van de zesdaagse wachttermijn en voor de schrapping van de informatieplicht over alternatieven.

Wat met ‘mentale problemen’ wordt bedoeld, wordt niet omschreven. Die kunnen van gelijk welke aard zijn. Het leven van een levensvatbaar kind kan dan beëindigd worden, ook als het geen acute bedreiging is voor het leven of de gezondheid van de moeder. Kan het dat daarbij geen verdere vragen worden gesteld?

Bovendien is de zwangerschapsonderbreking na twaalf weken een veel zwaardere en veel ingrijpendere handeling. Het is belangrijk dat we dit terdege beseffen. Voor velen die ze zullen moeten uitvoeren, zal dat niet evident zijn. Ook voor de moeder zelf roept de psychische verwerking ervan vele vragen op.

Niet verwonderlijk dat velen over de ideologische grenzen heen verwachten dat hier grote voorzichtigheid aan de dag wordt gelegd. Al in 2019 hebben artsen, vroedkundigen, verpleegkundigen en andere zorgverleners openlijk hun bezorgdheid geuit bij het voorstel van een verlenging van de termijn. Het raakt hen in hun professionele roeping en taak. Te meer omdat ook wordt geadviseerd om abortus, nu al uit het strafrecht verwijderd, expliciet onder de wetgeving inzake gezondheidszorg te situeren. En dus zonder meer te beschouwen als een medische handeling.

Zeker, omstandigheden kunnen mensen radeloos en uitzichtloos maken. Maar dan stellen dat het om een medische ingreep gaat, doet geen recht aan wat de betrokkenen zelf ervaren en beleven. Waarom dan nog raad en hulp vragen? Te meer omdat zelfs mogelijke alternatieven beter niet ter sprake komen, zoals eveneens wordt voorgesteld. Een luisterend oor en begeleiding zijn toch kostbaar?

Tot hiertoe was de wetgever bekommerd om een juiste balans te vinden tussen de bescherming van het ongeboren leven en de zelfbeschikking van de zwangere vrouw. Dat is in de nieuwe voorstellen niet meer het geval. Nochtans is de bescherming van het ongeboren leven, ook en in het bijzonder in een rechtsstaat, op zich al uiterst belangrijk. Ze is dat des te meer wanneer vandaag verder onderzoek wordt gedaan naar de pijnperceptie van foetussen.

Onze samenleving heeft het steeds moeilijker met alles wat onze plannen doorkruist en onze levenswijze verstoort. Het geldt voor wie oud of ziek is, voor armen en vreemdelingen, voor mensen op de vlucht. Dat geldt ook voor het ongeboren leven. Dat is het wat paus Franciscus in zijn encycliek Laudato Sí schrijft: Wanneer de persoonlijke en maatschappelijke gevoeligheid voor het erkennen van nieuw leven verloren gaat, verdwijnen ook andere vormen van openheid die waardevol zijn voor de samenleving.

Kardinaal Jozef De Kesel en de bisschoppen van België

IPID – Brussel, woensdag 26 april 2023

Address to the members of the Pontifical Academy for Life

Pope Francis
20 February 2023

Distinguished Ladies and Gentlemen,
Dear brothers and sisters,
Mr. Cardinal, dear Bishops,

I welcome you warmly! I thank Archbishop Paglia for the words he addressed to me, and all of you for the commitment you dedicate to the promotion of human life. Thank you! In these days you will reflect on the relationship between the person, emerging technologies and the common good: it is a delicate frontier, where progress, ethics and society meet, and where faith, in its perennial relevance, can make a valuable contribution. In this sense, the Church never ceases to encourage the progress of science and technology at the service of the dignity of the person and for an “integral and integrating” human development. In the letter I addressed to you on the occasion of the twenty-fifth year of the founding of the Academy, I invited you to explore this very theme; now I would like to reflect with you on three challenges that I consider important in this regard: the changing conditions of human life in the technological world; the impact of the new technologies on the very definition of “man” and “relationship”, with particular reference to the condition of the most vulnerable; and the concept of “knowledge” and the consequences that derive from it.

The first challenge: the change in the conditions of life of humanity in the world of technology. We know that it is proper for humanity to act in the world in a technological way, transforming the environment and improving the conditions of life. Benedict XVI recalled this, affirming that technology “touches the heart of the vocation of human labour” and that “in technology, seen as the project of his genius, man recognizes himself and forges his own humanity”. It therefore helps us to understand ever better the value and the potential of human intelligence, and at the same time it speaks to us of the great responsibility we have towards creation.

In the past, the connection between cultures, social activities and the environment, thanks to less dense interactions with slower effects, was less impactful. Today, instead, the rapid development of technical means makes the interdependence between man and the “common home” more intense and evident, as Saint Paul VI already recognized in Populorum Progressio. On the contrary, the force and acceleration of interventions is such as to produce significant mutations – because there is a geometric acceleration, not a mathematical one -, both in the environment and in human living conditions, with effects and developments that are not always clear and predictable. This is being demonstrated by various crises, from the pandemic to the energy crisis, from the climate crisis to the migratory crisis, the consequences of which affect one another, amplifying each other. Sound technological development cannot fail to take into account these complex intersections.

Second challenge: the impact of the new technologies on the definition of “man” and “relationship”, especially with regard to the condition of the most vulnerable people. It is clear that the technological form of human experience is becoming more pervasive every day: in the distinctions between “natural” and “artificial”, “biological” and “technological”, the criteria for discerning what is proper to the human and the technological are becoming increasingly difficult. In particular, the importance of the concept of personal consciousness as relational experience, which cannot be separated from corporeality or culture, must be decisively reaffirmed. In other words, in the network of relationships, both subjective and community, technology cannot supplant human contact, the virtual cannot substitute the real, and the social networks cannot replace the social environment. And we are tempted to let the virtual prevail over the real: this is an ugly temptation.

Even within processes of scientific research, the relationship between the person and the community indicates increasingly complex ethical turning implications. For example, in the field of healthcare, where the quality of information and the assistance of the individual depends largely on the collection and study of available data. Here the problem of reconciling the confidentiality of personal data with the sharing of information that affects the interest of all must be addressed. Indeed, it would be selfish to ask to be treated with the best resources and skills available to society without contributing to increasing them. More generally, I think that the urgency that the distribution of resources and access to treatment should be to the benefit of all, so that inequalities are reduced and the necessary support is guaranteed to the most fragile, such as the disabled, the sick and the poor.

It is therefore necessary to be vigilant about the speed of transformations, the interaction between changes and the possibility of guaranteeing an overall balance. Moreover, this balance is not necessarily the same in different cultures, as instead the technological view would appear to presume when it imposes itself as a universal and homogeneous language and culture – this is a mistake. Instead, efforts must be made to ensure that each one “be helped to grow in its own distinct way and to develop its capacity for innovation while respecting the values of its proper culture”.

Third challenge: the definition of the concept of knowledge and the consequences that derive from this. All the elements considered so far lead us to ask ourselves about our ways of knowing, aware that the fact that the type of knowledge we implement already has moral implications in itself. For example, it is reductive to look for the explanation of phenomena only in the characteristics of the individual elements that compose it. There is a need for more structured models, that take into account the interplay of relationships of which single events are woven. For instance, it is paradoxical when referring to technologies for enhancing a subject’s biological functions, to speak of an “augmented” person if one forgets that the human body refers to the integral good of the person and therefore cannot be identified with the biological organism alone. A wrong approach in this field actually ends up not by “augmenting”, but by “compressing” man.

In Evangelii Gaudium and especially in Laudato si’, I emphasized the importance of knowledge on a human, organic scale, for example highlighting that “the whole is greater than its parts” and that “everything in the world is connected”. I believe that such insights can foster a renewed way of thinking also in the theological sphere; indeed, it is good for theology to move beyond eminently apologetic approaches, to contribute to the definition of a new humanism and to foster reciprocal listening and mutual comprehension between science, technology and society. Indeed, the lack of constructive dialogue between these realities impoverishes the reciprocal trust that underlies all human coexistence and every form of “social friendship”. I would also like to mention the importance of the contribution of dialogue between the great religious traditions to this end. They possess secular wisdom, which can help in these processes. You have shown that you know how to grasp its value, for example by promoting, even in recent times, interreligious meetings on the topics of the “end of life” and artificial intelligence.

Dear brothers and sisters, faced with such complex current challenges, the task before you is enormous. It is a matter of starting from the experiences we all share as human beings and studying them, taking on the perspectives of complexity, trans-disciplinary dialogue and collaboration between different subjects. But we must never be discouraged: we know that the Lord does not abandon us and that what we accomplish is rooted in the trust we place in Him, “who lovest the living” ( Wis 11:26). You have committed yourselves in recent years so that scientific and technological growth be increasingly reconciled with a parallel “development in human responsibility, values and conscience” : I invite you to continue along this path, while I bless you and ask you, please, to pray for me. Thank you.

Address to a delegation from the Italian Federation for Rare Diseases (UNIAMO)

Pope Francis
13 February 2023

Dear brothers and sisters, good morning and welcome!

I thank the President for her kind words, and I greet you all, who form part of the Italian Federation for Rare Diseases. I have had the opportunity to greet you other times after the Angelus, on the occasion of the World Day for Rare Diseases, which is held on 28 February. Instead, today we can get to know each other better and share your hopes and your sufferings. To share, as your motto says, which is summarized in the word “Uniamo”, let us unite. Let us unite our experiences, let us unite our strengths, let us unite our hopes. This key word of yours is fundamental and merits reflection.

The first value of your organization is that of sharing. At the beginning it is a necessity, then it becomes a choice. When a father and a mother discover that their child has a rare disease, they need to meet other parents who have lived and are living the same experience. It is a need. And since the disease is rare, it becomes essential to refer to an association that brings together people who deal with that disease every day: they know the symptoms, the therapies, the treatment centres and so on. At the beginning this is an obligatory route: a way out of the anguish of finding oneself alone and unarmed in front of an enemy. Gradually, though, the way of sharing becomes a choice, sustained by two motivations. The first is realizing that it is necessary, it helps, it offers solutions, at least temporarily, it enables us to orient ourselves a little in the fog of the situation. And the second motivation comes from the pleasure of human relationships, from the good of friendship with people who until yesterday we did not even know, and who now confide their experiences to us to help us bear a very burdensome situation together. This is the first great value that I see in you, in your association.

There is then another value, equally important but different, both on a social and also political level. It is the potential that an association such as yours has to make a decisive contribution to the common good. In this case, to improve the quality of the health service of a country, a region, an area. Indeed, good politics depends also on the contribution of associations, which, in specific matters, have the necessary knowledge and attention towards people who risk being neglected. Here is the decisive point: it is not a matter of claiming favours for one’s own category, this is not good politics; but rather it is a question of fighting so that no one is excluded from the health service, no one is discriminated against, no one is penalized. And this, starting from an experience like yours that is strongly at risk of marginalization. Let me give you an example: entities like yours can apply pressure to overcome national and commercial barriers to the sharing of results of scientific research, so that we can achieve objectives that today seem very distant.

Certainly, it is difficult to commit on behalf of everyone when you are already struggling to face your own problem. But precisely here lies the strength of the association, and even more so the federation: the capacity to give a voice to the many who, alone, would not be able to make themselves heard, and thus represent a need. In this regard, it would be important to involve and listen to patient representatives from the very first phases of decision-making processes. Indeed, associations not only ask, but also give. In your relations with institutions at various levels, you not only ask, but also give: knowledge, contacts, and above all people, people who can lend a hand for the common good, if they work with a spirit of service and civic sense.

Dear friends, thank you for this very welcome visit. I encourage you to go forward in your commitment. I ask Our Lady to accompany every person and every family who faces a rare disease. I wholeheartedly bless you and all your community. And I ask you, please, to pray for me. Thank you!

Words of the Holy Father

During the audience, the Holy Father gathered some children around him, handing them rosary chaplets, and addressed the following words to them:

At times, we prepare things to say, all the ideas… But reality speaks better than ideas. The real speech was made by them today, gathering round spontaneously, giving the best of themselves, a smile, a curiosity, reaching out their hand to take the rosary – there are no fools here, none! They know how to do it well. And this was the sermon today, for us. Therefore, I thought that to continue to speak, after this living sermon, would not make sense. I will give the text to the President, and in this way she can make it known to you. And after the blessing, I will greet you all. This is the text I wanted to say. But the true sermon was what they did, with their limitations, their illnesses, but they made us understand that there is always the possibility to grow and to go forward.

And to you, thank you, thank you for this. This is the prize for you: seeing how these children have done. Thank you.

Als planbare zorg wordt uitgesteld om ruimte vrij te maken voor acute zorg, spreken we van code rood. Wanneer code rood lang aanhoudt, kan de groeiende hoeveelheid uitgestelde planbare zorg niet meer worden ingehaald. Beleid dat alleen gericht is op het afwenden van direct levensgevaar, en dus absolute prioriteit geeft aan acute zorg, schiet dan tekort. Een signalement van het Centrum voor Ethiek en Gezondheid draagt ethische denkrichtingen en concrete strategieën aan, om een eerlijke verdeling van schaarse zorg in geval van langdurig code rood mogelijk te maken. 

Deze verkenning verwoordt niet noodzakelijkerswijs het standpunt van de Katholieke Stichting Medische Ethiek.

CEG Verkenning Code Rood 2023Downloaden

CEG Code Rood beeldsamenvatting 2023Downloaden

Address to representatives of the National Federation of the Associations of Medical Radiology Health Technicians and Technical, Rehabilitation and Prevention Health Professions

Pope Francis
16 January 2023

Dear brothers and sisters, good morning and welcome!

I thank the president for her words of greeting. You represent thousands of healthcare professionals: so this meeting gives me the opportunity to reiterate my closeness and gratitude for what you do every day. I would like to thank you for your commitment and dedication, especially when they are hidden. Health professionals, over the past three years, have had a very special experience, one that is difficult to imagine, that of the pandemic. It has been said before, but it must not be forgotten: without your commitment and labours, many sick people would not have been cured. Your sense of duty inspired by the power of love has enabled you to serve your neighbour, even putting your own health at risk. And with you, I thank all the other healthcare workers.

In less than a month’s time, 11 February, will mark World Day of the Sick, which also always invites reflection on the experience of illness. This is all the more appropriate today, indeed necessary, because often the culture of efficiency and rejection “pushes” us to sweep it under the carpet, leaving no room for human frailty. In this way, when evil bursts onto the scene and wounds us, we are left stunned. Moreover, others might abandon us at such times. Or, in our own moments of weakness, we may feel that we should abandon others in order to avoid becoming a burden. This is how loneliness sets in” (Message for the 31st World Day of the Sick).

The culture of care, personified by the good Samaritan (cf. Lk 10:25-37) acts in the opposite direction. He does not look away; he approaches the wounded man with compassion and takes care of that person the others had ignored. This parable shows a precise line of behaviour: it “shows us how a community can be rebuilt by men and women who identify with the vulnerability of others, who reject the creation of a society of exclusion, and act instead as neighbours, lifting up and rehabilitating the fallen for the sake of the common good” (Encyclical Fratelli tutti, 67).

Dear friends, your profession stems from a choice of values. With your service, you contribute to “lifting up and rehabilitating” your patients, remembering that first and foremost they are people. Indeed, the person should always be at the centre, with all his or her components, including the spiritual; a unified totality, in which the biological and spiritual, cultural and relational, planning and environmental dimensions of the human being are harmonized in the course of life. This principle, which is at the root of the ethical Constitution of your Federation, guides you path and makes it possible not to give in to a sterile focus on efficiency or a cold application of protocols. The sick are people who ask to be cured and to feel they are cared for, and therefore it is important to relate to them with humanity and empathy. Certainly, with a high professional level, but with humanity and empathy.

But you too, healthcare professionals, are people, and you need someone to take care of you, through the recognition of your service, the protection of adequate working conditions and the involvement of an appropriate number of carers, so that the right to healthcare for all is recognized. It is up to each country to seek “strategies and resources in order to guarantee each person’s fundamental right to basic and decent healthcare” (Message for the 31st World Day of the Sick). Health is not a luxury! A world that discards the sick, that does not assist those who cannot afford care, is a cynical world without a future. Let us always remember this: health is not a luxury, it is for all.

I urge to to look always to ethical values as an indispensable point of reference for your professions. Indeed, if assimilated well and joined with scientific knowledge and the necessary skills, values enable you to accompany the people entrusted to you in the best way.

Dear brothers and sisters, may you be accompanied by the maternal intercession of the Virgin Mary, whom the Gospel presents as a caring woman, rushing to help her relative Elizabeth. May she watch over you and your work. I bless you and your families from my heart. And I ask you, please, to pray for me. Thank you!

Message of His Holiness Pope Francis XXXI World Day of the Sick

11 February 2023

Dear brothers and sisters!

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

When we go on a journey with others, it is not unusual for someone to feel sick, to have to stop because of fatigue or of some mishap along the way. It is precisely in such moments that we see how we are walking together: whether we are truly companions on the journey, or merely individuals on the same path, looking after our own interests and leaving others to “make do”. For this reason, on the thirty-first World Day of the Sick, as the whole Church journeys along the synodal path, I invite all of us to reflect on the fact that it is especially through the experience of vulnerability and illness that we can learn to walk together according to the style of God, which is closeness, compassion, and tenderness.

In the Book of the Prophet Ezekiel, the Lord speaks these words that represent one of the high points of God’s Revelation: “I myself will be the shepherd of my sheep, and I will make them lie down,says the Lord God.. I will seek the lost, and I will bring back the strayed, and I will bind up the injured, and I will strengthen the weak […] I will feed them with justice” (34:15-16). Experiences of bewilderment, sickness, and weakness are part of the human journey. Far from excluding us from God’s people, they bring us to the centre of the Lord’s attention, for he is our Father and does not want to lose even one of his children along the way. Let us learn from him, then, how to be a community that truly walks together, capable of resisting the throwaway culture.

The Encyclical Fratelli Tutti encourages us to read anew the parable of the Good Samaritan, which I chose in order to illustrate how we can move from the “dark clouds” of a closed world to “envisaging and engendering an open world” (cf. No. 56). There is a profound link between this parable of Jesus and the many ways in which fraternity is denied in today’s world. In particular, the fact that the man, beaten and robbed, is abandoned on the side of the road represents the condition in which all too many of our brothers and sisters are left at a time when they most need help. It is no longer easy to distinguish the assaults on human life and dignity that arise from natural causes from those caused by injustice and violence. In fact, increasing levels of inequality and the prevailing interests of the few now affect every human environment to the extent that it is difficult to consider any experience as having solely “natural” causes. All suffering takes place in the context of a “culture” and its various contradictions.

Here it is especially important to recognize the condition of loneliness and abandonment. This kind of cruelty can be overcome more easily than any other injustice, because – as the parable tells us – it only takes a moment of our attention, of being moved to compassion within us, in order to eliminate it. Two travellers, considered pious and religious, see the wounded man, yet fail to stop. The third passer-by, however, a Samaritan, a scorned foreigner, is moved with compassion and takes care of that stranger on the road, treating him as a brother. In doing so, without even thinking about it, he makes a difference, he makes the world more fraternal.

Brothers and sisters, we are rarely prepared for illness. Oftentimes, we fail even to admit that we are getting older. Our vulnerability frightens us and the pervasive culture of efficiency pushes us to sweep it under the carpet, leaving no room for our human frailty. In this way, when evil bursts onto the scene and wounds us, we are left stunned. Moreover, others might abandon us at such times. Or, in our own moments of weakness, we may feel that we should abandon others in order to avoid becoming a burden. This is how loneliness sets in, and we can become poisoned by a bitter sense of injustice, as if God himself had abandoned us. Indeed, we may find it hard to remain at peace with the Lord when our relationship with others and with ourselves is damaged. It is crucial, then, even in the midst of illness, that the whole Church measure herself against the Gospel example of the Good Samaritan, in order that she may become a true “field hospital”, for her mission is manifested in acts of care, particularly in the historical circumstances of our time. We are all fragile and vulnerable, and need that compassion which knows how to pause, approach, heal, and raise up. Thus, the plight of the sick is a call that cuts through indifference and slows the pace of those who go on their way as if they had no sisters and brothers.

The World Day of the Sick calls for prayer and closeness towards those who suffer. Yet it also aims to raise the awareness of God’s people, healthcare institutions and civil society with regard to a new way of moving forward together. The above-quoted prophecy of Ezekiel judges harshly the priorities of those who wield economic, cultural, and political power over others: “You eat the fat, you clothe yourselves with the wool, you slaughter the fatlings; but you do not feed the sheep. You have not strengthened the weak, you have not healed the sick, you have not bound up the injured, you have not brought back the strayed, you have not sought the lost, but with force and harshness you have ruled them” (34:3-4). God’s word is always illuminating and timely; not only in what it denounces, but also in what it proposes. Indeed, the conclusion of the parable of the Good Samaritan suggests how the exercise of fraternity, which began as a face-to-face encounter, can be expanded into organized care. The elements of the inn, the innkeeper, the money and the promise to remain informed of the situation (cf. Lk 10:34-35) all point to the commitment of healthcare and social workers, family members and volunteers, through whom good stands up in the face of evil every day, in every part of the world.

These past years of the pandemic have increased our sense of gratitude for those who work each day in the fields of healthcare and research. Yet it is not enough to emerge from such an immense collective tragedy simply by honouring heroes. Covid-19 has strained the great networks of expertise and solidarity, and has exposed the structural limits of existing public welfare systems. Gratitude, then, needs to be matched by actively seeking, in every country, strategies and resources in order to guarantee each person’s fundamental right to basic and decent healthcare.

The Samaritan calls the innkeeper to “take care of him” (Lk 10:35). Jesus addresses the same call to each of us. He exhorts us to “go and do likewise” (Lk 10:37). As I noted in Fratelli Tutti, “The parable shows us how a community can be rebuilt by men and women who identify with the vulnerability of others, who reject the creation of a society of exclusion, and act instead as neighbours, lifting up and rehabilitating the fallen for the sake of the common good” (No. 67). Indeed, “we were created for a fulfilment that can only be found in love. We cannot be indifferent to suffering” (No. 68).

On 11 February 2023, let us turn our thoughts to the Shrine of Lourdes, a prophetic lesson entrusted to the Church for our modern times. It is not only what functions well or those who are productive that matter. Sick people, in fact, are at the centre of God’s people, and the Church advances together with them as a sign of a humanity in which everyone is precious and no one should be discarded or left behind.

To the intercession of Mary, Health of the Sick, I entrust all of you who are ill; you who care for them in your families, or through your work, research and volunteer service; and those of you who are committed to weaving personal, ecclesial, and civic bonds of fraternity. To all, I impart my heartfelt blessing.

Rome, Saint John Lateran, 10 January 2023

Francis

Address to participants in the “Rome Call” meeting promoted by the Renaissance Foundation

Pope Francis
10 January 2023

Your Excellencies, Distinguished Authorities, Ladies and Gentlemen, Dear Brothers and Sisters,

I thank Archbishop Paglia for his kind words, and extend my greeting to Rabbi Eliezer Simha Weisz and Sheikh Abdallah bin Bayyah. I likewise greet Mr Brad Smith, President of Microsoft, Mr Dario Gil, Global Vice-President of IBM, and Mr Maximo Torero Cullen, Chief Economist of FAO, the first signatories of the Rome Call, as well as the members of the various delegations here present.

I am grateful to the Pontifical Academy for Life and to the RenAIssance Foundation, for their commitment in promoting, through the Rome Call, a shared ethics regarding the great challenges that lie ahead in the area of artificial intelligence. After the first signing in 2020, today’s event also sees the involvement of the Jewish and Islamic delegations, who are looking at so-called artificial intelligence with a perspective inspired by the words of the Encyclical Fratelli Tutti. In agreeing on promoting a culture that places this technology at the service of the common good of all and of the care of our common home, you are offering an example to many others. Fraternity among all is the precondition for ensuring that technological development will also be at the service of justice and peace throughout the world.

We are all aware of how artificial intelligence is increasingly present in every aspect of daily life, both personal and social. It affects the way we understand the world and ourselves. Innovation in this field means that these tools are increasingly decisive in human activity and even compelling in human decision-making. I encourage you, then, to continue in this endeavour. I am pleased to know that you also wish to involve the other great world religions and men and women of goodwill so that “algor-ethics” – ethical reflection on the use of algorithms – will be increasingly present not only in public debate, but also in the development of technical solutions. Indeed, every person must be able to enjoy a human and supportive development, without anyone being excluded. We must therefore be vigilant and work to ensure that the discriminatory use of these instruments does not take root at the expense of the most fragile and excluded. Let us always remember that the way we treat the last and least of our brothers and sisters speaks of the value we place upon all human life. We could take the example of asylum seekers: it is not acceptable that the decision about someone’s life and future be entrusted to an algorithm.

The Rome Call can be a useful tool for a common dialogue among all, in order to foster a humane development of new technologies. In this regard, I would reiterate that, “in the encounter between different visions of the world, human rights represent an important point of convergence in the search for common ground. At present, there would seem to be a need for renewed reflection on rights and duties in this area. The scope and acceleration of the transformations of the digital era have in fact raised unforeseen problems and situations that challenge our individual and collective ethos” (Address to the Plenary Assembly of the Pontifical Academy for Life, 28 February 2020). The accessions to the Rome Call, which have increased over time, are a significant step towards promoting a digital anthropology, with three fundamental coordinates: ethics, education and law.

I willingly express my support for the generosity and dynamism with which you have committed yourselves, and I invite you to continue, with boldness and discernment, in searching for ways that will lead to an ever greater involvement of all those who have the good of the human family at heart.

Upon all of you, I invoke God’s blessing: May God bless all of you, that your journey may unfold with serenity and peace, in a spirit of cooperation. May my blessing also accompany you, and, please, do not forget to pray for me. Thank you!

Address to members of the Italian Union of Blind and partially-sighted People

Pope Francis
12 December 2022

Dear friends, good morning and welcome!

I thank the President for his introductory words, and I am grateful to all of you, who form the Italian Union of Blind and Partially-Sighted People, for coming to share the concerns and projects of this phase of your commitment.

You wanted to do so on the occasion of the liturgical feast of Saint Lucy – which is tomorrow, and tomorrow is also the anniversary of my priestly ordination: I was ordained on Saint Lucy’s day – who is the patroness of those affected by disabilities or diseases of sight. I appreciated this choice, because it expresses in a traditional religious sense that belongs to the Italian people, and which is not contrary to the fact that yours is a lay, non-denominational association.

Lucy, a martyr from Syracuse, reminds us by her example that the highest dignity of the human being consists of bearing witness to the truth, following one’s own conscience at all costs, without duality and without compromise. This means staying on the side of the light, serving the light, as her very name “Lucy”, “she of the light”, evokes. Being clear, transparent people, being sincere, communicating with others in an open, clear, respectful way. In this way one contributes to spreading light in the environments where one lives, making them more humane, more liveable.

Starting from this cue we take from the figure of Saint Lucy, I would like to confide to you how I look at you, at your association: I see you as a constructive force in society, in particular in Italian society, which is going through a difficult time. This perspective may see strange, because we usually associate with disability the idea of need, assistance and at times – thank God, less and less – a certain pietism. No, the Pope does not look at you in this way; the Church does not look at you like that. The Christian point of view on disability is no longer, and must never be pietism or mere assistentialism, but rather the awareness that fragility, assumed with responsibility and solidarity, is a resource for the social body as a whole and for the ecclesial community.

Blind and partially-sighted people, well-formed in ethical principles and in civic consciousness, are on the first line for building inclusive communities, where each person can participate without being ashamed of his or her own limits and frailties, cooperating with others to complement and support each other. And we all need each other, not only people with problems of physical frailty; we all need the help of others to go forward in life, because we are all weak at heart, all of us. Yours is an association that has just surpassed one hundred years; it is a reality that by now belongs to national history: protecting the rights of people with sight disabilities, you have cooperated in the civil growth of the country. I encourage you to go forward with an ever more constructive, proactive style, as a force that conveys confidence and hope.

Italian society needs hope, and this comes above all from the witness of people who, in their condition of fragility, do not close themselves away, do not weep over themselves, but engage together with others to improve things.

Indeed, Saint Lucy is described in precisely this way: as a young and defenceless woman who nevertheless does not give in to threats and flattery, but on the contrary responds with courage and stands up to the judge who interrogates her. With the protection and example of Lucy, go forward!

I bless you and all the members of your association from my heart. I wish a happy Christmas to you and your loved ones! And please, do not forget to pray for me. Thank you!

Address to a group of disabled people on the occasion of International Day of People with Disabilities

Pope Francis
3 december 2022

Dear brothers and sisters, good morning!

I am pleased to meet you today, on the occasion of the International Day of Persons with Disabilities. I thank Msgr. Giuseppe Baturi for his words, and also for the efforts of churches in Italy to maintain lively attention to persons with disabilities, with active and inclusive pastoral action. Promoting the recognition of the dignity of every person is a constant responsibility of the Church; it is the mission of continuing over time the closeness of Jesus Christ to every man and woman, especially the most fragile and vulnerable. The Lord is close.

To welcome people with disabilities and to respond to their needs is a duty of the civil and ecclesial community, because “even when disabled persons are mentally impaired or when their sensory or intellectual capacity is damaged, they are fully human beings and possess the sacred and inalienable rights that belong to every human creature” (Saint John Paul II, Message to participants in the International Symposium on “The Dignity and Rights of the Mentally Disabled Person, 8 January 2004).

This was how Jesus looked upon the people he met: with a gaze of tenderness and mercy, especially towards those who were excluded from the attention of the powerful and even the religious leaders of his time. Therefore, every time the Christian community transforms indifference into proximity – this is a true conversion: transforming indifference into proximity and closeness – every time the Church does this and transforms exclusion into belonging, she fulfils her proper prophetic mission. Indeed, it is not enough to defend people’s rights; it is also necessary to work to respond to their existential needs, in their different dimensions, bodily, psychical, social and spiritual. Every man and every woman, in fact, in whatever situation they find themselves, is the bearer not only of rights that must be recognized and guaranteed, but also even deeper demands, such as the need to belong, to relate to others and to cultivate the spiritual life to the point of experiencing its fullness, and to bless the Lord for this unique and wonderful gift.

To generate and support inclusive communities – this word is important, inclusive, always – means, then, eliminating any discrimination and genuinely satisfying the need for every person to feel they are recognized and feel part. Indeed, there is no inclusion if the experience of fraternity and reciprocal communion is missing. There is no inclusion if this remains a slogan, a formula to use in politically correct speeches, a banner to be appropriated. There is no inclusion if there is a lack of conversion in the practices of coexistence and relationships.

It is a duty to guarantee persons with disabilities access to buildings and meeting places, to make languages accessible and to overcome physical barriers and prejudices. However, this is not enough. It is necessary to promote a spirituality of communion, so that every person feels part of a body, with his or her unique personality. Only in this way can every person, with their limits and gifts, feel encouraged to do their part for the good of the entire ecclesial body and for the good of the society as a whole.

I hope that all Christian communities may be places where “belonging” and “inclusion” do not remain words to be uttered on certain occasions, but become an aim of ordinary pastoral action. In such a way, we will be able to be credible when we proclaim that the Lord loves everyone, that he is salvation for all and invites everyone to the banquet of life, without exclusion.

It strikes me greatly when the Lord narrates the story of that man who had prepared a feast for his son’s wedding and the guests did not come (cf. Mt 22:1-14). He calls the servants and says: “Go to the thoroughfares, and invite to the marriage feast as many as you find”. The Lord asks for everyone: young, old, sick, healthy, small, great, sinners and without sin… everyone, everyone, everyone! This is the Lord: everyone, without exclusion. We must learn this. We are, at times, a little tempted to go along the road of exclusion. No: inclusion. The Lord has taught us this: everyone. “But this one is ugly, this one is like that…”. Everyone, everyone. Inclusion.

Dear brothers and sisters, at this time, in which we hear daily bulletins of war, your witness is a tangible sign of peace, a sign of hope for a more humane and fraternal world, for everyone. Continue on this path! I bless you from my heart and I pray for you. Thank you for what you do, thank you! And I ask you to pray for me. Thank you!

In a statement released on Friday 8 July 2022, Fr. Manuel Barrios Prieto, General Secretary of the Commission of the Bishops’ Conferences of the European Union (COMECE), regrets the adoption of a new resolution on abortion by the European Parliament. “We must work for more unity among Europeans, not to create higher ideological barriers and polarization”.

According to Fr. Barrios Prieto, the resolution – entitle “US Supreme Court decision to overturn abortion rights in the United States and the need to safeguard abortion rights and Women’s health in the EU” – paves the way for a deviation from universally recognized human rights and misrepresents the tragedy of abortion for mothers in difficulties.

“The prioritization of the inclusion of abortion in the Charter of Fundamental Rights of the European Union – the statement reads – intensifies confrontations among our fellow citizens and between the Member States”.

In his statement, the General Secretary also encourages MEPs to “work for more unity among Europeans, not to create higher ideological barriers and polarization”, and calls on the European Parliament not to “enter into an area, such abortion, which is out of its competence”.

In June 2022 COMECE released another declaration in view of the European Parliament discussion on the leaked draft opinion of the US Supreme Court concerning abortion.

COMECE General Secretary Statement EP Resolution Global Threat to abortionDownloaden