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Message of the Holy Father for the 54th World
Peace Day (1 January 2021), 17.12.2020
The following is the text of the Holy Father
Francis’ Message for the 54th World Peace Day,
to be held on 1 January 2021 on the theme “A
culture of care as a path to peace”:
Message of the Holy Father
A Culture of Care as a Path to Peace
1. At the dawn of a new year, I extend cordial
greetings to Heads of State and Government,
leaders of International Organizations,
spiritual leaders and followers of the different
religions, and to men and women of good will. To
all I offer my best wishes that the coming year
will enable humanity to advance on the path of
fraternity, justice and peace between
individuals, communities, peoples and nations.
The year 2020 was marked by the massive Covid-19
health crisis, which became a global phenomenon
cutting across boundaries, aggravating deeply
interrelated crises like those of the climate,
food, the economy and migration, and causing
great suffering and hardship. I think especially
of all those who lost family members or loved
ones, and all who lost their jobs. I think too
of physicians and nurses, pharmacists,
researchers, volunteers, chaplains and the
personnel of hospitals and healthcare centres.
They have made, and are continuing to make,
great sacrifices to be present to the sick, to
alleviate their sufferings and to save their
lives; indeed, many of them have died in the
process. In paying tribute to them, I renew my
appeal to political leaders and the private
sector to spare no effort to ensure access to
Covid-19 vaccines and to the essential
technologies needed to care for the sick, the
poor and those who are most vulnerable.[1]
Sad to say, alongside all these testimonies of
love and solidarity, we have also seen a surge
in various forms of nationalism, racism and
xenophobia, and wars and conflicts that bring
only death and destruction in their wake.
These and other events that marked humanity’s
path this past year have taught us how important
it is to care for one another and for creation
in our efforts to build a more fraternal
society. That is why I have chosen as the title
of this year’s Message, A Culture of Care as a
Path to Peace. A culture of care as a way to
combat the culture of indifference, waste and
confrontation so prevalent in our time.
2. God the Creator, the source of our human
vocation to care
Many religious traditions have accounts of the
origin of human beings and their relationship
with the Creator, with nature and with their
fellow men and women. In the Bible, the Book of
Genesis shows from its very first pages the
importance of care or protection in God’s plan
for humanity. It highlights the relationship
between man (’adam) and the earth (’adamah), and
among ourselves as brothers and sisters. In the
biblical account of creation, God entrusts the
garden “planted in Eden” (cf. Gen 2:8) to Adam’s
care, to “till it and keep it” (Gen 2:15). This
entails making the earth productive, while at
the same time protecting it and preserving its
capacity to support life.[2] The verbs “till”
and “keep” describe Adam’s relationship to his
garden home, but also the trust God placed in
him by making him master and guardian of all
creation.
The birth of Cain and Abel begins a history of
brothers and sisters, whose relationship is
understood – even by Cain, however mistakenly –
in terms of protection or “keeping”. After
killing his brother Abel, Cain answers God’s
question by saying: “Am I my brother’s keeper?”
(Gen 4:9).[3] Cain, like all of us, was called
to be “his brother’s keeper”. “These ancient
stories, full of symbolism, bear witness to a
conviction which we today share, that everything
is interconnected, and that genuine care for our
own lives and our relationship with nature is
inseparable from fraternity, justice and
faithfulness to others”.[4]
3 God the Creator, a model of care
Sacred Scripture presents God not only as
Creator, but also as one who cares for his
creatures, especially Adam, Eve and their
offspring. Albeit cursed for the crime he
committed, Cain was given a mark of protection
by the Creator, so that his life could be spared
(cf. Gen 4:15). While confirming the inviolable
dignity of the person created in God’s image and
likeness, this was also a sign of God’s plan to
preserve the harmony of his creation, since
“peace and violence cannot dwell together”.[5]
Care for creation was at the heart of the
institution of the Sabbath, which, in addition
to ordering divine worship, aimed at the
restoration of the social order and concern for
the poor (cf. Gen 1:1-3; Lev 25:4). The
celebration of the Jubilee every seventh
sabbatical year provided a respite for the land,
for slaves and for those in debt. In that year
of grace, those in greatest need were cared for
and given a new chance in life, so that there
would be no poor among the people (cf. Deut
15:4).
In the prophetic tradition, the biblical
understanding of justice found its highest
expression in the way a community treats its
weakest members. Amos (cf. 2:6-8; 8) and Isaiah
(cf. 58), in particular, insistently demand
justice for the poor, who, in their
vulnerability and powerlessness, cry out and are
heard by God, who watches over them (cf. Ps
34:7; 113:7-8).
4. Care in the ministry of Jesus
Jesus’ life and ministry represent the supreme
revelation of the Father’s love for humanity
(cf. Jn 3:16). In the synagogue at Nazareth,
Jesus showed himself to be the one consecrated
by the Lord and “sent to preach good news to the
poor, to proclaim release to the captives and
recovering of sight to the blind, to set at
liberty those who are oppressed” (Lk 4:18).
These messianic actions, associated with the
Jubilee year, bear eloquent witness to the
mission he received from the Father. In his
compassion, Christ drew near to the sick in body
and spirit, and brought them healing; he
pardoned sinners and gave them new life. Jesus
is the Good Shepherd who cares for his sheep
(cf. Jn 10:11-18; Ezek 34:1-31). He is the Good
Samaritan who stoops to help the injured man,
binds his wounds and cares for him (cf. Lk
10:30-37).
At the culmination of his mission, Jesus gave
the ultimate proof of his care for us by
offering himself on the cross to set us free
from the slavery of sin and death. By the
sacrificial gift of his life, he opened for us
the path of love. To each of us he says, “Follow
me; go and do likewise” (cf. Lk 10:37).
5. A culture of care in the life of Jesus’
followers
The spiritual and corporal works of mercy were
at the heart of charity as practised by the
early Church. The first generation of Christians
shared what they had, so that no one among them
would be in need (cf. Acts 4:34-35). They strove
to make their community a welcoming home,
concerned for every human need and ready to care
for those most in need. It became customary to
make voluntary offerings in order to feed the
poor, bury the dead and care for orphans, the
elderly and victims of disasters like
shipwrecks. In later times, when the generosity
of Christians had lost its initial fervour, some
Fathers of the Church insisted that property was
meant by God for the common good. For Saint
Ambrose, “nature poured out all things for the
common use of all… and thus produced a common
right for all, but greed has made it a right for
only a few”.[6] After the persecutions of the
first centuries, the Church used her newfound
freedom to inspire society and its culture. “The
needs of the times called forth new efforts in
the service of Christian charity. History
records innumerable examples of practical works
of mercy… The Church’s work among the poor was
to a great extent highly organized. There arose
many institutions for the relief of every human
need: hospitals, poor houses, orphanages,
foundling homes, shelters for travelers ...”[7]
6. The principles of the Church’s social
doctrine as the basis for a culture of care
The diakonia of the Church’s origins, enriched
by the reflection of the Fathers and enlivened
over the centuries by the active charity of many
luminous witnesses to the faith, became the
beating heart of the Church’s social doctrine.
This doctrine is offered to all people of good
will as a precious patrimony of principles,
criteria and proposals that can serve as a
“grammar” of care: commitment to promoting the
dignity of each human person, solidarity with
the poor and vulnerable, the pursuit of the
common good and concern for protection of
creation.
* Care as promotion of the dignity and rights of
each person
“The very concept of the person, which
originated and developed in Christianity,
fosters the pursuit of a fully human
development. Person always signifies
relationship, not individualism; it affirms
inclusion, not exclusion, unique and inviolable
dignity, not exploitation”.[8] Each human person
is an end in himself or herself, and never
simply a means to be valued only for his or her
usefulness. Persons are created to live together
in families, communities and societies, where
all are equal in dignity. Human rights derive
from this dignity, as do human duties, like the
responsibility to welcome and assist the poor,
the sick, the excluded, every one of our
“neighbours, near or far in space and time”.[9]
* Care for the common good
Every aspect of social, political and economic
life achieves its fullest end when placed at the
service of the common good, in other words, “the
sum total of social conditions which allow
people, either as groups or as individuals, to
reach their fulfilment more fully and more
easily”.[10] Consequently, our plans and
projects should always take into account their
effects on the entire human family, and consider
their consequences for the present and for
coming generations. The Covid-19 pandemic has
shown us the truth and timeliness of this fact.
In the face of the pandemic, “we have realized
that we are in the same boat, all of us fragile
and disoriented, but at the same time important
and needed, all of us called to row
together”,[11] since “no one reaches salvation
by themselves”[12] and no state can ensure the
common good of its population if it remains
isolated.[13]
* Care through solidarity
Solidarity concretely expresses our love for
others, not as a vague sentiment but as a “firm
and persevering determination to commit oneself
to the common good; that is to say to the good
of all and of each individual, because we are
all really responsible for all”.[14] Solidarity
helps us to regard others – whether as
individuals or, more broadly, as peoples or
nations – as more than mere statistics, or as a
means to be used and then discarded once no
longer useful, but as our neighbours, companions
on our journey, called like ourselves to partake
of the banquet of life to which all are equally
invited by God.
* Care and protection of creation
The Encyclical Laudato Si’ is fully aware that
all creation is interconnected. It also
highlights our need to listen to the cry of the
poor and, at the same time, to the cry of
creation. Constant and attentive listening leads
in turn to effective care for the earth, our
common home, and for our brothers and sisters in
need. Here I would once again point out that “a
sense of deep communion with the rest of nature
cannot be authentic if our hearts lack
tenderness, compassion and concern for our
fellow human beings”.[15] “Peace, justice and
care for creation are three inherently connected
questions, which cannot be separated in such a
way as to be treated individually, lest we fall
back into reductionism”.[16]
7. A compass pointing to a common path
At a time dominated by a culture of waste, faced
with growing inequalities both within and
between nations,[17] I urge government leaders
and those of international organizations,
business leaders, scientists, communicators and
educators, to take up these principles as a
“compass” capable of pointing out a common
direction and ensuring “a more humane
future”[18]in the process of globalization. This
will enable us to esteem the value and dignity
of every person, to act together in solidarity
for the common good, and to bring relief to
those suffering from poverty, disease, slavery,
armed conflicts, and discrimination. I ask
everyone to take this compass in hand and to
become a prophetic witness of the culture of
care, working to overcome the many existing
social inequalities. This can only come about
through a widespread and meaningful involvement
on the part of women, in the family and in every
social, political and institutional sphere.
The compass of these social principles, so
essential for the growth of a culture of care,
also points to the need for relationships
between nations to be inspired by fraternity,
mutual respect, solidarity and the observance of
international law. In this regard, we must
recognize the need to defend and promote
fundamental human rights, which are inalienable,
universal and indivisible.[19]
Likewise urgent is the need to respect
humanitarian law, especially at this time when
conflicts and wars continue uninterrupted.
Tragically, many regions and communities can no
longer remember a time when they dwelt in
security and peace. Numerous cities have become
epicentres of insecurity: citizens struggle to
maintain their normal routine in the face of
indiscriminate attacks by explosives, artillery
and small arms. Children are unable to study.
Men and women cannot work to support their
families. Famine is spreading in places where it
was previously unknown. People are being forced
to take flight, leaving behind not only their
homes but also their family history and their
cultural roots.
While such conflicts have many causes, the
result is always the same: destruction and
humanitarian crises. We need to stop and ask
ourselves what has led our world to see conflict
as something normal, and how our hearts can be
converted and our ways of thinking changed, in
order to work for true peace in solidarity and
fraternity.
How many resources are spent on weaponry,
especially nuclear weapons,[20] that could be
used for more significant priorities such as
ensuring the safety of individuals, the
promotion of peace and integral human
development, the fight against poverty, and the
provision of health care. Global problems like
the present Covid-19 pandemic and climate change
have only made these challenges all the more
evident. What a courageous decision it would be
to “establish a ‘Global Fund’ with the money
spent on weapons and other military
expenditures, in order to permanently eliminate
hunger and contribute to the development of the
poorest countries”![21]
8. Educating for a culture of care
Promoting a culture of care calls for a process
of education. The “compass” of social principles
can prove useful and reliable in a variety of
interrelated contexts. Let me offer a few
examples:
- Educating people to care begins in the family,
the natural and fundamental nucleus of society,
in which we learn how to live and relate to
others in a spirit of mutual respect. Yet
families need to be empowered to carry out this
vital and indispensable task.
- Together with the family, schools and
universities – and, in some respects, the
communications media – are also responsible for
education.[22] They are called to pass on a
system of values based on the recognition of the
dignity of each person, each linguistic, ethnic
and religious community and each people, as well
as the fundamental rights arising from that
recognition. Education is one of the pillars of
a more just and fraternal society.
- Religions in general, and religious leaders in
particular, can play an indispensable role in
handing on to their followers, and to society at
large, the values of solidarity, respect for
differences, and concern for our brothers and
sisters in need. Here I think of the words
spoken in 1969 by Pope Paul VI to the Ugandan
Parliament: “Have no fear of the Church; she
honours you, she educates honest and loyal
citizens for you, she does not foment rivalries
and divisions, she seeks to promote healthy
liberty, social justice, and peace. If she has
any preference at all, it is for the poor, for
the education of little ones and of the people,
for the care of the suffering and
abandoned”.[23]
- Once more I encourage all those engaged in
public service and in international
organizations, both governmental and
non-governmental, and all those others who in
various ways are involved in the areas of
education and research, to work towards the goal
of a “more open and inclusive education,
involving patient listening, constructive
dialogue and better mutual understanding”.[24]
It is my hope that this appeal, made in the
context of the Global Compact on Education, will
be broadly acknowledged and accepted.
9. There can be no peace without a culture of
care
The culture of care thus calls for a common,
supportive and inclusive commitment to
protecting and promoting the dignity and good of
all, a willingness to show care and compassion,
to work for reconciliation and healing, and to
advance mutual respect and acceptance. As such,
it represents a privileged path to peace. “In
many parts of the world, there is a need for
paths of peace to heal open wounds. There is
also a need for peacemakers, men and women
prepared to work boldly and creatively to
initiate processes of healing and renewed
encounter”.[25]
At a time like this, when the barque of
humanity, tossed by the storm of the current
crisis, struggles to advance towards a calmer
and more serene horizon, the “rudder” of human
dignity and the “compass” of fundamental social
principles can enable us together to steer a
sure course. As Christians, we should always
look to Our Lady, Star of the Sea and Mother of
Hope. May we work together to advance towards a
new horizon of love and peace, of fraternity and
solidarity, of mutual support and acceptance.
May we never yield to the temptation to
disregard others, especially those in greatest
need, and to look the other way;[26] instead,
may we strive daily, in concrete and practical
ways, “to form a community composed of brothers
and sisters who accept and care for one
another”.[27]
From the Vatican, 8 December 2020
FRANCIS
________________________
[1] Cf. Video Message to the Seventy-fifth
Meeting of the General Assembly of the United
Nations, 25 September 2020.
[2] Cf. Encyclical Letter Laudato Si’ (24 May
2015), 67.
[3] Cf. “Fraternity, the Foundation and Pathway
to Peace”, Message for the 2014 World Day of
Peace (8 December 2013), 2.
[4] Encyclical Letter Laudato Si’ (24 May 2015),
70.
[5] PONTIFICAL COUNCIL FOR JUSTICE AND PEACE,
Compendium of the Social Doctrine of the Church,
No. 488.
[6] De Officiis, 1, 28, 132: PL 16, 67.
[7] K. BIHLMEYER-H.
TÜCHLE, Church History, vol. 1, Westminster, The
Newman Press, 1958, pp. 373, 374.
[8] Address to Participants in the Conference
organized by the Dicastery for Promoting
Integral Human Development to mark the Fiftieth
Anniversary of the Encyclical Populorum
Progressio (4 April 2017).
[9] Message for the Twenty-second Session of the
Conference of the Parties to the United Nations
Framework Convention on Climate Change (COP22),
10 November 2016. Cf. INTERDICASTERIAL
ROUNDTABLE OF THE HOLY SEE ON INTEGRAL ECOLOGY,
Journeying Towards Care for Our Common Home:
Five Years after Laudato Si’, Libreria Editrice
Vaticana, 31 May 2020.
[10] SECOND VATICAN ECUMENICAL COUNCIL, Pastoral
Constitution on the Church in the Modern World
Gaudium et Spes, 26.
[11] Extraordinary Moment of Prayer in Time of
Epidemic, 27 March 2020.
[12] Ibid.
[13] Cf. Encyclical Letter Fratelli Tutti (3
October 2020), 8; 153.
[14] SAINT JOHN PAUL II, Encyclical Letter
Sollicitudo Rei Socialis (30 December 1987), 38.
[15] Encyclical Letter Laudato Si’ (24 May
2015), 91.
[16] EPISCOPAL CONFERENCE OF THE DOMINICAN
REPUBLIC, Pastoral Letter Sobre la relación del
hombre con la naturaleza (21 January 1987); cf.
Encyclical Letter Laudato Si’ (24 May 2015), 92.
[17] Cf. Encyclical Letter Fratelli Tutti (3
October 2020), 125.
[18] Ibid., 29.
[19] Cf. Message to Participants in the
International Conference “Human Rights in the
Contemporary World: Achievements, Omissions,
Negations”, Rome, 10-11 December 2018.
[20] Cf. Message to the United Nations
Conference to Negotiate a Legally Binding
Instrument to Prohibit Nuclear Weapons, Leading
Towards their Total Elimination, 23 March 2017.
[21] Video Message for the 2020 World Food Day
(16 October 2020).
[22] Cf. BENEDICT XVI, “Educating Young People
in Justice and Peace”, Message for the 2012
World Day of Peace, (8 December 2011), 2;
“Overcome Indifference and Win Peace”, Message
for the 2016 World Day of Peace, (8 December
2015), 6.
[23] Address to the Parliament of Uganda,
Kampala, 1 August 1969.
[24] Message for the Launch of the Global
Compact on Education, 12 September 2019.
[25] Encyclical Letter Fratelli Tutti (3 October
2020), 225.
[26] Cf. ibid., 64.
[27] Ibid., 96; cf. “Fraternity, the Foundation
and Pathway to Peace”, Message for the 2014
World Day of Peace (8 December 2013), 1.
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