Speeches 1984
Sorok Do Island (Korea)
Friday, 4 May 1984
My dear Friends,
1. In preparing for the long journey to Korea, I have looked forward with particular expectation to visiting you on this island of Sorok Do. And ever since I received a beautiful letter from you, I have wanted to come to you all the more: to be with you, to console you, to assure you of my love.
Many great religions, as you know, find the key to understanding man in his suffering, saying that living itself is suffering, or that human life is a sea of suffering. Even the Bible speaks of the sweat of the brow and of birth-pangs as the price for bread and for new life. This insight into the human condition is not passivity or despair. Rather it implies that we human beings have to be more than we now are; we are meant to be saved in order to become our true selves.
It is a joy for me to know that among yourselves, Protestants, Catholics and Buddhists, you all live together in genuine brotherhood. Perhaps this is so because you have tasted suffering so deeply. You who are Christians truly believe that Jesus bore our sufferings in his body, so that "through his wounds we are healed" (Is 53,5). And it is about Jesus that I wish to speak to you today.
2. During his earthly life Jesus was particularly close to all who suffered. He loved the sick. And there were many lepers among the people of his time, and the Gospel today gives us an example. Let us re-read this Gospel passage with deep faith: "When he came down from the mountain, great crowds followed him; and behold, a leper came to him and knelt before him, saying, ‘Lord, if you will, you can make me clean’" (Mt 8,1-2).
Jesus had just come down from the mountain where he had proclaimed a message that completely upset the way people usually think: "Blessed are the poor in spirit, for theirs is the kingdom of heaven. Blessed are they who mourn, for they shall be comforted . . . Blessed are you when men revile you and persecute you and utter all kinds of evil against you falsely on my account. Rejoice and be glad, for your reward is great in heaven" (Ibid.5, 3-4. 11-12). What people normally call curses Jesus called beatitudes. This he did because by redeeming our suffering he gave it an immense value, that only the believing heart can know.
3. The Gospel of suffering is necessary especially for you who live in this place-you who have been struck by leprosy. It is necessary for you to know that Christ is particularly close to you. In this Gospel of suffering we find praise for those who have persevered in the midst of the trials of suffering. We read: "You have heard of the steadfastness of Job, and you have seen the purpose of the Lord, how the Lord is compassionate and merciful" (Iac. 5, 11). The reward for human suffering is found in Christ’s Redemption, because as Saint Paul says, it is through our sufferings that we "complete what is lacking in Christ’s afflictions for the sake of his body, that is, the Church" (Col 1,24).
To the unspeakable anguish of the question "Why me?" Jesus offers the living answer of his own death on the Cross, for he suffered entirely for others, giving himself in unending love. Since then, we too "always carry in the body the death of Jesus, so that the life of Jesus may also be manifested in our bodies" (2Co 4,10). In this way we can understand how Christ’s suffering, death and Resurrection - his redeeming act of love - is truly the source of the dignity of all suffering, as well as the pledge of the future glory that is to be revealed in us (Cf. Rom Rm 8,18).
4. In his letter to the early Christians, Saint James recommends that if anyone is sick among them the presbyters of the Church should come to them. My dear friends, I come to you today as a priest and bishop, the Bishop of Rome.
Like the presbyters of the early Church, it is my desire to pray over you, to sing for you the praises of the Lord, to anoint you with oil in the name of the Lord; and I beg God that the "prayer of faith" may be your salvation (Cf. Iac. 5, 13-15).
May the Lord raise you up with his grace, so that your souls may be ready for the glory of eternal life, and that your bodies, weakened by illness, may find comfort and strength in this hope through which your souls live!
5. In conclusion, I would like to offer a word of special greeting to the staff and all those who assist the residents of this leprosarium. My friends, yours is a most noble, selfless service of humanity that few can bring themselves to render. And yet, I am sure that you are the ones who receive the most, even though you give so generously. For in the paradox of love it is the weak that sustain the strong and the sick that heal the healthy. May the Lord reward your kind hearts with joy, peace and an increase of love.
My particular thanks go also to the dedicated members of the Catholic Leprosy Workers’ Association, who for over thirty years have tirelessly served our afflicted brethren at Anyang, Ch’ilgok and elsewhere.
May all leprosy patients, may all the forgotten and neglected sick of this land and of the world, rejoice and be consoled in the knowledge of being especially loved by Jesus who suffered so that we might all share his risen life.
My beloved friends, I embrace you in the love of Jesus Christ, the Son of God and Saviour of the world!
Seoul - Apostolic Nunciature
Friday, 4 May 1984
Your Excellencies,
Ladies and Gentlemen,
a very significant moment in many of the journeys that I have made to different parts of the world, in fulfilment of my apostolic mission to the Catholic communities of the various nations, has been the meeting with the members of the Diplomatic Corps. Now, here in Seoul, it gives me great pleasure to meet you, members of the Diplomatic Corps accredited to the Government of the Republic of Korea. I thank you for coming here this evening.
The reasons for my visit are well known to you. The Catholic Church in Korea is celebrating the Two Hundredth Anniversary of its existence in this "Land of Morning Calm". It is a young Church already rich in experience and full of promise for the future. The people of Korea themselves give the impression of being young people - in spite of their long history - with a vitality that holds great promise for the future: a people filled with hopes and noble aspirations, with an immense yearning for peace and stability, and for the healing of grievous wounds that still cause profound suffering. The aspirations to peace, security and national unity, which are everywhere more and more felt today, are especially perceptible among the Korean people, and my visit is meant to indicate that these profoundly noble longings are shared by me and by the Church.
1. Members of the Diplomatic Corps, you are the official representatives of your respective countries. You serve your countries by promoting and protecting the interests of your peoples. But it is characteristic of your service that you should also be attentive observers and receptive participants in the cultural, social and psychological life of your host country. As diplomats you are called upon to have an enhanced sensitivity to the genuine national values of the country in which you carry out your mission. It is certainly true that the better you know and respect the authentic and original character of the Korean people, the better you will fulfill the important task of promoting mutual understanding and good will. It is certainly also true that understanding and good will, collaboration and co-responsibility are capable of setting in motion a more general search for peace between peoples on a world scale.
2. Peace! Much is said about it: yet genuine peace is ever more elusive. On the one hand, the instruments of war - tools of death and destruction - constantly increase. On the other hand, the available structures of dialogue, whether between the bigger nations and alliances or between the parties to limited and localized disputes, have shown themselves to be extremely fragile and vulnerable. Should we then cease to speak out about peace? Or should we not rather find words that will evoke a response of serious reflection on the part of all those who have responsibility for the decisions and policies that affect peace? Would it not be a crime to remain silent when what is needed is an effective appeal for a real "conversion of heart" on the part of individuals, governments and nations?
Conversion of heart, was the theme of my Message for the 17th World Day of Peace on January 1 of this year: "From a new heart, peace is born". As I pointed out then, I believe that a serious reflection on this theme "permits us to go to the very depths of the problem and is capable of calling into question the presuppositions that precisely constitute a threat to peace. Humanity’s helplessness to resolve the existing tensions reveals that the obstacles, and likewise the hopes, come from something deeper than the systems themselves" (Ioannis Pauli PP. II, Nuntius scripto datus ob diem I mensis Ianuarii anni MCMLXXXIV, paci inter nationes fovendae dicatum, 1, die 8 dec. 1983: Insegnamenti di Giovanni Paolo II, VI, 2 (1983) 1280).
This change or "conversion" of heart is not an exclusively Christian or even religious ideal. It is a very fundamental and original human experience, and it applies to nations as well as to individuals. To repeat what I stated in the World Day of Peace Message: "It is a matter of rediscovering clear-sightedness and impartiality with freedom of spirit, the sense of justice with respect for the rights of man, the sense of equity with global solidarity between the rich and the poor, mutual trust and fraternal love".
3. Peace is threatened wherever the human spirit is oppressed by poverty or constrained by socio-political or ideological dictates. In our world, peace is seriously threatened by the tensions arising out of ideological differences between East and West; and by the growing contrast between the developed countries of the North and the developing countries of the South.
Peace is threatened wherever the fundamental rights of man are ignored or trampled upon, especially the right of religious liberty. Peace is threatened where the integral well-being of the human person is not recognized, promoted and safeguarded; where human beings are not respected in their unique dignity and worth; where they are subordinated to preconceived interests and to the ambition of power in any of its forms; where the poor are exploited by the rich, the weak by the strong, the uneducated by the clever and unscrupulous. Peace is threatened where the human person is made the victim of scientific and technological processes, rather than the beneficiary of the marvellous capabilities for genuine progress and development which man wrests from the universe. Peace is threatened by events; but these events themselves mirror deeper causes connected with the attitude of the human heart.
4. There is a serious need for rethinking basic policies and priorities. At this time in history there is a great need for wisdom. There is less and less room for gambling with the well-being of the human family. The only option is sincere dialogue and mutual collaboration, for the construction of a more just order in the world. What this just order is, still remains, to some extent, to be discovered through a trust-filled exchange of ideas and values without preconceived bias; a dialogue that has as its object the common good of all and the inalienable rights of every human being.
5. My appeal to you, ladies and gentlemen of the Diplomatic Corps, is that you use every means at your disposal to promote such a dialogue. That a new way of thinking may be found, together with the courage to make a new beginning! The basic moral and psychological conditions underlying the present world situation need to be carefully and impartially re-examined.
As I have suggested, perhaps the greatest difficulty in achieving a constructive dialogue is the lack of mutual trust between individuals, groups, nations and alliances. There exists an atmosphere of suspicion that causes one side to doubt the good will of the other. This is a serious, objective obstacle to peace, one that follows from the real circumstances affecting the lives of nations. It has to be recognized that this atmosphere of fear, suspicion, distrust and uncertainty is extremely difficult to dispel. The feeling of insecurity is real, and someTimes New Roman justified. This leads, in turn, to ever higher levels of tension aggravated by the inevitable search, by every means and by all sides, to ensure military superiority - even to gain the upper-hand by acts of naked terrorism as in Rangoon - or predominance through economic and ideological control. The aspirations of hundreds of millions of human beings for a better life, the hopes of the young for a better world, will inevitably be frustrated unless there is a change of heart and a new beginning!
6. In a re-examination of the basic moral and psychological presuppositions that constitute a threat to peace, to development and to justice, a fundamental requisite is the achievement of a new climate of trust. "Peace must be born of mutual trust between nations rather than imposed on them through fear of one another’s weapons" (Gaudium et Spes GS 82). The same need for a climate of trust holds true also within a given nation or people. In a special way it is incumbent upon the leaders of nations to promote a climate of sincere good will both within and without. And while they cannot ignore the complexity of international relations, they ought to feel themselves obliged to undertake the very grave task of peacemaking. To serve the cause of peace: this is a work of supreme love for mankind. "Today it most certainly demands that leaders extend their thoughts and their spirit beyond the confines of their own nation, that they put aside national selfishness and ambition to dominate other nations, and that they nourish a profound reverence for the whole of humanity" ((Ibid.).
Reverence for humanity: this is indeed the nucleus of the whole question. If the human person is revered and respected in his or her inviolable dignity and inalienable rights, then injustice and aggression will be seen for what they are: an arrogance that conceals within itself a certain death-wish because it subverts the balance of the natural order of fundamental equity of rights and duties, giving rise to a situation of moral chaos in which sooner or later all become victims. The evangelical words, "Treat others the way you would have them treat you" (Mt 7,12), are the expression of a basic requisite for human co-existence, which applies equally to relations between individuals and to relations between nations.
7. Today, here is Seoul, I take this opportunity to ask you, the members of the Diplomatic Corps - and I wish to extend this appeal to all men and women in positions of responsibility - to work for peace by working for a change of heart, by striving to view the world situation with a fresh outlook and with the will to overcome old prejudices and one-sided views.
As diplomats, you have special opportunities for upholding and strengthening good will between peoples and governments. In order to do so you must be convinced that peace is possible; that peace is better than war; that human beings deserve to be saved from the present logic of fear and lack of trust. In this hour the world needs you as peacemakers; it needs men and women with a sense of destiny, dedicated to the task of saving our civilization from the various threats that endanger its very existence.
8. In your diplomatic service in Korea you can see how contrasting ideologies and the passions they unleash give rise to intense suffering. The anguish and pain of a divided Korea are emblematic of a divided world that lacks trust and fails to achieve reconciliation in brotherly love. They are a symbol of a world situation that cries out for a response: a new attitude, a new heart. Your mission here, therefore, assumes a particular meaning and weight. I pray that your experience will convince you that only a committed affirmation of fundamental human rights and values, together with an effective respect for the dignity of every human person, will bring an abiding answer to the heartfelt aspirations of all the peoples of the world to live in peace and brotherhood.
May Almighty God watch over you and give you wisdom and strength to work for the cause of justice and fraternal harmony among all individuals and peoples. May God make you instruments of his peace.
Saturday, 5 May 1984
Brothers and Sisters,
you occupy a special place in the heart of the Church. What was Jesus himself but a worker? When he first began to teach, people were amazed, saying: "Where did this man get all this? What is the wisdom given to him? . . . Is not this the carpenter, the son of Mary?" (Marc.6, 2-3).
1. The Son of God became man and worked with human hands. Work, then, has a dignity of its own in God’s plan for creation. We hear in the very first page of the Book of Genesis that man was created "in the image of God . . . male and female". Entrusting the whole universe to him, God told him to "be fruitful and multiply, and fill the earth and subdue it" (Gn 1,27-28). So we know, not only by reason alone but through Revelation, that by his work man shares in the Creator’s work. He continues it and, in a sense, perfects it by his own work, by his toil, by his daily effort to wrest a livelihood from the earth, of from the sea, or to apply his energies to the many different processes of production. How noble is this mission that only man - by his work - can realize!
Indeed, we Christians are convinced that the achievements of the human race - in art, science, culture and technology - are a sign of God’s greatness and the flowering of his own mysterious design.
2. Jesus himself gave particular emphasis to this truth: that through his work man shares in the activity of the Creator. For Jesus was himself a working man, a craftsman like Joseph of Nazareth. Jesus clearly belonged to the "working world". So did most of his disciples and listeners: ordinary fishermen, farmers and workers. So when he speaks about the Kingdom of God, Jesus constantly uses terms connected with human work: the work of the shepherd, the farmer, the doctor, the sower, the householder, the servant, the steward, the fisherman, the merchant, the laborer. And he compares the building up of God’s Kingdom to the mutual work of harvesters and fishermen.
From Jesus’ own teaching we can clearly see that man who works is much more important than the product of his work. Human work comes from man; it is intended to benefit man, to promote his God-given dignity. Even the biggest city, the most complicated computer, the greatest nation, is only something made by man and is meant to serve man, to benefit man. Never the other way around. That is why the Second Vatican Council, speaking of the value of human work, declares: "A person is more precious for what he is than for what he has. Similarly, all that people do to obtain greater justice, wider brotherhood, and a more humane ordering of social relationships has greater worth than technical advances. For these advances can supply the material for human progress, but of themselves alone they can never actually bring it about" (Gaudium et Spes GS 35).
3. Nevertheless, this order of values is not always respected, Today’s society, so taken up with developing a one-sided materialistic civilization, often treats work as a special kind of merchandise. Man is often treated as a mere instrument of production, like a material tool that should cost as little as possible while producing the maximum. In these cases the worker is not respected as a true collaborator of the Creator.
Unfortunately, the whole issue of work has often been looked at from the viewpoint of conflict between "capital" and "labor": a conflict that has vast social, ideological and political implications. This conflict has been a great tragedy for humanity and a source of suffering for untold millions of individual human beings and families (Cf. Ioannis Pauli PP. II, Laborem Exercens LE 11).
I well realize that the relationship between employers and employees in the context of your Korean cultural and social traditions has its own special characteristics, and that it is not true that the way to better relationships is to be found in a simplistic application of standards and methods devised elsewhere. Still less by imposing alien ideological systems which have allowed flagrant injustices to persist, or have created new ones, threatening the very peace of the world.
Justice requires that ways be found to give workers a greater share in the organizational aspects of production and in profits, and I am pleased to know that initiatives have been taken in this direction. Justice also requires that the workers themselves benefit from the success of the enterprise in which they work, and that they have the satisfaction of knowing that through diligent and conscientious work they are thereby contributing to the social development of their country.
4. Of course, we know that work is not all fulfillment and satisfaction. Yes, work involves toil and struggle and you have all experienced this. Work has been profoundly affected by sin, as we read in the Book of Genesis: "In the sweat of your face you shall eat bread . . .". That is why we can never fathom the full meaning of work without looking to the Paschal Mystery of Jesus Christ in which he conquered sin and transformed all work. His work, his suffering, his obedience unto death receive their full meaning in his Resurrection: this is the "gospel of work" contained in the life and teaching of our Redeemer.
And so we Christians find in human work a small share in the Cross of Jesus Christ. We must learn to live this human experience with Christ’s attitude. By uniting our work with the mission of our Savior, we help bring about the new earth where justice dwells, and we contribute mightily to the coming of the Kingdom of God.
Dear workers, farmers and fishermen, I realize that, in solidarity with your millions of fellow workers, you have had to suffer much and are continuing to suffer for the birth of this "new earth" in your land. Often in the face of indifference, misunderstanding, and even harassment, you have, as Christians consciously committed to promoting the rights and welfare of fellow workers and farmers, patiently and bravely borne the cross. Al of us must work together in fraternal love to show that a more just sharing of the world’s goods means access to these goods especially through a just wage.
Take heart from the words of the Gospel! The Beatitudes and the woes you have just heard are the very words of the Lord appealing on behalf of the poor and oppressed against every form of injustice and social and personal selfishness. Take courage, "for the Kingdom of God is yours!". And as you rightly demand justice for your cause and for your lives, make sure that your own "works of faith" always promote justice for your neighbor.
5. Beloved brothers and sisters of Korea, my friends: you do indeed have a special place in the heart of Jesus and of his Church. I know that the proportion of Christians among industrial workers, farmers and fishermen is small: herein lies a great challenge for the shepherds of the Church in Korea and for yourselves. Be certain that the life and teachings of our Lord Jesus Christ, the carpenter of Nazareth, can supply answers to the doubts and questions of working men and women. Only Jesus Christ can sustain your hopes and dispel your anxieties. He alone can show you the meaning of your daily toil. In his name and together with his Church continue, through peaceful and upright means, to pursue human dignity, promote human rights and create a better world for yourselves, your children and your children’s children.
May Jesus bless your work! May he bless your families and friends, and give you his peace in overflowing measure! And through his grace may all your activities be linked to prayer, so that you may bring forth abundant "works of faith" leading to justification and eternal life.
Seoul (Korea)
Saturday, 5 May 1984
Dear Brothers and Sisters in Christ,
1. "Blessed are those who are persecuted for righteousness’ sake, for theirs is the kingdom of heaven" (Mt 5,10). The truth of these words of our Savior, the truth of the Beatitudes, is manifested in the heroic witness of the Korean Martyrs. For these holy men, women and children who suffered cruel persecution and death are blessed indeed. They are a sign of the power of God transforming the timid and weak into brave witnesses to Christ. Because they submitted to death for the sake of the Gospel, they have received a great reward in heaven and are honored by the Church throughout the world. In the presence of the Redeemer, they rejoice and are glad, for they were "counted worthy to suffer for the sake of the Name of Jesus" (Cf. Act. 5, 41).
The truth of the Beatitudes is also manifested in the priesthood and religious life, for these are a particular incarnation of the Beatitudes. As priests and religious you bear witness to what it means to be blessed by God. In your celibacy or consecrated chastity, embraced out of love for Christ, you show your trust in his words: "Blessed are the pure in heart, for they shall see God" (Mt 5,8). By your evangelical poverty lived in generous service to others, you proclaim again the first Beatitude: "Blessed are the poor in spirit, for theirs is the kingdom of heaven" (Ibid. 5, 3). And in so many different ways, individually and in union with others, you seek to incarnate the Beatitudes, to live a life which gives convincing proof that the Beatitudes are indeed true, that they are the sure path to holiness.
2. I wish for a moment to direct my words to my brother priests. One of the greatest joys of coming to Korea is that I am able, here in your land, to canonize your Martyrs. Among them are priests, including your first Korean priest, Father Andrew Kim Taegon. The historic event of the canonization draws attention to the illustrious Christian heritage that is yours. At the same time, it stirs up in your own hearts a greater zeal for holiness, a desire to imitate the martyrs in your own specific way.
Remember, dear brothers, that priestly holiness means being like Christ: it means doing the Father’s will; it means faithfully exercising your pastoral ministry. You are called to "live by faith in the Son of God" (Ga 2,20)and to love the word of God. Each day you nourish your mind and heart at the table of the word so richly provided by the Church in the celebration of the Eucharist and the Liturgy of the Hours. This word of God moves you to praise God’s Name with joyful hearts and to obey his commands and counsels. It spurs you on to an ever more generous service of your people, in proclaiming the Gospel of salvation and leading the faithful in prayer.
As you seek to give a shepherd’s care to the portion of God’s flock entrusted to you, you must have a special love for the poor and the outcasts, for those who are forgotten, for those who are sick or burdened by their own sins. You are called to give a generous part of your time to celebrating the Sacrament of Penance, and to instructing your people in its value and importance for their Christian lives. Never doubt the effectiveness of the ministry of Confession. Through you the Lord Jesus himself reconciles hearts to himself and pours out his mercy and love. And you too are called to experience Christ’s mercy and love and to bear witness to your faith by your personal use of this great Sacrament.
It is above all to the Eucharist that all your pastoral activities are directed and from which God’s richest graces flow. The Second Vatican Council gives us the magnificent assurance that "in the mystery of the Eucharistic Sacrifice, in which priests fulfill their principal function, the work of our Redemption is continually carried out" (Presbyterorum Ordinis PO 13).
3. And now, I wish to speak to the men and women religious of Korea, to you for whom God has a special love, and the Church a special esteem. Dear brothers and sisters, as religious you share in a particular way in the mission of Christ. By your personal and liturgical prayer and by the specific charisms of your Institutes, you fulfill a unique and important role in the Church. Above all, it is given to you to bear witness to Jesus Christ who was always obedient to the Father and who became poor that we might become rich.
Some of you have been called to the contemplative form of religious life, in which, through prayer and penance as your specific role, you seek an ever more intimate communion with God in charity. In this way you exemplify the Church as the spotless Bride of Christ, and your very lives lived in union with Jesus take on the power of a continuous act of intercession for God’s people. Others of you are called to dedicate yourselves with no less zeal to the various works of the apostolate. In hospitals and in schools, in parishes and in specialized fields of service, you bear witness to Christ and, together with the laity and the clergy, collaborate in the one mission of the Church. Whatever type of religious life the Lord Jesus has called you to, by reason of your religious consecration you share in his Passion, death and Resurrection in a special way.
Jesus said: "Unless a grain of wheat falls into the earth and dies, it remains alone; but if it dies, it bears much fruit" (Jn 12,24). Religious life, like martyrdom, is a special invitation from God to become this grain of wheat, to trust that dying in Christ brings forth abundant fruit and leads to eternal life. Together with all the baptized, but in a fuller way by reason of your religious consecration, you share in our Savior’s Cross. As you strive to accept joyfully the daily trials of life and the difficulties inherent in human work and social relationships, be confident that the Cross when embraced out of love for Christ is always a tree of new life. The great charism of religious life is generous love - generous love of Christ and the members of his Body. It is expressed in service and consummated in sacrifice. You are willing to give in proportion as you love, and when love is perfect the sacrifice is complete.
4. I invite all of you to join me today in expressing gratitude to God and in praising him for the many vocations to the priesthood and religious life which have characterized the Church in Korea in recent years. Here is a sign of the vitality of your faith; it is likewise a sign of the power of Christ’s Paschal Mystery and the efficacy of his Precious Blood. Indeed, the Church in your land cannot even be imagined without your vital presence in parishes, schools, hospitals and other specialized fields of apostolic endeavor. And your service offers great hope for the future, not only for the Church in your land but for other countries as well which will receive missionaries from Korea. The universal Church counts on your missionary contribution.
I encourage you to pray for more vocations, and to try continually to foster them among the people whom you serve. Ask the Korean Martyrs to intercede for this special intention, which is so important for the future of the Church. And may your lives which are an incarnation of the Beatitudes be eloquent signs of the presence of Jesus Christ in the world.
5. In a word, dear priests and religious, millions of your brethren in Korea, including countless non-Christians, are speaking to you in those words that were addressed to the Apostle Philip in Jerusalem; "We wish to see Jesus" (Jn 12,21). Yes, my brothers and sisters, you must show Jesus to your people; you must share Jesus with your people: the praying Jesus, the Jesus of the Beatitudes, the Jesus who, in you, wishes to be obedient and poor, meek, humble and merciful, pure, peaceful, patient and just. This is the Jesus whom you represent: the eternal Son of the Father who became incarnate in the womb of the Virgin Mary and who wishes to be visible in you. The Jesus of the Paschal Mystery, who, in the power of his Spirit and through the cooperation of his Church, longs to lead all humanity to his Father.
This is the solemn challenge of your lives: show Jesus to the world; share Jesus with the world.
Speeches 1984