Prayer for peace in uncertain times

We live in times that can generate uncertainty and concern. The wars in Ukraine, Gaza, Congo, the Sahel, Sudan, Yemen, Somalia, Ethiopia, Myanmar, and the drug-related violence in Mexico, Haiti, and Ecuador continue to cause suffering among the civilian population, displacement, and a need for humanitarian aid.

While other conflicts receive far less international attention, the United Nations notes that by 2026 hundreds of millions of people will need urgent humanitarian assistance as a result of conflicts and other crises.

Given this reality, a question may arise: What can a Christian do when he feels that the world's problems are too big for him?

A first response is to pray. Not to ignore what is happening, but to place those who suffer before God, to ask for peace and to let that prayer also transform our way of seeing and acting.

Praying for peace means not being indifferent.

Christian prayer It often begins with a simple request: Lord, grant us peace..

When we pray for those living through war, for families who have lost their homes, for children growing up amidst violence, for those who have had to flee their countries, or for those suffering persecution, we stop viewing suffering as a distant reality. Prayer helps us remember that behind every conflict are real people.

The Pope Leo XIV Throughout 2026, he has repeatedly called for prayers for peace. In August, he asked for prayers for those suffering in Sudan and for the victims of violence in Ukraine and Russia. In September, he again called for prayers for peace in the face of persistent conflicts and violence in various parts of the world.

From October 1st to 7th, 2026, a week of prayer for peace and unity has also been called, with initiatives taking place in parishes, schools, communities, and families in various countries. The initiative culminates on October 7th, the feast of Our Lady of the Rosary.

Prayer for peace knows no borders. We can pray for those we know and for those we will never know; for the victims of wars that make the headlines and for those who suffer in forgotten conflicts.

The antidote for uncertain times: prayer

Sometimes we may think that prayer is insufficient in the face of the magnitude of a war or a humanitarian crisis. However, prayer is not meant to replace the responsibilities of individuals, institutions, or states. It is something else entirely: it places us before God and helps us not to become accustomed to suffering.

During the prayer vigil for peace held in April 2026, Leo XIV affirmed that prayer is not a refuge to evade our responsibilities nor a way to avoid the pain caused by injustice. On the contrary, he presented it as a response to violence and a way to keep hope alive.

St. Josemaría He expressed the importance of prayer with these words: «Like the soldier on guard duty, so must we be at the door of God our Lord: and that is prayer» (Saint Josemaría, The Forge, 73).

In this sense, prayer is about remaining awake to God and also to what is happening around us. It is not simply about asking for problems to disappear. It is also about learning to see the world through God's eyes. We can pray for:

And we can also pray for ourselves: so that we do not fall into hatred, indifference or hopelessness.

Saint Josemaría reminded us that peace is not built solely on the great international stage. It also begins in the heart of each person and extends to the family, to work, and to society.

As he recalls in another of his texts: «The Lord wants his children along all the honest paths of the earth, sowing the seeds of understanding, forgiveness, coexistence, charity, and peace. —What are you doing?» (Saint Josemaría, Forge 373). It is a particularly relevant question.

Sacerdote orando

We are all in the same fight

Saint Paul uses the image of the body to explain communion among Christians: when one member suffers, all suffer with it.

This idea takes on special force when we think about the people living under the bombs, those who have lost family members, the displaced, and those waiting for humanitarian aid.

The United Nations continues to identify Ukraine, Gaza, and Sudan as places where civilian populations continue to suffer the consequences of war and violence. But there are other, less visible crises as well. That is why, Praying for peace means learning to look beyond the headlines from the newspapers.

We may feel powerless in the face of events happening thousands of miles away. However, we can always do something: pray, stay informed responsibly, help those around us, comfort those who are suffering, and avoid fueling hatred or dehumanization. Peace also begins in the way we speak, listen, and treat others.

A peace that is "disarmed and disarming"«

Leo XIV's message for the 2026 World Day of Peace is precisely entitled «"Peace be with you all: towards a 'disarmed and disarming' peace"“.

In it, the Pope recalls the need to overcome the logic that presents war as inevitable and points to dialogue, diplomacy, forgiveness, and the protection of civilians as paths to building peace. He also insists that prayer nourishes the commitment to peace. This perspective helps us understand what it means to pray for peace.

It's not about closing our eyes to reality, but about opening them wider. Nor is it about remaining on the sidelines, but about asking God to change hearts and, at the same time, asking ourselves what we can do.

We must try not to believe that prayer allows us to control events, and instead trust in God even when we do not understand what is happening.

How to pray for peace

There is no single way to do it. We can dedicate a few minutes each day to praying for peace. We can pray the Rosary for those who are suffering. We can offer Holy Mass for those living through war. We can go before the Blessed Sacrament and place before God the situations that concern us most.

We can also turn a moving news story into a prayer. When we read that a family has lost their home, we can pause for a few seconds and pray for them.

When we learn of a new escalation of violence, we can pray for those who bear responsibility and for those working to reach agreements. When we discover a forgotten conflict, we can include it in our prayers. And when we are at a loss for words, we should simply remain before God.

Because, as Saint Josemaría taught: «Prayer is not a matter of speaking or feeling, but of loving. And one loves by striving to say something to the Lord, even if nothing is actually said.»Saint Josemaría, Furrow, 464).

Pray and work for peace

Prayer does not necessarily end when the moment of reflection is over. It can continue in our decisions, in our words, and in the way we relate to others.

We can be peacemakers in our families, at work, among our friends, and in our society. We can learn to listen before we judge, to forgive, to ask for forgiveness, to reject violence, and to no longer contribute to the spread of hatred.

International peace also needs people capable of building peace in their own communities. Therefore, in the face of uncertainty, Christians are called to avoid being paralyzed by fear.

He is called to Pray, wait, and act. To place the suffering of the world before God and, at the same time, to ask oneself every day: «"Lord, what can I do to bring a little peace to where I am?"».

Leo XIV: "God dreams of us"«

His questions found in Pope Leo XIV an answer that points to the very heart of the Christian faith:«God does not remain indifferent to human life, but goes out to meet people, accompanies them, and opens up a horizon of hope.".

This is how Ernesto Juliá explains it in a series of three articles dedicated to the words of Leo XIV. In them appears the same idea that runs through the different situations: God loves man as he is, but always invites him to grow, to rise up, to reconcile and to live a new life.

"God loves you as you are, but dreams of you better."

«"Dear friends, I invite you to continue dreaming God's dream. To each of you I say: God loves you as you are, but He dreams of you as you are! The Lord allows us all to start anew, for being human and being Christian does not consist of never making mistakes, but in growing in the capacity to convert, repent, amend our ways, and above all, to reconcile and forgive.".

These words of Leo XIV in a Barcelona prison have resonated around the world. And they will continue to do so. A God who dreams of humanity, who accompanies humanity in its sufferings and joys. And who never ceases to love this creature of his, which is each one of us, “his image and likeness.” God who has revealed himself to the world in the person of Jesus Christ, true God and true man.

And this divine reality was very well expressed in the meeting of Pope Leo XIV with a man and two women in the Olympic Stadium of Barcelona:

«Holy Father, we grow up hearing that the only goal in life is to produce, to be successful, and to cultivate our image. I tried it myself, but I only found immense emptiness. Seeking answers, my life took a turn, and this past Easter I received Baptism. Now that this path is new to me, I ask you: How can we keep our gaze fixed on what truly matters when society pushes us to constantly look at the ground or only at ourselves?»

Created in the “image and likeness” of God, this man, not baptized by his parents, has found himself struggling through life's various stages without finding meaning in his existence. The number of elderly people requesting Baptism each year is increasing in some European countries, including Spain.

Pope Leo XIV's response first opens up the horizon of his life, points out where he will find God, and finally suggests paths to find God.

papa león XIV dios te sueña

«"Our desire for truth and happiness needs a broader horizon. And this restlessness is a gift that God The same has given us: we are made to measure for the infinite and therefore, every finite horizon, every step, every conquest, while satisfying us, time itself propels us forward and invites us to continue searching, to search by advancing, but, above all, to search by “descending inwardly”, that is, going into the depths.».

Where can I experience that "opening of horizons"?, we can imagine the newly converted man asking himself.

«"It is within this society that you and so many others have discovered the value of a more human, fuller life, open to encountering God and the joy of faith. This means that, despite the difficulties, the place where God makes himself present and where we must find his traces is always in the reality where we find ourselves.".

And the Holy Father, Leo XIV, ends by suggesting to him the path and the dispositions to share his life fully with God.

«We believe that the Holy Spirit acts and works silently in all situations of life and history, even in those that seem most difficult. But we must cultivate this restlessness and make room for it; as I said, “look within,” trying not to be overwhelmed by external rhythms and temptations, cultivating spaces of silence, perhaps pausing for a few minutes a day to read the Gospel and speak with God, and also trying to make this inner journey together with others, allowing ourselves to be accompanied on ecclesial journeys and engaging with priests, religious, and people who, like us, have embarked on this path.».

The stirring love of God the Father, Son, and Holy Spirit in the heart of this convert reached him at a moment when he stood searching for a Light that would give meaning to his life. Is it possible that this cry of God's Love could be stifled by a conscience shrouded in darkness?.

papa león XIV dios te sueña mejor

Leo XIV faced with the pain of suicide

The second person to present her case to Leo XIV is a woman who has struggled with severe depression, which has led her to experience—in her own words—"darkness, isolation, and immeasurable pain. At times, this pain is so overwhelming that the idea of disappearing seems like the only way out. I fought to overcome this illness, silently for years, and one Friday night I lost the battle and tried to take my own life. I am here because God gave me a second chance, and I will be eternally grateful.".

As soon as she finishes describing the profound depression she has experienced and thanking God for this “second chance,” she asks the Pope: «I ask you with all my heart: where can we see God when the darkness is absolute and we can’t go on anymore? How can we trust in God when it seems that nothing, not even ourselves, is worthwhile?»

Leo XIV opens his heart perhaps with the desire that this woman will open hers and discover Christ suffering with her, and encouraging her to rise with Him (the texts are the Pope's words).

«"Faced with the most difficult and painful situations, when God seems absent, we must entrust to Him once again the burdens we carry in our hearts, even shouting to Him, even protesting like Job, certain that somehow He makes Himself present and is near even when He is apparently silent.".

And after recalling the anguish and pain, "the hours of darkness, anguish and pain that Jesus experienced when the hour of his death approached"", duck:

«"At such times, we may instinctively think that God has also abandoned us. But the Cross of Jesus tells us that God does not abandon us, that He continues to be crucified for us in the moment of pain and external loneliness, that He gathers not only our tears, but the cry of our suffering that others do not hear, a cry that Jesus made His own on the Cross, saying: 'My God, my God, why have you forsaken me?'".

The Lord in Gethsemane and on Calvary reveals to us the infinite love He has for us, and teaches us that we will only come to discover the depth of His love if we accompany Him in suffering. If, contemplating Him crucified, offering us redemption from all our sins and stirring our souls to repentance, we offer our pains and sufferings to Him, accompanying Him in carrying His redeeming Cross.

«"In times of pain, at least as far as possible, we must open ourselves to someone who can help us express a simple prayer, who can discreetly accompany us without rushing to explain that pain to us, who can take us by the hand and lead us out of that cry," adds Pope Leo XIV.

That someone is Christ himself. Pope Leo seems to be inviting that woman to discover the Lord's suffering on the Cross, and to unite herself with Him, living His sufferings in Christ, through Christ, with Christ, as the good thief did in a way:

«Dimas fixes his gaze on the One who is about to breathe his last, and raises his spirit to the heights of the Cross. To the heights of God, discovering the splendor of the Resurrection. “Lord, remember me when you come into your Kingdom.” “Today you will be with me in paradise.”».

""Never before on earth has such a brief dialogue been heard, nor will it ever be heard, so full of meaning and immensity, between the Love of God and the misery of man. The encounter on the Cross of the Son of God made man with sinful man, who cries out for his mercy" (With Christ on Calvary, p. 72)

«"These experiences offer a message also to us believers. To the whole Church: we must not spiritualize suffering, superficially attributing it to 'God's will' or some mysterious plan of his, because this risks minimizing that suffering, silencing it, and hurting people. God does not want suffering; he carries it with us and invites us to trust in him perseveringly.".

Does God dream of what Leo XIV wanted to recommend to that woman who, hand in hand with the Blessed Virgin, unites her sorrows and sufferings to those of Christ and thus has the joy of accompanying the Lord in his death on the Cross, and already enjoys the joy of the Resurrection?. 

papa león XIV dios te sueña mejor

Leo XIV, continue dreaming the dream of God

«"Dear friends, I invite you to continue dreaming God's dream. To each of you I say: God loves you as you are, but He dreams of you as you are! The Lord allows us all to start anew, for being human and being Christian does not consist of never making mistakes, but in growing in the capacity to convert, repent, amend our ways, and above all, to reconcile and forgive.".

These words of Leo XIV in a Barcelona prison have resonated around the world. And they will continue to do so. We included them in the first of these articles, and we repeat them here. A God who dreams of humanity, who accompanies humanity in its sufferings and joys. And who never ceases to love this creature of his, which is each one of us, “made in his image and likeness.” God who has revealed himself to the world in the person of Jesus Christ, true God and true man. “Whoever has seen me has seen the Father” (John 14:9), says the Lord.

 «"Good evening, Holy Father. I come from a family in a very humble neighborhood of Barcelona. When I was little, my father tried to kill my mother, and she was saved because a boy intervened and died. My father went to prison, and my mother became addicted to drugs. When I was ten, social services took me into their care and placed me in the San José de la Montaña juvenile detention center. At first, it was difficult because I had built a wall around myself, where I wouldn't let anyone in.".

But little by little, I experienced family love for the first time, and my heart began to open. There, I learned about Jesus, began to pray, and was baptized. But in my teens, I rebelled against God many times. I was invited to a retreat, and there, for the first time, I experienced God's love. But a few months have passed, and I still find it hard to forgive my father. And sometimes I raise my eyes to heaven and ask, "Where were you when I was a child?" Holy Father, how can I forgive my father, who almost left me without a mother? How can I truly reconcile with God?.

Jesus on the Cross gives meaning to suffering

Physical and moral suffering can be found—and indeed we do find it—in each of our lives. From the Cross, Christ gives meaning to all suffering, and nailed to the Cross, Christ will remain forever, until the end of time, so that we may suffer with Him and rise with Him.

Aware that Christ has given meaning to all human suffering, Leo XIV uses the questions to place women in an authentic relationship with God.

 «"It is truly a sign of God's grace that this question arises from a past so marked by suffering and that, despite the pain, one has the courage to ask how it is possible to forgive those who have wronged us. (...) We cannot attribute to God what has been entrusted to our responsibility; we cannot imagine that God on high will automatically respond to our needs or miraculously prevent evil from happening.".

"He has endowed us with intelligence and will, he has given us a conscience, he has clothed us with dignity and freedom, and above all he has come to meet us to show us, in his Son Jesus Christ, the way to follow so that our life may be fully human and justice, peace and fraternity may reign in our society," adds Pope Leo.

Jesus Christ came to earth to redeem us from sin, and to give us the grace – by living with us – so that we can live asking for forgiveness and forgiving those we offend or who offend us.

«"All of this helps us to enter more and more into the dynamic of forgiveness and to reconcile ourselves with God and with others. We are forgiven sinners, we are at peace and we are capable of forgiving. Capable of being bearers of peace.".

In his responses to these three young people, the Holy Father offered a very personal glimpse into the practice of the three theological virtues that, in a way, express humanity's relationship with God—Faith, Hope, and Charity. Living them day after day, even when it is difficult, allows us to discover God's love for us. A love that He wants us to share with all our neighbors. 

Ernesto Juliá, (ernesto.julia@gmail.com) | Previously published in Religion Confidential.

Rereading the encyclical Magnifica humanitas

With summer in between, enough time has passed to allow for a calm reading of Leo XIV's first encyclical: Magnifica humanitas (May 15, 2026). A text whose subject is not artificial intelligence, but, as the subtitle states, "the protection of the human person in a time of artificial intelligence.".

At the same time, it outlines how Christians should contribute to building a more humane and fraternal city. The prelude and the finale frame the symphonies. It is worth paying special attention to the beginning and the end of the encyclical—even though they are brief—in order to fully grasp the content of its message.

The Prelude: Babel or Jerusalem?

During the time of Leo XIII What was new was the Industrial Revolution, with its advances and risks. Today, the Pope says, we need to engage in “shared discernment” that will help us, in this “turning point in history,” to answer some fundamental questions: “Where are we going? What goal do we wish to pursue? What direction should we choose as a human community and as nations?” (no. 6).

To build responsibly in our time, the Pope proposes two biblical “images”: the building of the Tower of Babel (cf. Gen 11:1–9) and the rebuilding of the walls of Jerusalem (cf. Neh 2:6) after the exile in Babylon (cf. nos. 7–10).

“The first choice is not between a ‘yes’ or a ‘no’ to technology, but between building Babel or rebuilding Jerusalem: between a power that seeks to dominate the heavens and a people who, in God’s presence, set to work together to rebuild the walls of fraternal coexistence” (no. 9).

León XIV asserts that it is precisely “this shared work” that expresses the way Christians build together: “To orient our actions toward God, so that, in his light, pluralism does not dissolve into disorder but, through the practice of synodality, becomes the space in which humanity rediscovers its solid foundations and its ultimate purpose” (n. 10).

Thus, one might say, a Christian anthropology of work takes shape, culminating in the gift of the definitive City of God: Heaven, the fulfilled Kingdom of God, the Church—the communion of saints in a reconciled and transformed world. “This vision of grace is, for us Christians, a call to work together, cultivating a peaceful, just, and dignified common life in today’s ‘cities’” (Ibid.).

Encíclica Magnifica humanitas

5 Keys to Understanding *Magnifica Humanitas*

On the occasion of the 135th anniversary of the prophetic Rerum novarum Pope Leo XIV, who succeeded Leo XIII, has made public his new encyclical letter, Magnifica Humanitas (May 15, 2026). A document of profound theological and social significance that addresses the greatest challenge of our era: the protection of the human person in the age of Artificial Intelligence (AI) and runaway digitization.

Drawing inspiration from the biblical image of God who became flesh to illuminate the mystery of man, the Holy Father proposes a reading of the res novae (the «new realities») from a perspective of faith, reason and shared responsibility.

  1. The Technocratic Paradigm Versus True Christian Humanism León XIV warns of the risk of succumbing to a technocratic paradigm that elevates efficiency to an absolute, reduces human beings to a mere set of data, or promotes narratives such as transhumanism and posthumanism.

In the face of the aspiration to achieve a «superhuman» state through technical and biological control, the Encyclical contrasts this with the greatness of grace and the Incarnation: true transcendence does not consist in overcoming our biological limits through technological force, but in embracing the transcendent dignity of every person as the image of the Triune God.

  1. AI as a tool, not as a substitute for consciousness and governance Artificial intelligence represents a valuable tool capable of generating great advances, but its omnipresence demands ethical considerations, transparency, and good governance. The Pope issued a warning about the unprecedented power wielded today by large transnational private actors, often exceeding the regulatory capacity of states.

The Pope emphasizes that technologies must always be oriented toward the common good and subordinate to human moral responsibility. Crucial decisions that affect life, justice, or peace cannot be blindly delegated to algorithms devoid of heart and conscience.

  1. Truth, Work, and Freedom: The Three Pillars at Risk In chapter four, the encyclical details how the digital transition impacts three structural dimensions of social life:

Truth and communication: In a hyperconnected ecosystem exposed to manipulation and disinformation, truth must be safeguarded as a common good essential to the health of democracies. Leo XIV calls for a genuine "ecology of communication" and an educational alliance.

The dignity of work: Faced with the specter of technological unemployment and automation, the text reaffirms that work is not merely a factor of production, but an indispensable path to personal fulfillment and participation in creation.

Freedom versus control: The encyclical denounces the "new digital slaverys," screen addictions, and the dynamics of commodification and social control that grip young people and families.

  1. Rebuilding Jerusalem vs. the Temptation of the Tower of Babel To illustrate this moment of epochal change, the Holy Father uses two powerful biblical images:

The Tower of Babel: The Tower of Babel: It represents humanity’s claim to self-sufficiency, the pursuit of ideological and technological uniformity, and the pride of wanting to reach heaven without God—all of which inevitably lead to a breakdown in communication and social collapse.

The Reconstruction of Jerusalem (Nehemiah): It is a model of shared responsibility, communion in diversity, intergenerational dialogue, and mutual effort. Instead of imposing from above, it is about rebuilding "the bonds before the stones," placing God and neighbor at the center.

  1. From the "culture of power" to the "civilization of love". Finally, Pope Leo XIV makes an urgent appeal to global geopolitics. Faced with a culture of power that normalizes war, develops AI-guided autonomous weapons systems, and degrades diplomatic multilateralism, the Church counters with the urgent need to build a civilization of love.

This involves «dismantling the rhetoric,» realistically acknowledging the perspective and suffering of conflict victims, and promoting comprehensive disarmament guided by justice and peaceful dialogue among peoples.

Firma de la encíclica Magnifica humanitas
Signature of the encyclical Magnifica humanitas.

A Song of Hope

Magnifica Humanitas He concludes by raising his gaze towards the Magnificat of Mary and the contemplation of the Incarnate Word. Leo XIV reminds us that technology is meant to serve the person, and not the person to submit to technology.

The challenge for our generation is to not lose our soul in the age of algorithms and to build, together, a genuinely human and fraternal society.

Mr. Ramiro Pellitero Iglesias, professor emeritus of Pastoral Theology at the School of Theology at the University of Navarra.

Published in Church and new evangelization.

How Can We Live Out Our Faith? What Is Faith, and How Does It Relate to Reason?

There are questions that have always accompanied humankind: Does God exist? Why are we here? What is the meaning of our lives? Can we know the truth? What happens after death?

The Christian faith does not encourage us to stop asking these questions. On the contrary, Faith seeks to understand and it is also based on intelligence, freedom, and human experience.

For a Christian, believing does not mean closing one’s eyes to reality. It means opening them to a greater reality: the possibility that God exists, knows us, loves us, and wants to enter into a relationship with us.

What is faith?

Faith is, above all, a personal response from human beings to God. The Catechism of the Catholic Church explains that God reveals Himself to humankind and invites us to enter into communion with Him. The response to that invitation is faith: a personal commitment to God and, at the same time, a free assent to the truths He has revealed.

That is why faith is not simply a matter of accepting that «God exists.» To believe means to trust in Him and to live one’s life in accordance with that trust.

For Christians, moreover, believing in God is inseparably linked to believing in Jesus Christ, the Son of God made man, and in the Holy Spirit. Faith is, therefore, a living relationship with God.

It is not just a matter of knowing a set of religious truths, but of knowing a Person and allowing that encounter to transform the way we think, make decisions, and live.

Is faith a gift from God?

The Church teaches that Faith is a gift from God, a gift that He offers to human beings. But that doesn't mean we believe automatically or that our freedom disappears.

The Catechism explains that in order to believe, we need God’s grace and the inner working of the Holy Spirit, but it also explains that believing is a truly human act. The intellect and the will cooperate with grace.

We could say that God takes the first step, but waits for our response. That is why faith cannot be imposed. It is a free response to an invitation. God reaches out to humankind and speaks to us; we can listen, seek, ask questions, accept that call, and respond.

Vivir la fe católica

Faith and Reason: Are They Compatible?

One of the most frequently asked questions is precisely this: Is it possible to believe in God and, at the same time, be a rational person?

The Church's answer is yes. Faith and reason are not enemies. They deal with different dimensions of reality, but both work together in the search for truth.

Faith does not require us to accept that something is true simply because we cannot understand it. Nor does it mean renouncing reason. The Catechism states that the assent of faith is not a blind act and that there are grounds for credibility that help demonstrate that believing is not irrational.

Reason can lead us to ponder the existence of God and to discover that reality is not limited to what we can measure or experience directly. Faith, for its part, allows us to embrace a truth that God himself reveals—a truth that transcends what human reason could attain on its own.

Therefore, Faith and reason are necessary to one another and enrich each other. Scientific research, when conducted properly, need not conflict with faith either. Science studies natural reality using its own methods; faith opens the mind to questions about its ultimate meaning and the mystery of God.

Believing doesn't mean believing just anything

Sometimes we use the word «faith» to simply refer to having confidence in something or someone. But Christian faith has a specific meaning. It is not the same to say, «I have faith that everything will turn out all right,» as it is to say, «I believe in God.».

In the first case, we express a personal hope or confidence. In the second, we speak of a commitment to God and to the Revelation He has communicated.

The ultimate basis of the Christian faith is not that all revealed truths can be proven through our natural reason, but rather our trust in God, who reveals Himself and who cannot deceive Himself or us.

How does faith play a role in a person's life?

Faith begins as a response, but then it becomes a journey. Believing gradually changes the way we view reality.

A person who lives by faith may still face problems, doubts, suffering, and moments of darkness. The difference is that they try to experience them with a newfound confidence: She is not alone, and her life has a meaning that goes beyond her immediate circumstances.

Faith helps us see work, family, personal relationships, suffering, decisions, and even moments of joy in a different light. It does not eliminate difficulties, but it can change the way we deal with them. That is why the Christian faith is not just something we think about. It's something you have to experience.

How is faith strengthened?

Faith is a gift, but it also needs to be embraced, nurtured, and nourished. As with any personal relationship, our friendship with God grows when we devote time to it.

1. Through prayer

Prayer is a dialogue with God. There's no need to start with grand speeches. Sometimes it's enough to simply talk to Him: to thank Him, ask for His help, share our concerns with Him, or spend a few minutes in silence in His presence.

2. With Sacred Scripture

The Bible plays a fundamental role in the life of faith because it allows us to learn about the history of salvation and, especially, about Jesus Christ.

In February 2026, Leo XIV devoted one of his catechesis sessions to the Constitution Dei Verbum and he recalled the profound relationship between the Word of God, the Church, and faith. He noted that Scripture has its own place within the Christian community and that reading it leads to an encounter with Christ and a dialogue with God.

Reading the Gospel, meditating on it, and asking ourselves what it tells us today can thus become a true school of faith.

3. Through the sacraments

Faith is not lived out solely within each person. The sacraments help us encounter Christ and grow in our relationship with Him.

In these, God accompanies us through the different stages of our Christian life. Baptism It brings us into the Church, and in the Eucharist we receive Christ and are united to Him in a special way. That is why, Participating in the sacraments is also a way to nourish and strengthen our faith.

Comunión

4. With the Christian community

Faith is not meant to be lived in isolation either. The Church is a community of believers who walk together, help one another, pray for one another, and share in the mission of proclaiming the Gospel.

The Christian community also helps us when our own faith wavers. There are times when we need to draw strength from the faith of others.

5. With charity

Believing in God also means learning to see others in a different light, especially those who are suffering or in need of help.

Faith and charity are not two separate paths. Encountering God transforms our relationship with others and inspires us to serve.

Faith in a Changing World

In 2026, we are surrounded by scientific and technological advances that are transforming the way we work, communicate, and even understand ourselves.

In his encyclical Magnifica Humanitas, published on May 15, 2026, Leo XIV reflects specifically on the human person in the age of artificial intelligence and reminds us that true fulfillment for human beings does not lie in overcoming their limitations through technology, but in opening themselves to God’s grace and growing in love.

This approach touches on a fundamental aspect of faith: What truly makes a person happy?

We may have more information, more technology, and more possibilities than ever before, and yet we continue to ask ourselves the same fundamental questions. Who am I? What is the purpose of my life? Who can I trust with my life? Where is true happiness?

Faith becomes a way of life

León XIV recalled in his apostolic letter In the Unity of Faith, published on the occasion of the 1,700th anniversary of the Council of Nicaea, that the profession of faith cannot be limited to words alone. As the Pope points out, «What we say with our mouths must come from the heart, so that it is reflected in our lives». That is why he invites us to ask ourselves whether we truly understand and live out what we profess every Sunday in the Creed.

This is, perhaps, one of the best ways to understand how faith works: Faith is not just about what we believe; it transforms the way we live.

Faith: A Response to God's Call

God comes to meet us, reveals Himself to us, and invites us to enter into a relationship with Him. But He expects a free response. That is why the question «How does faith work?» can ultimately lead us to a much more personal question: What should I do about the invitation God is extending to me?

Each person's response is unique. For some, it begins with a question. For others, with a challenge. For still others, with someone's testimony, a reading, a conversation, or a moment of prayer.

The journey can always begin. Because faith isn't about having all the answers before taking the first step. It's about to dare to seek God, to trust in Him, and to let that trust transform our lives.

Original article from Francisco Varo Pineda, University of Navarra, School of Theology.

What Is the Anointing of the Sick?: When Is It Administered, Who Can Receive It, and What Are Its Effects?

«Heal the sick!» (Mt 10:8). The Church has received this mission from the Lord and seeks to fulfill it through the medical and pastoral care she provides to the sick, as well as through the intercessory prayer with which she accompanies them in their time of need.

When a person becomes seriously ill or reaches an advanced age, many families wonder if it is time to request the Anointing of the Sick. However, there is still a belief that this sacrament is administered only to those who are about to die. The reality is quite different: the Anointing of the Sick is a sacrament of comfort, strength, and hope that the Church offers to those facing a serious illness or the frailty of old age.

What is the Anointing of the Sick?

Jesus Christ's mercy toward the sick and his numerous healings of people suffering from all kinds of ailments are a wonderful sign of his compassion for all who suffer in body and soul.

Through his Passion and death on the Cross, Jesus gave new meaning to suffering. Since then, this reality has shaped us in His image and united us to His redemptive mission. For Christians, illness and death can and should be means of becoming holy and being redeemed with Christ. The Anointing of the Sick exists to help us in this mission.

Christ’s presence during illness is a great source of comfort. He takes us by the hand and reminds us that we belong to Him, and that nothing can separate us from Him.

Unción de los enfermos sacramento Acompañamiento a personas ancianas

Anointing of the sick, sacrament of salvation and healing

The parable of the Good Samaritan expresses the mystery celebrated in this sacrament: Jesus Christ draws near to those who suffer and comforts them with the oil of consolation and the wine of hope. He then takes them to the inn, which represents the Church, to whom Christ entrusts them. Christ taught his disciples to share his own special concern for the sick and the needy, and he entrusted them with the task of caring for them in his name through the sacrament of Anointing.

The Anointing of the Sick is a sacrament instituted by Jesus Christ, implied as such in the Gospel of Saint Mark. It was recommended to the faithful and promulgated by the Apostle James: «Is anyone among you sick? Call the elders of the church., »Let them pray over him and anoint him with oil in the name of the Lord. And the prayer of faith will save the sick person, and the Lord will raise him up; and if he has committed sins, they will be forgiven” (Jas 5:14–15).

The Church believes and professes that, among the seven sacraments, there is one sacrament specifically intended to comfort those afflicted by illness: the Anointing of the Sick. This sacrament helps us to live through these painful realities of human life with a Christian perspective: «In the Anointing of the Sick—as Extreme Unction is now called—we witness a loving preparation for the journey that will end in the Father’s house,» (San Josemaría Escrivá, It is Christ who passes, 80).

A special sacrament for the sick

Over the centuries, the Anointing of the Sick was administered to those who were about to die; for this reason, it was called Extreme Unction. Likewise, the liturgy never ceased to pray for the sick.

Today we know that this sacrament is a sacrament of healing. It is a gift from God that helps to heal both the body and the spirit of the person who receives it. Through it, we ask the Lord for the health of the body, soul, and spirit of the Christian who is suffering from a serious illness or advanced old age.

«The primary grace of this sacrament is a grace of consolation, peace, and encouragement to overcome the difficulties inherent in serious illness or the frailty of old age. This grace is a gift of the Holy Spirit that renews trust and faith in God and strengthens one against the temptations of the evil one, especially the temptation to discouragement and anguish in the face of death […] This assistance from the Lord, through the power of his Spirit, is meant to lead the sick person to healing of the soul, but also to healing of the body, if such is God’s will. Furthermore, "if he has committed sins, they will be forgiven"» (CCC, 1520).

One should not think that this sacrament is intended only for those in danger of death; rather, it may also be received by those who are conscious and who consider it necessary.

Thus any Christian who is suffering from a serious illness, will receive a delicate operation or is very old can request that the sacrament of the anointing of the sick be administered to him or her. In the course of the same illness, the sacrament may be repeated if the illness worsens.

There is no limit on the number of times you can receive it and it's not a good idea to wait until the last minute.

The Church establishes that, if the sick person is unconscious, the sacrament of confession can be administered. Then the sacrament of anointing of the sick. If a seriously ill person dies without receiving this sacrament, the Church recommends administering it during the first hours after death.

Minister of the Anointing of the Sick

«Only the Priests (bishops and presbyters) are ministers The Anointing of the Sick. It is the duty of pastors to instruct the faithful about the benefits of this sacrament. The faithful should encourage the sick to call a priest to receive this sacrament. »And let the sick prepare to receive it with a proper disposition, with the help of their pastor and the entire church community, which is invited to accompany the sick in a very special way with their prayers and fraternal care” (Catechism, 1516).

We all have to keep in mind that nowadays the seriously ill die alone in spite of being in modern hospitals. For this reason, the Christian work of those who have access to this reality is important. So that the hospitalized sick do not lack the means that give comfort and relief to the suffering body and soul, and among these means, in addition to the sacrament of Reconciliation and Viaticum, is the sacrament of the Anointing of the Sick.

Thus, just as the sacraments of Baptism, Confirmation, and the Eucharist form a unity known as «the sacraments of Christian initiation,» it can be said that Confession, Anointing, and the Eucharist—as viaticum—constitute, when the Christian life draws to a close, the sacraments that bring the earthly pilgrimage to a close.

"It helps us to broaden our vision in the face of illness and to know that we are not alone, that the priest and the Christian community support the sick and the suffering, Pope Francis.

unción de los enfermos sacramento

Topic: Anointing of the Sick

The subject of the Anointing of the Sick is every baptized person, who has reached the age of reason and is in danger of death due to a serious illness or old age accompanied by advanced senile weakness. The Anointing of the Sick may not be administered to the deceased.

To receive the fruits of this sacrament, the person must first be reconciled with God and with the Church—at least in desire—which is inseparably linked to repentance for one’s sins and the intention to confess them, whenever possible, in the sacrament of Penance. For this reason, the Church provides that, before the Anointing, the sacrament of Penance and Reconciliation be administered to the sick person.

The person must have the intention—at least a habitual and implicit one—to receive this sacrament. In other words: The patient must have an unwavering desire to die as Christians do., and with the supernatural aids intended for them.

Although the Anointing of the Sick may be administered to someone who has already lost consciousness, every effort should be made to ensure that it is received with awareness, so that the sick person may be better prepared to receive the grace of the sacrament. It must not be administered to those who remain obstinately unrepentant in manifest mortal sin (cf. CIC, can. 1007).

If a sick person who has received the Anointing of the Sick recovers, he or she may, in the event of a new serious illness, receive this sacrament again; and, during the course of the same illness, the sacrament may be repeated if the illness worsens (cf. CIC, can. 1004, 2).

Finally, it is important to keep in mind this guidance from the Church: «If there is any doubt as to whether the sick person has regained the use of reason, is suffering from a serious illness, or has already died, this sacrament is to be administered» (CIC, can. 1005).

What is the ritual of the sacrament like?

Like all sacraments, the Anointing of the Sick is celebrated in a liturgical and communal way and takes place in the family, in the hospital or in the church, for a single sick person or for a group of sick people.

It is most appropriate that it be celebrated within the Eucharist, the memorial of the Lord's Passover. If circumstances permit, the celebration of the sacrament of Holy Unction may be preceded by the sacrament of Reconciliation and followed by the sacrament of Communion.

As for the sacrament of the Eucharist, it should always be the final sacrament of our earthly pilgrimage, the «viaticum» for the «passage» to eternal life. It is the seed of eternal life and the power of the resurrection, according to the Lord’s words. «Whoever eats my flesh and drinks my blood has eternal life, and I will raise him up on the last day» (Jn 6:54). Here, the Eucharist is the sacrament of the passage from death to life, from this world to the Father.

The Liturgy of the Word, preceded by an act of penance, opens the celebration. The words of Christ and the testimony of the Apostles arouse the faith of the sick person and the community to ask the Lord for the power of the Holy Spirit.

The priest is the one who will anoint the sick person with oil consecrated by the bishop on Holy Thursday. He anoints the sick person’s forehead and the palms of his or her hands, while speaking the words. «Through this Holy Anointing, and through His boundless mercy, may the Lord help you with the grace of the Holy Spirit, so that, freed from your sins, He may grant you salvation and comfort you in your illness» (Sacram Unctionem Infirmorum).

The Effects of the Grace of the Sacrament

The primary grace of this sacrament is a grace of consolation, peace, and encouragement to overcome the difficulties inherent in serious illness or the frailty of old age. This grace is a gift of the Holy Spirit that renews trust and faith in God and strengthens one against the temptations of the evil one, especially against the temptation to despair and anxiety in the face of death.

This assistance from the Lord, through the power of His Spirit, is intended to lead the sick person to healing of the soul, but also to healing of the body, if such is God’s will. Furthermore, «if he has committed sins, they will be forgiven» (Jas 5:15).

Fresco unción de los enfermos

Through the grace of this sacrament, the sick receives the strength and the gift to unite more intimately with the Passion of Christ. Suffering, a consequence of original sin, takes on new meaning; it becomes a sharing in the work of Jesus.

In summary: the union of the sick person with the Passion of Christ, for their own good and that of the entire Church. Comfort, peace, and courage to bear the sufferings of illness or old age in a Christian manner. Forgiveness of sins if the sick person has been unable to obtain it through the sacrament of Penance. Restoration of physical health, if it serves spiritual well-being. And preparation for the passage into eternal life.

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