If you follow the will of God, you know that in spite of all the terrible things that happen to you, you will never lose a final refuge. You know that the foundation of the world is love, so that even when no human being can or will help you, you may go on, trusting in the One that loves you.
God is our Father and loves us, even when his silence remains incomprehensible.
Beauty, then, is not mere decoration, but rather an essential element of the liturgical action, since it is an attribute of God himself and his revelation. These considerations should make us realize the care which is needed, if the liturgical action is to reflect its innate splendour.
Knowing is not simply a material act, since the object that is known always conceals something beyond the empirical datum. All our knowledge, even the most simple, is always a minor miracle, since it can never be fully explained by the material instruments that we apply to it. In every truth there is something more than we would have expected, in the love that we receive there is always an element that surprises us.
Purity of heart is what enables us to see.
The capacity to accept suffering for the sake of goodness, truth and justice is an essential criterion of humanity, because if my own well-being and safety are ultimately more important than truth and justice, then the power of the stronger prevails, then violence and untruth reigns supreme.
One who has hope lives differently.
So Jesus in the throes of his Passion is an image of hope: God is on the side of those who suffer.
God is glorious, he is indestructible truth, eternal beauty.
It is evident that the Church is always abandoning more the old traditional structures of European life and, therefore, is changing its appearance and living new forms in itself. It's clear most of all that the de-Christianization of Europe is progressing, that the Christian element is always vanishing more from the fabric of society.
Celibacy is not a matter of compulsion. Someone is accepted as a priest only when he does it of his own accord.
The positive aspects of modernity are to be acknowledged unreservedly: we are all grateful for the marvellous possibilities that it has opened up for mankind and for the progress in humanity that has been granted to us.
Each generation, as it seeks to advance the common good, must ask anew: 'What are the requirements that governments may reasonably impose upon citizens, and how far do they extend? By appeal to what authority can moral dilemmas be resolved?'
I leave from where the apostle arrived.
Not all moral issues have the same moral weight as abortion and euthanasia. There may be legitimate diversity of opinion even among Catholics about waging war and applying the death penalty, but not... with regard to abortion and euthanasia.
The Cross is the approbation of our existence, not in words, but in an act so completely radical that it caused God to become flesh and pierced this flesh to the quick; that, to God, it was worth the death of his incarnate Son.
While we rejoice in the new possibilities open to humanity, we also see the dangers arising from these possibilities, and we must ask ourselves how we can overcome them.
Artificial intelligence, in fact, is obviously an intelligence transmitted by conscious subjects, an intelligence placed in equipment. It has a clear origin, in fact, in the intelligence of the human creators of such equipment.
The reality of the Eucharistic sacrifice has always been at the heart of Catholic faith; called into question in the 16th century, it was solemnly reaffirmed at the Council of Trent against the backdrop of our justification in Christ.
The Church is not self-made, it was created by God and is continuously formed by Him. This finds expression in the Sacraments, above all in that of Baptism: I enter into the Church not by a bureaucratic act, but with the help of this Sacrament.