Pope at Chrism Mass: Priests must spread Christ’s peace where death reigns
Pope Leo XIV presided over his first Chrism Mass at St. Peter’s Basilica on Holy Thursday. The Pope called upon bishops, priests, and the laity to embrace their vocations while maintaining strong communion with one another. The homily emphasized the necessity for Christians to spread peace and the fragrance of Christ in places marked by suffering and death. The Pope highlighted three core aspects of the Christian mission: detachment from the familiar, the importance of encounter, and the reality of potential rejection.
6 months ago
Pope Leo XIV delivered his first Chrism Mass homily as Bishop of Rome on Holy Thursday, April 2, 2026, in St. Peter's Basilica.1 2 3
Nearly 1,000 priests renewed their ordination promises amid the blessing of holy oils for sacraments.4 5
The Pope described Christian mission as a counter to the "imperialist occupation of the world," rejecting domination, abuse of power, and calculated strategies.1 2 6
He stressed that good cannot arise from power abuse in pastoral, social, or political spheres, urging humility over conquest.3 4
Mission begins with detachment: self-emptying from familiar comforts to embrace risk and reconciliation with one's past.3 5
It demands encounter through selfless service, dialogue, respect, and inculturation, approaching others as guests rather than conquerors.1 4
The cross involves rejection and suffering, yet transforms violence and brings resurrections, as seen in Jesus' expulsion from Nazareth.2 6
This apostolic sending is not for elites but the witness of Christ's Body, uniting laity, priests, and bishops in obedience to the Spirit.3 5
Bishops and priests serve a missionary people, avoiding isolation or rupture in communion.1 4
Pope Leo cited St. Óscar Romero's hope amid persecution and, uniquely, Cardinal Joseph Bernardin's trust in facing fears.2 5
In this "dark hour of history," he urged renewal of commitment to spread Christ's fragrance where "death reigns," overcoming fear for unity and peace.3 6
Christian mission must counter imperialist power through humble service
The headline "Christian mission must counter imperialist power through humble service" resonates deeply with Catholic doctrine, which consistently portrays authentic Christian mission as an antithesis to domineering or imperialistic power. Drawing from Christ's self-emptying (kenosis) in obedience and service, the Church's evangelizing task rejects worldly domination, emphasizing humility, solidarity with the poor, and prophetic witness against corrupt authority. This analysis examines the theological foundation, scriptural basis, historical missionary imperatives, and contemporary papal exhortations supporting this view.
Catholic sources root the counter-cultural nature of mission in Christ's redefinition of power. Rather than coercive rule, Jesus embodies power through filial obedience to the Father, culminating in his Passion and death (Phil 2:7-8). As one scholar explains, "Christ reveals power to be obedience... Christ’s power, in the form of obedience and service, is simultaneously the gratuitous, life-giving... affirmation of the good of the Father, of man, and of creation." He rejects Satan's offer of earthly kingdoms (Mt 4:8-10) and Peter's avoidance of the Cross (Mt 16:21-22), modeling service over conquest.
Pope Francis, in canonizing four blesseds, contrasts pagan rulers who "lord it over them" with Christian authority: "Whoever wishes to become great among you must be your servant" (Mk 10:42-44). Jesus, the "Son of Man," attains dominion through abasement: "He shows us that he enjoys dominion because he is a servant, glory because he is capable of abasement, kingship because he is fully prepared to lay down his life." This inverts imperial logic, where mission flows from the Cross's "power of weakness."
The Church's apostolate (mission) imitates this servanthood. The Catechism of the Ukrainian Catholic Church states: "The Church, imitating the Saviour, performs her mission (apostolate) in society through service (diakonia): 'The Son of Man came not to be served but to serve' (Mt 20:28). The Church’s highest calling is not to dominate but to serve... She does not strive for influence or material gain, but serves the poor, the sick, and the destitute."
Pope Leo XIV echoes this in addressing Mexican missionaries, invoking Blessed Juan de Palafox: "The true missionary does not dominate, but loves; does not impose, but serves; and does not exploit faith for personal gain... but distributes faith like bread." Missionaries are called to "knead the faith" amid poverty and divisions, leavening history with Christ's patience, not force. Similarly, Redemptoris Missio mandates witness against "corruption of political or economic power," urging the Church to "not seek her own glory and material wealth" but imitate Christ's simplicity while serving the poorest.
A pivotal source directly addresses imperialism. In analyzing Benedict XV's Maximum Illud (1919), a scholarly work notes missionaries as a "counterforce to the imperial expansion" coinciding with European colonialism. Benedict warned: "If it appears that the missionary is 'serving the interests of his homeland,' the 'people immediately suspect everything he does,' giving rise to the conviction that the Christian religion is the national religion of some foreign people." Amid post-WWI colonial carving at Versailles, the Church detached mission from national agendas, fostering indigenous inculturation and universal brotherhood: "The Catholic Church is not an intruder in any country, nor is she alien to any people." This "post-colonial" stance predates decolonization, prioritizing heavenly citizenship over earthly empires.
Pope John Paul II reinforces this on World Mission Day: The Church proclaims Christ "by following the way that Christ himself did: service, poverty, humility, the cross," resisting "the spirit of domination" seen in disciples' rivalry (Mk 10). Missionaries, "without the support of any human power," witness silently, even to martyrdom, as "living image[s] of Christ... who came not to be served but to serve."
Recent teachings from Pope Leo XIV apply this to modern contexts. Power is "first and foremost responsibility and service," requiring "humility, honesty and sharing," especially toward the vulnerable. In mission contexts, he urges Catholics to support evangelization through prayer and aid, transforming communities as "missionaries of hope among the peoples." Broader messages emphasize self-giving over "self-exhibition," dwelling in "deserts" of suffering via "dialogue of life" and martyrdom-like witness, bridging cultures without walls of indifference.
These principles extend to social engagement: U.S. bishops call Catholics to political responsibility serving the common good, loving "this magnificent planet" and the human family. Pope Leo XIV praises charities aiding migrants as "agents of hope," embodying God's "closeness, compassion, and tenderness" (Mt 25:31-46).
| Key Contrasts in Catholic Teaching | Imperialist Power | Christian Mission |
|---|---|---|
| Exercise of Authority | Domination, lording over others | Servant leadership, humility |
| Goal | Conquest, material gain, national interests | Salvation, service to poor, universal brotherhood |
| Method | Force, rivalry, self-exhibition | Self-gift, witness, inculturation |
| Outcome | Suspicion, division | Hope, communion, leavening history |
Catholic tradition unequivocally supports the headline: Christian mission counters imperialist power not through rivalry but humble service, mirroring Christ's kenosis and the Church's diakonia. From scriptural exegesis to papal encyclicals and recent addresses, sources prioritize prophetic humility, detachment from worldly power, and solidarity with the marginalized. This demands ongoing conversion, ensuring mission builds God's Kingdom of peace amid global challenges.