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L’O S S E RVATOR E ROMANOWEEKLY EDITION

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Fifty-third year, number 37 (2.663) Vatican City Friday, 11 September 2020

Pope Francis to sign a new encyclical on fraternityand social friendship in Assisi on 3 October

Good politics for the common goodAt the General Audience in the Vatican’s San DamasoCourtyard on Wednesday, 8 September, the Holy Fathercontinued his series of catecheses on healing the world, witha reflection on a reading from the Gospel of Matthew onlove and the common good (Mt 15: 32-37). In our reflectionson the current pandemic in the light of the Church’s socialdoctrine, he explained, we have seen that the common goodmust be the goal of our individual and collective efforts toheal our wounded world. Our Christian commitment in thisregard is inspired by God’s unconditional love, which callsus to set no limits on our love for others and our concern fortheir welfare. As members of the one human family, our well-being is a public not simply a private good. By placing everyhuman person and the common good at the centre of ourcultural, economic and political activity, we will create agenuinely healthy, just and peaceful world, and so contributeto the building of a true “civilization of love”. The coronavi-rus heeds no cultural or political barrier or distinction – normust we impose any barrier or distinction on our love as wework for the common good in responding to the grave prob-lems brought to the fore by the pandemic, in fidelity to ourChristian vocation. See page 3 for the catechesis.

Pope to French environmentalists

Consequences ofmistreating our world

PAGE 4/5

Message to forum participants

Economy should be anexpression of care

PAGE 7

At the Angelus

Gossip is a plagueworse than Covid-19

PAGE 8

In a statement released on Saturday, 5 September,the Director of the Holy See Press Office, Mat-teo Bruni, announced that Pope Francis will visitthe Italian town of Assisi (the home town ofSaint Francis) on 3 October, where he will sign a

new encyclical entitled “Fratelli tutti”, ("AllB ro t h e r s ”) on fraternity and social friendship.

The Holy Father is expected to arrive in Assisiin the afternoon where he will celebrate HolyMass at the Tomb of St. Francis. Following the

liturgical celebration, he will sign the new encyc-lical and return to the Vatican.

Due to the ongoing Covid-19 pandemic, thePop e’s visit will take place in private, without theparticipation of the faithful.

L’OSSERVATORE ROMANOWEEKLY EDITION

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page 2 L’OSSERVATORE ROMANO Friday, 11 September 2020, number 37

VAT I C A NBULLETIN

AUDIENCES

Thursday, 3 September

Cardinal Robert Sarah, Prefect ofthe Congregation for Divine Wor-ship and the Discipline of the Sacra-mentsH.E. Mr Chile Eboe-Osuji, Presi-dent of the International CriminalCourtArchbishop Anselmo Guido Pecor-ari, titular of Populonia, ApostolicNuncio to Bulgaria and to NorthMacedoniaArchbishop Michael Francis Crotty,titular of Lindisfarna, ApostolicNuncio to Burkina Faso and to Ni-gerA group of laypeople committed toecological issues, from FranceFriday, 4 September

H.E. Mr Patrick Renault, Ambas-sador of Belgium, for the presenta-tion of his Letters of CredenceCardinal Mario Zenari, ApostolicNuncio to the Syrian Arab RepublicArchbishop Nicola Girasoli, titularof Egnazia Appula, Apostolic Nun-cio to PeruArchbishop Mirosław Adamczyk, tit-ular of Otricoli, Apostolic Nuncio toA rg e n t i n a

Archbishop Giuseppe Pinto, titularArchbishop of Anglona, ApostolicNuncio

Saturday, 5 September

Cardinal Marc Ouellet, PSS, Prefectof the Congregation for Bishops

Captains Regent of the Most SereneRepublic of San Marino, Their Ex-cellencies Mr Alessandro Manciniand Ms Grazia Zafferani, and theirentourage

Archbishop Luís Miguel MuñozCárdaba, titular Archbishop of Na-sai, Apostolic Nuncio to Sudan andE r i t re a

H.E. Mr Neven Pelicarić, Ambas-sador of Croatia, on a farewell visit

H.E. Mr Carl-Henri Guiteau, Am-bassador of Haiti, on a farewell visit

Cardinal Gianfranco Ravasi, with agroup of disabled athletes

Monday, 7 September

Cardinal Beniamino Stella, Prefectof the Congregation for the Clergy

Dr Paolo Ruffini, Prefect of theDicastery for Communication, andhis entourage

Cardinal Angelo De Donatis, VicarGeneral for the Diocese of Rome

CHANGES IN EP I S C O PAT E

The Holy Father accepted the resig-nation of Bishop Jean-Paul Jaegerfrom his office as Bishop of the Dio-cese of Arras, France (4 Sept.).

The Holy Father appointed BishopOlivier Leborgne as Bishop of Arras.Until now he has served Bishop ofAmiens, France (4 Sept.).

Bishop Legorgne, 56, was born inNantes, France. He was ordained apriest on 29 June 1991. He was or-dained a bishop on 6 April 2014,subsequent to his appointment asBishop of Amiens.

The Holy Father has appointed asauxiliary Bishop of the Diocese ofSofia-Plovdiv, Bulgaria, Fr RumenIvanov Stanev, assigning him the tit-ular See of Simidicca. Until now hehas served as parish priest of theparish of Rakovski-Sekirovo, in thesame circumscription (5 Sept.).

Bishop-elect Rumen IvanovStanev, 47, was born in Kaloyanovo,Bulgaria. He was ordained a prieston 11 September 1999. He holds adegree in theology from the Ponti-fical Urban University. He is presi-dent of diocesan Caritas, and amember of the presbyteral counciland of the college of consultors.

The Holy Father accepted the resig-nation of Bishop-elect of Duluth,USA, Fr Michel Mulloy (7 Sept.).

APOSTOLIC AD M I N I S T R AT O R

The Holy Father accepted the resig-nation of Archbishop György-Mik-lós Jakubínyi from his office asApostolic Administrator ad nutumSanctae Sedis of the Ordinariate forArmenian Catholics resident in Ro-mania (2 Sept.).The Holy Father appointed Arch-bishop Gergely Kovács as ApostolicAdministrator ad nutum SanctaeSedis of the Ordinariate for Armeni-an Catholics resident in Romania (2Sept.).

PONTIFICAL ACADEMY OFSO CIAL SCIENCES

The Holy Father appointed as Or-dinary Member of the PontificalAcademy of Social Sciences SrHelen Alford, O P, Vice Rector of thePontifical University of SaintThomas Aquinas in Rome (4 Sept.).

NECROLO GY

Bishop Laurent Akran Mandjo,Bishop emeritus of Yopougon, Côted'Ivoire, at age 79 (25 Aug.)Archbishop Oscar V. Cruz, Arch-bishop emeritus of Lingayen-Dagupan, Philippines, at age 85 (26A u g. )Archbishop Victor Hugo Martinez,Archbishop emeritus of Los Altos,Q u e t z a l t e n a n g o - To t o n i c a p á n ,Guatemala, at age 90 (27 Aug.)Archbishop Agustín Roberto Rad-rizzani, SDB, Archbishop emeritus ofMercedes-Lujan, Argentina, at age75 (2 Sept.)Bishop Michael Joseph Cleary, CSSp,Bishop emeritus of Banjul, Gambia,at age 95 (3 Sept.)

Archbishop emeritus of Utrecht

Cardinal Adrianus Johannes Simonis passes away

Cardinal Adrianus Johannes Si-monis, Archbishop emeritus ofUtrecht, the Netherlands, died onWednesday, 2 September, at the ageof 88. He was born in Lisse, theNetherlands on 26 November 1931,the first of 11 children. He studied atthe Hageveld and Warmond semin-aries before being ordained a prieston 15 June 1957. He then studiedbiblical exegesis in Rome from 1959to 1966.

After returning to his homelandhe was appointed vicar in a parishin The Hague, with the particulartask of leading the pastoral care ofthe sick in the local hospital of theRed Cross. On 29 December 1970,Pope Paul VI appointed him Bishopof Rotterdam. He was ordained abishop on 20 March 1971 by Cardin-

al Bernard Jan Alfrink, choosing ashis episcopal motto “Ut cognoscantTe ”. Twelve years later he was calledby Pope John Paul II to succeedCardinal Johannes Willebrands asMetropolitan Archbishop ofUtrecht. He then became presidentof the Bishops’ Conference of theNetherlands. Prior to his election hehad served as president of the Com-mission for teaching and religiouseducation. He had also served asgrand chancellor of the CatholicUniversity of Nijmegen.

In 1985, John Paul II created himcardinal with the Title of San Clem-ente. As a cardinal he further intens-ified his noteworthy commitment todefending the Catholic doctrine re-garding marriage, family and the in-violable value of human life.

He participated in the April 2005Conclave that elected Pope BenedictXVI, and two years later resigned asArchbishop of Utrecht, after whichhe lived for some time inNieuwkuijk, in the Mariapolis Mari-ënkroon of the the Focolari Move-ment. He then spent his last years ina care centre in Voorhout, in thesouth of the Netherlands, where hepassed away.As reported in last week’s edition,upon learning of the Cardinal’sdeath, Pope Francis sent a telegramexpressing his condolences toCardinal Willem Jacobus Eijk,Archbishop of Utrecht. CardinalSimonis’ funeral services took placeon Thursday, 10 September, inSaint Catherine’s Cathedral inU t re c h t .

number 37, Friday, 11 September 2020 L’OSSERVATORE ROMANO page 3

The Christian response to the pandemic is based on love without barriers or distinctions

Good politics for the common good

Good politics that puts the human person and the common good at itscentre is possible, Pope Francis told the faithful gathered in theVa t i c a n ’s San Damaso courtyard for the General Audience onWednesday, 9 September. The Holy Father continued his series ofcatecheses on healing the world, with a reflection on a reading from theGospel of Matthew on love and the common good (Mt 15: 32-37). Thefollowing is a translation of his words which he shared in Italian.

Dear Brothers and Sisters,Good morning,The crisis we are living due to thepandemic is affecting everyone;we will emerge from it for thebetter if we all seek the commongood together; otherwise, we willemerge for the worse. Unfortu-nately, we see partisan interestsemerging. For example, somewould like to appropriate possiblesolutions for themselves, as in thecase of vaccines, to then sell themto others. Some are taking ad-vantage of the situation to insti-gate division: by seeking econom-ic or political advantages, gener-ating or exacerbating conflicts.Others are simply not concernedabout the suffering of others;they pass by and go their ownway (cf. Lk 10:30-32). They arethe devotees of Pontius Pilate,washing their hands of the suffer-ing of others.

The Christian response to thepandemic and to the consequentsocio-economic crisis is based onlove, above all, love of God whoalways precedes us (cf. 1 Jn 4:19).He loves us first. He always pre-cedes us in love and in solutions.He loves us unconditionally andwhen we welcome this divinelove, then we can respond simi-larly. I love not only those wholove me — my family, my friends,my group — but also those whodo not love me, I also love thosewho do not know me and I alsolove those who are strangers, andeven those who make me sufferor whom I consider enemies (cf.Mt 5:44).

This is Christian wisdom, thisis the attitude of Jesus. And thehighest point of holiness, let’s putit that way, is to love one’s en-emies, which is not easy. Cer-tainly, to love everyone, includingenemies, is difficult. I would sayit is an art! But an art that can belearned and improved. True lovethat makes us fruitful and free isalways expansive and inclusive.This love cares, heals and doesgood. Often, a caress does moregood than many arguments, acaress of pardon instead of manyarguments to defend oneself. It isinclusive love that heals.

So, love is not limited to the re-lationship between two or three

people, or to friends or to family,it goes beyond. It comprises civiland political relationships (cf.Catechism of the Catholic Church[CCC], 1907-1912), including therelationship with nature (cf. En-cyclical Laudato Si’ [LS], 231).Since we are social and politicalbeings, one of the highest expres-sions of love is specifically socialand political, which is decisive forhuman development and in orderto face any type of crisis (ibid.,231).

We know that love makes fam-ilies and friendships flourish; butit is good to remember that italso makes social, cultural, eco-nomic and political relationshipsflourish, allowing us to constructa “civilization of love”, as SaintPaul VI loved to say1 and, in turn,Saint John Paul II. Without thisinspiration the egotistical, indif-ferent, throw-away culture pre-vails — that is, to discard anyoneI do not like, whom I cannot loveor those who seem to me as notuseful in society.

Today at the entrance, a couplesaid to me: “Pray for us becausewe have a disabled son” I asked:“How old is he?” — “He is prettyold” — “And what do you do?” —“We accompany him, we helphim”. All of their lives as parentsfor that disabled son. This islove. And the enemies, the polit-ical adversaries, according to ouropinion appear to be politicallyand socially disabled,but they seem to bethat way. Only Godknows whether theytruly are or not. But wemust love them, wemust dialogue, we mustbuild this civilizationof love, this politicaland social civilizationof the unity of all hu-manity. All of this isthe opposite of war, di-vision, envy, even warsin families: inclusivelove is social, it is fa-milial, it is political ...love pervadeseverything!

The coronavirus isshowing us that eachp erson’s true good is acommon good, not

only individual, and, vice versa,the common good is a true goodfor the person. (cf. CCC, 1905-1906). If a person only seeks hisor her own good, that person isselfish. Instead, a person is moreof a person when his or her owngood is open to everyone, when itis shared. Health, in addition tobeing an individual good, is alsoa public good. A healthy societyis one that takes care of every-one’s health.

A virus that does not recognizebarriers, borders, or cultural orpolitical distinctions must befaced with a love without barriers,borders or distinctions. This lovecan generate social structures thatencourage us to share rather thanto compete, that allow us to in-clude the most vulnerable andnot to cast them aside, and thathelp us to express the best in ourhuman nature and not the worst.True love does not know thethrow-away culture, it does notknow what it is. In fact, when welove and generate creativity, whenwe generate trust and solidarity, itis then that concrete initiatives forthe common good emerge.2

And this is true at both thelevel of the smallest and largestcommunities, as well as at the in-ternational level. What is done inthe family, what is done in theneighbourhood, what is done inthe village, what is done in thelarge cities and internationally is

the same; it is the same seed thatgrows and bears fruit. If you inyour family, in your neighbour-hood start out with envy, withfights, there will be “war” in theend. Instead, if you start out withlove, sharing love, forgiveness,there will be love and forgivenessfor everyone.

Conversely, if the solutions forthe pandemic bear the imprint ofegoism, whether it be by persons,businesses or nations, we mayperhaps emerge from thecoronavirus crisis, but certainlynot from the human and socialcrisis that the virus has broughtto light and exacerbated. There-fore, be careful not to build onsand (cf. Mt 7:21-27)! To build ahealthy, inclusive, just and peace-ful society we must do so on therock of the common good.3 Thecommon good is a rock. And thisis everyone’s task, not only thatof a few specialists. Saint ThomasAquinas used to say that the pro-motion of the common good is aduty of justice that falls on eachcitizen. Every citizen is resp onsi-ble for the common good. Andfor Christians, it is also a mission.As Saint Ignatius of Loyolataught, to direct our daily effortstoward the common good is away of receiving and spreadingGo d’s glory.

Unfortunately, politics does notoften have a good reputation,and we know why. This is not tosay that all politicians are bad,no, I do not want to say this. Iam only saying that unfortu-nately, politics does not oftenhave a good reputation. But weshould not resign ourselves tothis negative vision, but insteadreact to it by showing in deedsthat good politics is possible, in-deed dutiful4, one that puts thehuman person and the commongood at the centre. If you readthe history of humanity you willfind many holy politicians whotrod this path. It is possible inso-far as every citizen, and especiallythose who assume social andpolitical commitments and posi-tions, root their action in ethicalprinciples and nurture it with so-cial and political love. Christians,in a particular way the lay faith-ful, are called to give a good ex-ample of this and can do so

GENERAL AU D I E N C E

CONTINUED ON PA G E 6

number 37, Friday, 11 September 2020 L’OSSERVATORE ROMANO page 4/5

Impromptu address of the Holy Father

A journey of ecological conversionThe current health crisis “reminds us of our fragility” and that mistreating the world“can only have serious consequences, not only environmental but also social andhuman”, the Holy Father wrote in a consigned discourse to a group of experts whocollaborate with the French Episcopal Conference on the theme Laudato Si’. Receivingthem in audience on Thursday, 3 September, the Pope set aside his prepared text andaddressed the group extemporaneously, and encouraged their efforts to protect theenvironment. The following is a translation of the Pope’s prepared discourse. Overleafis a translation of his impromptu address.

The Pope to a group of French lay people working towards ecological conversion

Too much sluggishness inenvironmental policies

Pope Francis to a group of French lay people working to protect the environment: Mistreating our worldcan only have serious environmental, social and human consequences

Your Excellency,Ladies, Gentlemen,I am pleased to welcome you and Ioffer you a warm welcome to Rome.I thank Msgr de Moulins Beaufortfor taking the initiative for thismeeting, following the reflectionsmade by the Conference of the Bish-ops of France on the EncyclicalLaudato Si’, reflections with the par-ticipation of a number of expertscommitted to the ecological cause.

We are part of a single humanfamily, called to live in a commonhome whose disturbing degradationwe see together. The health crisisthat humanity is currently experien-cing reminds us of our fragility. Weunderstand the extent to which weare linked to one another, within aworld whose future we share, andthat mistreating it can only have ser-ious consequences, not only environ-mental but also social and human.

We welcome the fact that anawareness of the urgency of the situ-ation is now being felt everywhere,that the issue of ecology is increas-ingly permeating the ways of think-ing at all levels and is beginning toinfluence political and economicchoices, even if much remains to bedone and if we are still witnessingtoo much slowness and even steps inthe wrong direction. For her part,the Catholic Church intends to par-ticipate fully in the commitment tothe protection of the common home.She has no ready solutions to pro-pose and is not unaware of the diffi-culties of the technical, economicand political issues at stake, nor ofall the efforts that this commitmententails. But she wants to act con-cretely where this is possible, andabove all she wants to form con-sciences in order to foster a pro-found and lasting ecological conver-sion, which alone can respond to theimportant challenges we face.

With regard to this ecologicalconversion, I would like to sharewith you the way in which the con-victions of faith offer Christians

great motivations for the protectionof nature, as well as of the most fra-gile brothers and sisters, because Iam certain that science and faith,which propose different approachesto reality, can develop an intenseand fruitful dialogue (cf. EncyclicalLaudato Si’, 62).

The Bible teaches us that theworld was not born of chaos orchance, but by a decision of Godwho called it and always calls it intoexistence, out of love. The universeis beautiful and good, and contem-plating it allows us to glimpse theinfinite beauty and goodness of itsAuthor. Every creature, even themost ephemeral, is the object of theFa t h e r ’s tenderness, which gives it aplace in the world. A Christian can-not but respect the work that theFather has entrusted to him, like agarden to cultivate, to protect, togrow in accordance with its poten-tial. And while man has the right tomake use of nature for his own ends,he cannot in any way consider him-self its owner or despot, but simplythe custodian who will have to ac-count for its management. In thisgarden that God offers us, humanbeings are called to live in harmony,in justice, peace and fraternity, theGospel ideal proposed by Jesus (cf.LS, 82). And when nature is con-sidered solely as an object of profitand interest - a vision that consolid-ates the will of the strongest - thenharmony is broken and serious in-equalities, injustice and suffering oc-c u r.

St John Paul II said: “Not onlyhas God given the earth to man,who must use it with respect for theoriginal good purpose for which itwas given to him, but man too isGo d’s gift to man. He must there-fore respect the natural and moralstructure with which he has been en-dowed” (Encyclical Centesimus An-nus, 38). Everything is therefore con-nected. It is the same indifference,the same selfishness, the same greed,the same pride, the same claim to bethe master and despot of the world

that leads human beings, on the onehand, to destroy species and plundernatural resources, and on the other,to exploit the misery, to abuse thework of women and children, tooverturn the laws of the family cell,and to no longer respect the right tohuman life from conception to itsnatural end.

Therefore, “if the present ecolo-gical crisis is one small sign of theethical, cultural and spiritual crisisof modernity, we cannot presume toheal our relationship with natureand the environment without heal-ing all fundamental human relation-ships” (LS, 119). So there will be nonew relationship with nature withouta new human being, and it is byhealing the human heart that onecan hope to heal the world from itssocial and environmental unrest.

Dear friends, I reiterate my en-couragement of your efforts to pro-tect the environment. While the con-ditions on the planet may seem cata-strophic and certain situations mayseem even irreversible, we Christiansdo not lose hope because we haveour eyes turned to Jesus Christ. Heis God, the Creator himself, whocame to visit his creation and todwell among us (cf. LS, 96-100), toheal us, to restore the harmony wehave lost, harmony with our broth-ers and sisters and harmony withnature. “He does not abandon us,he does not leave us alone, for hehas united himself definitively to ourearth, and his love constantly impelsus to find new ways forward (LS,245).

I ask God to bless you. And I askyou, please, to pray for me.

I thank you all, de vôtre visite, and I thank thepresident of the Episcopate.

I see that each one of you has the translationof what I will say. And part of ecological conver-sion is not wasting time. For this reason, youhave the official text. Now I would prefer tospeak spontaneously. I am giving you the origin-al.

I would like to begin with a piece of history.In 2007 the Conference of the Latin AmericanEpiscopate took place in Brazil, in Aparecida. Iwas in the group of drafters of the final docu-ment, and proposals arrived regarding Amazo-nia. I said, “But these Brazilians, how they goon about Amazonia! What has Amazonia got todo with evangelization?”. This was me in 2007.Then, in 2015, Laudato Si’ was published. I hada journey of conversion, of comprehension of theecological problem. Before then I didn’t under-stand anything!

When I went to Strasbourg, to the EuropeanUnion, President Hollande sent the Minister forthe Environment, Ségolène Royale, to welcomeme. We spoke at the airport ... just a little at thebeginning, because there was already the pro-gramme. But afterwards, at the end, before leav-ing, we had to wait a while and we spoke a littlemore. And Ms Ségolène Royale said this to me,“Is it true that you are writing something on theenvironment? — c’était vrai! — Please, publish itbefore the Paris meeting!”.

I called the team that was doing it — b ecauseyou know that this was not written by my ownhand, it was a team of scientists, a team of theo-logians, and all together we carried out this re-flection — I called this team and I said, “Thismust come out before the Paris meeting” — “Butwhy?” — “To apply pressure”. From Aparecida toLaudato Si’ was, for me, an inner journey.

When I began to think about this Encyclical,I called the scientists — a good group — and Isaid to them, “Tell me the things that are clear

Puerto Maldonado, in Peruvian Amazonia. Ispoke with the people, with many different indi-genous cultures. Then I lunched with 14 of theirchiefs, all of them with feathers, in traditionalcostume. They spoke a language of wisdom andof the highest intelligence. Not just intelligence,but wisdom. And then I asked, “And you, whatdo you do?” — “I am a university professor”. Anindigenous person who wore feathers there, butwent to university in “civilian” clothing. “Andyou, Ma’am?” — “I represent the Ministry ofEducation for this entire region”. And it was likethis, one after the other. And then a girl: “I am astudent of political science”. And here I saw itwas necessary to eliminate the image of indigen-ous peoples whom we imagine only with arrows.I discovered, side by side with them, the wisdomof the indigenous peoples, and also the wisdomof “good living”, as they call it. “Good living” isnot the “dolce vita”, the easy life, no. Good liv-ing is living in harmony with creation. And wehave lost this wisdom of good living. The origin-al peoples bring us this open door. And some ofthe elders of the original peoples of WesternCanada complain that their grandchildren go in-to the city and take on modern ways, and forgettheir roots. And this forgetting of roots is aproblem not only for aboriginal peoples, butalso for contemporary culture.

And so, finding this wisdom that perhaps wehave lost with too much intelligence. We — andthis is a sin — are “macro cephalous”: many ofour universities teach us ideas, concepts.... Weare heirs of liberalism, of the Enlightenment....And we have lost the harmony of the three lan-guages. The language of the head: thinking; thelanguage of the heart: feeling; the language ofthe hands: doing. And it brings this harmony,that each one thinks what he feels and does; thateach one feels what he thinks and does; thateach one does what he feels and thinks. This isthe harmony of wisdom. It is not the dishar-mony — but I do not say this in a pejorativesense — of specializations. It takes specialists, ittakes specialists, as long as they are rooted inhuman wisdom. Specialists, detached from thisroot of wisdom, become robots.

The other day someone asked me, talkingabout artificial intelligence — we have a very,very high level study group on artificial intelli-gence in the Dicastery of Culture — “But artifi-cial intelligence, will it be able to doeverything?” — “The robots of the future will beable to do everything, everything that a personcan do. Apart from what?”, I said. “What won’tthey be able to do?”. And he reflected a littleand said to me “there is just one thing they can-not have: tenderness”. And tenderness is likehope. As Péguy says, they are the humble vir-tues. They are the virtues that caress, that do notaffirm.... And I believe — I would like to under-line this — that in our ecological conversion, wemust work on this human ecology; work on ourtenderness and our capacity to caress.... You,with your children.... The capacity to caress,which is part of living well in harmony.

In addition, there is another thing I wouldlike to say on human ecology. Ecological conver-sion shows us harmony in general, the correla-tion of everything: everything is correlated;

and proven, and not hypo-theses ——re a l i t i e s ”. And theybrought these things thatyou read there today. Then, Icalled a group of philosoph-ers and theologians [and Isaid to them]: I would liketo carry out a reflection onthis. Work on it and engagein dialogue with me”. Andthey carried out the firstwork, then I intervened.And, in the end, I did the fi-nal redaction. This is its ori-gin.

But I want to emphasizethis: from not understandinganything, in Aparecida, in2007, to the Encyclical. I liketo give witness of this. Wemust work so that everyonemay undertake this journeyof ecological conversion.

Then there was the Synodon the Amazon. When Iwent to Amazonia, I metmany people there. I went to

everything is related. In our human societies, wehave lost this sense of human correlation. Yes,there are associations, there are groups — likeyours — which meet in order to do something....But I am referring to that fundamental relation-ship that creates human harmony. And very of-ten we have lost the sense of our roots, of be-longing. The sense of belonging. When a peopleloses its sense of roots, it loses its very identity.But no! We are modern! We go and think aboutour grandparents, our great-grandparents....Things that are old! But there is another realitywhich is history; there is belonging to a tradi-tion, to a humanity, to a way of living. This iswhy it is very important today to take care ofthis, to nurture the roots of our belonging, sothat the fruits are good.

Therefore, dialogue between grandparents andgrandchildren is necessary today more than ever.This may seem rather peculiar, but if a youngperson — you are all young here — does not havethe sense of a relationship with his or her grand-parents, the sense of roots, he or she will nothave the capacity to carry forward his or her ownhistory, humanity, and will end up coming toterms with, compromising with, the circum-stances. Human harmony does not tolerate com-promise. Yes, human politics — which is anotherart, and is necessary — is done in this way, withcompromises so that everyone might go forward.But harmony does not. If you do not have rootsthe tree will not live. There is an Argentine poet,Francisco Luis Bernárdez — he is already dead,he is one of our great poets — who says: “Todo loque el árbol tiene de floridovive de lo que tienesepultado”. If human harmony bears fruit it is be-cause it has roots.

And why dialogue with grandparents? I cantalk with parents, this is very important! Talkingwith parents is very important. But grandparentshave something more, like good wine. The olderthe wine, the better it gets. You French peopleknow these things, don’t you? Grandparentshave that wisdom. I have always been struck bythat passage in the Book of Joel: “G r a n d p a re n t swill dream. The old will dream and the youngwill prophesy”. Young people are prophets. Theelderly are dreamers. It seems the opposite, butthis is how it is! As long as one speaks to theelderly, to grandparents. And this is human eco-l o g y.

I am sorry, but we have to finish, because thePope is also a slave to the clock! But I wantedto offer you this testimony of my history, thesethings, in order to go forward. And the key wordis h a r m o n y. And the human key word is tender-ness, the ability to caress. Human structure is oneof the many necessary political structures. Thehuman structure is the dialogue between the oldand the young.

I thank you for what you are doing. I pre-ferred to send this [the written address] to yourarchives – you will read it later — and to say,from the heart, what I feel. It seemed more hu-man to me. I wish you the best. Et priez pourmoi. J’en ai besoin. Ce travail n’est pas facile. Etque le Seigneur benisse vous tous. [And pray forme. I need it. This work is not easy. And maythe Lord bless you all.]

D e f o re s t a t i o nfor palm oil

p ro d u c t i o nin Malaysian

Borneo. (Photoby R. Butler,

Mo n g a b a y. c o m )

page 6 L’OSSERVATORE ROMANO Friday, 11 September 2020, number 37

Remembering Cardinal Marian Jaworski

Faithful witness to the Gospel

Good politics for the common goodCONTINUED FROM PA G E 3

Cardinal Marian Jaworski, Archbish-op emeritus of Lviv for Latins inUkraine, passed away on Saturday, 5September, in Krakow, Poland,where he resided, after spending twoweeks in hospital.

He was born on 21 August 1926 inLviv, and entered the city's majorseminary in 1945. After the occupa-tion by Bolshevik troops he wastransferred to Kalwaria Zebrzy-dowska, Poland, where he continuedstudying philosophy and theologyunder the Friars Minor. He was or-dained a priest on 25 June 1950, andin the same year was conferred thetitle of master in theology at the Ja-gellonica University in Krakow.

After a year of ministry as parishvicar in Basznia Dolna, he contin-ued his theological studies inKrakow, receiving his doctorate intheology in 1952. He then spend an-other year in pastoral ministry in theparish of Poronin before going on tostudy at the Catholic University ofLublin, where he earned a doctoratein philosophy in 1954. He obtaineda licence in the philosophy of reli-gion at the Catholic TheologicalAcademy of Warsaw, now namedafter Cardinal Stefan Wyszyński. Hetaught at the same Academy for sev-eral years as well as at the theologic-al faculty of Krakow. In 1976 he be-came a professor at the PontificalTheological Faculty of Krawkow,and in 1985 received an honorarydoctorate from the University of Bo-chum in Germany, after which headded metaphysics to his teachingrepertoire and went on to teach atvarious educational institutions.

In the 1970s and 1980s he servedas secretary of the Scientific Councilof the Polish episcopate. From 1976to 1981 he served as dean of thePontifical Theological Faculty ofKrakow and from 1981 to 1987 wasthe first Rector of the PontificalTheological Academy there.

In 1984 Pope John Paul II ap-pointed him titular Bishop ofLambesi and Apostolic Administra-tor of Lviv for Latins. He was or-dained a bishop on 23 June 1984,choosing “Mihi vivere Christus es” ashis episcopal motto.

In 1991 he was appointed Metro-politan Archbishop of Lviv for Lat-ins, thus returning to his native city,which he had been forced to aban-don during the Soviet occupation.He worked to reorganize pastoralactivities, re-establish parishes andrestore and rebuild church struc-tures, some of which had been trans-formed for use in secular activities,others which had been destroyed.He paid particular attention to theactivity of the major seminary con-structed in 1997, even serving as itsrector for a time, aware of the im-portance of the preparation of local

clergy in solidifying and normalizingecclesial life.

He served as president of theUkrainian Bishops’ Conference in1992, and from 1996 to 1998 was alsothe Apostolic Administrator of theDiocese of Lutsk. He worked withvarious Dicasteries of the RomanCuria, including the Congregationsfor the Clergy and for Catholic Edu-cation, and the then PontificalCouncil for the Family. Throughouthis ministry he always sought to joinpastoral, cultural and scientific as-p ects.

In 1998 John Paul II created himcardinal, reserved in pectore, until

rendering it public in the Consistoryof 2001 with the presbyteral Title ofSan Sisto. He resigned from his of-fice in the Ukrainian Archdiocese on21 October 2008.

Cardinal Jaworski was re-membered in Poland with a series ofcelebrations beginning on Tuesday,8 September in Lubaczów and con-cluding with his funeral Mass onFriday, 11 September, in his belovedShrine of Kalwaria Zebrzydowskawhere, according to his wishes, hisremains will be buried in the chapelof the miraculous image of OurL a d y.

thanks to the virtue of charity, cultiv-ating its intrinsic social dimension.

It is therefore time to improve oursocial love – I want to highlight this:our social love – with everyone’s con-tribution, starting from our littleness.The common good requires every-one’s participation. If everyone con-tributes his or her part, and if noone is left out, we can regenerategood relationships on the com-munity, national and internationallevel and even in harmony with theenvironment (cf. LS, 236). Thus,through our gestures, even the mosthumble ones, something of the im-age of God we bear within us will be

made visible, because God is theTrinity, God is love. This is the mostbeautiful definition of God that is inthe Bible. The Apostle John, wholoved Jesus so much, gives it to us.With His help, we can heal the worldworking all together for the commongood, not only for our own good butfor the common good of all.

APPEAL

Today for the first time the Inter-national Day to Protect Educationfrom Attack — in areas of armedconflict — is being celebrated. I in-vite you to pray for students whoare seriously deprived of the right toeducation due to war and terrorism.

I urge the international communityto do its utmost to ensure that thestructures that must protect youngstudents be respected. May effortsthat guarantee safe environments fortheir education not wane, above allin situations of humanitarian crises.

SPECIAL GREETINGS

I cordially greet the English-speaking faithful. May the Lord’sgrace sustain all of you in bringingthe Father’s love to our brothers andsisters, especially those most inneed. Upon all of you and yourfamilies I invoke the joy and peaceof our Lord Jesus Christ. God blessyou!

Lastly my thought goes to the eld-e rl y, young people, the sick and newly-weds. Yesterday we celebrated theliturgical memorial of the Nativity ofthe Blessed Virgin Mary. May herexample and her maternal interces-sion inspire and accompany yourlife.

1 Message for the 10th World Day ofPeace, 1 January 1977: AAS 68 (1976),709.

2 Cf. Saint John Paul II, Encycli-cal Sollicitudo Rei Socialis, 38.

3 Ibid., 10.4 Cf. Message for World Day of

Peace, 1 January 2019 (8 December2018).

Cardinal Marian Jaworski, Archbishop emeritus of Lvivfor Latins in Ukraine, passed away on Saturday, 5September, in Krakow, Poland, where he resided, afterspending two weeks in the hospital. Upon learning of thedeath of the Cardinal, Pope Francis expressed his condol-ences in a telegram addressed to Archbishop MarekJedraszewski, Metropolitan Archbishop of Krakow. The fol-lowing is the English text of the Holy Father’s telegram,accompanied by a brief biography of the late Cardinal.

With deep sorrow I have learned of the death of HisEminence the Most Reverend Cardinal Marian Jawor-ski. I join in the prayer of suffrage with Your Excel-lency, with all the faithful of the Church in Polandand Ukraine, in particular in the Archdiocese ofKrakow, in the Diocese of Zamość-Lubaczów and inthe Archdiocese of Lviv. I thank the Lord for the lifeand apostolic ministry of this faithful witness to theGospel. With gratitude I recall his academic commit-ment, as an esteemed man of science and professor oftheology and philosophy at the Universities ofWarsaw, Krakow and Lviv; as the Dean and first Rect-or of the Pontifical Academy of Theology of Krakow.Saint John Paul II often emphasized his particular andvaluable contribution to scientific development.

“Mihi vivere Christus est”, this episcopal motto ac-companied him throughout his life and defined hisway of thinking, evaluating, making choices, takingdecisions and defining the perspectives of various re-s e a rc h .

He was the cordial friend of Saint John Paul II. Hesupported him in the efforts of his episcopal and pap-al ministry. He also administered the Sacrament of Ex-treme Unction to the dying Pope.

As a philosopher and theologian he worked closelywith Pope Benedict XVI. I am personally joined withhim by the date of the Consistory of the year 2001,when we both were created cardinals.

In the hearts of those who knew him, he remainedas an extremely just, sincere, courageous man who

loved the Church. He left a worthy witness of priestlyzeal, erudition, faithfulness to the Gospel, and re-sponsibility for the community of believers. May theMerciful Jesus Christ, to whom Cardinal Marian, ofluminous memory, dedicated his life, welcome him in-to His glory.

To Your Excellency, to the Most Eminent Cardinalspresent at the funeral liturgy, to the Bishops, to theFamily of the Dear Departed, to the People of theChurch in Poland and Ukraine and to all the parti-cipants in this final farewell, I send my heartfelt bless-ing: in the name of the Father, of the Son, and of theHoly Spirit.

FROM THE VAT I C A N , 7 SEPTEMBER 2020.

FRANCISCUS P P.

number 37, Friday, 11 September 2020 L’OSSERVATORE ROMANO page 7

Message of His Holiness Pope Francis to participants in Forum of The European House-Ambrosetti in Cernobbio

Economy should be an expression of care

Ladies and Gentlemen,I offer a warm greeting to all thosetaking part in the Forum of TheEuropean House-Ambrosetti. Yourdiscussions this year deal with signi-ficant issues involving society, theeconomy and innovation: issues thatcall for extraordinary efforts to meetthe challenges created or aggravatedby the present medical, economicand social emergency.

The experience of the pandemichas taught us that none of us issaved alone. We have experienced atfirst hand the vulnerability of thehuman condition that is ours andthat makes us one family. We havecome to see more clearly that eachof our personal choices affects thelives of our neighbours, those nextdoor and those in distant parts ofthe world. The turn of events hasforced us to recognize that we be-long to one another, as brothers andsisters dwelling in a common home.Having failed to show solidarity inwealth and in the sharing of re-sources, we have learned to experi-ence solidarity in suffering.

Culturally, this time of trial hastaught us a number of lessons. Ithas shown us the greatness of sci-ence, but also its limits. It has calledinto question the scale of values thatsets money and power over all else.By forcing us to stay at home to-gether, parents and children, youngand old, it has once again made usaware of the joys and difficulties in-volved in our relationships. It hasmade us refrain from the superflu-ous and concentrate on the essential.It has toppled the shaky pillars thatsupported a certain model of devel-opment. In the face of a future thatappears uncertain and full of chal-lenges, especially on the social andeconomic level, we have been movedto spend this time discerning what islasting from what is fleeting, what isnecessary from what is not.

In this situation, economics — oe-conomia in its deepest human mean-ing as the governance of our earthlyhome — takes on even greater im-portance, due to its close connectionwith the concrete life situations ofindividual men and women. Eco-nomics ought to become the expres-sion of a care and concern that doesnot exclude but seeks to include,that does not demean but seeks touplift and give life. A care and con-cern that refuses to sacrifice humandignity to the idols of finance, thatdoes not give rise to violence and in-equality, and that uses financial re-sources not to dominate but to serve(cf. Evangelii Gaudium, 53-60). Forgenuine profit comes from treasuresaccessible to all. “That which I trulyown is what I can offer to others”

(cf. General Audience, 7 November2018).

In this tragedy, that humanity as awhole continues to experience, sci-ence and technology have, of them-selves, proved insufficient. What hasproved decisive instead is the out-pouring of generosity and courageshown by so many persons. Thisshould spur us to move beyond thetechnocratic paradigm, understoodas a sole or dominant way to dealwith problems. That paradigm, bornof a mindset that sought masteryover the natural world, was based onthe erroneous presupposition that“an infinite quantity of energy andresources are available, that it is pos-sible to renew them quickly, andthat the negative effects of the ex-ploitation of the natural order canbe easily absorbed” (Cf. PONTIFICALCOUNCIL FOR JUSTICE AND PEACE,Compendium of the Social Doctrine ofthe Church, 463; cf. Laudato Si’, 106).Where nature and, even more, per-sons are involved, another way ofthinking is needed, one that canbroaden our gaze and guide techno-logy towards the service of a differ-ent model of development, morehealthy, more human, more socialand more integral.

The present is a time for discern-ment in light of the principles of eth-ics and the common good, for thesake of the recovery desired by all.Saint Ignatius of Loyola, thefounder of the Society of Jesus, fre-quently employs the term “discern-ment” in his writings, drawing fromthe great sapiential tradition of theBible and, above all, the teaching ofJesus of Nazareth. Christ urged allwho heard him, and ourselves today,not to stop at externals, but to dis-cern sagely the signs of the times.To do so, two things are demanded,conversion and creativity.

We need to experience an ecologic-al conversion, in order to slow downour inhuman pace of consumptionand production, and to learn oncemore how to understand and con-template nature. To reconnect withthe world around us. To work for anecological retooling of our economy,without yielding to the pressures oftime and of human and technologic-al processes, but rather by returningto relationships that are experienced,not consumed.

We are also called to be c re a t i v e ,like artisans, devising fresh new waysto pursue the common good. Thatcreativity can only come from open-ness to the breath of the Spirit, whoinspires us to attempt new, timelyand indeed bold decisions, as menand women capable of shaping thatintegral human development towhich we all aspire. The creativity ofa love that can restore meaning to

the present, in order to open it to abetter future.

This conversion and creativity ne-cessarily imply training and encour-aging the next generation of eco-nomists and entrepreneurs. For thisreason, I have invited them to meetfrom 19 to 21 November next in As-sisi, the town of the young SaintFrancis, who stripped himself ofeverything “in order to choose Godas the compass of his life, becomingpoor with the poor, a brother to all.His decision to embrace poverty alsogave rise to a vision of economicsthat remains most timely” (Letter forthe Event “Economy of Francesco”, ad-dressed to young economists and en-trepreneurs worldwide, 1 May 2019).It is important to invest in theyoung people who will be the prot-agonists of tomorrow’s economy, totrain men and women prepared toput themselves at the service of thecommunity and the creation of aculture of encounter. Today’s eco-nomy, and the young and the poorof our world, have need, above all,of your humanity and your respect-ful and humble fraternity, and onlythen of your money (cf. Laudato Si’,129; Address to Participants in theMeeting “Economy of Communion”, 4February 2017).

The work of your Forum alsoforesees the development of anagenda for E u ro p e . Seventy yearshave passed since the Schuman De-claration of 9 May 1950, whichpaved the way for today’s EuropeanUnion. Now, more than ever,Europe is called to show leadershipin a creative effort to emerge fromthe straits of the technocraticparadigm as applied to politics andthe economy. This creative effortmust be one of solidarity, the soleantidote to the virus of selfishness, avirus far more potent than Covid-19.Back then, the concern was forsolidarity in production; today,solidarity must extend to a more

precious good: the human person.The human person must take itsrightful place at the heart of oureducational, healthcare, social andeconomic policies. Persons must bewelcomed, protected, accompaniedand integrated when they comeknocking on our doors, seeking afuture of hope.

Your reflections will also concen-trate on the city of the future. It is notby chance that, in the Bible, the des-tiny of all humanity finds fulfillmentin a City, the heavenly Jerusalem de-scribed by the Book of Revelation(Chapters 21-22). As its name indic-ates, it is a city of peace, whosegates are always open to all peoples;a city built for people, beautiful andresplendent: a city of abundantfountains and trees; a welcomingcity where sickness and death are nomore. This lofty vision can mobilizethe best energies of mankind for thebuilding of a better world. I ask younot to lower your gaze, but to pur-sue high ideals and great aspira-tions.

It is my hope that these days ofreflection and discussion will provefruitful, that they will contribute toour common journey by providingguidance amid the din of so manyvoices and messages, and will beconcerned that no one be lost alongthe way. I urge you to strive to de-velop new understandings of theeconomy and progress, to combatevery form of marginalization, topropose new styles of life and togive a voice to those who havenone.

I conclude by offering you myprayerful good wishes in the wordsof the Psalmist: “May the favour ofthe Lord our God be upon us, andprosper the work of our hands.Prosper the work of our hands!” (Ps90:17).

Rome, Saint John Lateran,27 August 2020

“Economics ought to become the expression of a care and concern that does notexclude but seeks to include, that does not demean but seeks to uplift and givelife”, Pope Francis wrote in a message to participants in the Forum of theEuropean House-Ambrosetti, held in Cernobbio, Italy on 4-5 September. Indeed itshould be a “care and concern that refuses to sacrifice human dignity to the idolsof finance, that does not give rise to violence and inequality, and that usesfinancial resources not to dominate but to serve”. The following is the English textof the Holy Father’s message.

page 8 L’OSSERVATORE ROMANO Friday, 11 September 2020, number 37

ANGELUS

“Gossip is a plague more awful than Covid”, Pope Francis saidat the Angelus on Sunday, 6 September, as he invited the faithfulto make an effort to stop gossiping. Commenting on the day’sGospel passage of Matthew on fraternal correction, he highlightedthe importance of Christian community. The following is atranslation of the Holy Father’s reflection which he shared inItalian from the Vatican’s Apostolic Palace.

Fraternal correction and the importance of establishing relationships based on forgiveness

Gossip is a plague worse than Covid-19Dear Brothers and Sisters,Good morning!This Sunday’s Gospel passage(cf. Mt 18:15-20) is taken from Je-sus’ fourth discourse in Mat-thew’s account, known as the dis-course on the ‘community’ or the‘ecclesial’ discourse. Today’s pas-sage speaks about fraternal correc-tion, and invites us to reflect onthe twofold dimension of Christi-an existence: community, whichdemands safeguarding communion— that is, the unity of the Church— and personal, which obliges at-tention and respect for every indi-vidual conscience.

To correct a brother who hasmade a mistake, Jesus suggests apedagogy of rehabilitation. AndJesus’ pedagogy is always a ped-agogy of rehabilitation. He al-ways tries to rehabilitate, to save.And this pedagogy of rehabilita-tion is articulated in three pas-sages. In the first place he says:“tell him his fault, between youand him alone” (v. 15), that is, donot air his sin in public. It isabout going to your brother withdiscretion, not to judge him butto help him realize what he hasdone. How many times have wehad this experience: someonecomes and tells us: ‘But listen,you were mistaken about this.You should change a little in thisre g a rd ’. Perhaps in the beginningwe get angry, but then we say‘thank you’, because it is a ges-ture of brotherhood, of commu-

this case it is good not to give upand say: ’Make do, I wash myhands of it’. No, this is not Chris-tian. Do not give up, but seek thesupport of some other brother orsister. Jesus says: “if he does notlisten, take one or two othersalong with you, that every wordmay be confirmed by the evid-ence of two or three witnesses” ( v.16). This is a precept of Mosaiclaw (cf. Deut 19:15). Although itmay seem a disadvantage to theaccused, in reality it served toprotect him against false accusers.But Jesus goes further: the twowitnesses are called not to accuseand judge, but to help. ‘But letus agree, you and I, let us go talkto this man or woman, who ismistaken, who is making a badimpression. Let us go as brothersand speak to him or her’. This isthe attitude of rehabilitation thatJesus wants from us. In fact Jesusexplains that even this approach— the second approach, with wit-nesses — may fail, unlike Mosaiclaw, for which the testimony oftwo or three witnesses wasenough to convict.

Indeed, even the love of two ormore brothers or sisters may beinsufficient, because that man orwoman is stubborn. In this case— Jesus adds — “tell it to thec h u rc h ” (v. 17), that is, the com-munity. In some situations the en-tire community becomes in-volved. There are things that canhave an impact on other brothersand sisters: it takes a greater love

to rehabilitate the brother. But attimes even this may not beenough. And Jesus says: “and ifhe refuses to listen even to thechurch, let him be to you as aGentile and a tax collector”(ibid.). This expression, seeminglyso scornful, in reality invites us toput the brother in God’s hands:only the Father will be able toshow a greater love than that ofall brothers and sisters put to-g e t h e r.

This teaching of Jesus helps usa great deal, because — let usconsider an example — when wesee a mistake, a fault, a slip, inthat brother or sister, usually thefirst thing we do is to go and re-count it to others, to gossip. Andgossip closes the heart to thecommunity, closes off the unity ofthe Church. The great gossiper isthe devil, who always goes aboutsaying bad things about others,because he is the liar who seeksto separate the Church to dis-tance brothers and sisters and notcreate community. Please, broth-ers and sisters, let us make an ef-fort not to gossip. Gossip is aplague more awful than Covid!Let us make an effort: no gossip.It is the love of Jesus, who hadembraced the tax collectors andGentiles, scandalizing the con-formists of the time. However itis not a sentence without an ap-peal, but a recognition that attimes our human attempts mayfail, and that only being beforeGod can bring the brother to face

his own conscience and respons-ibility for his actions. If this mat-ter does not work, then silenceand prayer for the brother or sis-ter who has made a mistake, butnever gossip.

May the Virgin Mary help usto make fraternal correction ahealthy practice, so that in ourcommunities ever new fraternalrelationships, founded on mutualforgiveness and above all on theinvincible power of God’s mercy,may be instilled.

After the Angelus, the Holy Fathercontinued:

Dear brothers and sisters, Igreet you all, people of Romeand pilgrims from various coun-tries families, parish groups, asso-ciations.

In particular, I greet the semin-arians from the North AmericanCollege of Rome; and those fromthe Major Seminary of Lubiana,Slovenia. I greet the youth fromCernusco sul Naviglio and thosefrom Chiuso and Maggianico —with the yellow handkerchiefs —who are preparing for the profes-sion of faith. I encourage every-one to cling more and more toJesus, the Cornerstone and GoodS h e p h e rd .

I greet the women athletes af-fected by multiple sclerosis, whohave travelled the via Francigenafrom Siena to Rome; and theyoung people from Santo StefanoLodigiano, who came by bicyclefor a charitable initiative. Both ofthese groups have been cour-ageous; go forth with joy andconfidence!

I also greet the faithful fromother countries; I see that thereare Poles, Lebanese, French,Mexicans. I greet all of you. Youtoo, brave ones, of the Immacu-late: onward!

I wish everyone a happySunday. Please, do not forget topray for me. Enjoy your lunch!Ar r i v e d e rc i !

nion, of help, of rehabil-itation.

And it is not easy toput this teaching of Jesusinto practice, for variousreasons. There is the fearthat the brother or sistermay react badly; at timesyou may lack sufficientconfidence with him orwith her. And other reas-ons. But every time wehave done this, we havefelt it was precisely theway of the Lord.

However, it may hap-pen that, despite mygood intentions, the firstintervention may fail. In