(s.m.) In the ten days from his election as pope to the inaugural Mass of his Petrine ministry, Leo XIV has already clearly expressed the main lines of the new pontificate.
“To move aside so that Christ may remain, to make oneself small so that he may be known and glorified”: in summary, this is the service that he wants to offer to the Church and to all humanity. This right from the first greeting from the loggia of St. Peter’s Basilica, which he expressed in words not his own, but of the risen Jesus.
That of Leo is presented as a pontificate entirely at the service of the proclamation of faith in Christ to a world in which it threatens to be extinguished, with all the dramas that follow from this, a world in which the Church must be able to be a beacon of that salvation which comes from God.
It’s Pope Leo’s turn, in this anthology of his first acts of service to the Church and to humanity.
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“These are the words spoken by the risen Christ”
From his first “urbi et orbi” greeting to the faithful, May 8, 2025
Peace be with you all! Dear brothers and sisters, these are the first words spoken by the risen Christ, the Good Shepherd who laid down his life for God’s flock. […] It is the peace of the risen Christ. A peace that is unarmed and disarming, humble and persevering. A peace that comes from God, the God who loves us all, unconditionally. […]
I am an Augustinian, a son of Saint Augustine, who once said, “With you I am a Christian, and for you I am a bishop.” In this sense, all of us can journey together toward the homeland that God has prepared for us.
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“To move aside so that Christ may remain”
From the homily for the Mass “pro Ecclesia” with the cardinals, May 9, 2025
“You are the Christ, the Son of the living God” (Mt 16:16). In these words, Peter, asked by the Master, together with the other disciples, about his faith in him, expressed the patrimony that the Church, through the apostolic succession, has preserved, deepened and handed on for two thousand years. Jesus is the Christ, the Son of the living God: the one Saviour, who alone reveals the face of the Father. […]
Peter, however, makes his profession of faith in reply to a specific question: “Who do people say that the Son of Man is?” (Mt 16:13). […]
First, there is the world’s response, […] a world that considers Jesus a completely insignificant person, at best someone with an unusual and striking way of speaking and acting. And so, once his presence becomes irksome because of his demands for honesty and his stern moral requirements, this “world” will not hesitate to reject and eliminate him.
Then there is the other possible response to Jesus’ question: that of ordinary people. For them, the Nazarene is not a charlatan, but an upright man, one who has courage, who speaks well and says the right things, like other great prophets in the history of Israel. That is why they follow him, at least for as long as they can do so without too much risk or inconvenience. Yet to them he is only a man, and therefore, in times of danger, during his passion, they too abandon him and depart disappointed.
What is striking about these two attitudes is their relevance today. They embody notions that we could easily find on the lips of many men and women in our own time, even if, while essentially identical, they are expressed in different language.
Even today, there are many settings in which the Christian faith is considered absurd, meant for the weak and unintelligent. Settings where other securities are preferred, like technology, money, success, power, or pleasure.
These are contexts where it is not easy to preach the Gospel and bear witness to its truth, where believers are mocked, opposed, despised or at best tolerated and pitied. Yet, precisely for this reason, they are the places where our missionary outreach is desperately needed. A lack of faith is often tragically accompanied by the loss of meaning in life, the neglect of mercy, appalling violations of human dignity, the crisis of the family and so many other wounds that afflict our society.
Today, too, there are many settings in which Jesus, although appreciated as a man, is reduced to a kind of charismatic leader or superman. This is true not only among non-believers but also among many baptized Christians, who thus end up living, at this level, in a state of practical atheism.
This is the world that has been entrusted to us, a world in which, as Pope Francis taught us so many times, we are called to bear witness to our joyful faith in Jesus the Saviour. Therefore, it is essential that we too repeat, with Peter: “You are the Christ, the Son of the living God” (Mt 16:16). […]
Saint Ignatius of Antioch, […] who was led in chains to this city, the place of his impending sacrifice, wrote to the Christians there: “Then I will truly be a disciple of Jesus Christ, when the world no longer sees my body” (Letter to the Romans, IV, 1). Ignatius was speaking about being devoured by wild beasts in the arena – and so it happened – but his words apply more generally to an indispensable commitment for all those in the Church who exercise a ministry of authority. It is to move aside so that Christ may remain, to make oneself small so that he may be known and glorified (cf. Jn 3:30), to spend oneself to the utmost so that all may have the opportunity to know and love him.
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For a liturgy that may open upon mystery
From the address to the Eastern Churches, May 14, 2025
Christ is risen. He is truly risen! I greet you in these words that Eastern Christians in many lands never tire of repeating during the Easter season, as they profess the very heart of our faith and hope. […]
The Church needs you. The contribution that the Christian East can offer us today is immense! We have great need to recover the sense of mystery that remains alive in your liturgies, liturgies that engage the human person in his or her entirety, that sing of the beauty of salvation and evoke a sense of wonder at how God’s majesty embraces our human frailty! It is likewise important to rediscover, especially in the Christian West, a sense of the primacy of God, the importance of mystagogy and the values so typical of Eastern spirituality: constant intercession, penance, fasting, and weeping for one’s own sins and for those of all humanity (penthos)! […]
Who, better than you, can sing a song of hope even amid the abyss of violence? Who, better than you, who have experienced the horrors of war. […] [And over all of this] there resounds an appeal: the appeal not so much of the Pope, but of Christ himself, who repeats: “Peace be with you!” (Jn 20:19, 21, 26). And he adds: “Peace I leave you; my peace I give to you. I do not give it to you as the world gives it” (Jn 14:27). Christ’s peace is not the sepulchral silence that reigns after conflict; it is not the fruit of oppression, but rather a gift that is meant for all, a gift that brings new life.
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For a just and true peace
From the address to the diplomatic corps, May 16, 2025
I believe that religions and interreligious dialogue can make a fundamental contribution to fostering a climate of peace. This naturally requires full respect for religious freedom in every country, since religious experience is an essential dimension of the human person. Without it, it is difficult, if not impossible, to bring about the purification of the heart necessary for building peaceful relationships. […]
It is the responsibility of government leaders to work to build harmonious and peaceful civil societies. This can be achieved above all by investing in the family, founded upon the stable union between a man and a woman, “a small but genuine society, and prior to all civil society” (Leo XIII, “Rerum novarum”, 9). In addition, no one is exempted from striving to ensure respect for the dignity of every person, especially the most frail and vulnerable, from the unborn to the elderly, from the sick to the unemployed, citizens and immigrants alike. […]
Truly peaceful relationships cannot be built, also within the international community, apart from truth. […] For her part, the Church can never be exempted from speaking the truth about humanity and the world, resorting whenever necessary to blunt language that may initially create misunderstanding. Yet truth can never be separated from charity, which always has at its root a concern for the life and well-being of every man and woman. Furthermore, from the Christian perspective, truth is not the affirmation of abstract and disembodied principles, but an encounter with the person of Christ himself, alive in the midst of the community of believers.
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“In the one Christ, we are one: this is the path to follow together”
From the homily of the Mass for the beginning of the pontificate, May 18, 2025
Love and unity: these are the two dimensions of the mission entrusted to Peter by Jesus. […] How can Peter carry out this task? The Gospel tells us that it is possible only because his own life was touched by the infinite and unconditional love of God, even in the hour of his failure and denial. For this reason, when Jesus addresses Peter, the Gospel uses the Greek verb “agapáo,” which refers to the love that God has for us, to the offering of himself without reserve and without calculation. Whereas the verb used in Peter’s response describes the love of friendship that we have for one another. […]
Peter is thus entrusted with the task of “loving more” and giving his life for the flock. The ministry of Peter is distinguished precisely by this self-sacrificing love, because the Church of Rome presides in charity and its true authority is the charity of Christ. It is never a question of capturing others by force, by religious propaganda or by means of power. Instead, it is always and only a question of loving as Jesus did.
The Apostle Peter himself tells us that Jesus “is the stone that was rejected by you, the builders, and has become the cornerstone” (Acts 4:11). Moreover, if the rock is Christ, Peter must shepherd the flock without ever yielding to the temptation to be an autocrat, lording it over those entrusted to him (cf. 1 Pet 5:3). On the contrary, he is called to serve the faith of his brothers and sisters, and to walk alongside them, for all of us are “living stones” (1 Pet 2:5), called through our baptism to build God’s house in fraternal communion, in the harmony of the Spirit, in the coexistence of diversity. In the words of Saint Augustine: “The Church consists of all those who are in harmony with their brothers and sisters and who love their neighbour” (Serm. 359,9).
Brothers and sisters, I would like that our first great desire be for a united Church, a sign of unity and communion, which becomes a leaven for a reconciled world.
In this our time, we still see too much discord, too many wounds caused by hatred, violence, prejudice, the fear of difference, and an economic paradigm that exploits the Earth’s resources and marginalises the poorest. For our part, we want to be a small leaven of unity, communion and fraternity within the world. We want to say to the world, with humility and joy: Look to Christ! Come closer to him! Welcome his word that enlightens and consoles! Listen to his offer of love and become his one family: “in the one Christ, we are one.” This is the path to follow together, among ourselves but also with our sister Christian churches, with those who follow other religious paths, with those who are searching for God, with all women and men of good will, in order to build a new world where peace reigns!
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Sandro Magister is past “vaticanista” of the Italian weekly L’Espresso.
The latest articles in English of his blog Settimo Cielo are on this page.
But the full archive of Settimo Cielo in English, from 2017 to today, is accessible.
As is the complete index of the blog www.chiesa, which preceded it.
