[Music] today i'm very honored to welcome among us cardinal luis antonio gucci he doesn't need any introduction of course i just want to provide some background information in 2001 cardinal taglia was appointed bishop of imus po benedict d 16 appointed him the 32nd archbishop of manila on 2011. the same pope announced he was elevating archbishop taglet to the college of cardinals on 2012. on december 8 2019 he was appointed prefect of the congregation for the evangelization of peoples he also serves as the president of caritas internationalis a federation of catholic relief development and social service organizations and of the catholic biblical foundation cardinal taglia is also a member of the congregation for catholic education the pontifical council for the family pontifical council for the pastoral care of migrants and eternal people the congregation for institutes of consecrated life and society of apostolic life and the pontifical council for light the cardinal combines in his person great culture and great wisdom on the one hand in a deep and cordial openness to relationship and friendship on the other i have the pleasure and the honor of meeting him several times on the occasion of conferences and meetings in rome and also around the world and i have been able to experience firsthand how much he is loved and how much his humanity expresses itself freely the most beautiful experience i had with him was during pope francis trip to the philippines cardinal tagle a radically fraternal man a man of encounter and dialogue in this sense he represents also thanks to his filipino and chinese roots a wonderful fruit of the church of asia in this connection i want to recall what he said in an interview with vatican radio he said the church of asia is often a minority church like john the baptist crying in the wilderness even in the philippines though the church is a majority i realized that the sufferings of people and the difficult questions they ask are an invitation to be first in solidarity with them not to pretend to have all the solutions i will now give him the floor for his keynote speech on the culture of encounter thank you your eminence for being accepting our invitation to join us today thank you [Applause] good morning to everyone bun giorno and uh thank you father uh spadaro for that uh wonderful introduction aha i thought you were introducing somebody else so warm greetings again to uh all of you are taking part in this event to mark the first anniversary of pope francis's fratelli tutti and greetings to the sultan and your your delegation your group i would also like to thank the berkeley center for religion peace and world affairs at georgetown university and the civilta catholica for sponsoring this event uh let me say a few words regarding uh method you know it is often said that saint francis of assisi now has been inspiring pope francis of rome in the choice of topics for his encyclicals saint francis's calling to rebuild god's church is connected to evangelii gaudium a church that is missionary not self-referential going out to encounter peoples [Music] saint francis is tentacle praising god the creator and celebrating the interconnectedness of creatures runs through the encyclical laudato sea on the care of our common home now saint francis's admonition to love a brother or a sister whether far from or with you serves as the lay motif of the encyclical fratelli tutti so in a sense and i'm we have the privilege of having now some scholars showing the interconnectedness also of the the teachings the encyclicals of pope francis so in a sense we cannot dwell on one encyclical without touching the other two so please do not be surprised if once in a while i quote from laudato si or also evangelii gaudium coming from the congregation for the evangelization of peoples or what they call the missionary dicastery of the of the of the vatican uh one of my interests is to see whether a missionary church no how this missionary church is connected to fratelli tutti or the identity of the church as a missionary in its nature how does that connect with the culture of encounter and the vision of fratelli tutti pope francis infrately tutti number six says and i quote although i have written the encyclical from the christian convictions that inspire and sustain me i have sought to make this reflection an invitation to dialogue among all people of good will so a declaration of his intention so he stresses that fratelli tutti as written by him is rooted in christian sources yet that rootedness in christian sources enables him to reach out to all peoples in the spirit of dialogue so christian identity and openness to the world or going forth to the world are not mutually exclusive pope francis's declaration of intent leads me to again ask you know the place of retalituti in the church's identity and mission are the inspirations and the paths of encounter with people in the world offered by fratelli tutti mere activities are they what we could consider extra curricular activities of an optional character or do they emerge from what the church is and should be so this leads me to back to vatican ii i have no time to go back to the the scriptures but uh vatican ii and i was pleasantly surprised i will just read some texts number one the joy and hope the grief and anguish of the men and women of our time especially of those who are poor or afflicted in any way are the joy and hope the grief and anguish of the followers of christ as well gaudi med space number two says the world which the council has in mind is the whole human family seen in the context of everything that envelops it it is the world is the theater of human history then gaudium is past number three and so the council as witness and guide to the faith of the whole people of god gathered together by christ can find no more eloquent expression of its solidarity and respectful affection for the whole human family to which it belongs than to enter into dialogue with it about all these different problems gaudi med space now we see from this three texts that the engagement of the church with the whole human family and the whole human history in the spirit of solidarity and dialogue is not incidental it is not you know accidental or tangential to the church's identity in me and mission according to gaudi met space now this vision in gaudi med space finds its so-called doctrinal grounding in lumen junction number one where it is said the church in christ is in the nature of sacrament a sign and instrument of communion with god and of unity among all men and women sacrament of communion with god and sacrament of the unity of all human being in lumen junction number four if he said the universal church is seen to be a people brought into unity from the unity of the father the son and the holy spirit a quotation from saint cyprian so what do we see in in this few texts from vatican 2 the church as rooted in christ and the unity of the trinity the church is rooted in the unity of the trinity is oriented towards or is thrust into the world it is never a unity that is self-enclosed the church's interaction with the world with the human family has a purpose a calling a mission that is to be a sacrament of communion with god and sacrament of the unity of the human family its identity is its very mission and lumen jamshim uses the term sacrament agendas number two which is the that uh the decree on the missionary activity of the church says the church on earth is by its very nature missionary since according to the plan of the father it has its origin in the mission of the son and the holy spirit by nature missionary and in the same document number six it says it is clear that missionary activity flows immediately from the very nature of the church so the mission to the world is not an addendum it flows from the very nature identity of the church now taking these key teachings of vatican ii we can i think safely say that the nature of the church as sacrament of communion with god and let us remind ourselves this god is the unity of three divine persons the sacrament of unity with god and the sacrament of the unity of the human family includes as an essential part the promotion of universal fraternity and social friendship as contained in fatality communion and communication come together communion and communication universal fraternity offers a model for understanding and connecting the ad intra and the extra dimensions of ecclesial life it would be interesting to look at some other documents of vatican ii where fraternity or sorority or brotherhood you know uh is mentioned and there are a lot i was surprised not preparing for this even if if attending conferences and preparing for conferences could be tiring it's also rewarding because you learn new things you know when you do your research like i just indicate a few things like if there are priests here are there priests here in lumen jesus 28 it is it is said priests assemble the family of god as a brotherhood fired with a single ideal wow so it's not just an institution a cold institution but you gather them as a brotherhood are there married people here thanks be to god in illumination 41 it is said christian married couples and parents now uh about christian married couples and parents uh in their uh raising up of their children etc it said because in this way they present to all an example of faithful love they build up the brotherhood of charity wow a beautiful concept of of forming the family building up a brotherhood the sisterhood of charity uh now again to priests presbyter mordinis number nine says priests have been placed in the midst of the laity so that they may lead them all to the unity of charity loving one another with brotherly affection outdoing one another in sharing their honor theirs is the task of bringing about agreement among divergent outlooks in such a way that nobody may feel a stranger in the christian community oh this is already in vatican too that no one may feel like a stranger an image used also by pope francis infertility and last quotation from gaudi mitzves number 92 in virtue of its mission to enlighten the whole world with the message of the gospel and gather together in one spirit all people of every nation race and culture the church shows itself as a sign of the spirit of brotherhood which renders possible sincere dialogue and strengthens it so we see that pope francis is not inventing something new pope francis is receiving as pope as the bishop of rome this legacy you know a vatican ii he reappropriates it and given the new context no he develops it and one such development is infrately tutti of course also in evangelii gaudium laudatusi and his many other speeches i see how the sacramental missionary existence of the church sacramental and missionary as taught by vatican ii and the developed reappropriated and developed in satellite tutti could be fruitful at a time at this time when the whole church engages in a cynical process amidst the conflicts and divisions in the world and in the church synodality or walking together as a church community requires friendship dialogue reciprocity mutuality between diverse charisms and ministries within the church between different field theological and pastoral approaches between consultation and decision i think we need a study of how to develop friendship between those two consultative deliberative a friendship between structures and participation between conservation and innovation between ethnic groups between rights eastern rights and the latin right a synodal theological and friendly church is a sign an instrument of communion with the triune god but such church is also a missionary sign and instrument of the unity of diverse people walking together for the common good so in this perspective synodality is not just an intra eclisial uh path if we look at the the description of the church as sacrament of unity also of the human race the cinderella process inside the church has a missionary intent it should be assigned an instrument of the walking together of peoples [Applause] a synodal church does make internal cohesion does not make internal cohesion an occasion to become self-referential no that's not synodality if by synodality we start focusing only on ourselves that is not true synodality a synodal church helps effect in the world the unity and the communication that the holy spirit generates within the church a synodal church walks with and for the whole of humanity not just for itself okay am i speaking too fast no so may i start my talk now i'm just joking now so that's uh the the first point that i would like to uh uh to to stress that this culture of encounter encountering the human family in the spirit of dialogue is not tangential as far as the vision of vatican ii is not tangential to the identity and mission of the church as far as vatican ii is concerned and as other studies have shown even from the biblical period the second point that i would like to stress which i called also from the teachings of pope francis is this the culture of encounter means getting in touch with reality with real people and getting in touch at least for christians with the word of god the living word of god always this too the sacrament of uh encountering and encountering god and encountering the the wider human family there is no personal encounter uh a culture of encounter if we do not get in touch with reality with real persons so i invite you first to face the reality of fraternity or sorority in italian yeah yeah i read an article about the distinction between the two i i won't go into that hi sister [Laughter] so but uh let us get in touch with the bible no and let us see the the reality of the blessedness and the brokenness of fraternity in the bible so i will indicate a few episodes just to help us encounter again these persons [Applause] and i will choose episodes featuring blood sisters and brothers well kane and abel now the first siblings that come to mind in genesis 4 they come from the same source they had the same parents but coming from the same source does not guarantee fraternity their story reminds us that the first recorded crime in the bible after the fall of adam and eve was fratricide a person killing his own brother and if we follow the narrative logic of the bible that fratricide is carried over in the history of humanity how sad but it is there but god saved fraternity by putting a mark on cain so that no one would kill him at sight then we recall abraham's sons ishmael the son of the slave hagar and isaac son of sarah genesis 21 with a heavy heart abraham sent ishmael and hagar away from but god promised to make a nation of ishmael also and how can we forget esau and jacob the twin sons of isaac even in rebecca's womb they jostled each other and later on the fight over the inheritance jacob's sons tried to kill their brother joseph out of jealousy but later they decided to sell him to the ishmaelite traders genesis 37. so a recorded case of human trafficking trafficking in human persons and who were the promoters blood brothers but god used the forced migration of jacob's sons to egypt to restore their fraternity aaron and miriam were jealous of their brother moses's privilege standing before god and the people when miriam was stricken with leprosy as a punishment it was the brother moses who pleaded with god for her healing a beautiful sign of of paternity now we jump to the time of jesus according to the gospel of saint john andrew who had known jesus first joyfully brought his brother simon peter to jesus beautiful sharing his joy with the brother james and john sons of are brothers by blood and they're also brothers by ambition give us the best seats in your kingdom oh we love the siblings martha mary and lazarus of bethany intimate friends of jesus that the sisters had different approaches in welcoming him as a guest now what am i driving at god is the source and protector of fraternity and sorority but jesus went beyond blood relations he says in the gospel of matthew whoever does the will of my heavenly father is my brother and sister and mother so here you have an added dimension it is not just the recognition that we come from the same source there is an added dimension you have to do something for the history showed that even those who came from the same parents are not do not necessarily treat each other as brothers and sisters there is something else that you should do and according to jesus it is your choice to do the will of the father the letter to the hebrews describes jesus our high priest and compassionate intercessor before the father in these words he who consecrates and those who are being consecrated all have one origin therefore he is not ashamed to call them brothers and sisters the same origin but jesus had to suffer and be perfected in order to become a compassionate brother to all of us so what a beautiful vision and dream fulfilled by god in jesus in the spirit now the bible provides a compelling vision of god's dream of a human and fraternal world but it is mandatory for a culture of encounter to maintain direct contact with persons with families and the various conditions of life we see how the covid19 pandemic has exposed social cultural economic and political weaknesses that have been existing for a long time in our countries and in international relations but have remained largely ignored unfortunately the pandemic has made them worse we know that the lack of fraternity or caring for other people coexists with behaviors and practices that damage creation our common home the neglect of neighbors and the misuse of creation are mutually dependent and reinforce each other pope francis expresses this reality in the following way in laudato c number 48. the human environment and the natural environment deteriorate together we cannot adequately combat environmental degradation unless we attend to process related to human and social degradation so again it is not just friendship with fellow human beings but friendship also with creation for we are inter-connected now i come from the philippines as uh father uh spadaro said antonio i'm also antonio at least half of my name so we are in spanish basic they say now we in the philippines we we welcome so many typhoons a year no an average of 20 to 22 typhoons a year and then you have earthquakes you have volcanic eruption etc now while environmental disasters affect people living in a particular place like where a typhoon passes or where an earthquake happens we know from experience that the poor are more devastated than the others and after a calamity whether natural or caused by human beings the poor are easily forgotten and they remain forgotten for a long time without brothers sisters the uh the quotation that pope francis uses you know you know in one part of fraternity some feel orphaned yeah they don't belong to any family so conversion to social friendship and ecological conversion they do not come automatically uh we easily fall back to the status quo so we need this renewal renewal all the time now pope francis sees one possible reason for the neglect of the poor neglect of the poor and i think this is important for a conference on the culture of encounter let us listen to uh pope francis speaking to us from laudato si number 49 he says this is jew partly to the fact that many professionals opinion makers communications media and centers of power located in affluent urban areas are far removed from the poor with little direct contact with their problems they live and reason from the comfortable position of a high level of development and quality of life well beyond the reach of majority of the world's population this lack of physical contact and encounter encouraged at times by the disintegration of our cities can lead to a numbing of conscience and to tendentious analysis which neglect parts of reality yeah we hope that this does not happen and would not happen with us let it not be said that we engage only in green talk or green rhetoric or fraternal talk without forming pastoral friendship with the poor personal encounters with the wounded earth and personal encounter with the wounded poor who bear the wounds of the earth should be part of our continuing formation in caring for our common home and in developing social friendship i speak from the little experience that i have have had with caritas with the biblical federation and now with the propaganda feed i have been disturbed awakened and formed many times by visiting places and peoples devastated by earthquakes typhoons floods toxic wastes and wars as i looked and stood speechless before collapsed houses buildings and churches my heart bled to see unburied corpses on the streets grieving mothers helpless fathers hungry children for me refugee camps have offered sights smells and sounds of a suffering humanity running away from environmental disasters poverty and violence but these encounters with them have been occasions for my personal formation and the change of thinking and priorities and uh i'm sure those of you who have had this personal experience or encounter could say the same thing the third point uh that i would like to develop is conversion to justice no the culture of of encounter in the spirit of dialogue and for the church as part of our sacramental missionary uh mission identity involves always from the biblical times up to today a conversion to justice pope francis calls for integral ecology or ecological justice in the whole fourth chapter of laudato si ending with the famous intergenerational justice in number 162 now the first chapter of fratelli tutti entitled dark clouds over a closed world describes different manifestations of injustice so part of the uh of being true to our mission as church as sacrament of unity with god and unity of the human race uh requires that we be formed again and again in the ways of justice as citizens of the earth and as brothers and sisters to everyone now isaiah says wash yourselves clean put away your misdeeds from before my eyes cease doing evil learn to do good make justice your aim redress the wrong hear the orphans plea defend the widow isaiah chapter 1 verse 17 so isaiah proposes very concrete actions focused on very concrete human beings and he ends by saying make justice your aim without justice there will be no universal fraternity there will never be social friendship there will never be caring for our common home this vision of isaiah is reiterated many times and in different ways by pope francis infertility and also in the other encyclicals to reverse personal acts of injustice and institutional social cultural and political injustices we need conversion to god conversion to god in laudato si number two pope francis says we have come to see ourselves as the earth's lords and masters entitled to plunder here to plunder her at will what a description we worship ourselves we serve ourselves the idol that we worship is ourselves by contrast saint francis of assisi who inspired laudato si was a mystic and a pilgrim who lived in simplicity and in wonderful harmony with god with others with nature and with himself an integral friendship with god with himself with neighbors with creation so we cannot say let me be an expert in friendship with creation but friendship with human beings uh father spadaro you take care of that i also cannot say let me let me be an expert in friendship with human beings ah but friendship with the wider society with creation i lived it up to other groups no it is an integral friendship life of friendship infatelli tutti number four pope francis again reminds us of saint francis who taught universal fraternity and love where does saint francis of assisi locate universal love in god in god who is love god is love and those who love abide in god the first letter of saint john in god who is the source and father of all and not in idols would we see hear touch approach and love and serve those whom god loves and that means every human being pope francis says service is never ideological meaning it is not just for a particular group we do not serve ideas we serve people we do not serve ideas we serve people fratelli tutti 115 so justice blossoms where love is open to all so where there is universal friendship where there is universal fraternity justice will blossom there is a beautiful description of universal love or social friendship found in fratelli tutti number 94. a love that is open to all the opposite of which is i am i am close unto myself and my group a love that seeks union with others a love that sees the value and the beauty of others as they are not as i want them to be it is seeking what is good for them it does not exclude others it is a love that will be just that will not oppress manipulate or take advantage of others simply because this is how god loves this is how jesus loved he died for all he embraced everyone as a brother and sister this is how the spirit blows again you know uh my encounters with the poor the excluded and the vulnerable uh is quite frightening it's not the most pleasant experience no for you have to enter their wounds and you make their wounds your own so when we talk of universal fraternity or social friendship is not a it is not a cute cute little thing it could be disturbing part of it is entering their wounds and making them your own and listening to their stories and realizing that we share the same dreams the same pains the same hopes listening to them i hear myself these are the same dreams that i have these are the same pains that i experience these are the same hopes that keep me going so listening to them i hear myself too and listening to them i hear the groanings of creation so pope francis invites us to live in solidarity starting in our homes in our families in our schools in parishes in our use of social communication all the avenues are there but they are eleven for building social friendship in the whole of the human family may i continue towards the end now or do you want me to stop now now related to this openness to everyone and not doing injustice to every to to people no it's a very contemporary uh concern and this is my fourth point uh regarding respect dialogue and what we call populism uh yesterday cardinal ayuso was here and uh senior in dunil is there here so the pontifical council for inter-religious dialogue now mark the 10th anniversary recently of the document christian witness in a multi-religious world a joint project of the pontifical council the world council of churches and the world evangelical alliance the call of the document for respect for all peoples and building inter-religious relationship affirmed by fratelli tutti faces a contemporary challenge i think in populism pope francis sees the use of populism as a key for interpreting society deeply problem sees the use of populism as a key for interpreting society he finds it deeply problematic because it disregards the legitimate meaning of the word people he says this infrately 20157 social media has influenced daily language by spreading this problematic use of the words populism and populist the pope says and i quote as a result they have lost whatever value they might have had and have become another source of polarization in an already divided society efforts are made to classify entire peoples groups societies and governments as populist or not nowadays it has become impossible for someone to express a view on any subject without being categorized one way or another either to be unfairly discredited or to be praised to the skies fratelli tutti 156 you express an opinion and they label you right away ah conservative ah progressive ah vatican ii ah council of nicea so you say the sun is rising the sun is shining conservative i don't know where that comes from but it is sad to note that so-called populist demagogues use or misuse religion for their interests undermining efforts at developing inter-religious relationships and friendships as uh pope francis develops in the whole of the eighth chapter of fratelli tutti i suggest that uh a serious analysis of populism be done in the light of retalituti now ah there have been some studies already done may i point to one pankaj mishra's age of anger a history of the present this valuable book he sketches a history of paranoia and hatred that we are experiencing in our time one of his basic insights of mishra's insights is that people who were excluded from the promised benefits of modernity have become frustrated and angry let us face it some people have been excluded and they continue to be excluded and they are now frustrated and angry now they become easy prey for demagogues who ignite their anger towards the so-called elites and other imaginary enemies so this angry frustrated people rally behind this messianic figures or figures who present themselves as messiah as protectors of the excluded and some of them utilize religious language and images to generate an almost religious battle against those who do not belong to their group pankaj misha's a explanation of the anger that makes the excluded sector of society and trust their future to messianic or paternalistic leaders could motivate the religions of the world to really attend in the spirit of dialogue solidarity and friendship to attend to the needs of the excluded those in the peripheries as pope francis in often invites us to neglect the excluded will push them push them further into populist groups who do not care about them they are manipulated and used for narrow purposes the victims of societal exclusion should not be further victimized by agitators they need and deserve genuine respect concern and caring and finally building peace in laudato c number 57 pope francis states it is foreseeable that once certain resources have been depleted the seal will be set for new wars albeit under the guise of noble claims war always does harm to the environment and to the cultural riches of peoples risks which are magnified when one considers nuclear arms and biological weapons they say that the next world war we hope it doesn't happen will be a fight over water which is becoming scarce violent conflicts wound creation and wound human beings fratelli tutti invites us to develop the art of peace building i want to focus on what the holy father calls a penitential memory as a path to peace infrately tutti 226 part of the culture of encounter towards peace a penitential memory the penitential character of memory is based on truth justice and forgiveness truth no matter how painful the process might be enemies or those who are in opposite sides of an issue need to face and speak the truth to each other the sincere search for truth on the part of contrasting parties could provide a common ground for encounter and dialogue according to pope francis a penitential memory is one that can accept the past in order not to cloud the future with their own regrets problems and plans only by basing themselves on the historical truth of events will they be able to make a broad and persevering effort to understand one another and to strive for a new synthesis for the good of all fratelli tutti 226 the memory that seeks conversion to the truth refuses to become a breeding ground for future hatred and destruction the pope says truth should not lead to revenge but rather to reconciliation and forgiveness 227 in a dialogue between contrasting parties governed by truth everyone is open to the possibility that the other who might be in error or have acted badly against me could have a legitimate point of view for even one's enemies may possess elements of truth this is difficult to swallow huh because once we are hurt we think that the person has hurt us is the personification of evil no good would exist in that person only in me good exists only in me but the truth is even one's enemies may possess elements of truth justice we already said a lot about justice there will never be peace anywhere at any time without justice now pope francis is very nuanced he says talk of justice could be used to hide a thirst for revenge so we should be honest is it justice that we want or is it revenge a penitential memory seeks justice not through revenge but through the building of a new society based on sharing and service acting justly means restoring a basic sense of belonging to everyone as opposed to exclusion and manipulation of others acting justly means protecting the dignity of brothers and sisters fratelli tutti 233 and finally forgiveness peace comes from forgiveness but we need to avoid misconceptions of forgiveness and reconciliation what are some of the misconceptions some think that forgiveness means yielding ground to the enemy forgiveness is a sign of weakness a renunciation of one's rights and therefore a tacit approval for evil to continue the pope describes these misconceptions of forgiveness in fately tutti 236 according to him these misconceptions lead to fatalism apathy and injustice or even intolerance or violence 237 forgiveness does not mean allowing falsehood and injustice to prosper in fraternity 242 pope francis says the important thing is not to fuel anger which is unhealthy for our soul and the soul of our people or to become obsessed with taking revenge and destroying the other no one achieves inner peace or returns to a normal life that way all the more you lose peace of course we cannot force anyone to forgive another person we can only encourage and foster it forgiving does not mean forgetting the harm one has experienced i i don't know if uh in many cultures they they have that saying forgive and forget no uh yeah but how can you forget so the holy father says infertility 251 those who truly forgive do not forget instead they choose not to yield to the same destructive force that cost them so much suffering so i dare say that forgiving is not forgetting but remembering in a different way i remember that the one who has wounded me is a brother or sister with whom i share common weaknesses and pains i also remember not to inflict the wound i have experienced on other brothers and sisters and on creation by remembering my pain i hope to become truthful and just and merciful and with brothers and sisters we will rebuild our human family and care for the earth in my visits to syria lebanon nagasaki hiroshima saigon cambodia to name a few i realized that wars come from a decision to stop treating other people as brothers sisters and friends wars come from a decision to dominate over others even at the cost of destroying creation cultures and civilizations it is good to go forth inuchita it is good to go forth to cross barriers and enter the wounds and memories caused by wars to groan with sisters brothers and with creation to ask for forgiveness to work for peace to build up each other to build the future together for our common human family and for our common home and we pray that god may make his dream for all of us come true thank you very much for your patience thank you [Applause] is eminence thank you very much for your key speech and for highlighting so important issues in the papal documents thank you very much thank you thank you too thank you and uh if i confused you no there's only one message please read the document maybe things will become will become clearer but i think it is helpful it has been helpful to me to uh uh read the document with one eye on the wider tradition from the the bible and recently from the vatican two teachings and another eye and another foot on on the experiences of men and women of our times then uh the call for universal brotherhood sisterhood really rings true really rings true and it doesn't become only an idea or a proposal but you hear it from within and from the from from within the hearts of communities yes may i because i i have to go to verona uh so i'm sorry i could not participate in the in the uh the discussion which looks exciting probably i just want to end with a story that i have told many many times already i visited a refugee camp in greece along the border with macedonia at the time now i was with with some harris workers and that day they told me it was slow it was a slow day because only 5 000 refugees arrived that day so with 5000 it was a slow day i could imagine what a regular day looked like so uh and even from from where i'm standing now the refugee that comes and and stands by that door you can already smell smell from a distance their misery and you can imagine that the weeks the even months of displacement and what ever other horrors you know so they they got food medicine they were given opportunity to wash their clothes and take a shower and then some of them moved on to to macedonia at the time the borders were still open when there was a pause in the work i talked with the lady who was in charge of he was she was responsible for the distribution of she was very organized and efficient so i asked i learned that she was a government official in that city so i asked her whether it was part of her official responsibility to supervise the camp and she said no this is volunteer work and you know filipino as i am i started joking i said ah volunteer why don't you have enough things to do no in your job as a as a government official i was trying to make things light but she turned serious she said my grand my ancestors were refugees too i have refugee dna they are my brothers and sisters wow there right there and that was before fratelli tutti whenever i read fratelli tutti i remember her i don't even know her name but it is this daily encounter with them and daily encounter with her ancestors now saying as though telling her they are no strangers they are your brothers and sisters so i hope to end with that story so thank you thank you again thank you very much [Music]