Pope Benedict XVI Quotes
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Down through the centuries, the Czech Republic, the territory of the Czech Republic has been a place of cultural exchange.
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Germany has an established and well-furnished Catholicism, often with employed Catholics who handle the church like a labor union. For them, the church is simply the employer.
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Today we have to learn all over again that love for the sinner and love for the person who has been harmed are correctly balanced if I punish the sinner in the form that is possible and appropriate.
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The counterweight to the dominion of evil can consist in the first place only in the divine-human love of Jesus Christ that is always greater than any possible power of evil.
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The family unit is fundamental for the educational process and for the development both of individuals and states; hence there is a need for policies which promote the family and aid social cohesion and dialogue.
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Faith is not a product of reflection, nor is it even an attempt to penetrate the depths of my own being.
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Do not be afraid to say 'yes' to Jesus, to find your joy in doing his will, giving yourself completely to the pursuit of holiness, and using all your talents in the service of others!
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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.
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The abuse of faith has to be resisted precisely.
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The Church must introduce the individual Christian into an encounter with Jesus Christ and bring Christians into His presence in the sacrament.
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Although the particular inclination of the homosexual person is not a sin, it is more or less strong tendency ordered to an intrinsic moral evil, and thus the inclination itself must be seen as an objective disorder.
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Human rights, of course, must include the right to religious freedom, understood as the expression of a dimension that is at once individual and communitarian - a vision that brings out the unity of the person while clearly distinguishing between the dimension of the citizen and that of the believer.
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It is important to be in the 'we' of the Church, in the 'we' of the life of the Liturgy.
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While they are growing up, the young need adults who can suggest principles and values to them. They feel in need of people who can teach by their example, more than by their words, to expend themselves for high ideals.
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Celibacy is not a matter of compulsion. Someone is accepted as a priest only when he does it of his own accord.
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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?'
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Both need each other: The agnostic cannot be content to not know, but must be in search of the great truth of faith; the Catholic cannot be content to have faith, but must be in search of God all the time, and in the dialogue with others, a Catholic can learn more about God in a deeper fashion.
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All the great works of art, the cathedrals - the Gothic cathedrals and the splendid Baroque churches - are a luminous sign of God, and thus are truly a manifestation, an epiphany of God.
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We have to see that the human person needs the infinite. If God's not there, if the infinite isn't available, the human person creates its own paradises, giving the appearance of 'infinitude' that can only be a lie.
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Men and women were created to be jointly the guarantee of the future of the humanity - not only a physical guarantee, but also a moral one.
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As the source of our new life in Christ, the Holy Spirit is also, in a very real way, the soul of the Church, the love that binds us to the Lord and to one another, and the light that opens our eyes to see all around us the wonders of God's grace.
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We are moving toward a dictatorship of relativism which does not recognize anything as for certain and which has as its highest goal one's own ego and one's own desires.
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For me, it is one of the 'signs of the times' that the idea of God's mercy is becoming increasingly central and dominant.
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The ecclesial communities which have not preserved the valid Episcopate and the genuine and integral substance of the Eucharistic mystery, are not Churches in the proper sense; however, those who are baptized in these communities are, by Baptism, incorporated in Christ and thus are in a certain communion, albeit imperfect, with the Church.