S. John Paul II Homil. 165


Des Moines, Thursday, 4 October 1979


Dear brothers and sisters in Christ,

Here in the heartland of America, in the middle of the bountiful fields at harvest time, I come to celebrate the Eucharist. As I stand in your presence in this period of autumn harvest, those words which are repeated whenever people gather for the Eucharist seem to be so appropriate: "Blessed are you, Lord, God of all creation, through your goodness we have this bread to offer, which earth has given and human hands have made".

As one who has always been close to nature, let me speak to you today about the land, the earth, and that "which earth has given and human hands have made".

1. The land is God's gift entrusted to people from the very beginning. It is God's gift, given by a loving Creator as a means of sustaining the life which he had created. But the land is not only God's gift; it is also man's responsibility. Man, himself created from the dust of the earth (cf. Gen
Gn 3,7), was made its master (cf. Gen Gn 1,26).

In order to bring forth fruit, the land would depend upon the genius and skillfulness, the sweat and the toil of the people to whom God would entrust it. Thus the food which would sustain life on earth is willed by God to be both that "which earth has given and human hands have made".

To all of you who are farmers and all who are associated with agricultural production I want to say this: the Church highly esteems your work. Christ himself showed his esteem for agricultural life when he described God his Father as the "vinedresser" (Jn 15,1). You cooperate with the Creator, the "vinedresser", in sustaining and nurturing life. You fulfill the command of God given at the very beginning: "Fill the earth and subdue it" (Gn 1,28). Here in the heartland of America, the valleys and hills have been blanketed with grain, the herds and the flocks have multiplied many times over. By hard work you have become masters of the earth and you have subdued it. By reason of the abundant fruitfulness which modern agricultural advances have made possible, you support the lives of millions who themselves do not work on the land, but who live because of what you produce. Mindful of this, I make my own the words of my beloved predecessor Paul VI : "It is the dignity of those who work on the land and of all those engaged in different levels of research and action in the field of agricultural development which must be unceasingly proclaimed and promoted" (Address to the World Food Conference, November 9, 1974, no. 4).

What then are the attitudes that should pervade man's relationship to the land? As always we must look for the answer beginning with Jesus, for, as Saint Paul says : "In your minds you must be the same as Christ Jesus" (Ph 2,5). In the life of Jesus, we see a real closeness to the land. In his teaching, he referred to the "birds of the air" (Mt 6,26), the "lilies of the field" (Mt 7,17). He talked about the farmer who went out to sow the seed (Mt 13,4 ff); and he referred to his heavenly father as the "vinedresser" (Jn 15,1), and to himself as the "good shepherd" (Jn 10,14). This closeness to nature, this spontaneous awareness of creation as a gift from God, as well as the blessing of a close-knit family—characteristics of farm life in every age including our own—these were part of the life of Jesus. Therefore I invite you to let your attitudes always be the same as those of Christ Jesus.

2. Three attitudes in particular are appropriate for rural life. In the first place : gratitude. Recall the first words of Jesus in the Gospel we have just heard, words of gratitude to his heavenly father: "Father, Lord of heaven and earth, to you I offer praise". Let this be your attitude as well. Every day the farmer is reminded of how much he depends upon God. From the heavens come the rain, the wind and the sunshine. They occur without the farmer's command or control. The farmer prepares the soil, plants the seed, and cultivates the crop. But God makes it grow; he alone is the source of life. Even the natural disasters, such as hailstorms and drought, tornadoes or floods, remind the farmer of his dependance upon God. Surely it was this awareness that prompted the early pilgrims to America to establish the feast which you call "Thanksgiving". After every harvest, whatever it may have been that year, with humility and thankfulness the farmer makes his own the prayer of Jesus: "Father, Lord of heaven and earth, to you I offer praise".

Secondly, the land must be conserved with care since it is intended to be fruitful for generation upon generation. You who live in the heartland of America have been entrusted with some of the earth's best land : the soil so rich in minerals, the climate so favorable for producing bountiful crops, with fresh water and unpolluted air available all around you. You are stewards of some of the most important resources God has given to the world. Therefore conserve the land well, so that your children's children and generations after them will inherit an even richer land than was entrusted to you. But also remember what the heart of your vocation is. While it is true here that farming today provides an economic livelihood for the farmer, still it will always be more than an enterprise of profit-making. In farming, you cooperate with the Creator in the very sustenance of life on earth.

In the third place, I want to speak about generosity, a generosity which arises from the fact that "God destined the earth and all it contains for all men and all peoples so that all created things would be shared fairly by all mankind under the guidance of justice tempered by charity" (Gaudium et Spes GS 69). You who are farmers today are stewards of a gift from God which was intended for the good of all humanity. You have the potential to provide food for the millions who have nothing to eat and thus help to rid the world of famine. To you I direct the same question asked by Paul VI five years ago: "if the potential of nature is immense, if that of the mastery of the human genius over the universe seems almost unlimited, what is it that is too often missing ... except that generosity, that anxiety which is stimulated by the sight of the sufferings and the miseries of the poor, that deep conviction that the whole family suffers when one of its members is in distress?" (Address to the World Food Conference, November 9, 1974, no. 9).

167 Recall the time when Jesus saw the hungry crowd gathered on the hillside. What was his response? He did not content himself with expressing his compassion. He gave his disciples the command: "Give them something to eat yourselves" (Mt 14,16). Did he not intend those same words for us today, for us who live at the closing of the twentieth century, for us who have the means available to feed the hungry of the world? Let us respond generously to his command by sharing the fruit of our labor, by contributing to others the knowledge we have gained, by being the promoters of rural development everywhere and by defending the right to work of the rural population, since every person has a right to useful employment.

3. Farmers everywhere provide bread for all humanity, but it is Christ alone who is the bread of life. He alone satisfies the deepest hunger of humanity. As Saint Augustine said : "Our hearts are restless until they rest in you" (Confessions I, 1). While we are mindful of the physical hunger of millions of our brothers and sisters on all continents, at this Eucharist we are reminded that the deepest hunger lies in the human soul. To all who acknowledge this hunger within them Jesus says: "Come to me, all you who are weary and find life burdensome, and I will refresh you". My brothers and sisters in Christ: let us listen to these words with all our heart. They are directed to everyone of us. To all who till the soil, to all who benefit from the fruit of their labors, to every man and woman on earth, Jesus says : "Come to me ... and I will refresh you". Even if all the physical hunger of the world were satisfied, even if everyone who is hungry were fed by his or her own labor or by the generosity of others, the deepest hunger of man would still exist.

We are reminded in the letter of Saint Paul to the Galatians : "All that matters is that one is created anew". Only Christ can create one anew; and this new creation finds its beginning only in his Cross and Resurrection. In Christ alone all creation is restored to its proper order. Therefore, I say: Come, all of you, to Christ. He is the bread of life. Come to Christ and you will never be hungry again.

Bring with you to Christ the products of your hands, the fruit of the land, that "which earth has given and humuan hands have made". At this altar these gifts will be transformed into the Eucharist of the Lord.

Bring with you your efforts to make the land fruitful, your labour and your weariness. At this altar, because of the life, death and Resurrection of Christ, all human activity is sanctified, lifted up and fulfilled.

Bring with you the poor, the sick, the exiled and the hungry; bring all who are weary and find life burdensome. At this altar they will be refreshed, for his yoke is easy and his burden light.

Above all, bring your families and dedicate them anew to Christ, so that they may continue to be the working, living and loving community where nature is revered, where burdens are shared and where the Lord is praised in gratitude.


Chicago, 5 ottobre 1979



Grant Park, Chicago, Friday, 5 October 1979


My brothers and sisters in Jesus Christ,

1. The readings of today's celebration place us immediately before the deep mystery of our calling as Christians.

Before Jesus was taken up to heaven, he gathered his disciples around him, and he explained to them once more the meaning of his mission of salvation : "?hus it is written", he said, "that the Messiah must suffer and rise from the dead on the third day. In his name, penance for the remission of sins is to be preached to all nations" (
Lc 24,46-47). At the moment that he took leave of his Apostles he commanded them, and through them the whole Church, each one of us: to go out and bring the message of redemption to all nations. Saint Paul expresses this forcefully in his second letter to the Corinthians: "He has entrusted the message of reconciliation to us. This makes us ambassadors of Christ, God as it were appealing through us" (2Co 5,19-20).

Once again, the Lord places us fully in the mystery of humanity, a humanity that is in need of salvation. And God has willed that the salvation of humanity should take place through the humanity of Christ, who for our sake died and was raised up (cf. 2Co 5,15), and who also entrusted his redeeming mission to us. Yes, we are truly "ambassadors for Christ", and workers for evangelization.

In the Apostolic Exhortation Evangelii Nuntiandi, which he wrote at the request of the Third General Assembly of the Synod of Bishops, my predecessor in the See of Saint Peter, Paul VI, invited the whole People of God to meditate on their basic duty of evangelization. He invited each one of us to examine in what way we might be true witnesses to the message of redemption, in what way we might communicate to others the Good News that we have received from Jesus through his Church.

2. There are certain conditions that are necessary if we are to share in the evangelizing mission of the Church. This afternoon, I wish to stress one of these conditions in particular. I am speaking about the unity of the Church, our unity in Jesus Christ. Let me repeat what Paul VI said about this unity : "The Lord's spiritual testament tells us that unity among his followers is not only the proof that we are his, but also the proof that he is sent by the Father. It is the test of credibility of Christians and of Christ himself ... Yes, the destiny of evangelization is certainly bound up with the witness of unity given by the Church" (Evangelii Nuntiandi EN 77).

I am prompted to choose this particular aspect of evangelization by looking at the thousands of people whom I see gathered around me today. When I lift up my eyes, I see in you the People of God, united to sing the praises of the Lord and to celebrate his Eucharist. I see also the whole people of America, one nation formed of many people : E pluribus unum.

3. In the first two centuries of your history as a nation, you have travelled a long road, always in search of a better future, in search of stable employment, in search of a homestead. You have travelled "From sea to shining sea" to find your identity, to discover each other along the way, and to find your own place in this immense country.

Your ancestors came from many different countries across the oceans to meet here with the people of different communities that were already established here. In every generation, the process has been repeated: new groups arrive, each one with a different history, to settle here and become part of something new. The same process still goes on when families move from the south to the north, from the east to the west. Each time they come with their own past to a new town or a new city, to become part of a new community. The pattern repeats itself over and over: E pluribus unum—the many form a new unity.

4. Yes, something new was created every time. You brought with you a different culture and you contributed your own distinctive richness to the whole; you had different skills and you put them to work, complementing each other, to create industry, agriculture and business; each group carried with it different human values and shared them with the others for the enrichment of your nation. E pluribus unum: you became a new entity, a new people, the true nature of which cannot be adequately explained as a mere putting together of various communities.

And so, looking at you, I see people who have thrown their destinies together and now write a common history. Different as you are, you have come to accept each other, at times imperfectly and even to the point of subjecting each other to various forms of discrimination: at times only after a long period of misunderstanding and rejection; even now still growing in understanding and appreciation of each other's differences. In expressing gratitude for the many blessings you have received, you also become aware of the duty you have towards the less favored in your own midst and in the rest of the world—a duty of sharing, of loving, of serving. As a people, you recognize God as the source of your many blessings, and you are open to his love and his law.

This is America in her ideal and her resolution : "one nation, under God, indivisible, with liberty and justice for all". This is the way America was conceived; this is what she was called to be. And for all this, we offer thanks to the Lord.

5. But there is another reality that I see when I look at you. It is even deeper, and more demanding than the common history and union which you built from the richness of your different cultural and ethnic heritages—those heritages that you now rightly want to know and to preserve. History does not exhaust itself in material progress, in technological conquest, or in cultural achievement only. Coming together around the altar of sacrifice to break the Bread of the Holy Eucharist with the Successor of Peter, you testify to this even deeper reality: to your unity as members of the People of God.

"We, though many, are one body in Christ" (Rm 12,5). The Church too is composed of many members and enriched by the diversity of those who make up the one community of faith and baptism, the one Body of Christ. What brings us together and makes us one is our faith—the one apostolic faith. We are all one, because we have accepted Jesus Christ as the Son of God, the Redeemer of the human race, the sole Mediator between God and man. By the sacrament of Baptism we have been truly incorporated into the crucified and glorified Christ, and through the action of the Holy Spirit we have become living members of his one body. Christ gave us the wonderful sacrament of the Eucharist, by which the unity of the Church is both expressed and continually brought about and perfected.

6. "One Lord, one faith, one baptism" (Ep 4,5), thus we are all bound together, as the People of God, the Body of Christ, in a unity that transcends the diversity of our origin, culture, education and personality—in a unity that does not exclude a rich diversity in ministries and services. With Saint Paul we proclaim: "Just as each of us has one body with many members, and not all the members have the same function, so too we, though many, are one body in Christ, and individually members one of another" (Rm 12,4-5).

170 If then the Church, the one body of Christ, is to be a forcefully discernible sign of the Gospel message, all her members must show forth, in the words of Paul VI, that "harmony and consistency of doctrine, life and worship which marked the first days of her existence" (Apostolic Exhortation on Reconciliation within the Church, 2), when Christians "devoted themselves to the apostles' teaching and fellowship, to the breaking of bread and the prayers" (Ac 2,42).

Our unity in faith must be complete, lest we fail to give witness to the Gospel, lest we cease to be evangelizing. No local ecclesial community therefore can cut itself off from the treasure of the faith as proclaimed by the Church's teaching office, for it is to this teaching office of the Church, to this Magisterium that the deposit of faith has been especially entrusted by Christ. With Paul VI I attest to the great truth : "While being translated into all expressions, the content of the faith must be neither impaired nor mutilated. While being clothed with the outward forms proper to each people... it must remain the content of the Catholic faith just exactly as the ecclesial Magisterium has received it and transmits it" (Evangelii Nuntiandi EN 65).

7. Finally, and above all, the mission of evangelization that is mine and yours, must be carried out through a constant unselfish witnessing to the unity of love. Love is the force that opens hearts to the word of Jesus and to his Redemption: love is the only basis for human relationships that respect in one another the dignity of the children of God created in his image and saved by the death and Resurrection of Jesus; love is the only driving force that impels us to share with our brothers and sisters all that we are and have.

Love is the power that gives rise to dialogue, in which we listen to each other and learn from each other. Love gives rise, above all, to the dialogue of prayer in which we listen to God's word, which is alive in the Holy Bible and alive in the life of the Church. Let love then build the bridge across our differences and at times our contrasting positions. Let love for each other and love for truth be the answer to polarization, when factions are formed because of differing views in matters that relate to faith or to the priorities for action. No one in the ecclesial community should ever feel alienated or unloved, even when tensions arise in the course of the common efforts to bring the fruits of the Gospel to society around us. Our unity as Christians, as Catholics, must always be a unity of love in Jesus Christ our Lord.

In a few moments, we shall celebrate our unity by renewing the Sacrifice of Christ. Each one will bring a different gift to be presented in union with the offering of Jesus: dedication to the betterment of society; efforts to console those who suffer ; the desire to give witness for justice; the resolve to work for peace and brotherhood; the joy of a united family ; or suffering in body or mind. Different gifts, yes, but all united in the one great gift of Christ's love for his Father and for us—everything united in the unity of Christ and his Sacrifice.

And in the strength and power, in the joy and peace of this sacred unity, we pledge ourselves anew—as one people—to fulfill the command of our Lord Jesus Christ: Go and teach all people my Gospel. By word and example give witness to my name. And, behold, I am with you always, until the end of the world.


Washington, Saturday, 6 October 1979


Mary says to us today: "I am the servant of the Lord. Let it be done to me as you say" (
Lc 1,38).

And with those words, she expresses what was the fundamental attitude of her life: her faith! Mary believed! She trusted in God's promises and was faithful to his will. When the angel Gabriel announced that she was chosen to be the Mother of the Most High, she gave her "Fiat" humbly and with full freedom: " Let it be done to me as you say". Perhaps the best description of Mary and, at the same time the greatest tribute to her, was the greeting of her cousin Elizabeth: "Blessed is she who trusted that God's words to her would be fulfilled" (Lc 1,45). For it was that continual trust in the providence of God which most characterized her faith.

All her earthly life was a "pilgrimage of faith" (cf. Lumen G?ntium, 58). For like us she walked in shadows and hoped for things unseen. She knew the contradictions of our earthly life. She was promised that her son would be given David's throne, but at his birth, there was no room even at the inn. Mary still believed. The angel said her child would be called the Son of God; but she would see him slandered, betrayed and condemned, and left to die as a thief on the Cross. Even yet, Mary "trusted that God's words to her would be fulfilled" (Lc 1,45), and that "nothing was impossible with God" (Lc 1,37).

This woman of faith, Mary of Nazareth, the Mother of God, has been given to us as a model in our pilgrimage of faith. From Mary we learn to surrender to God's will in all things. From Mary, we learn to trust even when all hope seems gone. From Mary, we learn to love Christ, her Son and the Son of God. For Mary is not only the Mother of God, she is Mother of the Church as well. In every stage of the march through history, the Church has benefited from the prayer and protection of the Virgin Mary. Holy Scripture and the experience of the faithful see the Mother of God as the one who in a very special way is united with the Church at the most difficult moments in her history, when attacks on the Church become most threatening. Precisely in periods when Christ, and therefore his Church, provokes premeditated contradiction, Mary appears particularly close to the Church, because for her the Church is always her beloved Christ.

I therefore exhort you in Christ Jesus, to continue to look to Mary as the model of the Church, as the best example of the discipleship of Christ. Learn from her to be always faithful, to trust that God's word to you will be fulfilled, and that nothing is impossible with God. Turn to Mary frequently in your prayer "for never was it known that anyone who fled to her protection, implored her help or sought her intercession was left unaided".

As a great sign that has appeared in the heavens, Mary guides and sustains us on our pilgrim way, urging us on to "the victory that overcomes the world, our faith" (1Jn 5,5).


Washington, Sunday, 7 October 1979


Dear brothers and sisters in Jesus Christ,

1. In his dialogue with his listeners, Jesus was faced one day with an attempt by some Pharisees to get him to endorse their current views regarding the nature of marriage. Jesus answered by reaffirming the teaching of Scripture : "At the beginning of creation God made them male and female; for this reason a man shall leave his father and mother and the two shall become one. They are no longer two but one in flesh. Therefore let no man separate what God has joined" (
Mc 10,6-9).

The Gospel according to Mark immediately adds the description of a scene with which we are all familiar. This scene shows Jesus becoming indignant when he noticed how his own disciples tried to prevent the people from bringing their children closer to him. And so he said: "Let the children come to me and do not hinder them. It is to just such as these that the kingdom of God belongs ... Then he embraced them and blessed them, placing his hands on them" (Mc 10,14-16). In proposing these readings, today's liturgy invites all of us to reflect on the nature of marriage, on the family, and on the value of life—three themes that are so closely interconnected.

2. I shall all the more gladly lead you in reflecting on the word of God as proposed by the Church today, because all over the world the Bishops are discussing marriage and family life as they are lived in all dioceses and nations. The Bishops are doing this in preparation for the next World Synod of Bishops, which has as its theme: "The Role of the Christian Family in the Contemporary World". Your own Bishops have designated next year as a year of study, planning and pastoral renewal with regard to the family. For a variety of reasons there is a renewed interest throughout the word in marriage, in family life, and in the value of all human life.

This very Sunday marks the beginning of the annual Respect Life Program, through which the Church in the United States intends to reiterate its conviction regarding the inviolability of human life in all stages. Let us then, all together, renew our esteem for the value of human life, remembering also that, through Christ, all human life has been redeemed.

3. I do not hesitate to proclaim before you and before the world that all human life—from the moment of conception and through all subsequent stages—is sacred, because human life is created in the image and likeness of God. Nothing surpasses the greatness or dignity of a human person. Human life is not just an idea or an abstraction; human life is the concrete reality of a being that lives, that acts, that grows and develops; human life is the concrete reality of a being that is capable of love, and of service to humanity.

Let me repeat what I told the people during my recent pilgrimage to my homeland : "If a person's right to life is violated at the moment in which he is first conceived in his mother's womb, an indirect blow is struck also at the whole of the moral order, which serves to ensure the inviolable goods of man. Among those goods, life occupies the first place. The Church defends the right to life, not only in regard to the majesty of the Creator, who is the First Giver of this life, but also in respect of the essential good of the human person" (8 June 1979).

4. Human life is precious because it is the gift of a God whose love is infinite; and when God gives life, it is for ever. Life is also precious because it is the expression and the fruit of love. This is why life should spring up within the setting of marriage, and why marriage and the parents' love for one another should be marked by generosity in self-giving. The great danger for family life, in the midst of any society whose idols are pleasure, comfort and independence, lies in the fact that people close their hearts and become selfish. The fear of making permanent commitments can change the mutual love of husband and wife into two loves of self—two loves existing side by side, until they end in separation.

In the sacrament of marriage, a man and a woman—who at Baptism became members of Christ and hence have the duty of manifesting Christ's attitudes in their lives—are assured of the help they need to develop their love in a faithful and indissoluble union, and to respond with generosity to the gift of parenthood. As the Second Vatican Council declared: Through this sacrament, Christ himself becomes present in the life of the married couple and accompanies them, so that they may love each other and their children, just as Christ loved his Church by giving himself up for her (cf. Gaudium et Spes GS 48 cf. Eph Ep 5,25).

5. In order that Christian marriage may favor the total good and development of the married couple, it must be inspired by the Gospel, and thus be open to new life—new life to be given and accepted generously. The couple is also called to create a family atmosphere in which children can be happy, and lead full and worthy human and Christian lives.

To maintain a joyful family requires much from both the parents and the children. Each member of the family has to become, in a special way, the servant of the others and share their burdens (cf. Gal Ga 6,2 Ph 2,2). Each one must show concern, not only for his or her own life, but also for the lives of the other members of the family: their needs, their hopes, their ideals. Decisions about the number of children and the sacrifices to be made for them must not be taken only with a view to adding to comfort and preserving a peaceful existence. Reflecting upon this matter before God, with the graces drawn from the Sacrament, and guided by the teaching of the Church, parents will remind themselves that it is certainly less serious to deny their children certain comforts or material advantages than to deprive them of the presence of brothers and sisters, who could help them to grow in humanity and to realize the beauty of life at all its ages and in all its variety.

If parents fully realized the demands and the opportunities that this great sacrament brings, they could not fail to join in Mary's hymn to the author of life—to God—who has made them his chosen fellow-workers.

6. All human beings ought to value every person for his or her uniqueness as a creature of God, called to be a brother or sister of Christ by reason of the Incarnation and the universal Redemption. For us, the sacredness of human life is based on these premises. And it is on these same premises that there is based our celebration of life—all human life. This explains our efforts to defend human life against every influence or action that threatens or weakens it, as well as our endeavors to make every life more human in all its aspects.

And so, we will stand up every time that human life is threatened. When the sacredness of life before birth is attacked, we will stand up and proclaim that no one ever has the authority to destroy unborn life. When a child is described as a burden or is looked upon only as a means to satisfy an emotional need, we will stand up and insist that every child is a unique and unrepeatable gift of God, with the right to a loving and united family. When the institution of marriage is abandoned to human selfishness or reduced to a temporary, conditional arrangement that can easily be terminated, we will stand up and affirm the indissolubility of the marriage bond. When the value of the family is threatened because of social and economic pressures, we will stand up and reaffirm that the family is "necessary not only for the private good of every person, but also for the common good of every society, nation and state" (General Audience, January 3, 1979) .When freedom is used to dominate the weak, to squander natural resources and energy, and to deny basic necessities to people, we will stand up and reaffirm the demands of justice and social love. When the sick, the aged or the dying are abandoned in loneliness, we will stand up and proclaim that they are worthy of love, care and respect.

I make my own the words which Paul VI spoke last year to the American Bishops: "We are convinced, moreover, that all efforts made to safeguard human rights actually benefit life itself. Everything aimed at banishing discrimination—in law or in fact—which is based on race, origin, color, culture, sex or religion (cf. Octogesiina ?dveniens, 16) is a service to life. When the rights of minorities are fostered, when the mentally or physically handicapped are assisted, when those on the margin of society are given a voice—in all these instances the dignity of life, and the sacredness of human life are furthered... In particular, every contribution made to better the moral climate of society, to oppose permissiveness and hedonism, and all assistance to the family, which is the source of new life, effectively uphold the values of life" (May 26, 1978) .

7. Much remains to be done to support those whose lives are wounded and to restore hope to those who are afraid of life. Courage is needed to resist pressures and false slogans, to proclaim the supreme dignity of all life, and to demand that society itself give it its protection. A distinguished American, Thomas Jefferson, once stated: "The care of human life and happiness and not their destruction is the just and only legitimate object of good government" (March 31, 1809). I wish therefore to praise all the members of the Catholic Church and other Christian Churches, all men and women of the Judeo-Christian heritage, as well as all people of good will who unite in common dedication for the defense of life in its fullness and for the promotion of all human rights.

Our celebration of life forms part of the celebration of the Eucharist. Our Lord and Savior, through his death and Resurrection, has become for us "the bread of life" and the pledge of eternal life. In him we find the courage, perseverance and inventiveness which we need in order to promote and defend life within our families and throughout the world.

Dear brothers and sisters: we are confident that Mary, the Mother of God and the Mother of Life, will give us her help so that our way of living will always reflect our admiration and gratitude for God's gift of love that is life. We know that she will help us to use every day that is given to us as an opportunity to defend the life of the unborn and to render more human the lives of all our fellow human beings, wherever they may be.

And through the intercession of Our Lady of the Rosary, whose feast we celebrate today, may we come one day to the fullness of eternal life in Christ Jesus our Lord. Amen.

S. John Paul II Homil. 165