VACANCES UTILES 2026

 

EDUCATION AS A MISSION

 

EN - ES - IT - FR

Star 

in the constellation

The speech of Cardinal José Tolentino de Mendonça 

at the UMEC-WUCT Conference in Oradea (Romania)

"Education as a mission:

 collaboration and exchange of experiences 

between member countries "

It is with great joy that I greet all the participants in this International Meeting of the World Union of Catholic Teachers, dedicated to the theme "Education as Mission: Collaboration and Exchange of Experiences among Member Countries ." I thank you for your commitment and your presence, which testifies to the vitality of an educational network spread throughout the world. This meeting is not only an opportunity for professional exchange: it is an act of faith in the transformative power of education.

Your coming together from diverse countries and cultures has profound significance. It is not simply a matter of getting to know one another better or exchanging best practices—valuable and necessary as that is. Rather, it is a matter of rediscovering together the common root of our educational mission : that vocation that calls us to place the human person at the center of all our efforts, to safeguard their dignity, to cultivate their thoughts and hearts, to prepare the ground so that every young life can flourish in the fullness of its humanity.

 The constellation of educators

I would like to offer you an image that seems particularly apt to describe the meaning of this meeting and, more generally, the very nature of the World Union of Catholic Teachers: the image of a constellation . Pope Leo XIV, in his recent Apostolic Letter Drawing New Maps of Hope , offered this image as a key to understanding the world of Catholic education. The Holy Father wrote: "I speak of a 'constellation' because the world of Catholic education is a living and plural network : parish schools and colleges, universities and higher institutes, vocational training centers, movements, digital platforms, service-learning initiatives , and pastoral work in schools, universities, and culture. Each 'star' has its own brightness, but together they chart a course."

Behold, dear friends: you are stars in this constellation . Each of you, each of the countries represented here, brings a specific light—made up of history, culture, pedagogical tradition, and particular charisms. But it is only when these lights come together, when they accept their place in a larger plan, that it becomes possible to chart a course. The constellation does not obliterate the individual stars: it exalts them, giving them a meaning that transcends their isolated brightness. Thus, the World Union of Catholic Teachers does not ask any country to renounce its educational identity, but invites everyone to discover how that identity acquires new depth and strength in relationships with others.

The Pope reminds us that "the constellations reflect their lights in an infinite universe. Like in a kaleidoscope, their colors intertwine, creating further chromatic variations." The encounter between different Catholic educational experiences does not produce uniformity, but generates new variations , unprecedented insights, creative responses to the problems each of us faces in our own context. When a teacher from Cameroon listens to the experience of a colleague from the Philippines, or when a Polish educator dialogues with a teacher from Peru, something mysteriously fruitful happens: the lights intertwine, the colors multiply, and the horizon broadens .

 Collaboration: An Evangelical Imperative

Collaboration among member countries is not a strategic option: it is an imperative that arises from the Gospel itself. Christian education , as the Second Vatican Council reminds us in Gravissimum Educationis is a choral work : no one educates alone. Pope Leo XIV forcefully reiterated this principle: "Christian education is a choral work: no one educates alone. The educational community is a 'we' where teachers, students, families, administrative and service personnel, pastors, and civil society converge to generate life." If this is true within each individual educational community, how much more so in the international dimension of our mission! The 'we' of Catholic education knows no national boundaries : it is a universal 'we', Catholic in the fullest sense of the term.

The exchange of experiences among member countries is the lifeblood of this expanded "we." It's not about exporting models or importing prepackaged solutions. Rather, it's about practicing that "inter- and trans- disciplinarity exercised as wisdom and creativity" that Pope Francis identified as a method in the Apostolic Constitution Veritatis Gaudium and that Pope Leo XIV recalled in his Apostolic Letter. Every educational experience, even the most humble, has something to teach; and every challenge, even the most difficult, becomes more manageable when we don't face it alone.

The Global Education Compact: Our North Star

In this educational constellation, one star shines with particular intensity: the Global Compact on Education . Pope Leo XIV clearly defined it as the "North Star" of the Church's educational journey . The Holy Father wrote: "Among the stars that guide the path is the Global Compact on Education. I gratefully accept this prophetic legacy entrusted to us by Pope Francis. It is an invitation to form alliances and networks to educate for universal brotherhood." This Compact, prophetically launched by Pope Francis and embraced with renewed energy by the reigning Pontiff, represents the horizon within which all our efforts at international collaboration must be placed.

The seven paths of the Global Compact on Education—placing the person at the center , listening to children and young people, promoting the dignity of women , recognizing the family as the primary educator, being open to acceptance , renewing the economy and politics , caring for our common home —are not programmatic abstractions. They are concrete invitations that each member country of this Union is called to implement in its own context, with its own sensibilities, according to its own urgent needs. This meeting can become a place to jointly assess how each country is responding to these invitations, what fruits are maturing, what obstacles are being encountered, and how fraternal solidarity can help overcome them.

To the seven ways of the Covenant, Pope Leo XIV added three priorities that seem particularly significant to me for your daily work as educators. The first concerns the interior life of young people : they demand depth, and schools must offer spaces for silence, discernment, and dialogue with conscience. The second concerns human digitality : we are called to educate people in the wise use of technology, placing the person before the algorithm. The third concerns peace : "Blessed are the peacemakers" ( Mt 5:9) must become, in the words of the Holy Father, "the method and content of learning."

 The teacher: star in the constellation

At the heart of this educational constellation is the teacher. You, dear educators, are the stars without which no constellation could be composed. Pope Leo XIV reminded us that teacher training—scientific, pedagogical, cultural, and spiritual—is crucial. Technical updates are not enough, the Holy Father warns us: "we must preserve a heart that listens, a gaze that encourages, an intelligence that discerns ." These words accurately describe the profile of the Catholic teacher : not a simple transmitter of knowledge, but a witness, a companion, a craftsman of humanity.

Your mission today is taking place in an extraordinarily complex context. The digital environment is transforming learning and relationships; economic and social inequalities are profoundly impacting educational opportunities; wars and migrations are creating emergencies that are knocking at the doors of our schools. Yet, precisely in this context, your work takes on immeasurable value. As the Holy Father reminds us, the Catholic educational network has a unique reach, reaching every continent with a particular presence in low-income areas, and represents "a concrete promise of educational mobility and social justice."

Education, wrote Pope Leo XIV, quoting his Apostolic Exhortation Dilexi te , "is one of the highest expressions of Christian charity." This tells us that every lesson, every homework corrected, every word of encouragement addressed to a struggling student is an act of charity. Not charitable charity, but charity in its fullest sense : love that liberates, elevates, restores dignity. And when this charity becomes collaboration between countries, when it opens itself to the international dimension of exchange and solidarity, then it becomes a prophetic testimony of that universal brotherhood that the Global Compact on Education asks us to build.

 Drawing new maps of hope

Dear friends, I return to the image of the constellation to entrust you with a task. Constellations have always served to orient sailors . In a world that often seems to have lost its direction, your constellation— the constellation of Catholic teachers throughout the world—must continue to point the way. A route that points toward the dignity of every person, toward fraternity among peoples, toward the protection of our common home, toward that hope which, as the Apostle Paul assures us, "does not disappoint" ( Rom. 5.5).

May this meeting be a moment of grace for all of you: a time to strengthen bonds, to share struggles and hopes, to rediscover the beauty of your educational vocation within the universal dimension of the Church. May the World Union of Catholic Teachers grow in cohesion and fraternity, increasingly becoming the educational "we" that the world urgently needs.

I entrust your journey to the Virgin Mary, Sedes Sapientiae , and to all the holy educators. And to each of you I repeat the words of the Apostle that the Holy Father placed as a seal on his Apostolic Letter: "You must shine like stars in the world, holding fast the word of life" ( Phil 2:15-16).

I accompany you with prayer and bless you from my heart.

Card. José Tolentino de Mendonça

Prefect of the Dicastery for Culture and Education

 ITALIANO

FRANCAIS

ESPANOL

 

SEEDS OF PEACE AND HOPE

 

Season of Creation 2025

 Seeds of Peace and Hope

by Laudato Si’ Movement |

“In Christ, we too are seeds, and indeed, seeds of peace and hope.”
The words of the prophet Isaiah remind us that the Spirit of God can transform even the most arid wilderness into a flourishing garden:

“Then justice will dwell in the wilderness, and righteousness abide in the fruitful field. The work of righteousness will be peace, and the effect of righteousness, quietness and trust forever” (Is 32:15-18).

These verses will guide us during the Season of Creation 2025, taking place from 1 September to 4 October. It is a time of prayer, action, and community for all Christians who recognize that caring for our common home is an essential expression of our faith.

Isaiah’s prophecy feels urgent today. Our world suffers the wounds of ecological destruction, climate change, and war. Yet the Spirit of God calls us to respond with faith, courage, and hope—planting seeds of peace through prayer, justice, and daily action.

 More resources to nurture the Season of Creation 2025

This year, many partners have prepared rich liturgical, educational, and practical resources to help communities live the Season of Creation fully. Below is a guide to the main tools available:

Prayer and Liturgy

• Via Creationis – a journey of prayer inspired by creation.
• New Mass “Pro Custodia Creationis” – liturgical text dedicated to the care of creation.
• Celebration Guide – the official global guide to help organize events and liturgies.
• Laudato Si’ Movement Prayer Book – prayers to unite hearts worldwide in caring for creation.
• Catholic Liturgical Guide 2025 – a resource for Catholic communities with readings, reflections, and liturgical suggestions.
• Weekly Penitential Rites, Intercessions, and Final Blessings (Sundays) – prepared by the Dominicans USA.
• Liturgy Notes – from Catholic Earthcare Caritas Australia.

Ecumenical and Pastoral Resources

• Pope Leo XIV’s Message for the 10th World Day of Prayer for the Care of Creation – guidance from the Holy Father.
• Peace of Creation 2025 topic explanation – full presentation about the topic.
• Eco-Congregation Scotland – sermons, prayers, and ecumenical reflections.
• Irish Bishops Conference – resources on nurturing family faith in nature and the initiative Ribbons of Peace.
• Laudato Si’ Research Institute (Oxford University) – ideas on how to celebrate the Feast of Creation (September 1).

Children, Youth, and Families

• Children’s Resource: Isaiah’s Forest Makers – helping the youngest discover how they too can be seeds of peace.
• Children and Youth Bible Study for Season of Creation 2025 – tailored reflections and activities.
• Way of Beauty (14 Stations of Creation) – a prayer journey inspired by Laudato Si’ and the video version.

 

How to Begin

1.    Pray – Use the liturgical and ecumenical resources to root your community in prayer.

2.    Celebrate – Organize Masses, services, or small group gatherings inspired by the Celebration Guide.

3.    Act – Plant trees, reduce waste, advocate for climate justice, or create spaces of peace in your community. Use our padlet and upload all your wonderful activities.

4.    Engage Youth and Families – Use the children’s and youth resources to pass on the call to care for creation to the next generation.

A Season of Hope

The Season of Creation is more than a liturgical time—it is a journey of transformation. As Isaiah reminds us, when we plant seeds of justice and righteousness, the fruit is peace, quietness, and trust.

In 2025, let us embrace this call together. May our prayers, actions, and witness help the Spirit of God make the desert bloom, and may we truly become “seeds of peace and hope” for our wounded world.

 

PEACE AND TECHNOLOGY

 en-fr-es-it-de ----

Disarming technology

 for peace

The Dicastery for the Service of Integral Human Development announces the theme for the 60th World Day of Peace on January 1, 2027—“Disarming Technology, Serving Peace: Politics as Preventive Responsibility”.

By Alessandro Di Bussolo and Kielce Gussie

January 1, 2027 marks the 60th World Day of Peace. To celebrate this day, Pope Leo XIV has chosen the theme, “Disarming Technology, Serving Peace: Politics as Preventive Responsibility", according to a press release from the Dicastery for the Service of Integral Human Development.

The Pope wants to highlight the “moral responsibility of those called to act in the political sphere” the statement continued. Furthermore, Pope Leo is encouraging humanity to promote dignity for each and every person help foster peace, beginning with the “disarming of technology.”

Referencing his encyclical Magnifica humanitas no. 198—“there is no algorithm capable of making war morally acceptable”—while also warning of the risks tied to using AI to make military decisions, Pope Leo offers a heartfelt appeal to the entire international community.  

He calls for “shared agreements capable of safeguarding human responsibility and humanitarian principles in contexts where human lives and peaceful coexistence among peoples are at stake.”

Presenting the Encyclical 

At the presentation of his document on 25 May in the New Synod Hall—an unprecedented document in the history of the Church—the Pope had recalled that those nearly 200 pages were the fruit of reflection within the Holy See on new technologies and Artificial Intelligence, which today touches “many areas of our lives,” influences decisions, and is “radically changing the way in which war is waged.”

“Artificial intelligence must be disarmed”

From all this emerged a conviction that Pope Leo himself described as “disturbing” and which provides the guiding thread of the encyclical: “Artificial Intelligence must be disarmed.”

“I know the word is strong,” he acknowledged, “but it was deliberately chosen because this moment needs words capable of attracting attention, awakening consciences, and pointing humanity towards paths to follow.”

Technology must not weaken our critical sense

Pope Leo emphasized that, for some time, the Church has been committed to nuclear disarmament as a “service to peace and the dignity of the human family.” In a similar sense, “artificial Intelligence now needs to be disarmed,” because, “like nuclear energy, it must serve everyone and the common good.” And “decisions about technology must never be separated from conscience and responsibility.”

In Magnifica humanitas, the Pope reflects on how peace, not merely the absence of war, is justice put into action. But when technology weakens our critical sense, peace itself is put at risk. Disarming, however, is not enough. We must build.

How to direct AI towards the common good

Here the Pope recalled his experience during his years of missionary work in Peru, following the floods. There, he confided, “I learned that rebuilding does not simply mean replacing what has been destroyed. It means repairing bonds, restoring trust, and rekindling hope for the future. Moreover, no one rebuilds alone.”

Only with such an integral vision can Artificial Intelligence be directed towards the common good. Only together—those who design the systems and those who bear their consequences, richer and poorer countries, institutions and individuals, centres of power and the peripheries—will we be able to build a future not for a privileged few, but for the entire human family.

FRANCAIS

          ESPANOL

ITALIANO

DEUTSCH

Image

ASSUNTA EST IN CAELUM

fr - en - es

Une croyance, 

une fête, un dogme 

La fête de l’Assomption célèbre la mort, la résurrection, l’entrée au ciel et le couronnement de la bienheureuse Vierge Marie.

+Vincent Dollmann, Archeveque de Cambrai, Assistent Ecclesiastiqe UMEC-WUCT

Malgré la discrétion des Évangiles, les premiers chrétiens n’ont pas mis longtemps à réfléchir à la place de Marie dans leur foi. Ils ont rapidement voulu célébrer ses derniers moments, comme ils le faisaient pour honorer leurs saints. À cause du caractère unique de sa coopération, une croyance se répand : son « endormissement » – sa Dormition – consiste en réalité en son élévation, corps et âme, au ciel par Dieu.

La fête exprime cette croyance : chaque 15 août, les chrétiens célèbrent à la fois la mort, la résurrection, l’entrée au paradis et le couronnement de la Vierge Marie.

En 1950, le pape Pie XII estime utile de proposer une définition plus précise : « La Vierge immaculée, préservée par Dieu de toute atteinte de la faute originelle, ayant accompli le cours de sa vie terrestre, fut élevée corps et âme à la gloire du ciel, et exaltée par le Seigneur comme la Reine de l’univers, pour être ainsi plus entièrement conforme à son Fils, Seigneur des seigneurs, victorieux du péché et de la mort ». La définition fait partie des dogmes de l’Église.

L’Assomption de Marie dans le sillage de l’Ascension du Christ

On associe souvent l’Assomption de Marie avec l’Ascension du Christ ; de fait, les mots se ressemblent et il y a dans les deux cas une montée mystérieuse au ciel dans la gloire de Dieu.

Pourtant, « assomption » ne vient pas du verbe latin « ascendere » (monter, s’élever), qui a donné « Ascension », mais d’« assumere » (assumer, enlever). L’étymologie souligne l’initiative divine : Marie ne s’élève pas toute seule vers le ciel, c’est Dieu qui fait le choix de l’« assumer », corps et âme, en la réunissant à son Fils sans attendre la résurrection finale, tant elle a su s’unir, corps et âme, à Lui dès sa vie terrestre.

Dans le sillage de l’Ascension, Marie inaugure le destin ouvert aux hommes par la résurrection de son Fils et anticipe ce qui deviendra la condition des sauvés à la fin des temps.

La fête de l’Assomption entretient l’espérance

La liturgie de l’Assomption célèbre Marie comme la « transfigurée » : elle est auprès de Lui avec son corps glorieux et pas seulement avec son âme ; en elle, le Christ confirme sa propre victoire sur la mort.

Marie réalise ainsi le but pour lequel Dieu a créé et sauvé les hommes. En la fêtant, les croyants contemplent le gage de leur propre destin, s’ils font le choix de s’unir à leur tour au Christ.

Cette contemplation renforce enfin la confiance dans l’intercession de Marie : la voilà toute disponible pour « guider et soutenir l’espérance de ton peuple qui est encore en chemin » (préface). Ils aiment alors demander à Dieu : « Fais que, nous demeurions attentifs aux choses d’en-haut pour obtenir de partager sa gloire » (collecte).

A belief, a festival, a dogma

The Feast of the Assumption celebrates the death, resurrection , entry into heaven and coronation of the Blessed Virgin Mary.

+Vincent Dollmann, Archbishop of Cambrai, Ecclesiastical Assistant UMEC-WUCT

Despite the Gospels' reticence, the first Christians quickly began to consider Mary's place in their faith. They soon wanted to celebrate her final moments, just as they did to honor their saints. Because of the unique nature of her cooperation, a belief spread: her "falling asleep"—her Dormition —was in reality her ascension, body and soul, into heaven by God.

The festival expresses this belief : every August 15th , Christians celebrate the death, resurrection , entry into paradise and coronation of the Virgin Mary.

In 1950, Pope Pius XII deemed it necessary to offer a more precise definition : “The Immaculate Virgin, preserved by God from all stain of original sin, having completed the course of her earthly life, was assumed body and soul into heavenly glory, and exalted by the Lord as Queen of the universe, so that she might be more fully conformed to her Son, Lord of lords, victorious over sin and death.” This definition is part of the dogmas of the Church.

The Assumption of Mary in the wake of the Ascension of Christ

The Assumption of Mary is often associated with the Ascension of Christ; in fact, the words are similar and in both cases there is a mysterious ascent to heaven in the glory of God.

However, " assumption " does not come from the Latin verb " ascendere " (to ascend, to rise), which gave us " Ascension ," but from " " assumere " (to assume, to take off). The etymology underlines the divine initiative: Mary does not ascend to heaven on her own, it is God who makes the choice to " assume" her, body and soul, by uniting her to his Son without waiting for the final resurrection , so well did she know how to unite herself, body and soul, to Him from her earthly life.

In the wake of the Ascension , Mary inaugurates the destiny opened to men by the resurrection of her Son and anticipates what will become the condition of the saved at the end of time.

The Feast of the Assumption sustains hope

The liturgy of the Assumption celebrates Mary as the "transfigured": she is with Him with her glorious body and not just with her soul; in her, Christ confirms his own victory over death.

Mary thus fulfills the purpose for which God created and saved humankind. By celebrating her, believers contemplate the promise of their own destiny, should they choose to unite themselves to Christ.

This contemplation ultimately strengthens their confidence in Mary's intercession: she is now fully available to "guide and sustain the hope of your people who are still on their journey" (preface). They then like to ask God: "Grant that we may remain attentive to the things of heaven so that we may share in his glory " (collect).

Una creencia, una fiesta, un dogma

La Fiesta de la Asunción celebra la muerte, resurrección , entrada en el cielo y coronación de la Santísima Virgen María.

+Vincent Dollmann, Arzobispo de Cambrai, Asistente Eclesiástico UMEC-WUCT

A pesar de la reticencia de los Evangelios, los primeros cristianos pronto comenzaron a considerar el lugar de María en su fe. Pronto quisieron celebrar sus últimos momentos, al igual que honraban a sus santos. Debido a la singularidad de su cooperación, se extendió la creencia de que su «dormición» era , en realidad, su ascensión, en cuerpo y alma, al cielo por obra de Dios.

Esta festividad expresa esta creencia : cada 15 de agosto , los cristianos celebran la muerte, resurrección , entrada en el paraíso y coronación de la Virgen María.

En 1950, el Papa Pío XII consideró necesario ofrecer una definición más precisa : «La Virgen Inmaculada, preservada por Dios de toda mancha de pecado original, habiendo cumplido el curso de su vida terrenal, fue asunta en cuerpo y alma a la gloria celestial, y exaltada por el Señor como Reina del universo, para que pudiera conformarse más plenamente a su Hijo, Señor de señores, victorioso sobre el pecado y la muerte». Esta definición forma parte de los dogmas de la Iglesia.

La Asunción de María tras la Ascensión de Cristo

La Asunción de María se asocia a menudo con la Ascensión de Cristo; de hecho, las palabras son similares y en ambos casos hay un ascenso misterioso al cielo en la gloria de Dios.

Sin embargo, " asunción " no proviene del verbo latino " ascendere " (ascender, elevarse), que nos dio " Ascensión ", sino de " « asumere » (asumir, tomar). La etimología subraya la iniciativa divina: María no asciende al cielo por sí misma, es Dios quien decide « asumirla», en cuerpo y alma, uniéndola a su Hijo sin esperar la resurrección final , pues ella supo unirse a Él, en cuerpo y alma, desde su vida terrenal.

Tras la Ascensión , María inaugura el destino abierto a los hombres por la resurrección de su Hijo y anticipa cuál será la condición de los salvados al final de los tiempos.

La fiesta de la Asunción mantiene viva la esperanza.

La liturgia de la Asunción celebra a María como la "transfigurada": ella está con Él con su cuerpo glorioso y no solo con su alma; en ella, Cristo confirma su propia victoria sobre la muerte.

María cumple así el propósito para el cual Dios creó y salvó a la humanidad. Al celebrarla, los creyentes contemplan la promesa de su propio destino, si deciden unirse a Cristo.

Esta contemplación fortalece su confianza en la intercesión de María: ella está ahora plenamente disponible para «guiar y sostener la esperanza de tu pueblo que aún está en camino» (prefacio). Luego, desean pedirle a Dios: «Concédenos que permanezcamos atentos a las cosas del cielo para que participemos de su gloria » (oración colecta).