FAMOUS QUOTE OF POPE FRANCIS

 

 

Discover the most famous quotes and proverbs of POPE FRANCIS, Jorge Mario Bergoglio, 266th bishop of Rome and Pope of The Roman Catholic Church.


POPE FRANCIS  LittleBigDolls POPE FRANCIS



 

Since everything is linked, the defence of nature is not compatible with the justification of abortion either. An educational path to welcome the weak people around us, who sometimes disturb and are inappropriate, does not seem feasible if we do not protect the human embryo, even if its arrival causes embarrassment and difficulties: "If personal and social sensitivity to the welcoming of a new life is lost, then other forms of welcoming useful to social life dry up".

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Everything is linked, and as human beings we are all united as brothers and sisters on a wonderful pilgrimage, intertwined by the love God has for each of his creatures and which also unites us, with tender affection, to brother sun, sister moon, sister river and mother earth.

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Without diminishing the value of the evangelical ideal, we must accompany with mercy and patience the possible stages of growth of the people who are being built day after day. To priests, I remind them that the confessional should not be a torture room but the place of the Lord's mercy that stimulates us to do the good that is possible.

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Choosing religious life is a love story, a passion for Christ and for the human being, and it is a source of deep joy.

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I do not fear God, I fear his absence.

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Spiritual retreats are purposefully organized refuges, where the daily rhythm is slowed down, and they lead to prayer. On the other hand, a spiritual retreat where one listens to cassettes of religious behaviourism to be stimulated and to get an answer is useless, it does not appease the soul. The encounter with God must come from within. I must come before God and, helped by the word, progress in what He wants. The heart of all this is prayer, and it is one of the bridges that, in my opinion, must be approached with more courage

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I like to talk about homeland, not country or nation. The country is, in the final analysis, a geographical fact, and the nation a legal, constitutional fact. On the other hand, the homeland is what gives identity. Of a person who loves the place where he lives, it is not said that they are a "countryist" or a nationalist, but a patriot. Fatherland comes from father; it is it, as I have already said, that receives the tradition of fathers in the present, which must be perpetuated. That is why those who talk about a country detached from its heritage, as well as those who want to reduce it to an inheritance without allowing it to grow, are mistaken.

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It is better not to go to church and be an atheist, if it is to hate others and speak ill of them.....

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Man has become greedy and voracious. Having, collecting things seems to many people to be the meaning of life. An insatiable voracity permeates human history, even to today's paradoxes; thus some indulge in banquets while many others have no bread to live on.

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Love is, at its core, the only light that constantly illuminates a world in darkness once again.

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Living and letting live
Giving yourself to others
Moving with kindness and humility
Playing with children
Spend Sundays with the family
Helping young people to find a job
Taking care of creation
Quickly forget the negative
Respect those who think differently
Actively seeking peace

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... Indeed, God, the Almighty, does not need to be defended by anyone and does not want His name to be used to terrorize people.

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Forgiveness, forgiveness, it is very difficult to forgive. There is only one essential condition, however, without which no one can ever forgive. We can only forgive if we have received the grace to feel forgiven. Only those who feel forgiven can forgive in turn. I forgive because, before that, I was forgiven.

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I am not talking about the consumerist and individualistic joy so widespread in some of today's cultural experiences. For consumerism only overwhelms the heart; it can offer occasional and ephemeral pleasures, but not joy. Rather, I refer to this joy that is lived in communion, that is shared and distributed, because "there is more happiness to give than to receive" (Acts 20:35).

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Because we know that our young people will be capable of prophecy and vision insofar as, now adults or elders, we are capable of dreaming and thus of making contagious and sharing the dreams and hopes that we carry in our hearts. (cf Jl 3:1)

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We have a Father. Very close, embracing us. All the worries, all the concerns we may have, let us leave them to the Father: he knows what we need. But what does this word, "Father" mean? Father? No: our Father! For I am not an only child, none of us is, and if I cannot be a brother, I will have difficulty becoming the son of this Father, since he is the father of all. Mine, of course, but also that of others, of my brothers. And if I am not at peace with my brothers, I cannot tell him "Father" to Him.

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Technology, linked to the financial sectors, which claims to be the only solution to problems, in fact, is usually unable to see the mystery of the multiple relationships that exist between things, and therefore sometimes solves one problem by creating another.

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When these questions are asked, some respond by accusing others of claiming to irrationally stop progress and human development. But we must be convinced that slowing down a given rate of production and consumption can lead to other forms of progress and development. Efforts to ensure the sustainable exploitation of natural resources are not an unnecessary expense, but an investment that can generate other economic benefits in the medium term. If we do not suffer from narrow-mindedness, we can discover that the diversification of more innovative production, with less impact on the environment, can be very profitable. It is a question of opening the way to different opportunities that do not imply stopping man's creativity and his dream of progress, but of directing this energy towards new paths.
It is simply a question of redefining progress. Technological and economic development that does not leave a better world and a completely superior quality of life cannot be considered as progress.

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... we know that approximately one third of the food that is produced is wasted and that when food is thrown away, it is as if food is stolen from the poor man's table.

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Praise be to you Encyclical Letter Laudato Si from Pope Francis
"Happiness requires knowing how to limit certain needs that dull us, thus making us available to the many possibilities that life offers. » (p. 173)

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The Joy of Love. Amoris Laetitia. Apostolic Exhortation of Pope Francis
The one who loves is able to say words of encouragement that comfort, strengthen, console, stimulate.

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Ecological culture cannot be reduced to a series of urgent and partial responses to the problems that are emerging in relation to environmental degradation, the depletion of natural reserves and pollution. It should be a different perspective, a thought, a policy, an educational program, a lifestyle and a spirituality that would constitute a resistance to the advance of the technocratic paradigm. Otherwise, even the best ecological initiatives can end up being locked into the same globalized logic. To seek only a technical remedy for each environmental problem that arises is to isolate things that are intertwined in reality, and to hide the real and deeper issues of the global system.

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The current situation in the world "generates a feeling of precariousness and insecurity which, in turn, feeds forms of collective selfishness". When people become self-referential and isolate themselves in their own consciousness, they increase their voracity. Indeed, the more the person's heart is empty, the more he needs objects to buy, to possess and to consume. In this context, it does not seem possible for a person to accept that reality sets limits for them. On this horizon, a real common good does not exist either. If it is this kind of subject that tends to predominate in a society, norms will only be respected as long as they do not contradict personal needs.

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Education has always assumed an imbalance. I start walking the day I am sensitive to what I miss; if I don't miss anything, I don't walk.

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It is not good to look down on ourselves, to adopt the stance of ruthless judges, to value others who are unworthy and to pretend to give lessons constantly. This is a subtle form of violence.

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If we really seek to build an ecology that allows us to restore everything we have destroyed, then no branch of science and no form of wisdom can be left aside, nor can religious wisdom, with its own language.

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And to conclude... a desire.
Dear young people, I will be happy to see you running faster than seeing you slow and fearful. Run, "attracted by this beloved Face, whom we adore in the Holy Eucharist and whom we recognize in the flesh of our suffering brother. May the Holy Spirit push you forward in this race. The Church needs your impetus, your insights, your faith. We need it! And when you get to where we haven't yet arrived, have the patience to wait for us."

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Politics must not submit to the economy and the economy must not submit to the dictates and paradigm of technocracy efficiency. Today, thinking of the common good, we urgently need politics and the economy, in dialogue, to place themselves resolutely at the service of life, especially human life. Saving banks at any cost, by making the population pay the price, without the firm decision to review and reform the system as a whole, reaffirms an absolute financial hold that has no future and can only generate new crises after a long, costly and apparent recovery. The financial crisis of 2007-2008 was an opportunity for the development of a new economy more attentive to ethical principles, and for a new regulation of speculative financial activity and fictitious wealth. But there has been no reaction that would have led to a rethinking of the obsolete criteria that continue to govern the world. Production is not always rational, and often it is linked to economic variables that set a value for products that does not correspond to their real value.

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The possession of housing is very closely linked to the dignity of individuals and the development of families. This is a central issue in human ecology. If chaotic agglomerations of precarious houses have already developed in a place, it is above all a question of urbanizing these neighbourhoods, not of eradicating and expelling them.

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The ground, the water, the mountains, everything is God's caress. The story of everyone's friendship with God always takes place in a geographical space that is transformed into an eminently personal sign, and each of us remembers the places whose memory does us much good. The one who grew up in the mountains, or, who, as a child, sat down to drink water from the stream, or who played in a square in his neighbourhood, when he returns to these places feels called to find his own identity.

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Only behaviour in which "the economic and social costs deriving from the use of common natural resources are established in a transparent manner and are fully borne by those who enjoy them and not by other populations or by future generations" could be considered ethical.

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When the human person is considered only as one being among others, who would proceed from games of chance or physical determinism, "the awareness of his responsibility risks to fade in the minds".

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The correct way to interpret the concept of human being as "lord" of the universe is rather to consider him as a responsible administrator.

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Friendship is a gift of life, a gift from God. The Lord polishes us and makes us mature through friends. At the same time, the faithful friends who are at our side in difficult times are a reflection of the Lord's tenderness, his comfort and his kind presence. Having friends teaches us to open up, to take care of others, to understand them, to get out of our comfort and isolation, to share life. This is why: "A faithful friend has no price" (If 6:15).
Friendship is not a fleeting or fleeting relationship, but a stable, solid, faithful relationship that matures over time. It is a relationship of affection that makes us feel united, and at the same time it is a generous love, that leads us to seek the good of the friend. Even if friends can be very different from each other, there are always things in common that make them feel close, and there is an intimacy that is shared with sincerity and trust.

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Therefore, we should not blame people for bias in seeking ecstasy in music and poetry. There is a subtle secret in each of the movements and sounds of this world. The initiates manage to grasp what the wind that blows, the trees that bend, the water that flows, the flies that buzzes, the doors that creaks, the birds singing, the pinching of the strings, the whistling of the flute, the sigh of the sick, the moaning of the afflicted.

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Any cruelty to any creature is contrary to human dignity.

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Many things need to be reoriented, but above all humanity needs to change. Awareness of a common origin, mutual belonging and a future shared by all is necessary. This fundamental awareness would allow the development of new convictions, attitudes and life forms. Thus, a major cultural, spiritual and educational challenge, which will involve long processes of regeneration, is highlighted.

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The real difference is not between who believes and who does not believe but between who thinks and who does not think.

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I have read these testimonies. They touched me. They called me in. Clearly, spiritual momentum does not encourage violence. He's not a pure chimera. But commitment and love on a daily basis.

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The result is profound peace and joy.
A very beautiful adventure, and one that is worth living to the fullest!

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Prayer... the opening of the window of my soul to Heaven, a window that must always remain open, if possible.

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The example of Saint Teresa of Lisieux invites us to practice the little way of love, not to lose the opportunity of a kind word, a smile, any small gesture that sows peace and friendship. An integral ecology is also made up of simple everyday gestures by which we break the logic of violence, exploitation and selfishness.

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Not everyone is called upon to work directly in politics; but within society there is an innumerable variety of associations that work for the common good by preserving the natural and urban environment. For example, they take care of a public place (a building, a fountain, an abandoned monument, a landscape, a square) to protect, clean up, improve or beautify something that belongs to everyone. Around them, links are developed or reforged, and a new local social fabric emerges. A community thus frees itself from consumerist indifference.

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To be a saint, it is not necessary to be a bishop, priest, religious or religious. Many times we are tempted to think that holiness is reserved only for those who have the opportunity to distance themselves from ordinary occupations, in order to devote a lot of time to prayer. This is not the case. We are all called to be saints by living with love and offering personal witness in our daily occupations where everyone is. Are you a consecrated person or a consecrated person? Be holy by joyfully living your commitment.

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"Don't let me worry too much about this cumbersome thing I call "me." Lord, give me the humor so that I may derive some happiness from this life and share it with others. So be it."

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Let us not fall into the temptation to seek inner assurance in success, in empty pleasures, in possession, in domination of others or in social image: "I leave you peace; it is my peace that I give you; I do not give it to you as the world gives it" (Jn 14:27)

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... Gnosticism and Pelagianism... . Let us look at these two forms of doctrinal or disciplinary security, which give rise to "narcissistic and authoritarian elitism, where, instead of evangelizing (witnessing), others are analyzed and classified, and, instead of facilitating access to grace, energies wear out in control. In both cases, neither Jesus Christ nor the others are really interested.

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There is no real communication without free communication. Free means being able to waste time. (...) We cannot communicate with pride. The only key that opens the door to communication is humility. Or at least a partial attitude of humility. We communicate as equals. We communicate from the bottom up. But if you want to communicate only from the top down, you will fail.

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Finally, let us recognize that for dialogue to be worthwhile, we must have something to say, and this requires an inner richness that is nourished by reading, personal reflection, prayer and openness to society. Otherwise, conversations become boring and inconsistent. When each spouse is not cultivated, and when there is no variety of relationships with others, family life becomes a closed circle and dialogue is impoverished. (141)

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Awareness of a common origin, mutual belonging and a future shared by all is necessary.

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A call to all to take care of both the common house and each of its inhabitants.

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All it takes is a good human being for there to be hope.

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It is not enough to reconcile, in a fair balance, the protection of nature and financial profit, or the preservation of the environment and progress. On these issues, the middle ground only slightly delays the collapse. It is simply a question of redefining progress. Technological and economic development that does not leave a better world and a completely superior quality of life cannot be considered as progress.

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When the human being puts himself at the centre, he ends up giving absolute priority to his occasional interests, and everything else becomes relative. Therefore, it is not surprising that, with the omnipresence of the technocratic paradigm and the cult of boundless human power, this relativism is developing among people in which everything that is not in the immediate personal interest is of no importance. There is a logic in this that makes it possible to understand how certain attitudes, which at the same time cause environmental and social degradation, feed each other.

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Human ecology is inseparable from the notion of the common good, which plays a central and unifying role in social ethics. It is "the set of social conditions that allow both groups and each of their members to reach their perfection in a more total and easier way".

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You thought you were living a face-to-face with the Lord
something extraordinary
they are sisters and brothers
waiting for you around the corner
in your classroom or in the community
who are waiting for your joyful attention.
Did you think a fire would burn your heart out
that the clear road would open before you
and it's a discreet path that your steps have marked
where the love of God and his creation are one.
You wanted to give, act and train
your hands opened to receive
and your eyes landed close by
Eternity already sketched.
Every day is a new gift!

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In any case, believers must be invited to be consistent with their own faith and not to contradict it with their actions; they must be asked to open themselves again to God's grace and to draw from the depths of their own convictions about love, justice and peace. If a misunderstanding of our own principles has sometimes led us to justify the mistreatment of nature, the despotic domination of human beings over creation, or wars, injustice and violence, we believers can recognize that we have then been unfaithful to the treasure of wisdom that we must keep.

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For this reason, the Bishops of New Zealand are asked what the command "you shall not kill" means when "twenty percent of the world's population consumes resources in such a way that they steal from poor nations, and from future generations, what they need to survive

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If the father's love had not raised Jesus from the dead, if he had not been able to bring his body back to life, then he would not be a fully reliable love, capable of also illuminating the darkness of death.

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It is only to the extent that love is based on truth that it can last in time

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The memory of peoples is not a computer hard disk but "a heart".

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Even if you're wrong, you can always look up and start again, because no one has the right to steal your hope.

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Do not survive with your soul anesthetized, and do not look at the world as tourists. Make some noise! Push out the fears that paralyze you, so that you are not turned into young mummified people. Live! Live! Give yourself the best in life! Open the cage door and go out and fly! Please don't retire early!

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Only those who are willing to listen have the freedom to give up their own partial or insufficient point of view, their habits, their patterns.

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Greatness is shown in what is simple and everyday. It is a question of not having limits for what is great, for what is best and most beautiful, but at the same time to be attentive to what is small, to the gift of self today.

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The correct way to interpret the concept of human being as "lord" of the universe is rather to consider him as a responsible administrator.

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The Church grows by attraction, not by proselytism.

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Questions help us to question ourselves, these questions question us.

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france is "the eldest daughter of the church"
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The environment is a collective good, the heritage of all humanity, under the responsibility of all.

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I never thought I'd end up in this cage, but I'm still free inside.

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The Church grows by attraction, not by proselytism.

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Saint John Paul II recalled this doctrine with great force by affirming that God gave the earth to the whole human race so that it could support all its members, without excluding or favouring anyone.

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I have not come to be served, but to serve and give my life for others.

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Finally, we are used to asking ourselves this question with a certain concern: what world do we leave to our children? But perhaps it would be better to ask ourselves: what children do we offer to this world?

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The environment is a collective good, the heritage of all humanity, under the responsibility of all. The one who appropriates something is only to administer it for the good of all. If we do not do so, we burden our conscience with the burden of denying the existence of others.

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As the market tends to create a compulsive consumerist mechanism to place its products, people end up being overwhelmed, in a spiral of unnecessary purchases and expenses. Obsessive consumerism is a subjective reflection of the techno-economic paradigm. It happens what Romano Guardini already pointed out: the human being "accepts the usual things and forms of life as they are imposed on him by the rational plans and standardized products of the machine and, on the whole, he does so with the impression that all this is reasonable and just". This paradigm makes everyone believe that they are free, as long as they have a so-called freedom to consume, while those who actually have freedom are those who constitute the minority in possession of economic and financial power. In this equivocation, postmodern humanity has not found a new conception of itself that can guide it, and this lack of identity is experienced with anguish. We have too many resources for limited and stunted purposes.

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In the current conditions of global society, where there are so many inequalities and more and more marginalized people deprived of fundamental human rights, the principle of the common good immediately becomes, as a logical and unavoidable consequence, a call for solidarity and a preferential option for the poor.

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When we do not recognize, in reality itself, the value of a poor person, a human embryo, a person living with a disability - to take just a few examples - it will be difficult to listen to nature's own cries. Everything is linked.

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The alliance between the economy and technology ends up leaving out what is not in their immediate interests. Thus, one can only expect a few superficial statements, some isolated philanthropic actions, or even efforts to show sensitivity towards the environment, when, in reality, any attempt by social organizations to change things will be seen as an embarrassment caused by romantic utopians or as an obstacle to be overcome.

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"Mercy is God's own mercy, whose omnipotence consists precisely in mercy." These words of Saint Thomas Aquinas show that mercy is not a sign of weakness, but an expression of mercy. All the power of God. This is why it is one of the oldest collections in the liturgy. Makes us pray like this: "God who gave the supreme proof of your power when you wait and have mercy." God will always be in the history of humanity as the one who is present, close, considerate, holy and merciful.

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We know that the behaviour of those who consume and destroy more and more is not sustainable, while others cannot live in accordance with their human dignity. That's why the time has come
to accept a certain decrease in some parts of the world, making resources available for healthy growth in others. Benedict XVI affirmed that "it is necessary for technologically advanced societies to be willing to promote more sober behaviour, reducing their own energy needs and improving the conditions for its use".

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In this sense, man is naked, exposed to his own ever-increasing power, without having the elements to control it. It may have superficial mechanisms, but we can affirm that it lacks today a solid ethic, a culture and a spirituality that really limit it and contain it in a lucid self-denial.

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The principle of subordination of private property to the universal destination of goods and, therefore, the universal right to their use, is a "golden rule" of social behaviour, and "the first principle of the entire ethical and social order.

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71 Christian tradition has never recognized the right to private property as absolute or untouchable, and has emphasized the social function of all forms of private property. Saint John Paul II recalled this doctrine with great force, affirming that "God has given the earth to the whole human race so that it may support all its members, without excluding or favouring anyone".

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While it is true that sometimes we Christians have misinterpreted the Scriptures, today we must strongly reject the fact that, because we were created in the image of God and because of the mission of dominating the earth, absolute domination over other creatures follows for us. It is important to read the biblical texts in their context, with adequate hermeneutics, and to remember that they invite us to "cultivate and keep" the garden of the world (cf. Gen 2:15). While''cultivating'' means ploughing, clearing or working,''keeping'' means protecting, safeguarding, preserving, caring for, monitoring. This implies a responsible reciprocal relationship between human beings and nature.

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Accusing the increase in population and not the extreme and selective consumerism of some is a way of avoiding problems. The aim is to legitimize the current distribution model in which a minority believes they have the right to consume in a proportion that would be impossible to generalize, because the planet could not even contain the waste from such consumption.

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The universe unfolds in God, who fills it all up. So there is a mystic in a leaf, in a path, in the dew, in the face of the poor.

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But the enormous inequalities that exist between us should exasperate us particularly, because we continue to tolerate that some consider themselves more worthy than others. We no longer realize that some people are rotting in degrading poverty, with no real possibility of escaping it, while others do not even know what to do with what they have, vainly display so-called superiority, and leave behind a level of waste that would be impossible to generalize without destroying the planet. We continue to admit in practice that some feel more humane than others, as if they were born with greater rights.

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We must demand in moderation the precepts added by the Church later "so as not to make life heavy for the faithful" and transform our religion into slavery, when "the mercy of God intended it to be free".

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Love, which is the Spirit, and which dwells in the Church, keeps all the times together and makes us contemplate Jesus

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"Life is being abandoned to circumstances conditioned by technology, understood as the main means of interpreting existence. » (p. 91)

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"Change is something desirable, but it becomes worrying when it comes to deteriorating the world and the quality of life of a large part of humanity. » (p. 22)

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"If we feel intimately united to everything that exists, sobriety and concern for protection will spontaneously emerge. » (p. 16 & 17)

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"This sister[the earth] shouts because of the damage we cause her by the irresponsible use and abuse of the goods that God has placed in her. We grew up thinking that we were its owners and dominators, authorized to exploit it. » (p. 9)

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I ask young people not to hope to live without work, depending on the help of others. This does not do any good, because "work is a necessity, it is part of the meaning of life on this earth, a path of maturation, human development and personal fulfilment. In this sense, helping the poor with money must always be a temporary solution to deal with emergencies.

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Too often, we are conditioned by banal and ephemeral models of life, which push us to chase after success at low cost, discrediting sacrifice, instilling the idea that studying is useless if it does not immediately bring something concrete. No, study is used to ask questions, not to be anaesthetized by banality, to seek meaning in life. We must demand the right not to allow the many sirens that are currently diverting us from this research to prevail.

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Sometimes all the energy, dreams and enthusiasm of youth are weakened by the temptation to lock ourselves inside, in our difficulties, in the wound of our feelings, in our complaints and in our comfort. Do not allow this to happen to you, because you will become old inside, before the time. Every age has its beauty, and youth has the community utopia, the ability to dream together, the great horizons that we set together.

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When someone has answers to all the questions, it shows that he is not on a healthy path, and it is possible that he is a false prophet using religion for his own benefit, in the service of his psychological and mental elucubrations.

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You too need to perceive your whole life as a mission.

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When a man or a woman is not on the way, it is a mummy. It's a museum piece. The person is not alive.

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Humour, this eternal and immense short-circuit of intelligence....

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Do not worry; but in any case, use prayer and prayer, imbued with thanksgiving, to present your requests to God. Then the peace of God, which surpasses all intelligence, will take your hearts and thoughts under its care.

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The inner force that is the work of grace protects us from the contagion of violence that invades social life, because grace calms vanity and makes possible the sweetness of the heart. The saint does not devote his energies to deploring the mistakes of others; he is able to remain silent before the defects of his brothers and avoids verbal violence that devastates and mistreats, because he does not consider himself worthy of being harsh towards others, but he considers them superior to himself.

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It is not good to look down on ourselves, to adopt the stance of ruthless judges, to value others who are unworthy and to pretend to give lessons constantly. This is a subtle form of violence.

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We are all called to be saints by living with love and offering personal witness in our daily occupations, where everyone is.

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Few human joys are as deep and festive as when two people who love each other have conquered something together that has cost them a great common effort.

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Ordinarily, Christian joy is accompanied by a sense of humour...

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I like the image of the polyhedron, a geometric figure that has many different facets. The polyhedron reflects the confluence of all the diversities that, in it, preserve their originality. Nothing dissolves, nothing is destroyed, nothing dominates anything, everything is integrated.

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Let us not let ourselves be robbed of hope.

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The Church does not grow by proselytism but by "attraction".

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The appetite for power and equity knows no limits. In this system (...), everything that is fragile, such as the environment, remains defenceless against the interests of a divinized market, transformed into an absolute rule.

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"We can never make the Church's teachings as something easily understandable and happily appreciated by all"

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The technique separated from ethics will hardly be able to self-limit its own power.

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However, not everything is lost, because human beings, capable of extreme degradation, can also overcome themselves, opt again for the good and regenerate themselves, beyond all the mental and social conditioning imposed on them. They are able to look at themselves honestly, to reveal their own disgust and to initiate new paths to true freedom. There are no systems that completely cancel the openness to good, truth and beauty

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The logic that does not allow us to consider a sincere concern for the environment is the same as that which prevents us from nourishing the concern to integrate the most vulnerable, because "in the current model of "success" and "private law", it does not seem to make sense to invest ourselves so that those who remain behind, the weak or the less endowed, can make a path in life".

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"environmental protection cannot be ensured solely on the basis of a financial calculation of costs and benefits. The environment is one of those goods that market mechanisms are not able to adequately defend or promote. Once again, we must avoid a magical conception of the market that suggests that problems will be solved on their own by increasing the profits of companies or individuals.

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Politics must not submit to the diktats or the paradigm of technocracy efficiency. Today, thinking of the common good, we urgently need politics and the economy, in dialogue, to place themselves resolutely at the service of life, especially human life. Saving banks at any cost, by making the population pay the price, without a firm decision to review and reform the system as a whole, reaffirms an absolute financial hold that has no future and can only generate new crises after a long, costly and apparent recovery. The financial crisis of 2007-2008 was an opportunity for the development of a new economy more attentive to ethical principles, and for a new regulation of speculative financial activity and fictitious wealth. But there has been no reaction that would have led to a rethinking of the obsolete criteria that continue to govern the world.

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In order for there to be an economic freedom that everyone can effectively enjoy, it may sometimes be necessary to place limits on those who have more means and financial power. Only a declared economic freedom, while'real' conditions prevent much concrete access to it and access to work deteriorates, becomes a contradictory discourse that dishonours politics.

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If there are no objective truths or solid principles outside the realisation of personal projects and the satisfaction of immediate needs, what limits can human trafficking, organised crime, drug trafficking, the trade in bloody diamonds and the skins of endangered animals have? Is it not the same relativistic logic that justifies the purchase of organs from the poor in order to sell them or use them for experimentation, or the rejection of children because they do not respond to their parents' wishes? It is the same logic of "use and throw away", which generates so much waste, only because of the disordered desire to consume more than is really necessary. Therefore, we cannot think that political plans and the strength of the law will be sufficient to avoid behaviour that affects the environment, because when culture is corrupted and no objective truth or universally valid principles are recognized, laws are understood only as arbitrary taxes and as obstacles to be circumvented.

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Modern anthropocentrism, paradoxically, has ended up putting technical reason above reality, because human beings "no longer have the feeling that nature is a valid norm, or that it offers them a living refuge. He sees it without prior assumptions, objectively, in the form of a space and matter for a work where everything is thrown away, no matter what the result will be. In this way, the value that the world has in itself is weakened.

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Jesus] were far from the philosophies that depreciated the body, matter and things of this world. However, these unhealthy dualisms have come to have a significant influence on some Christian thinkers throughout history, and have disfigured the Gospel.

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"The Church defends the right to private property, but she teaches no less clearly that on any property there is always a social mortgage, so that the goods serve the general purpose that God has given them". Therefore,[John Paul II] recalled that "it is not permitted, because it is not in conformity with God's purposes, to manage this gift in such a way that all these benefits benefit only a few". This seriously challenges the unfair habits of a part of humanity.

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(...) an integral ecology requires an openness to categories that transcend the language of mathematics or biology, and guide us towards the essence of the human being. #11

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My greatest joy is to be connected to today's world in the most perilous and wonderful ways, because I wish that we all be creative together as God is Creator.

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150 Paying attention to beauty, and loving it, helps us to get out of utilitarian pragmatism. When someone does not learn to stop to observe and evaluate what is beautiful, it is not surprising that everything becomes for him an object of unscrupulous use and abuse

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To tackle the fundamental problems that cannot be solved by the actions of individual countries, a global consensus is essential, which would lead, for example, to the programming of sustainable and diversified agriculture, the development of renewable and low-polluting forms of energy, the promotion of better energy efficiency, more adequate management of forest and marine resources and access to drinking water for all.

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It is no coincidence that in the hymn to creation in which St. Francis praises God for his creatures, he adds this: "Praise be to you, my Lord, for those who forgive out of love for you". Everything is linked. There must therefore be a concern for the environment united with a sincere love for human beings, and a constant commitment to the problems of society.

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At the same time, a superficial or apparent ecology develops, which consolidates a certain drowsiness and joyful irresponsibility. As is usually the case in times of deep crisis, which require courageous decisions, we are tempted to think that what is happening is not certain. If we look at the surface, beyond some visible signs of pollution and degradation, it seems that they are not so serious and that the planet could persist for a long time under current conditions. This evasive behaviour allows us to continue to maintain our lifestyles, production and consumption. This is the way human beings manage to feed all self-destructive vices: by trying not to see them, by struggling not to recognize them, by delaying important decisions, by acting as if nothing had happened.

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While the quality of available water is constantly deteriorating, there is a growing tendency, in some places, to privatize this limited resource, which has been transformed into a commodity subject to market laws. In reality, access to safe and potable water is a fundamental, fundamental and universal human right, because it determines the survival of people, and therefore it is a condition for the exercise of other human rights. This world has a serious social debt to the poor who do not have access to safe drinking water, because it denies them the right to life, rooted in their inalienable dignity.

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The earth, our common home, seems to be increasingly becoming a huge dump.

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Sobriety, which is lived with freedom and awareness, is liberating

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When we read in the Gospel that Jesus speaks of birds, and says that "none of them is forgotten in the sight of God" (Lk 12:6): can we still mistreat them or hurt them? I invite all Christians to make this dimension of their conversion explicit, allowing the strength and light of the grace received to extend also to their relationship with other creatures and with the world around them, and to foster this sublime fraternity with all creation, which St Francis of Assisi lived in such a luminous way.

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Joy is not an useless ornament, it is a requirement and foundation of human life. In daily worries, every man and woman aspires with all his or her being to attain joy and to remain in it.

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When we educate only with theoretical principles, forgetting that what is important is what we have in front of us, we fall into a fundamentalism that is ineffective for young people. Because young people only assimilate education if it is accompanied by a testimony of life and proximity. The risk, over the years, is that they will have a crisis, that they will explode

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From the slums of Buenos Aires to Pope Francis' Vatican
We are tired of these systems that produce poor people for the Church to deal with.

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From the slums of Buenos Aires to Pope Francis' Vatican
Priests clericalize the laity and laity beg us to clericalize them.... It is an complicity that must be condemned. Only baptism should suffice.

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From the slums of Buenos Aires to Pope Francis' Vatican
But padre, if we do that, people will no longer come to the Church! - But why did I ask him. Are they going to the Church now? - No, he replied. So what? So what? To leave oneself is also to leave the enclosure of one's personal convictions, too often irremovable, if they close the horizon of God.

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Praise be to you Encyclical Letter Laudato Si from Pope Francis
"If a person is used to covering himself a little instead of turning on the heating, when his economic situation would allow him to consume and spend more, it presupposes that he has integrated convictions and feelings favourable to the preservation of the environment. »

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Praise be to you Encyclical Letter Laudato Si from Pope Francis
"If citizens do not control political power - national, regional and municipal - control of environmental damage is also not possible. » 

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Praise be to you Encyclical Letter Laudato Si from Pope Francis
"We can no longer talk about sustainable development without intergenerational solidarity. »

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Praise be to you Encyclical Letter Laudato Si from Pope Francis
"The technique separated from ethics will hardly be able to self-limit its own power. »

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Praise be to you Encyclical Letter Laudato Si from Pope Francis
"Ceasing to invest in people for more immediate profit is a very bad deal for the company. »

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Praise be to you Encyclical Letter Laudato Si from Pope Francis
"The environment is a collective good, the heritage of all humanity, under the responsibility of all. The one who appropriates something is only to administer it for the good of all. If we do not do so, we burden our conscience with the burden of denying the existence of others. » (p. 79)

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Praise be to you Encyclical Letter Laudato Si from Pope Francis
"The whole material universe is a language of God's love, of his excessive tenderness towards us. The ground, the water, the mountains, everything is God's caress. » (p. 71)

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Praise be to you Encyclical Letter Laudato Si from Pope Francis
"Why do we want to preserve today a power that will leave in history the memory of its inability to intervene when it was urgent and necessary to do so? » (p. 50)

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Praise be to you Encyclical Letter Laudato Si from Pope Francis
"Because of us, thousands of species will no longer give glory to God through their existence and will no longer be able to communicate their own message to us. We have no right to do that. »

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"Moving from consumption to sacrifice, from greed to generosity, from waste to the ability to share. »

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Christus vivit - Apostolic Exhortation: The Pope's Message for the Youth and for the Whole People of God of Pope Francis
When it comes to discerning one's own vocation, it is necessary to ask oneself several questions. We should not start by asking where we could make the most money, or where we could get the most notoriety and social prestige, nor should we start by asking ourselves which tasks would give someone more pleasure. To make no mistake, we must start from another place, and ask ourselves: Do I know myself, beyond appearances and feelings?; do I know what makes my heart happy or sad? ; what are my strengths and weaknesses? Immediately follow other questions: how can I best serve and be more useful to the world and the Church? ; what is my place on earth? ; what could I offer to society? ; then others follow very realistic: do I have the necessary capacities to provide this service? ; or could I develop the necessary capacities?

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These questions must be situated not so much in relation to oneself and one's inclinations, but in relation to others, in front of them, so that discernment sets one's own life in reference to others.

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Christus vivit - Apostolic Exhortation: The Pope's Message for the Youth and for the Whole People of God of Pope Francis
Only those who are willing to listen have the freedom to give up their own partial or insufficient point of view.... In this way, he is really available to receive a call that breaks his security but leads him to a better life, because it is not enough that everything is fine, that everything is quiet.

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You have to persevere on the path of dreams. ...] The most beautiful dreams are conquered with hope, patience and effort, renouncing haste.

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Christus vivit - Apostolic Exhortation: The Pope's Message for the Youth and for the Whole People of God of Pope Francis
As members of the Church, it is certain that we must not be strange people. All must feel that we are brothers and sisters and close, like the Apostles who "had the favor of all the people" (Acts 2:47; cf. 4:21:33; 5:13). But, at the same time, we must dare to be different, to display other dreams that this world does not offer, to witness to the beauty of generosity, service, purity, courage, forgiveness, fidelity to one's vocation, prayer, the struggle for justice and the common good, the love of the poor, social friendship.

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Christus vivit - Apostolic Exhortation: The Pope's Message for the Youth and for the Whole People of God of Pope Francis
Maybe "we have a life without too many needs, we don't know how to cry. Some realities of life can only be seen with eyes washed away by tears. I invite each of you to ask yourself: have I learned to cry? Have I learned to cry when I see a child who is hungry, a child drugged in the street, a homeless child, an abandoned child, an abused child, a child used as a slave by society? Or are my cries the whimsical cries of the one who cries because he would like to have something more.? ». Try to learn to cry for young people who are in a worse situation than you. Mercy and compassion are also manifested in crying. If you fail to do so, pray to the Lord that he will grant you tears for the suffering of others. When you can cry, then you will be able to do something from the bottom of your heart for others.

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Christus vivit - Apostolic Exhortation: The Pope's Message for the Youth and for the Whole People of God of Pope Francis
Thus, said Carlo[Acutis], it happens that "all men are born as originals, but many die as photocopies".

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A call to all to take care of both the common house and each of its inhabitants.

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Momentness is another expression of the inner poverty of the one who places his trust only in God. Someone might object: "If I am too gentle, people will think I am stupid, stupid or weak. "Maybe it is, but let others think that. It is always better to be gentle, and our greatest desires will be fulfilled: the gentle "will possess the earth", in other words, they will see God's promises fulfilled in their lives.

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The world of gossip, made up of people who work to criticize and destroy, does not build peace. On the contrary, these people are enemies of peace and in no way blessed. Peaceful people are a source of peace, they build peace and social friendship. To those who strive to sow peace everywhere, Jesus made a wonderful promise: They will be called sons of God. And if sometimes in our community we have doubts about what we should do, let us "pursue what promotes peace", because unity is superior to conflict.

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It is not easy to build this evangelical peace that excludes no one but also includes those who are a little strange, difficult and complicated, those who need attention, those who are different, those who are abused by life, those who have other interests. It is hard and it requires a great openness of mind and heart, because it is not "an office consensus or ephemeral peace, for a happy minority" or a project "of a few for a few. "It is also not a question of ignoring or concealing conflicts, but of accepting to support the conflict, to resolve it and to transform it into a link in a new process". It is about being peacemakers, because building peace is an art that requires serenity, creativity, sensitivity and dexterity. Sowing peace around us is what holiness is all about!

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In each brother, especially the smallest, most fragile, helpless and in the one in need, is found the very image of God present.

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The beatitudes are by no means something light or superficial, quite the contrary; for we can only live them if the Holy Spirit invades us with all his power and frees us from the weakness of selfishness, comfort and pride.

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If we live tense, pretentious in front of others, we end up tired and exhausted. But if we look at their limitations and shortcomings with tenderness and gentleness, without feeling better than them, we can help them and avoid using our energies in unnecessary lamentations. For Saint Therese of Lisieux, "perfect charity consists in bearing the defects of others, not to be surprised by their weaknesses. »

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You too need to perceive your whole life as a mission. Try to do this by listening to God in prayer and recognizing the signs he gives you. Always ask the Spirit what Jesus expects from you at every moment of your existence and in every choice you have to make to discern the place it occupies in your own mission. And allow him to forge in all this personal mystery that reflects Jesus Christ in today's world.

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Don't be afraid to aim higher, to let yourself be loved and freed by God. Do not be afraid to let the Holy Spirit guide you. Holiness does not make you any less human, for it is the encounter of your weakness with the power of grace. Basically, as Léon Bloy said, in life "there is only one sadness, it is not to be saints. »

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When someone has answers to all the questions, it shows that he is not on a healthy path, and it is possible that he is a false prophet using religion for his own benefit, in the service of his psychological and mental elucubrations. God is infinitely beyond us, he is always a surprise and it is not we who decide in which historical circumstance to meet him, since it does not depend on us to determine the time, place and modality of the meeting. Whoever wants everything to be clear and certain, claims to dominate God's transcendence.

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To be a saint, it is not necessary to be a bishop, priest, religious or religious. Many times we are tempted to think that holiness is reserved only for those who have the opportunity to distance themselves from ordinary occupations, in order to devote a lot of time to prayer. This is not the case. We are all called to be saints by living with love and offering personal witness in our daily occupations where everyone is. Are you a consecrated person or a consecrated person? Be holy by joyfully living your commitment. Are you married? Be holy by loving and caring for your spouse's husband and wife as Christ did with the Church. Are you a worker? Be holy by doing your work honestly and competently in the service of your brothers and sisters. Are you a father, mother, grandfather or grandmother? Be holy by patiently teaching children to follow Jesus. Do you have authority? Be holy by fighting for the common good and renouncing your personal interests."

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Holiness, deep down, is the fruit of the Holy Spirit in your life. When you feel the temptation to get bogged down in your fragility, look up at the Crucified One and tell him: "Lord, I am a poor man, but you can perform the miracle of making me better". In the Church, holy and composed of sinners, you will find everything you need to progress towards holiness. The Lord has filled her with gifts through His Word, through the sacraments, shrines, the life of communities, the witness of His saints, and through a multifaceted beauty that comes from the love of the Lord, "like the bride who adorns herself with His jewels".

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An integral ecology is also made up of simple everyday gestures by which we break the logic of violence, exploitation and selfishness.

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The main obstacle to press freedom is the reader.

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Being afraid of differences diminishes us.

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When we sit at the negotiating table, we have the awareness, the certainty that, in a negotiation, we always lose something, but everyone wins.

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Perhaps our bishops' sentences, in a snapshot, are born of the same feeling that was that of Moses, Isaiah and John, when they backed away from their mission. If this is the case, then let the Lord speak to us so that He can put our fear, our pusillanimity, our selfishness back in place....

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God does not hide himself from those who seek him with a sincere heart, although they do so by trial and error, in an imprecise and diffuse way.

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The priesthood reserved for men is a question that cannot be discussed but can become a cause for conflict (...) if one identifies too much sacramental power with power. In the Church, functions do not justify any superiority of one over the other.

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The rich must help the poor

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The dictatorship of the faceless and aimless economy.

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We peacefully accept its predominance (money) over us and over our societies.

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"We become unable to feel compassion for the cry of pain of others, we no longer cry over the drama of others, we are not interested in paying attention to them, as if everything is a foreign responsibility that is not our responsibility. The wellness culture anaesthetizes us and we lose our calm if the market offers something we have not yet bought, while all these shattered lives (...) do not disturb us in any way.

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We must say no to an economy of exclusion and social disparity'. Such an economy kills. It is not possible for an elderly person reduced to living on the street to die of cold not to be a new person, while the drop of two stock market points is one. That is the exclusion.

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I prefer a damaged, wounded and dirty Church for having gone out on the roads, rather than a Church sick of its confinement and clinging comfortably to its own security.

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The Church is called to always be the Father's open house. One of the concrete signs of this opening is to have churches everywhere with open doors. (...) and even the doors of the sacraments should not close for any reason. This is especially true for this sacrament which is "the door", Baptism. The Eucharist (...) is not a prize for the perfect but a generous remedy and food for the weak. (...) We frequently behave as controllers of grace and not as facilitators. But the Church is not a customs, it is the father's house where there is room for everyone with their difficult life.

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"(Saint Thomas Aquinas) noted that we must demand in moderation the precepts added by the Church later "so as not to make life heavy for the faithful" and transform our religion into slavery, when "the mercy of God willed that it should be free".

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"The parish is the ecclesial presence on the territory, the place of listening to the Word, the growth of Christian life, dialogue, proclamation, generous charity, adoration and celebration"

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"The parish is not a obsolete structure; precisely because it has great plasticity."

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I invite every Christian (...) to make the decision to let himself be met by him, to seek him every day without ceasing. There is no reason why anyone should think that this invitation is not for him (...) and when someone takes a small step towards Jesus, he discovers that he was already waiting for his coming with open arms".

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The spiritual bond is not the same as an attitude of peace at all costs. Iranism is one of the most profound enemies of the true union of minds, because it seeks to bring out a false peace, a kind of tranquility, a "nothing happens here", and it deprives the religious of a certain fighting conception of life whose theological foundation is Satan's struggle against the Lord and against the Church.

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God does not ask us anything that he has not given us before: "We love because God himself loved us first" (1 Jn 4:19). He is not indifferent to us. He carries each of us in his heart, he knows us by name, he takes care of us and he looks for us when we abandon him. He is interested in each of us; his love prevents him from being indifferent to what happens to us. But it may be that when we are well and comfortable, we forget to think of others (which God the Father never does), we no longer care about their problems, their suffering and the injustices they suffer. Our hearts are falling into indifference: while I am doing relatively well and everything is working for me, I forget those who are not doing well. This selfish attitude has now taken on a global dimension, to the point that we can talk about a globalization of indifference. This is an unease that we Christians must face.

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If it is true that "external deserts are multiplying in our world, because internal deserts have become very large", the ecological crisis is a call for a profound internal conversion.

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The drama of political "immediacy", also supported by consumerist populations, leads to the need to produce growth in the short term. In response to electoral interests, governments do not easily take the risk of dissatisfying the population with measures that can affect consumption levels or jeopardize foreign investment. The short-sightedness of the logic of power slows down the integration of the broad-based environmental agenda into the public agenda of governments.

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And if someone is a minister of God, he ends up believing that he is different from the people, owner of the doctrine, holder of power, closed to God's surprises. The "degradation of astonishment" is an expression that speaks to me particularly well. Sometimes I found myself thinking that a good slide would do some of the characters so rigid good, because if they recognized themselves as sinners, they would meet Jesus.

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The Pope is a man who needs God's mercy. I said it sincerely, including in front of the detainees in Palmasola, Bolivia, in front of these men and women who welcomed me with warmth. I reminded them that Saint Peter and Saint Paul had also been prisoners. I have a special relationship with those who live in prison, deprived of their freedom. I have always been very attached to them, precisely because of my awareness of being a sinner. Every time I cross the threshold of a prison, for a celebration or a visit, I always wonder: why them and not me? I should be here, I deserve to be here. Their falls could have been mine, I don't feel any better than those in front of me. And so I find myself rehearsing and shouting: why him and not me? This may shock me, but I console myself with Peter: he had denied Jesus, and he was still chosen. »

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When people become self-referential and isolate themselves in their own consciousness, they increase their voracity. Indeed, the more the person's heart is empty, the more he needs objects to buy, to possess and to consume. In this context, it does not seem possible for a person to accept that reality sets limits for them. On this horizon, a real common good does not exist either. If it is this kind of subject that tends to predominate in a society, norms will only be respected as long as they do not contradict personal needs.

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Therefore, we cannot think that political plans and the strength of the law will be sufficient to avoid behaviour that affects the environment, because when culture is corrupted and no objective truth or universally valid principles are recognized, laws are understood only as arbitrary taxes and as obstacles to be circumvented.

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An inadequate presentation of Christian anthropology may have led to a misunderstanding of the relationship between human beings and the world. A Promethean dream of world domination has often been transmitted, which has given the impression that nature conservation is for the weak. The correct way to interpret the concept of human being as''lord'' of the universe is rather to consider it as a responsible administrator.

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If the gaze travels through the regions of our planet, it immediately realizes that humanity has disappointed the divine expectation

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The increase in the number of migrants fleeing poverty, increased by environmental degradation, is tragic; these migrants are not recognized as refugees by international conventions and they carry the burden of their lives adrift, without any legal protection. Unfortunately, there is a general indifference to these tragedies that are currently occurring in various parts of the world. The lack of response to these tragedies of our brothers and sisters is a sign of the loss of this sense of responsibility towards our fellow human beings, on which all civil society is based.

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Unfortunately, many efforts to find concrete solutions to the environmental crisis often fail, not only because of opposition from the powerful, but also because of lack of interest from others. The attitudes that obstruct the paths to solutions, even among believers, range from denial of the problem to indifference, easy resignation, or blind trust in technical solutions.

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the most extraordinary scientific progress, the most astonishing technical achievements, the most prodigious economic growth, if not accompanied by genuine social and moral progress, ultimately turn against man