"Giuliano Vigini has called him "parish priest of the world. And John Allen picks up the appellative, underlining the surprise and "bewilderment" that for many have meant these first hundred days of Pope Francis.

Andrea Tornielli notes how this Pope escapes stereotypes and arouses growing expectation every day. Comparing Francis' first hundred days with those of Benedict XVI, he finds that both took in stride changes that many were almost anxiously awaiting.

Among the novelties, he highlights the homilies at the Casa de Santa Marta. In his opinion, "they are homilies that only inattentive observers could classify as 'little spiritual messages', associating theological depth with the issue of pages or with the difficulty of the concepts". Moreover, he understands that "these homilies, together with the first public speeches (enriched with comments 'off script'), represent in themselves a program", since they combine themes inaugurated by Benedict XVI with new and peculiar contents. So that "those who maintain that so far he has not 'done' anything significant, evidently referring to weighty appointments or structural reforms, are losing sight of what is already changing".

Tornielli draws attention to the sober decisions of Francis (in terms of escorts, vehicles, greater contact with the people) and other obvious signs of renewal, although some might prefer not to see them; and notes the change in the perception of public opinion about the Pope and the "issues" of the Church, if only for the novelty of language and appeals, far removed from strategies obsessed with selling image.

John Allen agrees that, beneath the apparent calm (very few changes and controversies), "there is nevertheless a palpable sense that a seismic movement is underway". There is no lack of signs: crowds that congregate to listen to him, increase of the internship of the sacraments (more people going to mass, increase of the issue of confessions in the parishes), certain fascination of the public opinion and... great expectation before the one that promises to be the greatest Catholic celebration of the beginning of the XXI century, in Rio de Janeiro.

It seems clear to him that the Pope wants to be first and foremost a Pastor. And he notes that perhaps the most important lesson of these 100 days is to be found there: "When it comes to spiritual leadership, sometimes the style is really the substance".

"The real Pope".
The Argentine bishop José Eduardo Lozano, who knows Francis well, says that it is not a matter of waiting for the "real Pope" to emerge after these first "gestures"; rather, these gestures "are the real Pope", since they are an expression of his Magisterium. For Allen, these gestures are above all four values: simplicity, humility, detachment from political issues and closeness to the people.

Rafael Navarro-Valls is in this line when he writes that "in these days Christianity has ceased to have only a formal expressive style, not a substantial one". It is a clear reference letter to the Pope's style. Together with this, Francis gives priority to the conversion of hearts over the changes of the Structures, denounces clericalism and launches the laity towards true politics (based on the commandments and the Gospel) and not partisan, defends the sacredness of human life and faces ecumenism with unusual cordiality, emphasizing Christian values and social justice, especially with the poorest.

What we could consider "the speech of the hundred days" (in the ecclesial congress of the Diocese of Rome, on June 17) was an excellent condensation of the message of Pope Francis: the Christian revolution changes the heart of stone for one of flesh: what comes from Christ (grace), we must sow it effectively for free, without haste to reap the harvest. In the face of so many people without hope, we must show them, with Christian coherence, the joy of having a Father, God, and the desire to share this filiation. The Gospel is addressed to all, but first of all to the poor, because God loves them with predilection (they are the flesh of Jesus who suffers) and expects Christians to show this to them (apart from the fact that we will be judged for it). The flesh of Jesus also suffers in those who do not know him. That is why Francis likes to go out to the "existential peripheries": from physical and real poverty to intellectual poverty, also real. With these presuppositions, what he proposes is: courage, patience, spiritual struggle against pessimism and lamentation. And to go out, because it is not now a question of leaving the 99 sheep to go and look for the one that is missing, because what happens is that we have one and we lack the 99?

One hundred days (a symbol and something more) of lessons of gratuitousness and generosity. Benedict XVI ended his pontificate by appealing to "believe in love" (cf. 1 Jn. 4:16). Francis also encourages us, Christians, to "not be afraid of love" and to go out of ourselves, both at staff and in groups, families and communities, to fearlessly manifest what we are.