Saturday, May 8, 2021

Sunday Mass Online - Readings and Video : Sunday, May 9, 2021 - #Eucharist in Your Virtual Church - Eastertide



Sixth Sunday of Easter
Lectionary: 56
Reading I
Acts 10:25-26, 34-35, 44-48
When Peter entered, Cornelius met him
and, falling at his feet, paid him homage.
 
Peter, however, raised him up, saying,
“Get up. I myself am also a human being.”
Then Peter proceeded to speak and said,
“In truth, I see that God shows no partiality.
Rather, in every nation whoever fears him and acts uprightly
is acceptable to him.”
While Peter was still speaking these things,
the Holy Spirit fell upon all who were listening to the word.
The circumcised believers who had accompanied Peter
were astounded that the gift of the Holy Spirit
should have been poured out on the Gentiles also,
for they could hear them speaking in tongues and glorifying God.
Then Peter responded,
“Can anyone withhold the water for baptizing these people,
who have received the Holy Spirit even as we have?”
 He ordered them to be baptized in the name of Jesus Christ.
Responsorial Psalm
98:1, 2-3, 3-4
R. (cf. 2b) The Lord has revealed to the nations his saving power.
or:
R. Alleluia.
Sing to the LORD a new song,
    for he has done wondrous deeds;
His right hand has won victory for him,
    his holy arm.
R. The Lord has revealed to the nations his saving power.
or:
R. Alleluia.
The LORD has made his salvation known:
    in the sight of the nations he has revealed his justice.
He has remembered his kindness and his faithfulness
    toward the house of Israel.
R. The Lord has revealed to the nations his saving power.
or:
R. Alleluia.
All the ends of the earth have seen
    the salvation by our God.
Sing joyfully to the LORD, all you lands;
    break into song; sing praise.
R. The Lord has revealed to the nations his saving power.
or:
R. Alleluia.
Reading II
1 Jn 4:7-10
Beloved, let us love one another,
because love is of God;
everyone who loves is begotten by God and knows God.
Whoever is without love does not know God, for God is love.
In this way the love of God was revealed to us:
God sent his only Son into the world
so that we might have life through him.
In this is love:
not that we have loved God, but that he loved us
and sent his Son as expiation for our sins.
Alleluia
Jn 14:23
R. Alleluia, alleluia.
Whoever loves me will keep my word, says the Lord,
and my Father will love him and we will come to him.
R. Alleluia, alleluia.
Gospel
Jn 15:9-17
Jesus said to his disciples:
“As the Father loves me, so I also love you.
Remain in my love.
If you keep my commandments, you will remain in my love,
just as I have kept my Father’s commandments
and remain in his love.
“I have told you this so that my joy may be in you
and your joy might be complete.
This is my commandment: love one another as I love you.
No one has greater love than this,
to lay down one’s life for one’s friends.
You are my friends if you do what I command you.
I no longer call you slaves,
because a slave does not know what his master is doing.
I have called you friends,
because I have told you everything I have heard from my Father.
It was not you who chose me, but I who chose you
and appointed you to go and bear fruit that will remain,
so that whatever you ask the Father in my name he may give you.
This I command you: love one another.”
Prayer to Make a Spiritual Communion-
People who cannot communicate now make spiritual communion
At your feet, O my Jesus I bow down and offer you the repentance of my contrite heart, which abysses itself into its nothingness and Your holy presence. I adore you in the Sacrament of Your love, the ineffable Eucharist. I wish to receive you in the poor home that my heart offers you. In anticipation of the happiness of sacramental communion, I want to possess you in spirit. Come to me, oh my Jesus, that I may come to you. May Your love inflame my whole being, for life and death. I believe in you, I hope in you, I love you. So be it. Amen

Saint May 9 : St. Louise de Marillac : Patron of Disappointing children, Rejected by Religious orders, Social workers

NB. In 2016 this Feast Day was moved from March 15 to May 9 in the Roman Calendar
Born:
12 August 1591 at Meux, France
Died: 15 March 1660 at Paris, France
Canonized:
11 March 1934 by Pope Pius XI
Major Shrine:
Chapel of Our Lady of the Miraculous Medal, Rue du Bac, Paris, France
Patron of:
disappointing children, loss of parents, people rejected by religious orders, sick people, social workers, Vincentian Service Corps, widows
FOUNDRESS AND PATRONESS OF SOCIAL WORKERS
Foundress of the Sisters of Charity of St. Vincent de Paul, born at Paris, 12 August, 1591, daughter of
 Louis de Marillac, Lord of Ferri res, and Marguerite Le Camus; died there, 15 March, 1660. Her mother having died soon after the birth of Louise, the education of the latter devolved upon her father, 
a man of blameless life. In her earlier years she was confided to the care of her aunt, a religious at Poissy. Afterwards she studied under a preceptress, devoting much time to the cultivation of the arts. 
Her father's serious disposition was reflected in the daughter's taste for philosophy and kindred subjects.
 When about sixteen years old, Louise developed a strong desire to enter the Capuchinesses (Daughter 
of the Passion). Her spiritual director dissuaded her, however, and her father having died, it became 
necessary to decide her vocation. Interpreting her director's advice, she accepted the hand of Antoine* 
Le Gras, a young secretary under Maria de' Medici. A son was born of this marriage on 13 October, 
1613, and to his education Mlle Le Gras devoted herself during the years of his childhood. Of works of 
charity she never wearied. In 1619 she became acquainted with St. Francis de Sales, who was then in 
Paris, and Mgr. Le Campus, Bishop of Belley, became her spiritual adviser. Troubled by the thought 
that she had rejected a call to the religious state, she vowed in 1623 not remarry should her husband die
 before her.

M. Le Gras died on 21 December, 1625, after a long illness. In the meantime his wife had made the 
acquaintance of a priest known as M. Vincent (St. Vincent de Paul), who had been appointed superior 
of the Visitation Monastery by St. Francis of Sales. She placed herself under his direction, probably 
early in 1625. His influence led her to associate herself with his work among the poor of Paris, and 
especially in the extension of the Confrérie de la Charité, an association which he had founded for the 
relief of the sick poor. It was this labour which decided her life's work, the founding of the Sisters of 
Charity. The history of the evolution of this institute, which Mlle Le Gras plays so prominent a part, 
has been given elsewhere (see Charity, Sister of); it suffices here to say that, with formal ecclesiastical 
and state recognition, Mlle Le Gras' life-work received its assurance of success. Her death occurred in 
1660, a few month before the death of St. Vincent, with whose labours she had been so closely united.
(Taken From Catholic Encyclopedia)

Saint May 8 : St. Peter of Tarantaise an Archbishop who Disappeared for a Year into a Monastery then Returned - Died 1174


St. Peter of Tarantaise ARCHBISHOP Feast: May 8
Feast Day: May 8
Born: 1102, Saint-Maurice-l'Exil near Vienne, a town of the Rhône-Alpes
Died: 1174, Bellevaux Abbey
Major Shrine: 1191 by Pope Celestine III
He was a native of Dauphine. A strong inclination to learning, assisted by a good genius and a happy memory, carried him very successfully through his studies. At twenty years of age he took the Cistercian habit at Bonnevaux, a monastery that had been lately filled by a colony sent by St. Bernard from Clairvaux. They employed a great part of the day in hewing wood, and tilling the ground in the forest, in perpetual silence and interior prayer. They ate but once a day, and their fare was herbs or roots, mostly turnips of a coarse sort. Four hours in the twenty-four was the usual allowance for sleep; so that, rising at midnight, they continued in the church till it was morning, and returned no more to rest: which was the primitive custom of that order. Peter practiced the greatest austerities with fervor and alacrity: he was most exactly obedient, obliging to all, humble, and modest. His pious parents, after the birth of four children, lived in perpetual continency, and the practice of rigorous abstinence, prayed much, and gave large alms: their house they seemed to turn into a hospital, so great was the number of poor and strangers they constantly entertained, whom they furnished with good beds, while they themselves often lay on straw. The father and his two other sons at length followed Peter to Bonnevaux and the mother and daughter embraced the same order in a neighboring nunnery. The year after Peter had taken the monastic habit, his example was followed by Amedeus, nearly related to the emperor Conrad III., and sixteen other persons of worth and distinction. Amedeus, indeed, having there made his solemn profession with the rest, by the advice of persons of great virtue and discretion, spent some time at Cluni, the better to superintend his son's education, in the school established there for the education of youth: but he returned after some time to Bonnevaux; and made it his request, at his readmission, that he might be enjoined the lowest offices in the house. To this the abbot, for his greater advancement in humility and penance, consented. The earl of Albion, his uncle, coming one day to see him, found him in a sweat, cleaning the monks' dirty shoes, and, at the same time, so attentive to his prayers, as not to perceive him. The earl remembering in what state he had seen him in the world, was so struck and so much edified at this spectacle, that he ever after retained the deep impression which it made on his mind, and published it at court. Amedeus built four monasteries of his order: among which was that of Tamies, or Stomedium, in the desert mountains of the diocese of Tarentaise, of which he procured his intimate friend St. Peter, not then quite thirty years of age, to be appointed the first abbot, in 1128. Amedeus worked himself with his spade and mattock in building some of these monasteries, and died at Bonnevaux, in the odor of sanctity, in 1140. His son Amedeus, for whose education in piety he had always the greatest concern, after having spent part of his youth in the court of his kinsman the emperor, became a Cistercian monk under St. Bernard, at Clairvaux, and died bishop of Lausanne. The monastery of Tamies seemed a house of terrestrial angels; so constantly were its inhabitants occupied in the employment of angels, paying to God an uninterrupted homage of praise, adoration, and love. St. Peter, by the help of Amedeus III., count of Savoy, founded in it a hospital to receive all the poor sick persons of the country, and all strangers; and would be himself its servant to attend them. In 1142, the count of Savoy procured his election to the archbishopric of Tarentaise, and he was compelled by St. Bernard and the general chapter of his order, though much against his own inclinations, to accept of that charge. Indeed, that diocese stood extremely in need of such an apostolic pastor, having been usurped by a powerful ambitious wolf, named Idrael, whose deposition left it in the most desolate condition. The parish-churches and tithes were sacrilegiously held by laymen; and the clergy, who ought to have stemmed the torrent of iniquity, contributed but too often to promote irregularity by their own wicked example. The sight of these evils drew tears from the eyes of the saint, with which he night and day implored the divine mercy upon the souls intrusted to his care. He directed all his fasts, his prayers, and labors, for the good of his flock: being persuaded that the sanctification of the people committed to his charge was an essential condition for securing his own salvation. He altered nothing in the simplicity of a monastic life, and looked on the episcopal character as a laborious employment rather than a dignity. His clothes were plain, and his food coarse; for he ate nothing but brown bread, herbs, and pulse, of which the poor had always their share. He made the constant visitation of his diocese his employ; he everywhere exhorted and instructed his whole charge with unwearied zeal and invincible patience, and besides, he provided the several parishes of his diocese with able and virtuous pastors. When he came to his bishopric, he found the chapter of his cathedral full of irregularities, and the service of God performed in a very careless manner; but he soon made that church a pattern of good order and devotion. He recovered the tithes and other revenues of the church that had been usurped by certain powerful laymen; made many excellent foundations for the education of youth, and the relief of the poor; repaired several churches, and restored everywhere devotion and the decent service of God. The author of his life, who was the constant companion of his labors, and the witness of the greatest part of his actions after he was made bishop, assures us he wrought many miracles in several places, chiefly in curing the sick, and multiplying provisions for the poor in times of great distress; so that he was regarded as a new Thaumaturgus. The confusion his humility suffered from the honors he received, joined to his love of solitude, made him resolve to retire from the world; and accordingly, in 1155, after he had borne the weight of the episcopal character thirteen years, having settled his diocese in good order, he disappeared on a sudden; and made his way to a retired monastery of Cistercians in Germany, where he was not known. In the mean time, his family and diocese mourned for the loss of their tender father. Strict inquiry was made in all the neighboring provinces, especially in the monasteries, but in vain; till, after some time, divine providence discovered him by the following accident. A young man, who had been brought up under his care, came to the monastery in which he lay concealed, and upon observing the monks as they were going out of the church to their work, he knew his bishop, and made him known to the whole community. The religious no sooner understood who he was, but they all fell at his feet, begged his blessing, and expressed much concern for not having known him before. The saint was inconsolable at being discovered, and was meditating a new escape, but he was so carefully watched, that it was not in his power; so that he was forced to go back to his diocese, where he was received with the greatest demonstrations of joy. He applied himself to his functions with greater vigor than ever. The poor were always the object of his peculiar care. He was twice discovered to have given away, with the hazard of his own life, in extreme cold weather in winter, the waistcoat which he had on his back. For three months before the harvest he distributed general alms among all the inhabitants of the mountains, provisions being always very scarce there at that season. He founded hospitals on the Alps, for the entertainment of poor travellers; because, before that time, many perished for the want of such a succor. To preserve in his heart the spirit of devotion and penance, he continued to practise, as much as possible, all the austerities and other rules of his order, only commuting manual labor for the spiritual functions of his charge. By his conversation with the God of peace, he imbibed an eminent spirit of that virtue, and learned, by humility and charity, to be truly the man of peace; having also a singular talent for extinguishing the most implacable and inveterate enemies. He often reconciled sovereign princes when they were at variance, and prevented several bloody wars. The emperor Frederic I. set up Octavian, a schismatical pope, under the name of Victor, against Alexander III. St. Peter was almost the only subject of the empire who had the courage openly to oppose his unjust attempt, and he boldly defended the cause of justice in presence of the tyrant, and in many councils. The emperor, who banished others that spoke in favor of that cause, stood in awe of his sanctity: and Peter, by his mild counsels, frequently softened his fierceness, and checked the boisterous sallies of his fury, while, like a roaring lion, he spread terror on every side. The saint preached in Alsace, Burgundy, Lorraine, and in many parts of Italy; and confounded the obstinate by numberless miraculous cures of the sick, performed by the imposition of his hands and prayer. He was ordered by the pope to go into France and Normandy, to endeavor a reconciliation between the kings of England and France, who had made peace in 1169, but quarrelled again the next year. Though then very old, he preached wherever he went. Louis VII. sent certain gentlemen of his court to meet him at a great distance, and received him with the greatest marks of honor and respect; but honors and crowds were of all things the most troublesome to the saint. The man of God restored the use of sight to one blind in the presence of the count of Flanders, and many other noblemen, who were at that time with the king of France: who, being also himself an eye-witness, examined carefully all the circumstances, and declared the miracle to be evident and incontestable. The saint went from Paris to Chaumont, on the confines of Normandy, where Henry II., king of England, met him: and when he arrived in sight of the holy man, alighted from his horse, and coming Up, fell at his feet. The people stole the cloak or hood of St. Peter, and were going to cut it in pieces to divide the scraps, being persuaded that they would perform miracles. But the king took the whole cloak for himself, saying: I have myself seen miraculous cures performed by his girdle, which I already possess." In his presence, the saint restored the use of speech to a girl that was dumb. On Ash-Wednesday, in 1171, St. Peter being at the Cistercian abbey of Mortemer, in the diocese of Rouen, the king of England came thither with his whole court, and received ashes from his hands. The archbishop prevailed on the two kings to put an end to their differences by a treaty of peace, and to procure councils to be assembled in their dominions, in which Alexander's title should be solemnly recognised. The holy man hereupon returned to his church, but was some time after sent again by the pope to the king of England, to endeavor to compose the difference between him and his son: but his journey had not the desired effect. He fell sick on his return, and died the death of the just, at Bellevaux, a monastery of his order, in the diocese of Besancon, in 1174, being seventy-three years old. He was canonized by pope Celestine III., in 1191. See his life written nine years after his death by Geoffrey, some time his companion, and afterwards abbot of Hautecombe, by the order of pope Lucius III. See also Le Nain, t. 2, p. 83.Source Lives of the Saints by Alban Butler

Pope Francis' FULL TEXT Message to the Vatican Health Conference "Exploring the Mind, Body and Soul"


 

VIDEO MESSAGE OF HIS HOLINESS POPE FRANCIS

TO PARTICIPANTS IN THE FIFTH INTERNATIONAL CONFERENCE ENTITLED
"EXPLORING THE MIND, BODY & SOUL.
HOW INNOVATION AND NOVEL DELIVERY SYSTEMS IMPROVE HUMAN HEALTH"

[6-8 May 2021] 

Dear Friends,

I am pleased to address all of you taking part in this international Conference entitled “Mind, Body and Soul”, a topic which for centuries has engaged research and reflection in the effort to understand the mystery of the human person.  I greet and thank Cardinal Gianfranco Ravasi, President of the Pontifical Council for Culture, the organizers of this Conference, the Presidents of the “Cura” and the “Science and Faith” Foundations, and the various speakers.

Your Conference unites philosophical and theological reflection to scientific research, especially in the field of medicine.  Before all else, this allows me to express our gratitude to all who are personally and professionally committed to the care of the sick and the support of those most in need.  All of us are grateful in these days to those working tirelessly to combat the pandemic, which continues to claim many lives, yet at the same time has represented a challenge to our sense of solidarity and authentic fraternity.  For this reason, concern for the centrality of the human person also demands reflection on models of health care that are accessible to all the sick, without disparity.

The programme of your Conference is centred on the three fundamental areas indicated in its title: mind, body and soul.  These three categories differ somewhat from those of the “classical” Christian vision, whose best-known model is that of the person, understood as an inseparable unity of body and soul, the latter being endowed with intellect and will (cf.   

 Catechism of the Catholic Church, 1703-1705).  Yet that vision is not exclusive.  Saint Paul, for example, speaks in terms of “spirit, soul and body” (1 Thess 5:23), a tripartite model that was subsequently taken up by many Church Fathers and various modern thinkers.  Your own division, to my mind, rightly indicates that certain dimensions of our being, nowadays all too often disjoined, are in fact profoundly and inseparably interrelated.

The biological stratum of our existence, expressed in our corporeity, represents the most immediate of these dimensions, albeit not the easiest to understand.  We are not pure spirits; for each of us, everything starts with our body, but not only: from conception to death, we do not simply have a body; we are a body.  Christian faith tells us that this will also be true in the resurrection.  The history of medical research presents us, in this regard, with one dimension of the fascinating journey of human self-discovery.  This is not only the case with what might be called “Western” academic medicine, but also with the rich diversity of medicines in the various world civilizations.  The sciences have surely opened up a horizon of knowledge and interactions unthinkable only a few centuries ago.

Thanks to interdisciplinary studies, we can come to appreciate better the dynamics involved in the relationship between our physical condition and the state of our habitat, between health and nourishment, our psycho-physical wellbeing and the care of the spiritual life – also through the practice of prayer and meditation – and finally between health and sensitivity to art, and especially music.  It is no accident that medicine serves as a bridge between the natural and the human sciences, so much so that in the past it could be defined as philosophia corporis, as we see in a manuscript kept in the Vatican Apostolic Library.

A broader vision and a commitment to interdisciplinary research thus makes possible greater knowledge which, applied to the medical sciences, translates into more sophisticated research and increasingly suitable and exact strategies of care.  We need but think of the vast field of research in genetics, aimed at curing a variety of diseases.  Yet this progress has also raised a number of anthropological and ethical issues, such as those dealing with the manipulation of the human genome aimed at controlling or even overcoming the aging process, or at achieving human enhancement.

Similarly important is a second dimension, that of the mind, which makes possible our self-understanding.  The fundamental question which you are seeking to address is one that for centuries has led mankind to seek the essence of what makes us human.  At present, the essence of our humanity often tends to be identified with the brain and its neurological processes.  Nonetheless, despite the vital importance of the biological and functional aspects of the brain, these do not provide an overarching explanation of all those phenomena that define us as human, many of which are not “measurable” and thus transcend the materiality of the body.  We cannot possess a mind without cerebral matter, yet the mind cannot be reduced to mere materiality of the brain.  We need to be attentive lest the two be equated.

In recent decades, thanks to the interplay between the natural and human sciences, increasing efforts have been made to grasp more fully the relationship between the material and nonmaterial dimensions of our being.  As a result, the mind-body question, which for centuries had been prevalently the domain of philosophers and theologians, is now also of interest to those studying the mind-brain relationship.

In a scientific context, the use of the term “mind” can present certain difficulties; consequently, there is a need to understand and describe this reality in an interdisciplinary way.  The term “mind” is generally used to indicate a reality ontologically distinct from, yet capable of interacting with, our biological substratum.  Indeed, “mind” usually indicates the entirety of the human faculties, particularly in relation to the formation of thought.  A timely question remains the origin of those human faculties, such as moral sensitivity, meekness, compassion, empathy and solidarity, which find expression in philanthropic gestures, disinterested concern for others, and the aesthetic sense, to say nothing of the search for the infinite and the transcendent.  As you see, this is a very complex and interdependent issue.

In the Judeo-Christian tradition, as well as in the Greek philosophical tradition, these human traits are associated with the transcendent dimension of the human person, identified with the immaterial principle of our being, that of the soul, the third theme of your Conference.  While it is true that over the course of time, this term has taken on various meanings in different cultures and religions, the notion we have inherited from classical philosophy considers the soul to be the constituent principle organizing the body as a whole and the origin of our intellectual, affective and volitional qualities, including the moral conscience.  The Scriptures, and philosophical and theological reflection in particular, have employed the concept of “soul” to define our uniqueness as human beings and the specificity of the person, which is irreducible to any other living being and includes our openness to a supernatural dimension and thus to God.  This openness to the transcendent, to something greater than ourselves, is constitutive, and it testifies to the infinite worth of each human person.  Put in a more commonplace way, it is like a window that looks out upon and opens up to a broader horizon.

Dear friends, I am pleased that students from various universities throughout the world, Catholic and non-Catholic, are taking part in this event.  I encourage you to undertake and pursue interdisciplinary research involving various centres of study, for the sake of a better understanding of ourselves and of our human nature, with all its limits and possibilities, while always keeping in mind the transcendent horizon to which our being tends.  I ask God to bless your work and I express my hope that you will always retain your enthusiasm, and indeed your wonderment, before the ever deeper mystery of man.  For as Saint Augustine, echoing the Bible, tells us in words that remain ever timely: “Man is truly a vast abyss” (Confessions IV, 14, 22).  Thank you.


Wow Mother and Son Both Enter the Same Religious Order as a Priest and Nun!



The Son of a nun was ordained a priest.
This photo was taken on the day of the priest's ordination. His mother prayed for him during his time in the seminary up to that date. The priest is Father Jonas and Sister Perseverance, his birth mother, is a nun and both belong to the same religious order. 
The photo was taken on May 8, 2020 and is going viral around the internet. Both mother and son are part of the Incarnate Word Institute.
After becoming a widow, Sister Perseverance, entered the religious life and became a Catholic nun. That same year her son was ordained a priest.
SHARE this to Inspire and Let us pray for vocations!
Photo: Screenshot from Instituto Verbo Encarnado -

Pope Francis says "God, physician and savior of all, comfort the suffering, welcome into his kingdom those who have already departed." for Reunite the World Concert


 

VIDEO MESSAGE FROM HOLY FATHER FRANCISCO

ON THE OCCASION OF "VAX LIVE - THE CONCERT TO REUNITE THE WORLD"

Saturday, May 8, 2021

 

Dear young people in age and in spirit :

Receive a cordial greeting from this old man, who does not dance or sing like you do, but who believes with you that injustice and evil are not invincible. The coronavirus has caused death and suffering, affecting the lives of everyone, especially the most vulnerable. I beg you not to forget the most vulnerable. Don't forget the limit. Furthermore, the pandemic has contributed to worsening existing social and environmental crises, as you young people always remind us of us. And you do well to remember it.

Faced with so much darkness and uncertainty, light and hope are needed. We need paths of healing and salvation. And I mean a root healing, which heals the cause of evil and does not remain only in the symptoms. In these diseased roots we find the virus of individualism, which does not make us freer or more equal or more siblings, rather it makes us indifferent to the suffering of others. And a variant of this virus is closed nationalism, which prevents, for example, an internationalism of vaccines. Another variant is when we put the laws of the market or intellectual property over the laws of love and the health of humanity. Another variant is when we create and foster a sick economy, which allows a very rich few, a very rich few, to own more than all the rest of humanity,

These things are interconnected. All social injustice, all marginalization of some in poverty or misery also affects the environment. Nature and person are united. God the Creator instills in our hearts a new and generous spirit to abandon our individualisms and promote the common good: a spirit of justice that mobilizes us to ensure universal access to the vaccine and the temporary suspension of intellectual property rights; a spirit of communion that allows us to generate a different, more inclusive, fair and sustainable economic model.

Obviously we are experiencing a crisis. The pandemic put us all in crisis, but do not forget that we do not come out of a crisis the same, or we come out better or worse. The problem is having the inventiveness to find better ways.

God, physician and savior of all, comfort the suffering, welcome into his kingdom those who have already departed. And I also ask this God for us, pilgrims on earth, to grant us the gift of a new brotherhood, a universal solidarity, that we can recognize the good and the beauty that he sowed in each one of us, to strengthen bonds of unity. , of common projects, of shared hopes.

Thank you for your efforts, thank you for everything you are going to do. And I ask you, please, not to forget to pray for me. Thanks.

 Source: Vatican.va - Unofficial Translation