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(Vatican Radio) The Vatican on Thursday announced the Cardinals Commission of Vigilance of the Institute for Works of Religion (IOR), commonly known as the Vatican Bank, has appointed Mr. Scott C. Malpass, Javier Marín Romano and Georg Freiherr von Boeselager as members of the IOR Board of Superintendence, bringing the total number of members to seven.

Mr. Malpass, from the United States, has held various prestigious positions and has served for over 25 years as Chief Investment Officer for Notre Dame University in the United States, where he works in the field of investment in conformity with the social doctrine of the Church, and teaches courses in the field of investment research at the same University.

Mr. Marín, from Spain, enjoys a wealth of experience in banking and in particular has held various positions for Banco Santander, including Chief Executive Officer and as Head of the Private Banking, Asset Management and Insurance Division.

Mr. von Boeselager, of German nationality, has worked for many years in the private banking field and presently holds the position of Head of the Supervisory Board of Merck Finck & Privatbankiers AG, in Munich.

The three new members, each enjoying broad experience in the financial field, will meet together with the present members of the Board at their next meeting, scheduled for January, 2017.

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(Vatican Radio) Monsignor Antoine Camilleri, Under-Secretary for the Holy See's Relations with States, on Wednesday gave the keynote address at the Conference on Combating Intolerance and Discriminations of Christians taking place at the Organization for Security and Co-operation in Europe (OSCE) in Vienna.

 

The full text of his intervention is below

 

MONSIGNOR ANTOINE CAMILLERI, UNDER-SECRETARY FOR RELATIONS WITH STATES OF THE HOLY SEE

KEYNOTE SPEECH AT THE CONFERENCE ON COMBATING INTOLERANCE AND DISCRIMINATION AGAINST CHRISTIANS

 

Vienna
14 December 2016

 

Mr. Chairman, Excellencies, Ladies and Gentlemen,

The Holy See considers it a duty to insist on the continuing – indeed, the lasting – importance of the freedom of religion or belief. From the Holy See’s first engagement with the Helsinki negotiations, through the decades of the CSCE conferences and meetings, to the extensive work of the OSCE today, defending and promoting the freedom of religion or belief has been, and remains, a key and essential priority of the Holy See’s relentless efforts to safeguard the inherent dignity of every man and every women. The Holy See does so, not because it is pursuing its own interests as the supreme governing authority of the Catholic Church or because it is uninterested in other rights or freedoms, but because the freedom of religion or belief is the litmus test for respect of all other human rights and fundamental freedoms, since it is their synthesis and keystone.

Indeed, Pope St. John Paul II memorably stated that religious freedom constituted the “very heart of human rights”.[1] Religious freedom, thus, is essential to defending the human rights of all people, whether they are believers or non-believers, since within the realm of conscience, that constitutes the dignity of the human person, there are interrelated and indivisible human rights, such as freedom of religion or belief, freedom of conscience and freedom of expression. In fact, combatting Intolerance and Discrimination against Christians can be an effective tool in defending the human rights of other religious believers, and, indeed, the human rights of those who profess no religion.

Therefore, the Holy See considers it a great honour to be invited to deliver the keynote address to this Conference on Combating Intolerance and Discriminations of Christians. Before doing so, I would like to begin by thanking Ambassador Eberhard Pohl, Chairperson of the Permanent Council, and Dr. Michael Link, Director of the Office for Democratic Institutions and Human Rights, for their profound opening words. I also wish to express the Holy See’s gratitude to the staff of the ODIHR for having organized this event.

            With regard to our Conference theme, I would like to dwell – albeit briefly – on three issues: 1) religious intolerance and freedom of religion or belief; 2) various forms, including more recent forms, of intolerance and discrimination against Christians; and 3) the potential for good that lies in engaging with religion or belief.

 

Freedom of religion or belief and intolerance/discrimination

Discrimination and intolerance against Christians, which target men and women, not because of their race, sex or language, but because of their faith, represent a violation and a direct challenge to the freedom of religion or belief, one of the human rights explicitly mentioned in the Helsinki Final Act, and safeguarded in subsequent OSCE commitments, as a priority of this Organization and its 57 participating States.

Although, at first glance, it might seem surprising that the CSCE and the OSCE – as a regional security arrangement – should be engaged with issues of freedom of religion or belief and efforts to combat discrimination and intolerance against Christians, a deeper reflection of the issues involved make the reasons for this attention very clear. Intolerance and discrimination against Christians, as any intolerance and discrimination on religious grounds, are not only an indicator of human rights violations but they have also been proven to be a fertile ground for further violations of human rights that impair and threaten social cohesion, that may lead to violence and conflict, even between States. If the OSCE truly strives to bring about – from Vladivostok to Vancouver – security and co-operation, it must remain vigilant with regard to intolerance and discrimination that target men and women simply because of their faith in Jesus Christ.

 

Intolerance and discrimination against Christians – many forms

Although the obvious focus of this Conference is on the OSCE region, and without doubt, there are many examples and incidences of concern within our region, I would be remiss if I did not at least recall the barbaric persecution of Christians that takes place in other parts of the world, sadly also at the very doorstep of the OSCE. The atrocities committed against Christians in Syria and Iraq are so horrific that words cannot adequately respond, and their plight must not be forgotten. Indeed, in these last few days, the deathly shadow of violent extremism and terrorism has fallen once again upon the Coptic community in Egypt.

Considering the reality of the OSCE area, we must recognize that discrimination and intolerance, including hate crimes, impact many Christians and Christian communities, despite a frequently encountered notion that in this part of the world such discrimination or intolerance does not occur. Seemingly, belonging to the majority religion precludes Christians from being considered as victims of intolerance. Such a view, however, is not based on reality.

The continuous attacks against Christian churches and religious buildings, time, and time again, affirmed by ODIHR data, easily disprove the notion that Christians do not suffer intolerance. The premeditated destruction of churches, chapels and halls, the deliberate vandalism of religious spaces and symbols, including crosses, statues and other Christian artefacts, as well as theft and sacrilegious misuse of that which Christians consider to be holy, are all examples of not only disrespectful, but intolerant, and in most cases criminal acts committed with a bias motive.

 

New forms of intolerance and discrimination of Christians

The Holy See has repeatedly noted that intolerance and discrimination of Christians is not simply about violent attacks or wanton destruction of religious artefacts and comes in many new forms. Such new forms of intolerance and discrimination need to be acknowledged. In one of his major addresses on Christianity in society, Pope Benedict XVI identified several deeply worrying trends:

Religion…is not a problem for legislators to solve, but a vital contributor to the national conversation. In this light, I cannot but voice my concern at the increasing marginalization of religion, particularly of Christianity, that is taking place in some quarters, even in nations which place a great emphasis on tolerance. There are those who would advocate that the voice of religion be silenced, or at least relegated to the purely private sphere. There are those who argue that the public celebration of festivals such as Christmas should be discouraged, in the questionable belief that it might somehow offend those of other religions or none. And there are those who argue – paradoxically with the intention of eliminating discrimination – that Christians in public roles should be required at times to act against their conscience. These are worrying signs of a failure to appreciate not only the rights of believers to freedom of conscience and freedom of religion, but also the legitimate role of religion in the public square. I would invite all of you, therefore, within your respective spheres of influence, to seek ways of promoting and encouraging dialogue between faith and reason at every level of national life.”[2]

These examples of what may rightly be called “anti-Christian sentiment”, represent a new form of intolerance and discrimination against Christians. As Benedict XVI pointed out, it is based on setting the freedom of religion or belief against some general notion of tolerance and non-discrimination.

Tolerance and non-discrimination, however, should not be used, or interpreted, in a way that would restrict freedom of religion or belief or other fundamental freedoms. Anti-discrimination legislation that denies freedom of religion or belief – and often ignores the right of Christians to act in accordance with their beliefs and interests – stands in stark contrast to well-established OSCE commitments. Let me make an important distinction here: the Holy See strongly adheres to the principle that every right entails obligations and duties. Therefore, a self-professed Christian cannot claim that freedom of religion or belief entitles him to call for violence against non-believers. However, in the same fashion, a Christian preacher who respectfully and faithfully teaches the religious or moral tenets of his Church is protected by freedom of religion even if the majority opinion is uncomfortable with his proclamation. We must raise awareness of discrimination against Christians even in regions where international public opinion would normally not expect this to exist. To act and speak out publicly as a committed Christian in one’s professional life has never been more threatened. Christians, as well as others, should therefore be allowed to express publicly their religious identity, free from any pressure to hide or disguise it.

 Such discomfort with or, indeed, opposition to any public role of religion lies behind what Pope Francis has referred to as the “polite persecution of Christians” in many countries. In the guise of “political correctness”, Christian faith and morals are considered to be hostile and offensive, and therefore, something to be removed from public discourse.  But why is this? Why is religion, and Christianity in particular, feared when it seeks to make its voice heard on issues that are of interest, not only to believers, but to the common good of society? This fear of Christianity playing its legitimate role in the public square betrays a “reductionist” view or approach to the freedom of religion or belief, confining it merely to the freedom of worship.  Against such a trend, the Holy Father has affirmed that:

“Religious freedom certainly means the right to worship God, individually and in community, as our consciences dictate. But religious liberty, by its nature, transcends places of worship and the private sphere of individuals and families. Because religion itself, the religious dimension, is not a subculture; it is part of the culture of every people and every nation.”[3]

Restrictions on religious freedom need to be challenged, as hate crimes invariably flourish in an environment where religious freedom is not fully respected and where religion is discriminated.

 

Religion or belief as a positive factor

Despite the many challenges we face in combating intolerance against Christians, we should not forget that religion or belief – and therefore Christianity – has an unlimited capacity for good, not only for individuals or communities (one need only consider the Herculean charitable works that are carried out by Christians), but also for society as a whole.

While acknowledging the positive role that religion can play in the public sphere and in society, Pope Francis, in his Encyclical Letter Laudato Si’, reaffirmed that “the Church does not pretend … to substitute for politics”[4]. Nor does the Church claim to offer technical solutions to the world’s problems since the responsibility of doing that belongs elsewhere. Religion, however, has a special task to offer its guiding principles to the community of believers and society in general. By its nature, it is open to a larger reality and thus it can lead people and institutions towards a more universal vision, to a horizon of universal fraternity that ennobles and enriches the character of humanitarian assistance. A person truly formed by a religious vision cannot be indifferent to the sufferings of men and women.

 

The OSCE has clearly recognised this vital and essential public dimension of religious communities. In this regard, I draw your attention to principle 16 of the 1989 Vienna Concluding Document and Ministerial Council Decision No. 3/13. These commitments request participating States to include religious communities in public dialogue, also through the mass media. Consequently, States should welcome the interventions of representatives of religious communities that give their views – based on moral convictions deriving from faith – about everyday life and, in particular, on the legislative and administrative provisions of their countries.

 

The Holy See is convinced that for both individuals and communities the dimension of belief can foster respect for fundamental freedoms and human rights, support democracy and rule of law and contribute to the quest for truth and justice. Furthermore, dialogue and partnerships between religions, and with religions, are an important means to promote confidence, trust, reconciliation, mutual respect and understanding as well as to foster peace.

Our common efforts to combat intolerance or discrimination against Christians starts from our common recognition of freedom of religion or belief, and – as Pope Francis has pointed out – :

“This includes ‘the freedom to choose the religion which one judges to be true and to manifest one’s beliefs in public’. A healthy pluralism, one which genuinely respects differences and values them as such, does not entail privatizing religions in an attempt to reduce them to the quiet obscurity of the individual’s conscience or to relegate them to the enclosed precincts of churches, synagogues or mosques. This would represent, in effect, a new form of discrimination and authoritarianism.”[5]

 

Thank you all for your kind attention.

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(Vatican Radio) Monsignor Janusz Urbanczyk, the Holy See’s Permanent Respresentative to the Organization for Security and Co-operation in Europe (OSCE) participated in Wednesday’s Conference on Combating Intolerance and Discriminations of Christians taking place in Vienna.

In his remarks, the Vatican diplomat called upon State authorities to “take into consideration the contributions of religious organizations and of their leaders concerning matters of common good and the development of society, including in the decision-making processes.”

The full text of Msgr. Urbanczyk’s three interventions are below 

 

3

incidents against Christian individuals, communities and places or objects of worship. Furthermore, we encourage them also to address the new forms of discrimination, including in the mass-media and in public debates, and report and condemn these incidents promptly. The active role of state authorities in protecting and promoting tolerance and non-discrimination can truly assure peace and security, as well as contributing to creating a peaceful environment where Christians, as well as all other religious groups, can freely profess and practise their faith.

In the Ministerial Council meeting in Basel in 2014, participating States, after adopting the Declaration on enhancing efforts to combat anti-Semitism agreed to advance the elaboration of other Ministerial Council Declarations that could effectively combat intolerance and discrimination against Muslims, Christians and members of other religions. It is regrettable that two years later, due to hesitations from some participating States, we seem no closer to making good on our tasking to ourselves. The Holy See recognizes the attempt made by the German Chairmanship prior to the Ministerial Council in Hamburg, and the interest and engagement of so many Delegations, especially those who in good faith took an active part in the discussion, regardless of their views. Despite our lack of success so far - actually because of it - the Holy See calls on the incoming Austrian Chairmanship to devote a meeting of the Human Dimension Committee next year to this Basel tasking.

Thank you, Madam Moderator.

 

 

ODIHR for its decision, and assures the Office of our wholehearted support for the work ahead.

 

way, we will be able to achieve that culture of encounter that Pope Francis has invoked many times. My Delegation would also encourage the incoming OSCE Chairmanship and participating States to keep this topic high on the agenda of our Organization.

To conclude, the Holy See reiterates its full and tireless commitment to build trust through frank, open and direct dialogue with State authorities and other religious organizations. “Such dialogue is particularly crucial in our multipolar societies. In fact, if religions are not part of the solutions, they may easily become part of the problem.”⁷

Thank you, Mr Moderator,

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(Vatican Radio) Pastors should speak the truth, but at the same time welcome people for what they are able to give: this is the first step; the rest we leave to the Lord. That was the message of Pope Francis at the daily Mass at the Casa Santa Marta on Thursday.

St John the Baptist was at the centre of the Pope’s homily. The liturgy of Advent, especially in these days, often reflects on his ministry: a man who lived in the desert, preached, and baptized.

The strong preaching of Baptist against the Pharisees and the Doctors of the Law

Many people went out into the desert to find John the Baptist, including the Pharisees and the doctors of the law. The latter, though, went out with a certain detachment, intending not to be baptized by John, but to judge him. In the Gospel of the Day, Jesus asks the crowds what they went out to see in the desert: “a reed swayed by the wind? Someone dressed in fine garments?” They weren’t looking for men dressed in fine vestments, because people like that are found in the palaces of kings – “or sometimes of Bishops,” the Pope added. Rather, they went out to see a prophet, one who was “more than a prophet.” Jesus said “among those born of women, no one is greater than John.” He was “the last of the prophets,” the Pope said, because after him came the Messiah. Dwelling on the reason of John’s greatness, Pope Francis explained, “He was a man who was faithful to what the Lord had asked of him”; “he was great because he was faithful. This greatness is seen even in his preaching:

He preached forcefully, he said some ugly things to the Pharisees, to the doctors of the law, to the priests, he didn’t say to them: “But dear friends, behave yourselves!” No. He said to them simply: “You race of vipers!” He didn’t use nuance. Because they approached in order to inspect him and to see him, but never with open hearts: “Race of vipers!” He risked his live, yes, but he was faithful. Then to Herod, to his face, he said, “Adulterer! It is not licit for you to live this way, adulterer!” To his face! But it is certain that if a pastor today said in the Sunday homily, “Among you there are some who are a race of vipers, and there are many adulterers,” certainly the Bishop would receive disconcerting letters: “But send away this pastor who insults us.” And he insulted them. Why? Because he was faithful to his vocation and to the truth.

The Baptist asked for a first step from the publicans, and then he baptized them

The Pope noted, though, that with the people he was understanding: of the publicans – who were known as public sinners because they exploited the people – he said, “Do not ask for more than what is just.” “He began with small things. Then we’ll see. And he baptized them,” Francis continued. “First this step. Then we see.” He asked the soldiers, the police, not to threaten or denounce anyone and to be content with their pay. “This means not entering into the world of tangents,” Pope Francis explained. “When a policeman stops you, he tests you for alcohol, there is a little more: ‘Eh, no, but… how much? Come on!’ No. This no.” John baptized all these sinners, “but with this minimal step forward, because he knew that with this step, the Lord would do the rest.” And they converted. “It is a pastor,” the Pope continued, “who understood the situation of the people and helped them to go forward with the Lord.” John was then the only prophet to whom the grace of pointing out Jesus was given.

Even John the Baptist, according to Pope Francis, had his doubts; the great can afford to doubt

Although John was great, strong, secure in his vocation, “he still had dark moments,” he had his doubts,” said Francis. In fact, John began to doubt in prison, even though he had baptized Jesus, “because he was a Saviour that was not as he had imagined him.” And so he sent two of his disciples to ask Him if He was the Messiah. And Jesus corrects the vision of John with a clear response. In fact, He tells them to report to John that “the blind see,” “the deaf hear,” “the dead rise.” “The great can afford to doubt, because they are great,” the Pope said.

The great can afford to doubt, and this is beautiful. They are certain of their vocation but each time the Lord makes them see a new street of the journey, they enter into doubt. ‘But this is not orthodox, this is heretical, this is not the Messiah I expected.’ The devil does this work, and some friend also helps, no? This is the greatness of John, a great one, the last of that band of believers that began with Abraham, that one that preaches conversion, that one that does not use half-words to condemn the proud, that one that at the end of his life is allowed to doubt. And this is a good program of Christian life.”

Helping people take the first step; and God will do the rest

Pope Francis than summarized the main points of his homily: saying the truth and accepting from the people what they are able to give, a first step:

Let us ask from John the grace of apostolic courage to always say things with truth, from pastoral love, to receive the people with the little that they can give, the first step. God will do the rest. And also the grace of doubting. Often times, maybe at the end of life, one can ask, “But is all that I believed true or are they fantasies?” the temptation against the faith, against the Lord. May the great John, who is the least in the kingdom of Heaven, and for this reason is great, help us along this path in the footsteps of the Lord.

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(Vatican Radio) Pope Francis has sent a message of condolences to Cardinal Odilo Pedro Scherer, archbishop of São Paulo, Brazil, following the death on Wednesday of Cardinal Paulo Evaristo Arns, emeritus of the same archdiocese, at the age of 95.

“I receive with great sadness the news of the death of our venerated brother, Cardinal Paulo Evaristo Arns”, writes the Holy Father. “I express also to the auxiliary bishops, the clergy, the religious communities and the faithful of the archdiocese of São Paulo, as well as to the family of the deceased, my condolences for the passing of this intrepid pastor who in his ecclesial ministry revealed himself to be an authentic witness of the Gospel amid his people, showing to all the path of truth in charity and in service to the community, in constant attention to the most disadvantaged. I thank the Lord for having given the Church such a generous pastor, and raise fervent prayers that God may grant eternal joy to this good and faithful servant of His. I convey to the archdiocesan community that mourns the loss of its beloved pastor, to the Church of Brazil, which found in him a sure point of reference, and those who share in this hour of sadness that announces the resurrection, the comfort of my Apostolic Blessing”.

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Indian Sister Valsa John Malamel, a 53-year old member of the Sisters of Charity of Jesus and ‎Mary congregation, was brutally murdered on the night of Nov. 15, 2011, in the poor remote village of Pachuari in eastern India’s Jharkhand state.  She fought for the rights of the poor indigenous people against a lucrative coal mining operation in the area that threatened them with displacement and other dire consequences.  She obtained permission from her order to live away from community life to dedicate herself for the poor, and in the bargain, she paid the ultimate price.  Five years on, we remember Sr. Valsa and her sacrifice.

Listen:  

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The Indian Catholic Church on Monday, has officially released a policy document to build a truly inclusive community as an ethical imperative. The Indian Bishops' Conference (CBCI) has launched the new policy of inclusion, support and development of Dalits (so-called untouchables), the poorest and marginalized sectors of Indian society.

The document was presented by Cardinal Baselios Cleemis, President of the Conference, Bishop Theodore Mascarenhas, secretary general of the Conference, Archbishop Kuriakose Bharanikulangara and other dignitaries where it was explained that this policy aims to be a step forward, to "eradicate the practices of untouchability and caste discrimination at all levels, improving the living conditions of the Dalits and especially accompanying the Dalit Christians who seek constitutional protection and justice from the state".

"The Catholic Church has been working for the development of Dalits for many years through social development programs and education. Now through the new policy for the Dalits in India, the Church wants to dedicate itself to them through a more systematic approach", explained to Fides Fr. Zackarias Devasagayaraj, CBCI Office Secretary who takes care of the pastoral care for the Dalits. "Our hope is that this new approach changes the lives of many Dalit communities in the Catholic Church. We hope to show civil society a new mentality and a new way to consider the poor and marginalized such as the Dalits", he added.

The 44-page document, titled ‘Policy of Dalit Empowerment in the Catholic Church in India’, asks the 171 dioceses to submit long and short-term plans within a year to end all kinds of discrimination against Dalit Christians. “If there are dual practices based on caste discrimination, such practices should be stopped forthwith. In case of failure to do so, stringent measures should be taken by the Church authority concerned,” says the document.

Cardinal Cleemis told The Indian Express: “It’s a revolutionary step. We are admitting that it’s a grave social sin, an issue and a problem. It’s a sin, if you are going by the Christian spirit. This is a step to end the practice of discrimination within the church. It’s a message as well as an introspection.”

Criticising the Supreme Court judgment that there was no evidence that Dalit Christians remain as socially and economically backward as Dalit Hindus after conversion, the policy document contests that this position is against Article 15 (1) of the Constitution that prohibits discrimination based on religion.

In the document, the CBCI asks all dioceses to abolish “any practices of untouchability, discrimination and exclusion, especially in places of worship and burial grounds”. It also demands that special attention be given at all levels for the promotion of Dalit Christians within the establishment, ensuring proportionate representation in church bodies and parish councils, and participation of women from the section in decision-making bodies.

It adds, however, that there have been some positive changes and “more acceptance of the rights and dignity of Dalits at least at the ideological and theoretical level” due to various efforts made by the Church and Dalit outfits.

Father Ajaya Kumar Singh, a social activist and director of the "Forum for Social Action of Orissa", told Fides News Agency, "It is a historic initiative of the Church in India today. It is a milestone to resolve the issue of Dalits in India. Almost 65% of the Indian Catholic community is made up of Dalits. A policy to facilitate their inclusion in all spheres of society and to ensure them a dignified life is essential". "I am sure that in this way the Dalits will be able to recover their own space. We hope with all our heart to put an end to caste practices in the Church and in society. I hope this document represents a light for the community", he says.

The Dalits in India, often victims of oppression, belong to the former caste of "untouchables" in the Hindu caste system. It is estimated that more than half of the 25 million Christians in India are Dalits. 

(Source: Fides News Ageny; The Indian Express)

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IMAGE: CNS photo/Max Rossi, Reuters

By Junno Arocho Esteves

VATICAN CITY (CNS) -- Corrupt business practices that seek to profit from the sick and the dying are a cancer to hospitals entrusted with the care of the most vulnerable, especially children, Pope Francis said.

Doctors, nurses and those who work in the field of health care must be defined by their ability to help their patients and be on guard against falling down the slippery slope of corruption that begins with special favors, tips and bribes, the pope told staff and patients of Rome's 'Bambino Gesu' children's hospital Dec. 15.

"The worst cancer in a hospital like this is corruption," he said. "In this world where there is so much business involved in health care, so many people are tricked by the sickness industry, 'Bambino Gesu' hospital must learn to say no. Yes, we all are sinners. Corrupt, never."

The pope held an audience with thousands of young children, parents, doctors, nurses and volunteers from the hospital. Making his way into the Vatican's Paul VI audience hall, the pope greeted many of the young patients and their families who reached out to him, handing him letters and messages.

At the main stage, he sat in his chair surrounded by some of the young patients while listening to testimonies and questions from hospital staffers and a former patient.

Expressing his joy for their visit, he also apologized for the appearance of the hall, which was amid preparations for a Dec. 17 benefit concert. Comparing it to a "messy kitchen," the pope said he was sorry "because this is not the way to receive people."

The pope answered a question from Valentina Vanzi, a nurse at the hospital, who after explaining the heartbreak of watching so many children suffer asked, "Why do children die?"

Saying that there was no clear answer to the suffering of the innocent, Pope Francis said that Jesus responded to this question not by "preaching or theoretical discourses" but by offering meaning to suffering through his death on the cross.

"'Why do children suffer?' There isn't an answer to this; only by looking at the cross and allowing (Jesus) to give us the answer. You may ask me: 'But father, didn't you study theology?' Yes. 'Didn't you read books about this?' Yes. 'So, what is the answer?' There is none. Look at the cross," he said.

Hope, he continued, is the "fuel" of Christian life that doctors and nurses are called to give to young children who are suffering, and being close to them "is the medicine so the heart does not freeze" and become numb to their pain.

Those who work in the field of medicine and health care, he added, can be witnesses of holiness by "sowing life" through small, often hidden, gestures that flourish and give fruit.

"There was a French author who loved to say that the 'middle class' of holiness is made up of those who are always hidden but are there present through the holiness that is done every day through small things. Thank you for what you do," the pope told the hospital staffers.

Pope Francis also praised Serena Antonucci, a former patient of the hospital who shared her experience of suffering from Hodgkin's lymphoma at the age of 13. Now in remission, the 27-year-old is studying medicine to help young children who suffer like she once did.

"In the bible -- in the Book of Wisdom -- there is a verse that speaks about a strong woman. We have seen one today: Serena, this strong woman who overcome pain. To all of you who work at 'Bambino Gesu,' women like this -- strong men as well -- are your greatest reward. The best reward is to see the results of your work in children and in people," the pope said.

Pope Francis said that doctors and nurses like Serena save lives not only through their expertise but also by bringing joy, happiness and hope to those in need.

"The happiness of sowing life, of making life grow and to see how these children grow as strong men and women; this is joy, this is hope and this is your reward," the pope said.

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WASHINGTON (AP) -- President-elect Donald Trump tweeted Thursday that the Obama administration didn't bring up Russian hacking of U.S. political sites until after Hillary Clinton lost the election. That is wrong. The administration brought it up a month before Election Day....

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CONCORD, N.H. (AP) -- Plunging temperatures and gusty winds are making their way to the Northeast, the next victim in the path of dangerously cold temperatures that have gripped the Upper Midwest....

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