Holy Mass in Recife, Brazil (7 July 1980)

On 7 July 1980, the Holy Father celebrated Mass in Recife, for workers of the land of the northeast, representative of the land workers of all Brazil. The Pope in his homily, declared the purpose of his visit, to "strengthen the community of men according to divine law." 

Dear brothers and sisters.

You especially, workers of the land of the northeast and, represented by you, workers of the land of all Brazil.

1. My first word, very simple, but which responds to an impulse of the heart, is a very cordial greeting.

I greet those who are here, at the price of I don't know how many sacrifices. You have certainly come prompted by faith and eager to see and hear the Vicar of our Lord Jesus Christ. This gesture does not surprise me because I have known your great religious spirit for a long time.

I greet those who have been unable to come despite their great desire. I hope that my voice can reach them at least through the radio.

I wish I could greet you one by one, but you understand that it is completely impossible. At least know, and I would like to say it to each one in particular, that the Pope holds you in great consideration, he knows and appreciates what you are doing, he loves you like true children, he is happy with this meeting.

2. And why; this meeting with the land workers of the Northeast? Firstly, because they have enormous importance in Brazilian society today and deserve a word of stimulus and encouragement from the one who has received the mission of universal pastor of the Church. Secondly, because they face particularly painful situations of marginalization - misery, indigence, undernourishment, unhealthiness, illiteracy, insecurity - and they need that word of comfort, hope and guidance that a father has a duty to give in a particular way to the most abandoned and most tried by life children. I could not pass through Brazil without addressing these words to them.

3. It's no secret that the world is going through a difficult hour in its history. Serious problems affect all sectors of the life of peoples and nations and, in particular, the agricultural sector. As I was able to say during my visit to the headquarters of the Food and Agriculture Organization of the United Nations, the agricultural sector is a sector "maintained" for too long on the sidelines of progress in living standards, a sector affected in a particularly painful way by the rapid and profound socio-cultural change of our time. This highlights the injustices inherited from the past; it destabilizes men, families and societies, accumulates frustrations and forces often massive and chaotic emigrations” (John Paul II, Allocutio ad Legatos“Fao”, 2, of 12 Nov. 1979: Teachings of John Paul II , II,2 [1979] 1134).

I follow with infinite interest the converging efforts of all men of good will and I have not missed any opportunity to support them with prayer, with the word, with my personal commitment, in the hope that even in the agricultural sector these efforts will reach to the best solutions in view of the personal good of every man, in respect of the needs of the common good.

The considerations that I will now make in the context of our meeting are dictated by a single purpose: starting from the mission proper to the Church and the function that falls to her, to reflect as much as possible in the light of the magisterium of this same Church in the social field and thus help to "strengthen the community of men according to divine law" (cf. Gaudium et Spes , 42). In this way, with the strength of the Spirit, which is the only one at her disposal, in full respect of the autonomy of the temporal field but aware of her responsibilities, the Church does not intend to withdraw when it is a question of ensuring that the "life humanity becomes ever more human", and to form consciences "so that everything that makes up this life responds to the true dignity of man" (John Paul II, Redemptor Hominis , 14).

4. A serious and serene reflection on man and on human coexistence in society, enlightened and strengthened by the word of God and by the teaching of the Church from its origins, tells us that the earth is a gift from God, a gift that he gives to all human beings, men and women, whom he wants united in one family and in relationship with one another in a fraternal spirit ( Gaudium et Spes, 24). Therefore it is not lawful, because it is not according to God's plan, to manage this gift in such a way that its benefits are to the advantage of only a few, excluding the others, the immense majority. Even more serious is the imbalance and more strident is the injustice inherent to it, when this immense majority sees itself condemned precisely for this reason to a situation of lack, poverty and marginalization.

The right to property itself, legitimate in itself, must, in a Christian vision of the world, fulfill its function and observe its social purpose (cf. John Paul II, Allocutio ad "Indios", quos dicunt, in pago "Cuilapàn" , die 29 Jan. 1979: Teachings of John Paul II , II [1979] 240-244). Thus, in the use of possessed goods, the general destination that God has assigned them and the demands of the common good prevail over advantages, comforts and, at times, even over non-primary needs of private origin. This is also true - as I have already had occasion to say - when speaking of the rural world and the exploitation of the earth, since the earth has been placed by God at man's disposal. In the first chapter of Genesis (the text we have just heard) God says: Take possession of the earth..., "I give you every herb that bears seed... and every tree that has fruit, that bears seed: they will be your food" ( Gen 1:29). The earth belongs to man because God has entrusted it to man and, with his work, he dominates it (cf. Gen.1.28). It is therefore unacceptable that in the general development of a society the men and women who live in rural areas should be excluded from true progress worthy of man, those who are ready to make the land productive through the work of their hands, and who they need the land to support their families.

Fifteen years ago, the Second Vatican Council - the Church which became aware of itself and of the world - proclaimed, referring exactly to the problem that interests us: "In many areas, bearing in mind the particular difficulties of the agricultural sector..., the workers agriculture must be supported... so that they do not remain... in social conditions of inferiority” ( Gaudium et Spes , 66). And it is not unthinkable that they see themselves reduced to even less noble conditions.

It is not enough actually to have land in abundance, as is the case here in your beloved Brazil; just legislation in agricultural matters is needed for it to be said that we have a society corresponding to the will of God, as regards the earth and the demands of the dignity of the human person, of all the human persons who live there. We need legislation that is implemented and serves the good of all men and not just the interests of minorities or individuals.

Here too, to the abundance of the earth and to adequate legislation, more than good will must be added a sincere conversion of man to man in his transcendent fullness.

The man in the field identifies himself with his work, with the land, from which the livelihoods of many flow, even in the big cities. There he casts deep roots, which indelibly mark his being.

To tear him away from his native land, to push him towards an uncertain exodus, in the direction of the big cities, or not to guarantee his rights to the legitimate possession of the land means violating his rights as a man and as a child of God. It means introducing a dangerous imbalance into society. Furthermore, integral measured and human development implies always guaranteeing on equal terms both the technical and industrial progress of a nation as well as a priority attention to agricultural questions, so indispensable in our day, in the ambit of an independent, harmonious society. and right. In this aspect I limit myself to drawing attention to the directives issued by my predecessor John XXIII, in the encyclical " Mater et Magistra”. “Where are you going to?” - I asked this question in the various stages of my apostolic journey to Brazil. I want to repeat it here, for you and with you, for all those who have in some measure a responsibility for the rural world and for the common good: "Where are you going to?".

May the answer be a courageous, firm attitude, inspired by the purest Christian values ​​in defense of the promotion of human rights, of the man in the field, who is also associated in the life and construction of a society that is more just every day and therefore more human.

In the thinking of the Church, considering that social organization is at the service of man and not the other way around is a fundamental principle. This principle applies to everyone and always. It applies mainly to those who have received from society the mandate to guarantee the good of all. The initiatives they take, concerning the agricultural sector, must be initiatives in favor of man, both on the legislative level and in the judicial sphere, as well as in that of safeguarding citizens' rights. A situation in which the population, even those in rural areas, sees that their human dignity is not respected leads to ruin, since it leaves the field open to other initiatives inspired by hatred and violence.

5. Workers of the earth, like workers in any other branch of production, are and must always remain, in their own eyes and in the eyes of others, conceptually and practically, first of all human persons: they must have the possibility of realizing the contained potential in their being, the possibilities of "being more" human and, at the same time, of being treated in accordance with their human dignity.

Being "work for man, and not man for work", it is a fundamental requirement that fully respects his dignity, that man can draw from the same work the necessary and sufficient means to face his family responsibilities decently and social.

Man is never a simple "instrument" of production.

Thus, within the same well-ordered political community, justice and humanity neither amalgamate nor are reconciled "with a certain abuse of freedom by some, an abuse linked precisely to a consumerist attitude not controlled by ethics, in that it simultaneously limits the freedom of others, that is, of those who suffer significant deficiencies and are driven to conditions of further misery and indigence" (cf. John Paul II, Redemptor Hominis , 16), in a gigantic version of the biblical parable of the rich man and Lazarus (cf. Lk 16:19-31).

In this parable, Christ does not condemn the rich man because he is rich, or because he dresses luxuriously.

He strongly condemns the rich man who does not take into consideration the situation of poverty of the poor Lazarus, who only wishes to feed himself with the crumbs that fall from the banquet table. Christ does not condemn the mere possession of material goods. But his harshest words are directed at those who use their wealth selfishly, without caring about their neighbor, who lacks what is necessary.

With these words, Christ places himself on the side of human dignity, on the side of those whose dignity is not respected, on the side of the poor. "Blessed are the poor in spirit, for theirs is the kingdom of heaven" ( Mt5.3). Yes, blessed are the poor, the poor in material goods who nevertheless retain their human dignity. Blessed are the poor, those who, because of Christ, have a special sensitivity for their brother or sister who is in need: for their neighbor who is the victim of injustice: for their neighbor who suffers many deprivations, including hunger, lack of work or the impossibility of educating his children worthily. Blessed are the poor, those who know how to detach themselves from their goods and their power, to place them at the service of the needy, to commit themselves to the search for a just social order, to promote those changes of attitudes that are necessary so that the marginalized can find a place at the table of the human family.

As regards basic necessities - food, clothing, housing, medical-social assistance, basic education, professional training, means of transport, information, possibilities for recreation, religious life - it is imposed that there are no privileged social strata . That sensational inequalities do not occur between urban and rural environments and when they do appear, there is a prompt application of adequate means so that they are eliminated or reduced as far as possible. Each and every one must feel committed to this: people, social groups and public authorities at all levels.

6. Workers of the land, like other workers, cannot be denied, under any pretext, the right of participation and communion, with a sense of responsibility, in the life of companies and organizations intended to define and safeguard their interests and also in the arduous and dangerous journey towards the indispensable transformation of the structures of economic life, always in favor of man.

Such an active presence of workers in these different levels of society, to which their activity links them, always presupposes an economy at the service of man, with all the truth of his personal being. And so, to overcome contrasts that arise every time freedom is confused with an instinct for individual and collective interest, or with an instinct for struggle and domination, whatever the ideological colors that polarize them, so that this participation of workers is effective and constructive , a prior conversion of minds, wills and hearts is required: conversion to man, to the truth about man. Knowing and accepting the truth is the fundamental condition of freedom: "You will know the truth and the truth will set you free" ( Jn 8:32).

7. In the language of the Bible, God's thought regarding the relationship between man and the earth is expressed in these terms: "The Lord God took the man and put him in the garden of Eden, to till it and keep it" ( Gen 2:15 ). In another passage we read that to the first human couple he said: “...Fill the earth; subjugate it and dominate” creation (cf. Gen 1:28).

Now, "dominating", "cultivating" the earth should be the principle always observed by all men in the administration of this gift of God: the principle which dictates the absolutely obligatory line of action for all those who are responsible and interested in the problem of the earth: people vested with public powers, technicians, entrepreneurs and workers.

Instead, it happens that “man often does not seem to perceive other meanings of his natural environment, but only those that serve the purposes of immediate use and consumption. Instead, it was the Creator's will that man communicate with nature as an intelligent and noble "master" and "guardian", and not as an "exploiter" and "destroyer" without any regard" (John Paul II, Redemptor Hominis, 15 ) .

In front of the immense resources and marvelous beauties of this great nation, the cry of the soul arises spontaneously: cultivate and save your beloved Brazil! Exploit and dominate these assets, make sure that they yield more in favor of man, of today's and tomorrow's people. Here, as regards the use of God's gift which is the earth, we need to think a lot about future generations, we need to pay a tribute of austerity so as not to debilitate, or reduce or, even worse, make unbearable the living conditions of future generations. Justice and humanity demand it.

8. A last word, especially for those who, when they work, have the happiness of walking in the light of Christ. Work is a factor of production, a source of economic goods, a means of earning a living, etc... But it must also be conceived and lived as a duty, as love, as a source of honor and as a prayer.

This applies to all workers, of course, but especially to you, workers of the land. You are called to render a service to men-brothers, in contact with nature, collaborating directly with God, creator and father, so that this planet of ours - the earth - may increasingly conform to his plans, the desired environment for all forms of life: plant life, animal life and, above all, human life. You see, "the earth and all it contains, the universe and its inhabitants" ( Ps 23:1) belong to the Lord. Let us do everything in our power, as "its intelligent and noble guardians", so that always, serving man, God "the whole earth may bow down, hymns sing [to him], sing to [his] name" ( Ps 65.4).

I spoke to you with an open heart, aware that the Church, faithful to her Lord, knows that she must be open to human realities, interpret them in the light of the Gospel and imbue them with the Gospel, trying to get men to modify - when necessary - the criteria of judgment, decisive values, points of interest, lines of thought, sources of inspiration and models of life, which manifest themselves in contrast with God's plans (cf. Paul VI, Evangelii Nuntiandi, 19 ) .

9. It is known that large-scale initiatives for the agricultural sector are being studied and put into practice in this country. Please God that a Christian humanism always enlightens them: a true sense of man. This man is each of you and each of those you represent here, with his dignity as a person and as a child of God. It is necessary to act promptly and profoundly to face a situation on which your silence speaks very eloquently. Never allow your moral and religious dignity to be humbled by accepting feelings such as hatred and the desire for violence. Love peace! Lift your eyes to your Father and Lord of all: it is he who will give each one the reward of what he is and does.

For you and with you, dear brothers workers of the earth, in your name and in the name of God, I ask all our other brothers: collaboration and harmony are sought: all those responsible and interested in the good of every man - powers public at national, state and local level, groups, organizations and all people of good will, with the specific contribution of the Church in the fulfillment of its mission - seek and apply real, adequate and effective measures to satisfy human rights of the campaign, to help him. In this, whoever has more, must feel more obliged to cooperate.

We are the family of God's children. As a brother, I want to tell you, beloved workers of the land of Brazil, that you are worth a lot. Keep your human and religious riches: love for the family, a sense of friendship and loyalty, solidarity with the neediest among you, respect for the law and for all that is legitimate in civil coexistence, love for good harmony and peace, trust in God and openness to the supernatural, devotion to Our Lady, etc... Through her, Our Lady's intercession, here in front of her venerated image which is presented under the title so dear to you - Our Lady of Mount Carmel - I ask God to assist, comfort and help everyone. Amen.

© Copyright 1980 - Vatican Publishing House

Copyright © Dicastery for Communication - Vatican Publishing House