Pope Leo Visits Salesian Parish in Rome

 

The Pope meets with the Salesian community (@Vatican Media)

(Our friend Fr. Gabriel is in the back row, a little left of center.)

Pope to Salesians: Continue your service in areas of poverty and war

After celebrating Mass at the basilica of the Sacred Heart of Jesus in the Castro Pretorio neighborhood in Rome, Pope Leo XIV met with members of the community founded by Saint John Bosco, to whom the parish is entrusted, expressing appreciation for their service towards young people, especially foreigners.

By Edoardo Giribaldi, Vatican News

“As a young man, before entering the Augustinians, I also visited the Salesian community. You came in second place — I’m sorry!”

Pope Leo’s “confession” to the members of the community founded by St. John Bosco was welcomed with laughter, as he addressed them during his visit to the Basilica of the Sacred Heart of Jesus in the Castro Pretorio neighborhood in Rome on Sunday, February 22.

He expressed his appreciation for their service in many parts of the world, “where there is war, where there is conflict, where there is poverty, where Jesus wants to be present.”

A closeness “of Christ and of the Church” that also takes concrete shape on the streets of Rome, in its “heart,” through the charity activities promoted by the parish’s parish council.

His meeting with the religious community and the parish council were the two concluding moments of the Pope’s pastoral visit to the parish located just a few steps from the Termini Train Station. Cardinal Baldo Reina, vicar general of Rome, was also present.

The Pope greets some of the faithful (Vatican Media)

The “unwritten signs” of charity

It was thanks to the commitment of the St. John Bosco, inspired by the wishes of two Popes, Pius IX and Leo XIII, that the basilica was able to be built. After a greeting by Fr. Fabio Attard, Rector Major of the congregation, the Pope spoke. He drew inspiration from the lectern opened at the ambo, where a verse from Chapter 20 of the Gospel of John was displayed, mentioning the “many other signs” performed by Jesus “that are not written in this book.”

“You are part of, you are the expression of, one of these signs not written in the book, but written in the heart of Jesus: even today you continue this very important service in many parts of the world, even where there is war, where there is conflict, where there is poverty, where Jesus wants to be present,” the Pope highlighted.

Support for “the least in the Kingdom”

The Pope also underlined the richness of closeness and charisms that the Salesian family has: “this service to young people, this love for educational ministry, so many expressions that you live out in many countries around the world.”

The Holy Father went on to describe as “great” the opportunity to celebrate their common faith together, feeling close to “the least in the Kingdom.” In Castro Pretorio these are for example the young people — not only Italians — who can access services such as Italian language classes.

“Earlier I told the teacher that I would also join his Italian classes, which can always help!” he joked.

The Pope meets with the parish council (@Vatican Media)

The “heart” of Jesus and of the city

The Pope then met with the parish council of the Basilica of the Sacred Heart of Jesus. After asking for applause for the pastor, Fr. Javier Ortiz Rodriguez, the Pope highlighted how the church represents a “home” for the “river of pilgrims who pass every day through Termini.” The “heart” of the city and the “Heart of Jesus” merge, he said.

He echoed the same words used by the priest at the end of the Mass. “It is truly beautiful to live this spirit not only of the heart of a city, but of the Heart of Jesus, which is always full of love and mercy,” he emphasized.

“A mercy that is expressed in so many services, so many forms of charity, of welcome, accompaniment, of the closeness of Christ, the closeness of the Church to all these people.”

“Walking together”

Expressing hope for further opportunities to meet in the future, Pope Leo noted that the parish council and the educational and pastoral community in the Salesian spirit, has a “synodal” nature in its etymological meaning of “walking together.”

“And so you, who represent many sectors, many communities, many realities of this parish, gathered here together, working together, also represent this beautiful dimension of ecclesial life, of the life of the Church,” he said. “Thank you for all that you do.”

More details about the Pope's visit here.

  

Homily for 1st Sunday of Lent

Homily for the
1st Sunday of Lent

Feb. 22, 2026
Matt 4: 1-11
Villa Maria, Bronx
Our Lady of the Assumption, Bronx
St. Francis Xavier, Bronx

The 3 Temptations of Christ
(Botticelli)

“At that time Jesus was led by the Spirit into the desert to be tempted by the devil” (Matt 4: 1).

“That time” is immediately after Jesus’ baptism in the Jordan River.  The Spirit that leads him into the desert is the same Spirit that descended on him at the Jordan (Matt 3:16).

Why would the Spirit lead him “into the desert to be tempted by the devil”?  It’s been suggested that being alone in the wilderness focused Jesus’ attention on his Father thru prayer and silence.  We might look at the temptations as assuring us of Jesus’ humanity.  Even tho the Spirit leads him, he’s still one of us.

St. Augustine comments on this:  “If in Christ we were tempted, in him we overcome the devil.  Do you think only of Christ’s temptations and fail to think of his victory?  See yourself as tempted in him, and see yourself as victorious in him.  He could have kept the devil from himself; but if he were not tempted he could not teach you how to triumph over temptation.”[1]

I know something about temptation, and you do too.  We might wish we didn’t have to deal with temptations.  But then we wouldn’t be any different than the geese that infest our ballfield—unthinking, instinct-driven, and hardly what we think of as images of God.  The Scripture assures us that we are images of God—with intelligence and free will.

The devil tells Jesus to turn stones into bread.  He should use his power to satisfy his own needs.  Often at meditation or during Mass, my thought turns to breakfast—not what I ought to be thinking about just then.  It’s a temptation to turn me away from my spiritual life, away from the Word of God or the Eucharist to shredded wheat.  It’s a poor exchange!

The devil urges Jesus to test God’s power to save him if he should act recklessly.  We Salesians are trained to say a prayer as we begin a car trip, and many of us pray the Rosary as we motor along.  But prayer doesn’t dispense us from paying attention to the road, nor allow us to put all the burden on our Blessed Mother, St. Christopher, or our guardian angels.  Nor should our confidence in God’s assistance induce us to put ourselves in any kind of moral or physical danger.

The devil offers Jesus all the power and glory of the world if he will worship him.  Just the other day, a friend of mine told me about a time when he was at a casino playing the slots, and a guy next to him was losing quarters hand over fist, then exclaimed, “I’d worship the devil if I could hit a jackpot here!”  My friend got away from there fast.

There are people who go that route—engaging in Satanism, witchcraft, and various dark arts.  God help them!  Most of us wouldn’t do that.  But how often do we sell ourselves out, not directly to the Evil One but to something less than God:  to leisure, to pleasure, to the pursuit of wealth, to some political leader or entertainment idol, to some ideology (like racism, nationalism, or sexism), or to our own ego—in the form of gossip, criticism, passing judgment, or arrogance?

Oh, we know about temptation!  So does Jesus.  And he shows us that we can turn temptation away and serve God alone. 

St. Paul teaches that “death came to reign” over all human beings, including Jesus, because of Adam’s sin.  But Jesus, after suffering the effect of sin, namely death, by his obedience to the Father has won for all of us sinners “acquittal and life” (Rom 5:18).  He has obtained forgiveness and grace for us after we’ve fallen for Satan’s lies.  “The many will be made righteous” (5:19), made holy and pleasing to God by the Spirit bestowed on us in Baptism, confession, and the Holy Eucharist.  And those made righteous by this gift of Jesus will “come to reign in life” (5:17), eternal life, with Jesus.

[1] Commentary on the Psalms, on Ps. 60, 3, in LOH 2:88.

St. John Paul II Visits Sacro Cuore

Pope St. John Paul II Visits Sacro Cuore
The Living Memory of Don Bosco

(ANS – Rome – February 19, 2026) – On Sunday, November 29, 1987, the First Sunday of Advent, Pope John Paul II made a pastoral visit to the basilica of the Sacred Heart of Jesus (Sacro Cuore) in the Castro Pretorio neighborhood of Rome. Nearly 40 years later, that visit remains a moment of strong theological and ecclesial significance: a papal rereading of Don Bosco’s Roman foundation in the light of Advent, communion, and mission. On that day, John Paul II placed Sacro Cuore within the broader history of salvation, the vitality of the Salesian charism, and the Church’s urban mission at the heart of Rome.

Advent and the “God of Continual Coming”

Preaching within the Advent liturgy, the Pope reflected on humanity’s longing for God, echoing the Psalmist’s plea: “Visit this vine.” Drawing from Isaiah, he presented God as both Creator, who shapes humanity like clay, and as the One who “goes out to meet” those who practice justice. In a striking phrase, he described the Lord as the “God of continual coming.” Humanity lives in the tension between the already and the not yet: in Christ, God has already entered history, yet the fullness of his coming is still awaited. The Church therefore stands vigilant in history.

This vigilance is not passive. Taking up the Gospel command “Stay awake” (Mark 13:33), John Paul II warned against the “hardness of heart” that leads people to live as if God did not exist. The essential question he posed to the parish was clear: Are we allowing ourselves to be reached by the God who comes?

Sacro Cuore: Don Bosco’s Final Work

From the liturgy, the Pope moved to historical memory. Sacro Cuore, desired by Leo XIII and built through the dedication of Don Bosco in the final years of his life, is more than a parish church. It is now the mother church of the Salesian Society (Salesian world headquarters) and Don Bosco’s last great work.

John Paul II offered a symbolic reading of its architecture. After the unification of Italy, the Church was lengthened—an image of fraternity extended horizontally across space and time. Later, in 1929, former pupils raised the top of the building with the statue of the Redeemer—an image of vertical transcendence and of the Fatherhood of God.

Through the mystery of the Heart of Christ, Sacro Cuore is called to be a “house of brothers” because it is first a “house of the Father.” Its theological center defines its pastoral mission.

Mission at a Crossroads

Situated across the street from Rome’s Termini station, the parish stands at a crossroads of cultures, hopes, and social challenges. Even in 1987, the surrounding area was marked by constant movement, migration, and complexity.

The Pope described the mission as both “sublime and difficult.” The parish was called to serve the Heart of Christ by seeking out the concrete hearts present in its territory. Liturgy, catechesis, youth ministry, and works of charity were not separate initiatives but expressions of a single missionary communion, in harmony with the diocesan vision of a “communion and missionary community.”

He encouraged parish groups not to be passive but courageous and creative in rebuilding the social fabric with deeply human and Christian motivations.

Fidelity to Don Bosco’s Charism

Particular attention was given to the proximity of Termini station, described as a “magnet” for social difficulties but also for opportunities for good. No parish could respond alone, the Pope acknowledged, and he praised the collaboration with diocesan and civil institutions.

Among the initiatives highlighted were the Don Bosco reception center for young foreigners, assistance for marginalized persons, neighborhood committees, pastoral care for migrant communities, and the constant and steady ministry of confession.

In these concrete works, John Paul II recognized the living continuity of Don Bosco’s charism. Openness to migrants, youths in transit, and the poor was not an adaptation to circumstances but fidelity to Salesian identity. Sacro Cuore thus embodied the vision of a parish as a “communion of communities.”

Marian Horizon and Ecclesial Responsibility

The visit took place during the Marian Year (1987–1988), proclaimed in preparation for the Great Jubilee of 2000. The Pope entrusted the parish to Mary, invoked as Alma Redemptoris Mater, encouraging the faithful to follow her path of faith in order to remain close to Christ, who continually comes to meet humanity.

Nearly 4 decades later, the 1987 visit stands not as a nostalgic memory but as a pastoral program. John Paul II reread Don Bosco’s Roman foundation as a theological sign: the Heart of Christ beating at the center of a restless city.

The Advent call still resounds: “Stay awake.” Do not let the heart grow hard. Allow yourselves to be reached by the God who continually comes. Sacro Cuore remains a living sign—lengthened in fraternity, raised toward transcendence, and rooted in the Heart that seeks every human heart.

Homily for Saturday after Ash Wednesday

Homily for Saturday after Ash Wednesday

Feb. 21, 2026
Collect
Provincial House, New Rochelle, N.Y.

RGBStock.com

At the end of his little book The Living Reminder (pp. 77-78), Henri Nouwen retells an old rabbinic tale about the rabbi who

was weary of threatening sinners with the wrath of Yahweh … and of comforting the meek with his goodness.  And so, deserting his synagogue, he set off on his wanderings in disguise.  He came to an old woman who lay dying in her drafty hovel.  “Why was I born,” asked the old woman, “when as long as I can remember, nothing but misfortune has been my lot?”  “That you should bear it,” was the disguised rabbi’s reply, and it set the dying woman’s mind at rest.  As he drew the sheet over her face, he decided that from then on, he would be mute.  On the third day of his wanderings, he encountered a young beggar girl, carrying her dead child on her back.  The rabbi helped to dig the grave; shrouding the tiny corpse in linen, they laid it in the pit, covered it up, broke bread, and to the beggar girl’s every word the rabbi answered with gestures.  “The poor thing got nothing, never pleasure nor pain.  Do you think it was worth his being born?”  At first the rabbi in disguise made no move, but when the girl insisted, he nodded.  Thereupon he decided to be deaf as well as dumb.  He hid away from the world in a cave.  There he met no one, only a ferret.  Its foot was hurt, so the rabbi bound it with herbs; whereupon the ferret brought him tasty seeds.  The hermit prayed, the tiny beast wiggled its nose, and the two grew fond of one another.  One afternoon a condor plummeted from a great height, and as the ferret was basking in the sun at the mouth of the cave, carried it off before the rabbi’s eyes.  At that, the rabbi thought to himself that it would be better if he closed his eyes too.  But since—blind, dumb, and deaf—he could do nothing but wait for death, which, he felt, it was not seemly to hasten, he girded his loins and returned to his congregation.  Once again, he preached to them on the subject of good and evil, according to Yahweh’s law.  He did what he had done before and waxed strong in his shame.

The Scriptures are full of stories like that, stories wherein the weak become strong, the outcasts become accepted, the younger sons become the heirs.  Cain cries to God for help after being sentenced to a fugitive’s life and is given a protective mark.  Abraham humbles himself to beg for the lives in Sodom and receives the lives of Lot’s family.  Jacob the younger supplants Esau the elder and outwits Laban the crafty.  Moses overcomes the might of Egypt and liberates his people.  Little David clobbers Goliath.  Prophets constantly defend the poor of the Lord and chasten the nobility.  Against all odds, the Maccabees hold at bay the Seleucid empire.  Jesus calls a bunch of farmers and fishermen from the villages and beaches of Galilee to preach his kingdom while the proper Pharisees and scribes shake their fingers and mutter under their collective breath.  Saul hears the Word of God only when knocked onto his gluteus maximus.  The Gentiles are called to salvation without having to become Jews first.  It’s all kind of like that strange day when Lord Cornwallis had to admit Washington had checkmated him at Yorktown, and as his legate surrendered, the imperial band could contrive only one tune: “The World Turned Upside Down.”

The Surrender at Yorktown
(Jonathan Trumbull)

Lent invites us to turn our world upside down—or, rather, to let the power of God do it for us.  For what runs more contrary to our inclinations than the theme of today’s liturgy?  to admit our weakness and our need for God to stretch forth to us the right hand of his compassion.

The meaning of Lent is metanoeite, change your mind, change your heart; turn around, repent.  Take a look at who you really are, quit pretending to be self-sufficient, a just observer of some moral code.  Admit your frailty before God and your brothers.  Admit your need to be saved by God’s loving power.

Our readings this morning present alternate religious outlooks.  Isaiah, Third Isaiah if you’re keeping count, tells his post-exilic community that if they’ll stop being laws unto themselves—pointing fingers, doing their own pleasure on the sabbath—then he’ll make them a watered garden, a strong city, a shining light.  He’ll make them strong if they’ll admit they need his strength.

Jesus eats with tax collectors and sinners
(Alexandre Bida)

Luke gives us “healthy” Pharisees and “sick” tax collectors.  We know who feasts with Jesus in a foretaste of the eschatological banquet (5:27-32).

We come to Lent now with the chance to turn ourselves upside down.  That requires a reflective disposition for self-knowledge, something offered to us by our daily reflections on the Scriptures, the book Mike has provided for us, and the Stations of the Cross.  It requires of us the inner and even the outer humility to admit our weakness and ask for grace. 

Something I read yesterday[1] offered a good explanation of humility:  “Humility, as a disposition, makes us focus on our limitations and shortcomings, in a healthy way.  Humility, rightly experienced, disposes us to recognize that we need help, be it horizontally through cooperation and mutual endeavor, or vertically, by acknowledging that we are not, in fact God.  That is the disposition that brings us together, fires our instincts to unite, and reach for something more than and outside of ourselves.”

So, brothers, we pray for one another to our Physician-Savior that he bestow his healing power on us so that, like St. Paul, persecutor and apostle, and Henri Nouwen’s rabbi we too can wax strong in our shame.

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[1] Ed Condon, The Pillar, 2/20/26.

 

Homily for Thursday after Ash Wednesday

Homily for Thursday after Ash Wednesday

Feb. 19, 2026
Deut 30: 15-20
Christian Brothers, St. Joseph’s Residence, N.R.

Moses with the Ten Commandments
(Champaigne)

“Moses said to the people:  ‘If you obey the commandments of the Lord, your God, … you will live and grow numerous, and the Lord, your God, will bless you...” (Deut 30: 16).

As they assemble on the borders of the Promised Land, Moses reminds the Israelites of the covenant relationship between them and the Lord.  Their faithfulness to that relationship will be the key to their wellbeing.

As we begin Lent, the Church recalls for us our own relationship with the Lord, our God.  Our wellbeing, happiness, and future life in the land promised to us are all related to our keeping God’s commandments and maintaining our close bonds with the Lord Jesus, our pioneer in the way to that land (cf. Heb 12:2).

We might add, for us religious, that the flourishing of our communities depends upon our fidelity to both Jesus and our particular charism, which is another kind of commandment.

Brothers, we’ve all committed ourselves wholeheartedly to our Lord Jesus and to our religious vocation.  Lent is a time for us to deepen our commitment; in the words of the collect we prayed earlier in the week,[1] to let God’s grace fashion our hearts more and more into homes where God may dwell, so that we may abide forever with him.

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[1] 6th Week of Ordinary Time.

Homily for Tuesday, Week 6 of Ordinary Time

Homily for Tuesday
Week 6 of Ordinary Time

Feb. 17, 2026
Mark 8: 14-21
Christian Brothers, St. Joseph Residence, N.R.

Christ with the apostles on the lake
(bas relief in Vatican City)

“Don’t you understand yet?” (Mark 8: 17).

Not for the 1st time, nor the last, Jesus is exasperated by his apostles, who’ve just witnessed his 2d multiplication of bread and fish.  Mark notes both the 1st and 2d miracles.  And now they’re whining—probably arguing—about not having any bread with them.

When Jesus asks—it’s a rhetorical question and probably displays some impatience—“Don’t you understand yet?”, he’s not concerned about bread.  A warning he’d voiced a moment before about the leaven of the Pharisees and of Herod (8:15) suggests concern about what those “chefs” have been feeding the people, possibly including the disciples.  For all the disputes Jesus has been having with the Pharisees, can we suppose the apostles haven’t been listening to, perhaps wondering about, the merits of the Pharisees’ teaching?

When Jesus asks them, “Don’t you understand?” and reminds them of 2 miracles (8:19-20), isn’t he pointing out that he backs up his teaching with powerful signs?  So they should ignore the Pharisees—and Herod, too, who presents a different form of corruption.

One commentator [1] makes another “bread” connection.  After using 5 loves and 2 fish to feed a massive crowd, Jesus crosses the lake.  In John 6, that leads to the discourse on the Eucharist in the synagog at Capernaum.  Here in Mark, we have only a reference to bread; the commentator hints that Jesus is suggesting that he has a more substantial bread to offer than do the Pharisees, even more substantial than what he just fed to the 4,000 in this 2d miracle.

Jesus offers real bread.  Worrying about whether they’ve got a meal in the boat, or who’s responsible if they don’t, isn’t a concern.  Jesus will take care of them.  He always does.

“Don’t you understand yet?”

[1] D.E. Nineham, The Gospel of St Mark (Baltimore: Penguin, 1975), pp. 213-214.

Homily for 6th Sunday of Ordinary Time

Homily for the
6th Sunday of Ordinary Time

Feb. 15, 2026
1 Cor 2: 6-10
The Fountains, Tuckahoe
St. Francis Xavier, Bronx
Our Lady of the Assumption, Bronx

The School of Athens (Raphael)

“We speak a wisdom to those who are mature, not a wisdom of this age, nor of the rulers of this age who are passing away” (1 Cor 2: 6).

In the opening chapters of his 1st Letter to the Christian community at Corinth—a notoriously decadent city—Paul has been contrasting “God’s wisdom” (2:7) with the wisdom of the world, “of this age.”

Philosophy means, literally, “love of wisdom.”  Wisdom is what serious philosophers pursue, seeking what is good, what is true, and what is beautiful.  Corinth is in Greece, and the Greeks were the world’s 1st great philosophers.  We hold in honor Socrates, Plato, and Aristotle, among others.  Plato strongly influenced St. Augustine, and Aristotle was a starting point for St. Thomas Aquinas.  St. Paul has no argument with such wisdom.  The Church regards philosophy as the handmaid of theology, which is why seminarians study philosophy before they dive into theology.

St. Paul objects to “wisdom” that rests on temporary realities, things that are “passing away,” as he says.  If you watched the Super Bowl, you may have seen a commercial that featured our human desire always to get “more”—more consumer goods, more fun, more money, more power, more esteem—a “more” that can never be satisfied because all possessions, all pleasure, all power, and all glory finally fade away.

Only God lasts, God and our souls.  That commercial pointed to Jesus as the satisfaction for all our longings:  “He gets us.”  St. Paul speaks of wisdom for the mature, wisdom for grown-ups.  He tells us that “God’s wisdom” is “mysterious [and] hidden” (2:7), but it’s revealed to us in Jesus Christ, who, he told us 2 Sundays ago, “became for us wisdom from God” (1:30).

The “wisdom of this age” preaches:  if it feels good, do it; do unto others before they do unto you; grab all the gusto you can; whoever has the biggest car, vacation home, or bank account is the happiest; and the fear of mutually assured destruction from nuclear weapons secures peace.  Catholic presidential candidate, 4-time governor of New York Al Smith once said of his opponents’ policies, “No matter how thin you slice it, it’s still baloney.”

The “wisdom of the rulers of this age” leads them to invade their neighbors, blow up hospitals and houses of worship, imprison advocates of human rights, and arrest 5-year-olds.

The “wisdom of this age” tells us that killing a baby empowers women, that it’s compassionate to kill the sick—New York just legalized assisted suicide—and that you can separate married love from God’s plan for procreation.

The crucifix of Holy Rosary Church,
Port Chester, N.Y.

What is the wisdom for the mature that Paul speaks of?  “Jesus Christ, and him crucified” (2:2), he wrote last week.  He insists that Jesus is Lord (Rom 10:9 and elsewhere)—a profession of faith almost treasonous in the Roman Empire, where the emperor was worshiped as Lord—and by his cross Jesus redeems the world, for the cross leads to resurrection, opening for us new life thru Baptism and membership in his Church.  This is “God’s wisdom, mysterious, hidden” but “revealed to us thru the Spirit” (1 Cor 2:10).

Thru the Spirit God knows our hearts.  The Spirit teaches us to pray (cf. Gal 4:6).  Thru the Spirit poured upon us in the Church, God forgives our sins.  All this is wisdom the world and its rulers can’t understand.  It’s the wisdom of our Lord Jesus, the power of God enabling us to live like Jesus as he teaches us in the Sermon on the Mount, live like Jesus in our relationship with his Father and our relationships with one another—relationships built not on seeking “more” but on loving, respecting, and serving one another.

Rector Major's 2026 Message to Salesian Youth Movement

The Rector Major’s 2026 Message to the Salesian Youth Movement

A Global Conversation on Listening, Friendship, and Truth

(ANS – Rome – February 12, 2026) – The 2026 Message of the Rector Major to the Salesian Youth Movement (SYM) has gained renewed vitality thru its recent video presentation, in which Fr. Fabio Attard, SDB, addresses young people across the globe directly and personally. Altho the message had already been officially released, this new format allows its core themes to resonate more vividly, fostering deeper engagement and connection.

Thanks to the contribution of the Salesian Youth Ministry Department, the message has evolved into the 1st step of a genuine multi-voiced dialog with young people from around the world. Reflecting on the thoughts of Don Bosco’s 11th successor, they have further developed the conversation in a truly Salesian spirit marked by listening, accompaniment, and synodality.

At the heart of the Rector Major’s message are 3 essential invitations for today’s young people.

1st, he calls for the cultivation of a culture of reasoning—a willingness to think critically and to remain attentive to the realities unfolding around us. In a world often dominated by superficial reactions and hasty judgments, young people are encouraged to pause, reflect, and assume responsibility for understanding reality with depth and maturity.

2d, drawing inspiration from Pope Leo XIV, the message emphasizes the rediscovery of authentic friendship. True friendship, it explains, is not founded on convenience or popularity, but on sincerity, fidelity, and shared growth. This vision strongly echoes the charism of the SYM, where friendship becomes a privileged path of human and spiritual formation.

3d, the Rector Major recalls Pope Leo XIV’s firm appeal regarding truth and communication. Young people are invited to use language that is truthful and respectful—never arrogant, aggressive, or ambiguous. In this way, communication becomes a bridge for dialog rather than a source of division.

These themes converge in a powerful spiritual image: Mary invites us to listen, while Pope Leo calls us to authentic friendship. Listening, friendship, and truth thus emerge as guiding attitudes for young people who live the SYM charism in today’s world.

Adding a distinctive richness to the initiative are the video messages of young people from across the globe, including voices from Australia, Mongolia, Hong Kong, India, Canada, Argentina, Brazil, Ecuador, Paraguay, Italy, Ukraine, Syria, Poland, Portugal, Angola, Burkina Faso, and Ivory Coast Their reflections demonstrate how the Rector Major’s message speaks concretely to diverse cultural contexts while uniting them in a shared Salesian spirit.

Thru this format, the Rector Major’s message becomes more than a document—it becomes a global conversation. It reaffirms that the SYM is a living journey: a community that listens attentively, builds authentic friendships, and courageously bears witness to the truth in today’s world.

The full videos of the Rector Major’s Message to young people, along with the responses offered by youth to Fr. Fabio Attard, are available in four languages—Italian, English, Spanish, and French—at the dedicated link. Each language version is provided in 2 formats: one suitable for viewing on a computer and another optimized for sharing on social media platforms.

Cardinal Bo: "There is still hope in Burma"

Cardinal Bo: “There is still hope in Burma”
Nation devastated by war and abandoned by the world

(ANS – Rangoon, Burma – February 13, 2026) – “In the collective drama marked by insecurity and uncertainty about the future, it is still possible to maintain hope in Burma (renamed “Myanmar” by the military dictators), even amid conflict, poverty, and the painful feeling of international abandonment. But this hope is not naive optimism: it is a Christian hope born from the Cross and the Resurrection. Hope in Burma today is a crucified hope, and yet it is not dead.”

This is what the archbishop of Yangon (Rangoon), the Salesian Cardinal Charles Maung Bo, stated in a message in which he describes the situation in the country 5 years after the coup.

“First of all,” he points out, “our hope is placed in God, not in circumstances. The people of Burma have lost many securities—peace, livelihoods, stability, and even international attention—but they have not lost the presence of God.” As the Psalms remind us, “The Lord is close to the brokenhearted.” In villages displaced by war, in camps of the internally displaced, in silent tears of mothers and the perseverance of catechists and religious, God is still walking with his people.

“Second,” the cardinal explains, “the poor themselves have become signs of hope. In Burma, the poor continue to share what little they have; families continue to pray together; young people still volunteer, serve, and dream of a better future. The Church remains close to the suffering—thru education, health care, humanitarian assistance, and quiet mediation. These are not spectacular signs, but they are Gospel signs, like the mustard seed.”

Third, Cardinal Bo emphasizes that “the Church’s faithfulness is itself hope. When the Church refuses hatred, rejects violence, and continues to speak the language of reconciliation and human dignity, she becomes a sacrament of hope. Even when the world seems indifferent, the Church in Burma continues to believe that violence will not have the last word.”

He also points out that, although there may seem to be indifference on the part of the international community, “that does not mean abandonment by God, who often works in forgotten places. Burma may feel overlooked, but it is not forgotten in God’s plan. The blood of the innocent, the prayers of the suffering, and the resilience of the faithful are not wasted.”

The archbishop of Yangon adds that “hope in Burma is a moral duty. To lose hope would be to surrender the future to violence and despair. Christian hope empowers us to resist injustice nonviolently, to protect life, to educate children even in exile, and to prepare the ground for reconciliation—long before peace agreements are signed.”

“Burma hopes,” he affirms, “not because the situation is easy, but because God is faithful.” And as long as there are people who pray, forgive, serve, and refuse to hate, hope is alive in Burma.” In the context of widespread violence, suffering, and forced displacement, Cardinal Bo emphasizes that “communities continue to care for one another, and religious leaders, particularly Christians, Buddhists, and Muslims, continue to raise their voices in favor of peace.”

The Christian communities in Burma, both Catholic and Protestant, supported by ecumenical organizations, the cardinal concludes, “are actively engaged in efforts to build peace and reconciliation at various levels.”

Their leaders continue to disseminate appeals for an end to the violence and invite the population to embrace reconciliation and forgiveness. Thruout the country, Churches organize interfaith prayer meetings for peace, initiatives that “promote and strengthen a framework for coexistence.”

Source: Fides Agency

Salesians Celebrate 100 Years in Japan

Salesians Celebrate 100 Years in Japan

(ANS – Tokyo – February 10, 2026) – Amid the coldest weather of the year and falling snow, the 100th anniversary commemorative Mass of the Salesians’ arrival in Japan was solemnly celebrated on February 8 at Tokyo Cathedral. Despite the severe conditions, the cathedral was filled to capacity with Salesians, members of the Salesian Family, lay faithful, and numerous young people, creating a deeply prayerful atmosphere of gratitude, remembrance, and hope.

Cardinal Tarcisio Isao Kikuchi, archbishop of Tokyo, presided over the Eucharistic celebration, which was concelebrated by Bp. Mario Michiaki Yamanouch, SDB, and Bp. Andrea Lembo. Also present were Fr. William Matthews, SDB, regional councilor for East Asia–Oceania; Fr. Domingos Leong, SDB, provincial of China; and Fr. Marcello Baek, SDB, provincial of Korea, along with Salesians from across the region.

Prior to the Mass, students from Salesian schools offered creative presentations recalling the beginnings of the Salesian mission in Japan, including a short dramatization on the life of Fr. Vincent Cimatti, SDB, and a symbolic dance inspired by the sea voyage of the first missionaries. A letter written by Fr. Cimatti describing the circumstances surrounding the Salesians’ arrival in Japan 100 years ago was read by members of the Salesian Cooperators.

In his homily, Bp. Yamanouchi invited the assembly to “bring the heritage of these 100 years to life in the present,” encouraging the Salesian Family to read its history as a living mission and a call to renewed responsibility in today’s world.

The liturgy was enriched by the joint choirs of the Caritas Sisters of Jesus (who were founded by Fr. Cimatti) and the Salesian Sisters, accompanied by the Himonya Church Band, while a handbell performance by students of Kodaira Salesio Junior High School guided the congregation into reflective remembrance of the Salesian journey in Japan.

At the conclusion of the Mass, words of thanksgiving were offered by Fr. Atsushi Hamasaki, SDB, provincial of Japan, followed by an address from Fr. Matthews as representative of the rector major. Four young representatives then shared a message expressing their hopes and commitment for the next hundred years of the Salesian mission, which was warmly received by the assembly.

The celebration concluded with the centennial theme song, “Yume‑wo‑Tsunaide: Weaving Dreams,” filling the cathedral and bringing the historic Eucharistic celebration to a moving close.

100 years after the arrival of the first 9 Salesian missionaries led by Fr. Cimatti, this centennial celebration became a moment of profound thanksgiving and renewed commitment, affirming that the future of the Salesian mission in Japan continues to be entrusted to the shared responsibility of the entire Salesian Family.

The centennial year will conclude in October with the visit of the rector major. As the journey continues, the Salesian Family in Japan looks to the future with hope, committed to weaving Don Bosco’s dream into the lives of new generations.

Some Japanese FMAs with Fr. Matthews

Homily for Thursday, Week 5 of Ordinary Time

Homily for Thursday
Week 5 of Ordinary Time

Feb. 12, 2026
1 Kings 11: 4-13
Christian Brothers, St. Joseph’s Residence, N.R.

King Solomon amid His Wives & Concubines
(godsbless.ing/commentary)

“When Solomon was old, his wives turned his heart to strange gods, and his heart was not entirely with the Lord, his God” (1 Kgs 11: 4).

The preceding verse, which wasn’t part of our reading, informs us that Solomon has 700 wives and 300 concubines.  He must not have had a lot of time for statecraft!  One commentary remarks drily that the “number is surely somewhat exaggerated.”[1]

In any case, Solomon is seduced by his foreign wives to take up the worship of foreign gods.  [Clip of “An Ordinary Man,” My Fair Lady]  Perhaps some form of dementia has struck Solomon in his old age, or perhaps he’s just trying to keep his harem happy.  Hundreds of years later, St. Paul will caution the Corinthians:  “The unmarried man is anxious about the affairs of the Lord, how to please the Lord; but the married man is anxious about worldly affairs, how to please his wife, and his interests are divided” (I, 7:32-34).

The Lord isn’t pleased with Solomon’s divided heart.  As the Lord abandoned Saul for his disobedience, now he’ll abandon Solomon; this is the sacred historian’s reading in hindsight.  But for David’s sake, the dynasty will survive and will continue to rule Judah—in contrast to the repeated coups and leadership chaos that will engulf the northern tribes.

Solomon fails to persevere in his relationship with the Lord, which had begun so well.  Any one of us is susceptible to that temptation, that failure of the heart.  One theory for the last line of the Lord’s Prayer is that we’re praying to be delivered from the final temptation—to abandon the Lord at the end or despair that he’ll abandon us or perhaps even doubt that he’s there.  So we do well to pray for final perseverance, which we do, e.g., whenever we pray that the holy Mother of God will be with us “now and at the hour of our death.”

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[1] Charles Conroy, MSC, 1-2 Samuel, 1-2 Kings (Wilmington, Del.: Glazier, 1983), p. 165.