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0:04 Dominic [Music] salvary moose. [Music] Benedict was omnipotent. They use [Music] Sermon of his holiness. Leo I 14th.
0:52 Seven reformed traditions for a living church. Brothers and sisters, the church of Christ is a living body animated by the Holy Spirit, not a stone building housing relics of the past. As your pastor, I feel the weight and joy of guiding this boat in times of change, trusting that the Lord accompanies us. My decisions forged in prayer the suffering of the poor and the cry of the forgotten. Do not seek to break with tradition, but to purify it so that our faith may be authentic, close and transformative. I have reformed seven traditions that although venerable
1:40 needed adjustment to reflect the heart of Christ. These reforms are not mine but rather the spirit who guides us. Listen with an open heart. For in these words there is a call to renew our faith to be a church that walks with the humble, embraces the wounded and proclaims mercy. May Mary, mother of the church, accompany us in this reflection. And may the Holy Spirit illuminate your souls to receive this message with hope. The protocol of external reverence. Dear children, the first tradition I have reformed is the rigid protocol that demands formal distance in Vatican
2:27 ceremonies. In the first days of my pontificate in St. Peter's Basilica. I embraced my brother Louie, a gesture that broke with the custom of maintaining a distant reverence. Why did I do it? Because fraternal love is the reflection of Christ's command. Love one another as I have loved you. JN134. The church should not be a place of protocoly coldness, but a home where hearts meet. This gesture is not new. St. John Paul II embraced the sick on his travels and Francis has washed the feet of prisoners, showing that closeness is a sign of Christian
3:14 charity. I, like Leo I 14th, tell you true reverence is not found in external forms, but in the heart that gives itself to one's neighbor. I remember my days as a young missionary in Peru in 1987, walking barefoot along a stony path to visit a sick girl. My feet bled, but when I arrived, a woman kissed my hand and said, "The Lord came like us." That embrace opened her heart to faith. The gaudium at spees of the 2 Vatican council teaches us that the church must be at the service of humanity not enclosed in formalities GS3. For this
4:03 reason I have asked bishops and priests to break down the barriers of protocol when necessary. A hug, a smile, a hand on the shoulder are sacraments of charity. In 1981, as an Augustinian in a rural parish, the faithful welcomed me, not because of my title, but because of my closeness. A little girl said to me, "You don't look like a priest. You look like our brother. This is the church I dream of, a family where love transcends formality." Some have questioned this change, fearing that the church's dignity will be diminished. But what dignity is greater than that of the good
4:49 shepherd who seeks his lost sheep? Luke 15:4-7. I have instituted meetings where bishops share with the faithful without protocol barriers so that the church may be seen as a mother, not a distant institution. In 1990, in a Peruvian village, an elderly man hugged me after mass and said, "Thank you for not being afraid of us." That gesture transformed his faith. I invite you to live this reform in your communities to touch the hearts of others with simple gestures. For in every hug, one finds the presence of Christ. May pastors not be afraid to be
5:37 human, for Christ became man to save us. May this reform make us a church of closeness where love is the supreme protocol. The exclusive use of the PayPal skull cap, the second reform concerns the exclusive use of the skull cap, the small cap that symbolizes respect for God. During an audience with the National Italian American Foundation, I removed my skull cap and exchanged it for a cap bearing its logo. A gesture some saw as a break with tradition. But this act is not irreverence. It is communion. Saints John Paul II and Francis also exchanged
6:24 their skull caps with the faithful, showing that symbols are not ends but means to draw us closer to the people. Why did I do this? Because I want the church to be accessible, not distant. When a child or a faithful person sees the pope share such a simple gesture, they feel that the church is close like a mother. In 1979, in a Chicago parish, I served in a community kitchen. One evening, a homeless man thanked me, not for the food, but for seeing him. That gesture of closeness made him feel part of the community. as pope by exchanging the I
7:10 want the faithful to feel that the vicar of Christ is their brother. The catechism of the Catholic Church teaches us that lurggical symbols should lead to God not away from him. In 1992 in an Amazonian village, I gave my rosary to a child who had nothing. His smile was a reflection of heaven's joy. The tradition of the skull cap is beautiful, but if it becomes a barrier, it loses its meaning. Some have said that this gesture detracts from the somnity of the papacy. But what is more solemn than a child smiling upon receiving the skull cap from their pope?
7:58 I have asked bishops to adopt similar gestures sharing lurggical objects with the faithful at significant moments. In 1985 in a multilingual parish a young man asked me for my pectoral cross. I gave it to him and he promised to pray the rosary every day. That exchange was more sacred than any ceremony. I invite you not to cling to symbols if they separate us from the people. Let priests use their symbols to unite, not to divide. In every parish, may the faithful see the love of Christ in the gestures of their pastors. May this
8:43 reform remind us that symbols are bridges, not walls, and that the church must be a home where everyone feels welcome. the mass in the vernacular language. I decided that my inaugural mass would be celebrated in Latin. Breaking with the recent preference for vernacular languages in public liturgies, some have seen this as a step backward, but I see it as a return to the universality of our faith. Latin, the language of the church for centuries, unites the faithful of all nations. In one voice, however, I have given greater autonomy to dascese to use
9:28 local languages because faith must speak the language of the heart. In 1988, in a Peruvian village, I celebrated a mass in Pura. An elderly woman wept and said, "For the first time, I understood that God speaks to me." The sacra sanctum consilium of Vatican 2 encourages us to use vernacular languages so that everyone understands the liturgy SC36, but it also preserves Latin as a sign of unity. In 1985 in a multilingual parish I saw how Quetua in and Spanish coexisted in the
10:14 faith. Each language was a bridge to God. My reform seeks a balance. Latin for solemn occasions, local languages for communities. Some bishops have hesitated, fearing confusion. But confusion comes not from diversity but from a lack of love. I have asked Episcopal conferences to train priests to adapt liturgies with respect and fidelity. In 1990 in an Amazonian village, a catechist taught me that a liturgy in the local language brought young people back to the church. I have instituted workshops for priests to
10:59 learn how to integrate local cultures without losing the essence of the faith. May every mass in any language be an encounter with Christ. I urge you to pray in the language that brings you closer to God for he hears all hearts. May this reform make the liturgy a universal hymn that resonates in every soul. uniting the church in the diversity of her languages, the wearing of ornate clothing. I have reduced my use of luxurious papal vestments, preferring simple robes and discrete crosses for ordinary celebrations. As a young Augustinian in 1981, I vowed to live
11:48 simply in Czechlo as bishop. I wore worn shoes that a girl compared to her father's. The church's wealth is in faith, not in gold. St. Augustine said, "It is not the robe that makes the Christian, but the heart I do not renounce lurggical vestments on solemn occasions, but in everyday life, my clothing speaks of humility." In 1990, I visited a poor community in Peru. A man told me, "Your simple clothes make me trust you." That day, I understood that ostentation can be a barrier. The 2 Vatican council calls us to a poor
12:35 church for the poor lumensium 8. I have asked the bishops to adopt this simplicity, not to belittle the liturgy, but so that the faithful may see Christ in us, not our vestments. Some have criticized this change, fearing that the church would lose her splendor. But true splendor is in the cross, not in gold. In 1987, in a rural parish, an elderly woman gave me a handmade tunic. I wore it to mass and the community felt their faith was valued. I have instituted guidelines for priests to wear simple vestments at non-selum masses, reserving
13:22 vestments for occasions that require them. May this reform remind us that holiness is in the heart, not in appearance. I invite you to live simply so that the world may see us as servants not princes and so that the church may be a beacon of humility in a world of ostentation exclusive language in the liturgy. I have introduced more inclusive language into prayers, saying brothers and sisters and using terms that welcome everyone. In Peru in 1985, I saw how exclusive words alienated entire families. An elderly woman told
14:09 me, "Today, I heard myself in prayer. Thank you. The gospel invites. It doesn't exclude. God speaks to every heart and our language should reflect that universality. I don't change doctrine but rather open doors so that everyone may feel part of the people of God. Benedict I 16th's verbam dominy reminds us that the word of God must be accessible to all VD52. In 1994, in a Peruvian village, a catechist taught me that a poorly chosen word can close hearts. I have asked liturgists to review prayers carefully,
14:56 ensuring that they are welcoming without compromising the truth. Some have called this modernism, but I call it charity. In 1988, in a multilingual community, I saw how inclusive language made women feel part of the liturgy. I established committees to train priests in a language that unites, not divides. May our words heal, not wound. In 1992, a young man told me, "When the church says, "Brothers, I feel like I'm not included." That pain left a lasting impression on me. I invite you to use words that embrace so that every faithful feels loved in the liturgy. May
15:44 this reform make our prayers a reflection of Christ's universal love which excludes no one. The centralization of ecclesiastical power. I have decentralized decisions giving dascese autonomy to adapt liturgies and pastoral practices. In 1988, in a Peruvian village with no communication with Rome, I saw how the community lived their faith with love. An elder told me, "God already lives here. We just listen." The early church grew through trust, not control. Acts 240447. My reform allows bishops to respond to
16:29 local needs with agility. The 2 Vatican Council calls us to Episcopal collegiality. Lumen Gentium 22. In 1992, in an Amazonian parish, I saw how faith flourished when it adapted to the local culture. Some fear that this will cause division, but unity comes not from uniformity but from love. I have established regional councils to ensure that this autonomy is faithful to doctrine. In 1985, in a multilingual village, the faithful organized their celebrations without waiting for orders from Lemur. That freedom strengthened their faith. I have
17:16 asked the Episcopal conferences to train bishops in this new responsibility so that the church may be a living body in every corner of the world. I invite you to trust your local pastors so that faith may flourish in every community reflecting the diversity and unity of the body of Christ. Silence on the wounds of the church. I have instituted a universal day of prayer for the healing of the wounds of the church held every fourth Sunday of Lent. In 2004, I visited a monastery where young people suffered spiritual abuse and I wept
18:02 before the altar. The church cannot walk with open wounds. This day will be one of silence. prayer and reconciliation to ask for forgiveness and heal. Psalm 51 tells us, "A broken and contrite heart. Oh God, you will not despise." In 2002, a victim told me, "I do not want revenge. I want to be heard." This reform is my response. I have asked dascese to organize celebrations of reconciliation, listening to victims and promoting the truth. Some have said this is painful, but pain is necessary for healing. In
18:49 1990, in a poor parish, a woman confessed to me her pain at being abandoned by the church. Listening to her was the first step toward her healing. I have established committees to support victims and train priests in pastoral listening. May this day unite us in mercy so that the church may be a hospital, not a courtroom. I invite you to participate in these days of prayer so that the church may be purified and be a beacon of hope for the wounded. My children, these reforms do not reject tradition, but rather make it alive. Walk barefoot with the poor. Open your
19:37 hearts to those in need. Speak with words that embrace. Protect creation. Listen to the young. Be transparent. And heal the wounds. The church is the body of Christ. And his heart beats in each one of you. Do not be afraid. JN1633 For in renewal there is hope. May Mary guide us and may the Holy Spirit give us courage to be a living church. Amen.
