The following quotes touch upon the Catholic faith and the culture.  The topics are broad but inspirational.  More quotes can be obtained at the Pure Love Club.

"Pray, hope, and don't worry." (Saint "Padre" Pio)

"I choose all!" (Saint Therese of Lisieux)

"Give respect to whom respect is due." (Saint Paul the Apostle)

"Pray the Rosary for peace in the world." (Our Lady of Fatima)

"Prudence is the Queen of Virtues." (Saint Thomas Aquinas)

"God alone suffices." (Saint Terese of Avila)

"Onward! Be daring!" (Saint Josemaria Escriva)

"Suffering is but a kiss from Jesus." (Blessed Mother Teresa of Calcutta)

Persons and things look great at a distance
which are not so when seen up close. (Cardinal Newman)

Christianity is not a philosophical speculation.
It is not a construction of our mind. Christianity
is not our work. It is a Revelation. It is a message
that has been consigned to us, and we have no
right to reconstruct it as we like or choose. (Pope Benedict XVI)

"[The Pope] must not proclaim his own ideas, but rather constantly bind himself and the
Church to obedience to God's Word, in the face of every attempt to adapt it or water it
down, and every form of opportunism. Pope John Paul II did this when, in front of all
attempts, apparently benevolent to the human person, and in the face of erroneous
interpretations of freedom, he unequivocally stressed the inviolability of the human being
and of human life from the moment of conception until natural death. The freedom to kill
is not true freedom, but a tyranny that reduces the human being to slavery." -- from the
homily of Pope Benedict XVI at the Mass of Possession of the Chair of the Bishop of
Rome, Basilica of St John Lateran, Saturday, 7 May 2005
 

But it is not only war that kills Peace. Every crime against life is a blow to Peace, especially if it strikes at the moral conduct of the people, as often happens today, with horrible and often legal ease, as in the case of the suppression of incipient life, by abortion. Reasons such as the following are brought forward to justify abortion: abortion seeks to slow down the troublesome increase of the population, to eliminate beings condemned to malformation, social dishonour, proletarian misery, and so on; it seems rather to favour Peace than to harm it. But it is not so. The suppression of an incipient life, or one that is already born, violates above all the sacrosanct moral principle to which the concept of human existence must always have reference: human life is sacred from the first moment of its conception and until the last instant of its natural survival in time. It is sacred; what does this mean? It means that life must be exempt from any arbitrary power to suppress it; it must not be touched; it is worthy of all respect, all care, all dutiful sacrifice. For those who believe in God, it is spontaneous and instinctive and indeed a duty through the law of religion. And even for those who do not have this good fortune of admitting the protecting and vindicating hand of God upon all human beings, this same sense of the sacred - that is, the untouchable and inviolable element proper to a living human existence - is and must be something sensed by virtue of human dignity. Those who have had the misfortune, the implacable guilt, the ever renewed remorse at having deliberately suppressed a life know this and feel this. The voice of innocent blood cries out with heartrending insistence in the heart of the person who killed it. Inner Peace is not possible through selfish sophistries! And even if it is, a blow at Peace - that is, at the general system that protects order, safe living in society, in a word, at Peace - has been perpetrated: the individual Life and Peace in general are always linked by an unbreakable relationship. If we wish progressive social order to be based upon intangible principles, let us not offend against it in the heart of its essential system: respect for human life. Even under this aspect Peace and Life are closely bound together at the basis of order and civilization. ("Message for the 1977 World Day of Peace", by Pope Paul VI)

The discussion can continue by reviewing the hundred forms in which offences against life seem to be becoming normal behaviour: where individual crime is organized to become collective; to ensure the silence and complicity of whole groups of citizens; to make private vendetta a vile collective duty, terrorism a phenomenon of legitimate political or social affirmation, police torture an effective means of public power no longer directed towards restoring order but towards imposing ignoble repression. It is impossible for peace to flourish where the safety of life is compromised in this way. Where violence rages, true peace ends. But where human rights are truly professed and publicly recognized and defended, Peace becomes the joyful and operative atmosphere of life in society.  ("Message for the 1977 World Day of Peace", by Pope Paul VI)

Reflecting upon his office and his duties, the bishop should consider as the key to his identity and mission the mystery of Christ and the attributes willed by the Lord Jesus for his Church, "a people brought into unity from the unity of the Father, the Son and the Holy Spirit" (Lumen Gentium 4) (Presidential Address - Bishop Wilton D. Gregory, Bishop of Belleville, Washington D.C. – November 15, 2004)

We bishops, in the dioceses and the eparchies that we serve, are called to be the instruments and the visible signs of the unity that the Lord Jesus desires for his Church. We are also called to experience and to promote, in communion with our Holy Father, the Bishop of Rome, the unity that is at the heart and constitutive of the College of Bishops to which we belong. (Presidential Address - Bishop Wilton D. Gregory, Bishop of Belleville, Washington D.C. – November 15, 2004)

He placed the sheep upon his shoulders, for taking man’s nature upon Him he bore our sins. But having found the sheep, he returns home; for our Shepherd having restored man, returns to his heavenly kingdom. And hence it follows, And coming he collects together his friends and neighbors, saying to them, Rejoice with me, for I have found my sheep which was lost. By his friends and neighbors He means the companies of Angels, who are His friends because they are keeping His will in their own steadfastness; they are also His neighbors, because by their own constant waiting upon Him they enjoy the brightness of His sight. (Gregory the Great)

But he allows there is more joy in heaven over the converted sinner, than over the just who remain steadfast; for the latter for the most part, not feeling themselves oppressed by the weight of their sins, stand indeed in the way of righteousness, but still do not anxiously sigh after the heavenly country, frequently being slow to perform good works, from their confidence in themselves that they have committed no grievous sins. But, on the other hand, sometimes those who remember certain iniquities that they have committed, being pricked to the heart, from their very grief grow inflamed towards the love of God; and because they consider they have wandered from God, make up for their former losses by the succeeding gains. Greater then is the joy in heaven, just as the leader in battle loves that soldier more who having turned from flight, bravely pursues the enemy, than him who never turned his back and never did a brave act. So the husbandman rather loves that land which after bearing thorns yields abundant fruit, than that which never had thorns, and never gave him a plentiful crop. But in the mean time we must be aware that there are very many just men in whose life there is so much joy, that no penitence of sinners however great can in any way be preferred to them. Whence we may gather what great joy it causes to God when the just man humbly mourns, if it produces joy in heaven when the unrighteous by his repentance condemns the evil that he has done. (Gregory the Great)

He who is signified by the shepherd, is also by the woman. For it is God Himself, God and the wisdom of God, but the Lord has formed the nature of angels and men to know Him, and has created them after His likeness. The woman then had ten pieces of silver, because there are nine orders of angels, but that the number of the elect might be filled up, man the tenth was created. (Gregory the Great)

And because there is an image impressed on the piece of silver, the woman lost the piece of silver when man (who was created after the image of God) by sinning departed from the likeness of his Creator. And this is what is added, she lose one piece, does she not light a candle. The women lighted a candle because the wisdom of God appeared in man. For the candle is a light in an earthen vessel, but the light in an earthen vessel is the Godhead in the flesh. But the candle being lit, it follows, And disturbs the house. Because verily no sooner had his Divinity shone forth through the flesh, than all our consciences were appalled. Which word of disturbance differs not from that which is read in other manuscripts, sweeps, because the corrupt mind if it be not first overthrown through fear, is not cleansed from its habitual faults. But when the house is broken up, the piece of silver is found, for it follows, And seeks diligently till she find it; for truly when the conscience of man is disturbed, the likeness of the Creator is restored in man. (Gregory the Great)
 
St. Luke has given three parables successively; the sheep which was lost and found, the piece of silver which was lost and found, the son who was dead and came to life again, in order that invited by a threefold remedy, we might heal our wounds. Christ as the Shepherd bears you on His own body, the Church as the woman seeks for thee, God as the Father receives you, the first, pity, the second, intercession, the third, reconciliation. (Ambrose)

"Trust Him when dark doubts assail thee; Trust Him when trust is small. Trust Him when to trust Him is the hardest thing of all." (Bishop Fulton Sheen) 

She went into the mountains, because Zacharias dwelt there. As it follows, To a city of Juda, and entered into the house of Zacharias. Learn, O holy women, the attention which you ought to show for your kinswomen with child. For Mary, who before dwelt alone in the secret of her chamber, neither virgin modesty caused to shrink from the public gaze, nor the rugged mountains from pursuing her purpose, nor the tediousness of the journey from performing her duty. Learn also, O virgins, the lowliness of Mary. She came a kinswoman to her next of kin, the younger to the elder, nor did she merely come to her, but was the first to give her salutations; as it follows, And she saluted, Elisabeth. For the more chaste a virgin is, the more humble she should be, and ready to give way to her elders. Let her then be the mistress of humility, in whom is the profession of chastity. Mary is also a cause of piety, in that the higher went to the lower, that the lower might be assisted, Mary to Elisabeth, Christ to John. (Theophyl)

As we stressed in our 1995 statement Political Responsibility: "The application of Gospel values to real situations is an essential work of the Christian community." Adopting a consistent ethic of life, the Catholic Church promotes a broad spectrum of issues "seeking to protect human life and promote human dignity from the inception of life to its final moment." Opposition to abortion and euthanasia does not excuse indifference to those who suffer from poverty, violence and injustice. Any politics of human life must work to resist the violence of war and the scandal of capital punishment. Any politics of human dignity must seriously address issues of racism, poverty, hunger, employment, education, housing, and health care. Therefore, Catholics should eagerly involve themselves as advocates for the weak and marginalized in all these areas. Catholic public officials are obliged to address each of these issues as they seek to build consistent policies which promote respect for the human person at all stages of life. But being 'right' in such matters can never excuse a wrong choice regarding direct attacks on innocent human life. Indeed, the failure to protect and defend life in its most vulnerable stages renders suspect any claims to the 'rightness' of positions in other matters affecting the poorest and least powerful of the human community. If we understand the human person as the "temple of the Holy Spirit" -- the living house of God -- then these latter issues fall logically into place as the crossbeams and walls of that house. All direct attacks on innocent human life, such as abortion and euthanasia, strike at the house's foundation. These directly and immediately violate the human person's most fundamental right -- the right to life. Neglect of these issues is the equivalent of building our house on sand. Such attacks cannot help but lull the social conscience in ways ultimately destructive of other human rights. As Pope John Paul II reminds us, the command never to kill establishes a minimum which we must respect and from which we must start out "in order to say 'yes' over and over again, a 'yes' which will gradually embrace the entire horizon of the good" (Evangelium Vitae, 75). (Paragraph 23 of "Living the Gospel of Life", by the USCCB, 1998)

The inviolability of the person which is a reflection of the absolute inviolability of God, finds its primary and fundamental expression in the inviolability of human life. Above all, the common outcry, which is justly made on behalf of human rights--for example, the right to health, to home, to work, to family, to culture--is false and illusory if the right to life, the most basic and fundamental right and the condition for all other personal rights, is not defended with maximum determination. (Paragraph 38 of Christifideles Laici)

Now mystically, by Martha’s receiving our Lord into her house is represented the Church which now receives the Lord into her heart. Mary her sister, who sat at Jesus’ feet and heard His word, signifies the same Church, but in a future life, where ceasing from labor, and the ministering to her wants, she shall delight in Wisdom alone. But by her complaining that her sister did not help her, occasion is given for that sentence of our Lord, in which he shows that Church to be anxious and troubled about much service, when there is but one thing needful, which is yet attained through the merits of her service; but He says that Mary has chosen the good part, for through the one the other is reached, which shall not be taken away. (Augustine)

Or by Mary who sat and heard our Lord’s words, is signified the contemplative life; by Martha engaged in more outward services, the active life. Now Martha’s care is not blamed, but Mary is praised, for great are the rewards of an active life, but those of a contemplative are far better. Hence Mary’s part it is said will never be taken away from her, for the works of an active life pass away with the body, but the joys of the contemplative life the rather begin to increase from the end. (Gregory the Great)

"Nothing was conferred on the apostles apart from
Peter, but several things were conferred upon Peter
apart from the apostles."
(Pope Leo XIII, Satis Cognitum)

"Having learned with sadness of the death of President Reagan, I offer you and your family my heartfelt condolences and the assurance of my prayers for his eternal rest. I recall with deep gratitude the late president's unwavering commitment to the service of the nation and to the cause of freedom as well as his abiding faith in the human and spiritual values which ensure a future of solidarity, justice and peace in our world. Together with your family and the American people I commend his noble soul to the merciful love of God our Heavenly Father and cordially invoke upon all who mourn his passing the divine blessings of consolation, strength and peace." (Pope John Paul II to Nancy Reagan, 2004)

"I don't believe a person can remain in mortal sin
while praying the Rosary." (Pope John XXIII)

"Thank you, my God, for placing in my heart such love for the pope." (Saint Josemaria Escriva)

Like her holiness, the Church’s unity is an unfailing gift of God and a constant summons to an ever more perfect communion in faith, hope and love. "God himself is communion, Father, Son and Holy Spirit, and he calls all people to share in that same Trinitarian communion" (Ecclesia in America, 33). Through the outpouring of the Holy Spirit, the gift of the Risen Christ, the Church has been established as "a people brought into unity from the unity of the Father, the Son and the Holy Spirit" (Lumen Gentium, 4). As the sign and sacrament of that unity which is the calling and destiny of the whole human family, the Church lives and carries out her saving mission as "one body" (cf. 1 Cor 12:12ff.), which the Holy Spirit guides in the way of all truth, brings together in communion and in the works of ministry, directs through the variety of hierarchical and charismatic gifts, and adorns with his fruits (cf. Lumen Gentium, 4). This mystery of unity in diversity is especially evident in the Bishop’s celebration of the Eucharist, when he is surrounded by the presbyterate, ministers, religious and the whole People of God (cf. Sacrosanctum Concilium, 41); in the Eucharist, that "holy communion" which is the very soul of the Church is both expressed and brought about (cf. Lumen Gentium, 3).  (JP2 to the Bishops of the ecclesiastical provinces of Detroit and Cincinnati on their ad limina visit, May 6, 2004)

This close relationship between the Church’s holiness and her unity is the basis for that spirituality of communion and mission which I am convinced we must foster at the dawn of this new millennium, "if we wish to be faithful to God’s plan and respond to the world’s deepest yearnings" (Novo Millennio Ineunte, 43). The Bishop, as the icon of Christ the Good Shepherd, present in the midst of his holy people, has the primary duty of promoting and encouraging such a spirituality (cf. Pastores Gregis, 22). The Second Vatican Council, while insisting that the building up of Christ’s body takes place in a rich diversity of members, functions and gifts, also noted that "among these gifts, the primacy belongs to the grace of the apostles" (Lumen Gentium, 7), whose successors are called to discern and coordinate the charisms and ministries given for the building up of the Church in that work of sanctifying humanity and giving glory to God which is the goal of all her life and activity (cf. Sacrosanctum Concilium, 10).  (JP2 to the Bishops of the ecclesiastical provinces of Detroit and Cincinnati on their ad limina visit, May 6, 2004)

This spirituality of communion, which Bishops are called personally to exemplify, will naturally lead to "a pastoral style which is ever more open to collaboration with all" (Pastores Gregis, 44). It demands of you, in the first place, an ever closer relationship with your priests, who through sacramental ordination are sharers with you in the one priesthood of Christ and in the one apostolic mission entrusted to his Church (cf. Christus Dominus, 11). Through Holy Orders, Bishops and priests alike have been entrusted with a ministerial priesthood which differs from the common priesthood of all the baptized "in essence and not only in degree" (Lumen Gentium, 10). At the same time, within the communion of the Body of Christ you and your priests are called to cooperate in enabling the whole People of God to carry out the royal priesthood conferred by Baptism.  (JP2 to the Bishops of the ecclesiastical provinces of Detroit and Cincinnati on their ad limina visit, May 6, 2004)

Precisely because the members of his presbyterate are his closest cooperators in the ordained ministry, each Bishop should constantly strive to relate to them "as a father and brother who loves them, listens to them, welcomes them, corrects them, supports them, seeks their cooperation and, as much as possible, is concerned for their human, spiritual, ministerial and financial well-being" (Pastores Gregis, 47). Just as the Apostle Paul recommended Timothy to the Christian community at Thessalonica, so Bishops should be able to present each of their priests to individual parish communities, saying: "He is our brother and God’s fellow worker in preaching the Gospel of Christ, and so we sent him to strengthen and encourage you in regard to your faith" (1 Thes 3:2). As a spiritual father and brother to his priests, the Bishop should do everything in his power to encourage them in fidelity to their vocation and to the demands of leading a life worthy of the calling they have received (cf. Eph 4:1).  (JP2 to the Bishops of the ecclesiastical provinces of Detroit and Cincinnati on their ad limina visit, May 6, 2004)

Strengthening a spirituality of communion and mission will demand a constant effort to renew the bonds of fraternal unity within the presbyterate. This calls for a conscious reappropriation of and daily recommitment to the things we share as the very basis of our identity as priests: the pursuit of holiness, the practice of heartfelt intercessory prayer, a ministerial spirituality nourished by the word of God and celebration of the sacraments, the daily exercise of pastoral charity, and the life of celibate chastity as the expression of a radical commitment to follow Christ. As the spiritual values which unite priests, these should be the basis for the renewal of the priestly ministry and the promotion of unity in the apostolate, so that, under the guidance of its priests the community of disciples may truly be "of one heart and one mind" (Acts 4:32). (JP2 to the Bishops of the ecclesiastical provinces of Detroit and Cincinnati on their ad limina visit, May 6, 2004)

A spirituality of communion will naturally bear fruit in the development of a diocesan spirituality grounded in the particular gifts and charisms bestowed by the Holy Spirit for the upbuilding of each local Church. Every priest should find "precisely in his belonging to and dedication to the particular Church a wealth of meaning, criteria for discernment and action which shape both his pastoral mission and his spiritual life" (Pastores Dabo Vobis, 31). At the same time, an authentic "diocesan spirit" will also inspire and motivate the whole Christian community to a greater sense of responsibility for the fruitful carrying out of the Church’s mission through its rich network of communities, institutions and apostolates (cf. Apostolicam Actuositatem, 10). (JP2 to the Bishops of the ecclesiastical provinces of Detroit and Cincinnati on their ad limina visit, May 6, 2004)

It is in major and minor seminaries that the seeds of a spirituality of communion and mission, and of a healthy priesthood are sown. I encourage you to make frequent visits to the seminary, in order to know personally those who may one day be priests in your local Churches. Such direct contacts will also help to "ensure that the seminaries form mature and balanced personalities, men capable of establishing sound human and pastoral relationships, knowledgeable in theology, solid in the spiritual life, and in love with the Church" (Pastores Gregis, 48). The challenges of ecclesial life increasingly call for the priest to be, in every sense, a "man of communion" (Pastores Dabo Vobis, 43), committed to an effective cooperation with others in the service of the ecclesial community. (JP2 to the Bishops of the ecclesiastical provinces of Detroit and Cincinnati on their ad limina visit, May 6, 2004)

Proper formation in chastity and celibacy remains an essential component of seminary training, together with the presentation of a solid and correct theological understanding of the Church and the priesthood, including a clear and precise identification of those positions which are not compatible with the Church’s authoritative self-understanding as expressed by the Council and the documents of the post-conciliar renewal. This is a personal responsibility that falls to you as Pastors concerned for the future of your local Churches, and one that cannot be delegated. Since priestly formation does not end with ordination, your ministry of sanctification must also include care for the ongoing spiritual life of your priests and the effectiveness of their ministry. This calls for a continuing personal formation aimed at deepening and harmonizing the human, spiritual, intellectual, and pastoral aspects of their priestly life (cf. Directory on the Life and Ministry of Priests, 70). In this way they will grow ever more fully into "men of the Church", imbued with a truly catholic spirit and authentic missionary zeal. (JP2 to the Bishops of the ecclesiastical provinces of Detroit and Cincinnati on their ad limina visit, May 6, 2004)

I am personally convinced that prayer is the primary force that inspires and forms priestly vocations. As I wrote in my Post-Synodal Apostolic Exhortation Pastores Gregis, "Vocations need a vast network of people who pray fervently to ‘the Lord of the harvest’. The more the problem of vocations is confronted in the context of prayer, the more prayer will help those whom God has called to hear his voice" (No. 48). (JP2 to the Bishops of the ecclesiastical provinces of Detroit and Cincinnati on their ad limina visit, May 6, 2004)

"I am God's grain, and I am being ground by the teeth of wild beasts in order that I may be found [to be] pure bread for Christ. My [earthly] love [lit. eros] has been crucified, and there is in me no fire of material love, but rather a living water, speaking in me and saying within me, "Come to the Father". I take no pleasure in corruptible food or in the delights of this life. I want the Bread of God, which is the Flesh of Jesus Christ, who is of the seed of David; and as drink I want his Blood, which is incorruptible love." (St. Ignatius of Antioch)

"From high on the Cross on Good Friday Jesus bequeathed us pardon as His testament: 'Father, forgive them for they know not what they do'. Tormented and derided, he invoked mercy on his killers. His open arms and his pierced heart thus became the universal sacrament of the paternal tenderness of God Who offers everyone pardon and reconciliation. The day of His Resurrection, the Lord, appearing to His disciples, greeted them: 'Peace unto you', and He showed them His hands and His side which bore the signs of His passion." (JP2, APR 18, 2004)

"Jesus is our peace because He is the perfect sign of Divine Mercy. He infuses in the human heart, which is an abyss always exposed to the temptation of evil, the merciful love of God." (JP2, APR 18, 2004)

"Today is Divine Mercy Sunday. The Lord invites us to bring His peace to everyone, based on His pardon and the remission of sins. This is an extraordinary gift, that He wished to link to the Sacrament of penance and reconciliation. How much mankind needs to feel the efficacy of God's mercy in these times marked by growing uncertainty and violent conflicts!" (JP2, APR 18, 2004)

The Eucharist, therefore, is a memorial in the full sense: the bread and wine, by the action of the Holy Spirit, really become the body and blood of Christ, who gives himself to be man's nourishment in his journey on earth. The same logic of love precedes the Incarnation of the Word in the womb of Mary and his making himself present in the Eucharist. It is "agape," charity, love in the most beautiful and pure sense. Jesus repeatedly requested his disciples to remain in his love (see John 15:9). (JP2 Holy Thursday homily, 2004)

To remain faithful to this request, to remain in him as shoots united to the vine, to love as he loved, it is necessary to nourish oneself with his Body and Blood. Saying to the apostles: "Do this in memory of me," the Lord has united the Church to the living memorial of his Pasch. Although he is the unique Priest of the New Covenant, he wished to have men, consecrated by the Holy Spirit, act in profound union with his Person in distributing the food of life. (JP2 Holy Thursday homily, 2004)

Because of this, while we fix our gaze on Christ who institutes the Eucharist, we have a renewed awareness of the importance of the priests in the Church and of their union with the Eucharistic sacrament. In the Letter that I wrote to priests for this holy day, I wished to repeat that the Sacrament of the altar is gift and mystery, and that the priesthood is gift and mystery, both having flowed from the Heart of Christ during the Last Supper. (JP2 Holy Thursday homily, 2004)

Only a Church in love with the Eucharist generates, in turn, holy and numerous priestly vocations. And she does so through prayer and the testimony of holiness, offered in a special way to the new generations. (JP2 Holy Thursday homily, 2004)

 In the school of Mary, "Eucharistic woman," we adore Jesus truly present in the humble signs of bread and wine. Let us pray to him so that he will not cease to call to the service of the altar priests configured to his heart. (JP2 Holy Thursday homily, 2004)

Hold on tightly to the Rosary. Be very grateful to the Madonna because it was she who gave us Jesus. (St. Padre Pio)

Love our Lady and make her loved; always recite the Rosary and recite it as often as possible. (St. Padre Pio)

Imagine Jesus crucified in your arms and on your chest, and say a hundred times as you kiss His chest, "This is my hope, the living source of my happiness; this is the heart of my soul; nothing will ever separate me from His love." . . . Say to Him often, "What can I have on earth, or what can I hope to have in Heaven, if not You, oh my Jesus? You are the God of my heart and the inheritance that I desire eternally." (St. Padre Pio)

The more you are afflicted, the more you ought to rejoice, because in the fire of tribulation the soul will become pure gold, worthy to be placed and to shine in the heavenly palace. (St. Padre Pio)

Some people are so foolish that they think they can go through life without the help of the Blessed Mother. (St. Padre Pio)

Pray for the reestablishment of the kingdom of God, for the spread of faith, for the praise and triumph of our holy mother Church. . . Pray for the unfaithful and for heretics and for the conversion of sinners. (St. Padre Pio)

Every holy Mass, heard with devotion, produces in our souls marvelous effects, abundant spiritual and material graces which we ourselves, do not know. (St. Padre Pio)

So many people pray to God to be healed; so few pray for strength to bear their cross. (St. Padre Pio)

Place your heart gently in Our Lord's wounds. Have great confidence in His mercy for He will never abandon you. (St. Padre Pio)

The earth could exist more easily without the sun than without the holy sacrifice of the Mass. (St. Padre Pio)

The Church and the world have a great need for Eucharistic worship. Jesus awaits us in this sacrament of love. Let us not refuse the time to go to meet him in adoration, in contemplation full of faith, and open to making amends for the serious offenses and crimes of the world. Let our adoration never cease. (John Paul II, Dominicae cenae, 3)

"Jesus dies on the cross for each one of us. The cross, therefore, is the greatest and most eloquent sign of His merciful love, the unique sign of salvation for each generation and for all of humanity." (JP2 Palm Sunday Homily, 2004)

"Certainly the message that the Cross communicates is not easy to understand in our age in which material well-being and comforts are proposed and sought after as important values. But for you, dear young people, do not be afraid to proclaim the Gospel of the Cross in every circumstance! Do not be afraid to go against the current!" (JP2 Palm Sunday Homily, 2004)

Dear brother priests, your particular mission in the Church requires that you be “friends” of Christ, constantly contemplating his face with docility at the school of Mary Most Holy. Pray unceasingly, as the Apostle exhorts (cf. 1Th 5:17), and encourage the faithful to pray for vocations, for the perseverance of those called to the priestly life and for the sanctification of all priests. Help your communities to love ever more fully that unique “gift and mystery” which is the ministerial priesthood. (JP2 Letter to Priests for Holy Thursday, 2004)

Finally, never forget that you yourselves are the first “Apostles” of Jesus the High Priest. Your own witness counts more than anything else. Altar servers see you at the regular Sunday and weekday celebrations; in your hands they see the Eucharist “take place”, on your face they see its mystery reflected, and in your heart they sense the summons of a greater love. May you be for them fathers, teachers and witnesses of Eucharistic piety and holiness of life! (JP2 Letter to Priests for Holy Thursday, 2004)

In the light of this, dear brother priests, I would ask you, among other initiatives, to show special care for altar servers, who represent a kind of “garden” of priestly vocations. The group of altar servers, under your guidance as part of the parish community, can be given a valuable experience of Christian education and become a kind of pre-seminary. Help the parish, as a family made up of families, to look upon the altar servers as their own children, like “olive shoots around the table” of Jesus Christ, the Bread of Life (cf. Ps. 127:3). (JP2 Letter to Priests for Holy Thursday, 2004)

With the help of the families most involved and catechists, be particularly concerned for the group of servers so that, through their service at the altar, each of them will learn to grow in love for the Lord Jesus, to recognize him truly present in the Eucharist and to experience the beauty of the liturgy. Initiatives for altar servers on the diocesan or local level should be promoted and encouraged, with attention to the different age groups. During my years of episcopal ministry in Krakow I was able to see the great benefits which can accrue from a concern for their human, spiritual and liturgical training. When children and young people serve at the altar with joy and enthusiasm, they offer their peers an eloquent witness to the importance and beauty of the Eucharist. Thanks to their own lively imagination and the explanations and example given by priests and their older friends, even very young children can grow in faith and develop a love for spiritual realities. (JP2 Letter to Priests for Holy Thursday, 2004)

From the Upper Room Christ tirelessly seeks and calls. Here we find the origin and the perennial source of an authentic pastoral promotion of priestly vocations. Let us consider ourselves, my brothers, the first ones responsible in this area, ready to help all those whom Christ wishes to associate to his priesthood to respond generously to his call. (JP2 Letter to Priests for Holy Thursday, 2004)

First, however, and more than any other effort on behalf of vocations, our personal fidelity is indispensable. What counts is our personal commitment to Christ, our love for the Eucharist, our fervour in celebrating it, our devotion in adoring it and our zeal in offering it to our brothers and sisters, especially to the sick. Jesus the High Priest continues personally to call new workers for his vineyard, but he wishes from the first to count on our active cooperation. Priests in love with the Eucharist are capable of communicating to children and young people that “Eucharistic amazement” which I have sought to rekindle with my Encyclical Ecclesia de Eucharistia (cf. No. 6). Generally these are the priests who lead them to the path of the priesthood, as the history of our own vocations might easily show. (JP2 Letter to Priests for Holy Thursday, 2004)

Vocations are indeed a gift from God for which we must pray unceasingly. Following the invitation of Jesus, we need to pray the Lord of the harvest to send out labourers into his harvest (cf. Mt 9:37). Prayer, enriched by the silent offering of suffering, remains the first and most effective means of pastoral work for vocations. To pray means to keep our gaze fixed on Christ, confident that from him, the one High Priest, and from his divine oblation, there will be an abundant growth, by the work of the Holy Spirit, of the seeds of those vocations needed in every age for the Church's life and mission. (JP2 Letter to Priests for Holy Thursday, 2004)

The Eucharist, like the priesthood, is a gift from God “which radically transcends the power of the assembly” and which the assembly “receives through episcopal succession going back to the Apostles” (Encyclical Ecclesia de Eucharistia, 29). The Second Vatican Council teaches that “the ministerial priest, by the sacred power that he enjoys ... effects the Eucharistic Sacrifice in the person of Christ and offers it to God in the name of all the people” (Dogmatic Constitution Lumen Gentium, 10). The assembly of the faithful, united in faith and in the Spirit and enriched by a variety of gifts, even though it is the place where Christ “is present in his Church, especially in her liturgical celebrations (Constitution Sacrosanctum Concilium, 7), is not by itself able to celebrate the Eucharist or to provide the ordained minister. (JP2 Letter to Priests for Holy Thursday, 2004)

Quite rightly, then, the Christian people gives thanks to God for the gift of the Eucharist and the priesthood, while praying unceasingly that priests will never be lacking in the Church. The number of priests is never sufficient to meet the constantly increasing demands of evangelization and the pastoral care of the faithful. In some places of the world the shortage of priests is all the more urgently felt since today the number of priests is dwindling without sufficient replacements from the younger generation. In other places, thank God, we see a promising spring-time of vocations. There is also a growing awareness among the People of God of the need to pray and work actively to promote vocations to the priesthood and to the consecrated life. (JP2 Letter to Priests for Holy Thursday, 2004)

“Mysterium fidei”, the priest proclaims after the consecration. The Eucharist is a mystery of faith, yet the priesthood itself, by reflection, is also a mystery of faith (cf. ibid., p.78). The same mystery of sanctification and love, the work of the Holy Spirit, which makes the bread and wine become the Body and Blood of Christ, is at work in the person of the minister at the moment of priestly ordination. There is a particular interplay between the Eucharist and the priesthood, an interplay which goes back to the Upper Room: these two Sacraments were born together and their destiny is indissolubly linked until the end of the world. (JP2 Letter to Priests for Holy Thursday, 2004)

Here we touch on what I have called the “apostolicity of the Eucharist” (cf. Encyclical Ecclesia de Eucharistia, 26-33). The sacrament of the Eucharist—like the sacrament of Reconciliation—was entrusted by Christ to the Apostles and has been passed down by them and their successors in every generation. At the beginning of his public life, the Messiah called the Twelve, appointed them “to be with him” and sent them out on mission (cf. Mk 3:14-15). At the Last Supper, this “being with” Jesus on the part of the Apostles reached its culmination. By celebrating the Passover meal and instituting the Eucharist, the divine Master brought their vocation to its fulfilment. By saying “Do this in memory of me”, he put a Eucharistic seal on their mission and, by uniting them to himself in sacramental communion, he charged them to perpetuate that most holy act in his memory. (JP2 Letter to Priests for Holy Thursday, 2004)

As he pronounced the words “Do this...” Jesus' thoughts extended to the successors of the Apostles, to those who would continue their mission by distributing the food of life to the very ends of the earth. In some way, then, dear brother priests, in the Upper Room we too were called personally, each one of us, “with brotherly love” (Preface of the Chrism Mass), to receive from the Lord's sacred hands the Eucharistic Bread and to break it as food for the People of God on their pilgrim way through time towards our heavenly homeland. (JP2 Letter to Priests for Holy Thursday, 2004)

We were born from the Eucharist. If we can truly say that the whole Church lives from the Eucharist (“Ecclesia de Eucharistia vivit”), as I reaffirmed in my recent Encyclical, we can say the same thing about the ministerial priesthood: it is born, lives, works and bears fruit “de Eucharistia”(cf. Council of Trent, Sess. XXII, canon 2: DS 1752). “There can be no Eucharist without the priesthood, just as there can be no priesthood without the Eucharist” (cf. Gift and Mystery. On the Fiftieth Anniversary of My Priestly Ordination, New York, 1996, pp.77-78). (JP2 Letter to Priests for Holy Thursday, 2004)

The ordained ministry, which may never be reduced to its merely functional aspect since it belongs on the level of “being”, enables the priest to act in persona Christi and culminates in the moment when he consecrates the bread and wine, repeating the actions and words of Jesus during the Last Supper. (JP2 Letter to Priests for Holy Thursday, 2004)

Before this extraordinary reality we find ourselves amazed and overwhelmed, so deep is the humility by which God “stoops” in order to unite himself with man! If we feel moved before the Christmas crib, when we contemplate the Incarnation of the Word, what must we feel before the altar where, by the poor hands of the priest, Christ makes his Sacrifice present in time? We can only fall to our knees and silently adore this supreme mystery of faith. (JP2 Letter to Priests for Holy Thursday, 2004)

Our meetings are taking place at a difficult time in the history of the Church in the United States. Many of you have already spoken to me of the pain caused by the sexual abuse scandal of the past two years and the urgent need for rebuilding confidence and promoting healing between Bishops, priests and the laity in your country. I am confident that the willingness which you have shown in acknowledging and addressing past mistakes and failures, while at the same time seeking to learn from them, will contribute greatly to this work of reconciliation and renewal. This time of purification will, by God’s grace, lead to "a holier priesthood, a holier episcopate and a holier Church" (Address to American Cardinals and Bishops, 23 April 2002, 4), a Church ever more convinced of the truth of the Christian message, the redemptive power of the Cross of Christ, and the need for unity, fidelity and conviction in bearing witness to the Gospel before the world. ("Address to the Bishops of the United States of America on their ad Limina visit", by JP2, April 2, 2004)

The history of the Church demonstrates that there can be no effective reform without interior renewal. This is true not only of individuals, but also of every group and institution in the Church. In the life of every Bishop the challenge of interior renewal must involve an integral understanding of his service as pastor gregis, entrusted by Christ’s will with a specific ministry of pastoral governance in the Church and the responsibility and apostolic power which accompany that ministry. To be an effective pastor gregis, however, the Bishop must also strive constantly to be forma gregis (cf. 1 Pet 5:3); his apostolic authority must be seen first and foremost as a religious witness to the Risen Lord, to the truth of the Gospel and to the mystery of salvation present and at work in the Church. The Tenth Ordinary Assembly of the Synod of Bishops recalled that "the Bishop’s life is to be completely submitted to the word of God in his daily commitment of preaching the Gospel in all patience and sound doctrine" (Pastores Gregis, 28; cf. 2 Tim 4:2). ("Address to the Bishops of the United States of America on their ad Limina visit", by JP2, April 2, 2004)

The renewal of the Church is thus closely linked to the renewal of the episcopal office. Since the Bishop is called in a unique way to be an alter Christus, a vicar of Christ in and for his local Church, he must be the first to conform his life to Christ in holiness and constant conversion. Only by himself putting on the mind of Christ (cf. Phil 2:5) and acquiring "a fresh, spiritual way of thinking" (Eph 4:23), will he be able to carry out effectively his role as a successor of the Apostles, the guide of the faith community, and the coordinator of those charisms and missions which the Holy Spirit constantly pours out upon the Church. ("Address to the Bishops of the United States of America on their ad Limina visit", by JP2, April 2, 2004)

The recent Synod of Bishops and the Post-Synodal Apostolic Exhortation Pastores Gregis have spoken insistently of the need to appropriate an ecclesiology of communion and mission, which must be "our fundamental point of reference" for understanding and exercising the episcopal ministry (Pastores Gregis, 2). In doing so, they have taken up the core vision of the Second Vatican Council, which called for a renewed appreciation of the mystery of the Church, grounded in the trinitarian life of Father, Son and Holy Spirit (cf. Ad Gentes, 2; Lumen Gentium, 2-4), as the basis of a reaffirmation of her inner unity and her missionary outreach to the world. ("Address to the Bishops of the United States of America on their ad Limina visit", by JP2, April 2, 2004)

This appeal of the Council is as valid today as ever. A return to the heart of the Church, a recovery of faith’s vision of the nature and purpose of the Church in God’s plan, and a clearer understanding of her relation to the world must be an essential part of that constant conversion to God’s revealed word which is demanded of every member of the Body of Christ, reborn in Baptism and called to work for the spread of God’s Kingdom on earth (cf. Lumen Gentium, 36). ("Address to the Bishops of the United States of America on their ad Limina visit", by JP2, April 2, 2004)

Ecclesia sancta simul et semper purificanda. The Council’s urgent summons to pray, work and hope that the image of Christ may shine ever more brightly on the face of the Church (cf. Lumen Gentium, 15) calls for a constant reaffirmation of faith’s assent to God’s revealed word and a return to the sole source of all authentic ecclesial renewal: the Scriptures and the Apostolic Tradition as authoritatively interpreted by the Church’s Magisterium. Indeed, the Council’s vision, which found expression in the great Constitutions Lumen Gentium and Gaudium et Spes, remains "a sure compass by which to take our bearings in the century now beginning" (Novo Millennio Ineunte, 57). ("Address to the Bishops of the United States of America on their ad Limina visit", by JP2, April 2, 2004)

Dear Brothers, at the start of these meetings of the Successor of Peter with the Bishops of the United States, I wish to reaffirm my confidence in the Church in America, my appreciation of the deep faith of America’s Catholics and my gratitude for their many contributions to American society and to the life of the Church throughout the world. Viewed with the eyes of faith, the present moment of difficulty is also a moment of hope, that hope which "does not disappoint" (Rom 5:5), because it is rooted in the Holy Spirit, who constantly raises up new energies, callings and missions within the Body of Christ. ("Address to the Bishops of the United States of America on their ad Limina visit", by JP2, April 2, 2004)

The Special Assembly of the Synod of Bishops, celebrated in the wake of the epochal events of September 11, 2001, rightly noted that the Bishop is called to be a prophet, witness and servant of hope to the world (cf. Pastores Gregis, 3), not only because he proclaims to all the basis of our Christian hope (cf. 1 Pet 3:15) but also because he makes that hope present through his pastoral ministry, centered as it is on the three munera of sanctifying, teaching and governing. The exercise of this prophetic witness in contemporary American society has, as many of you have pointed out, been made increasingly difficult by the aftermath of the recent scandal and the outspoken hostility to the Gospel in certain sectors of public opinion, yet it cannot be evaded or delegated to others. Precisely because American society is confronted by a disturbing loss of the sense of the transcendent and the affirmation of a culture of the material and the ephemeral, it desperately needs such a witness of hope. It is in hope that we have been saved (cf. Rom 8:24); the Gospel of hope enables us to discern the consoling presence of God’s Kingdom in the midst of this world and offers confidence, serenity and direction in place of that hopelessness which inevitably spawns fear, hostility and violence in the hearts of individuals and in society as a whole. ("Address to the Bishops of the United States of America on their ad Limina visit", by JP2, April 2, 2004)

"the fruit of this sacrament [Penance] is not only the remission of sins, necessary for who has sinned. It also performs an authentic "spiritual resurrection', restores the dignity and the good of the life of the children of God, the most precious of which is friendship with God. It would be illusory to desire to reach holiness, according to the vocation that each one has received from God, without partaking frequently of this sacrament of conversion and sanctification," that, together with the Eucharist, "accompanies the path of the Christian towards perfection." (JP2 talking about Penance, VATICAN CITY, MAR 27, 2004)

"Penance, by its nature, involves purification, in both the acts of the penitent who lays bare his conscience because of the deep need to be pardoned and reborn, and in the effusion of sacramental grace that purifies and renews."  (JP2 talking about Penance, VATICAN CITY, MAR 27, 2004)

"Penance is a sacrament of enlightenment. . Those who go to confession frequently and do so with the desire to make progress, know they have received in this sacrament, through pardon from God and grace from the Spirit, a precious light for the path of perfection." (JP2 talking about Penance, VATICAN CITY, MAR 27, 2004)

"Finally, the Sacrament of Penance achieves a 'unifying encounter with Christ'. Progressively, from confession to confession, the faithful feel an ever deeper communion with the merciful Lord - up to fully identifying with Him - that one has in that perfect 'life of Christ' in which true holiness consists." (JP2 talking about Penance, VATICAN CITY, MAR 27, 2004)

 "[Penance] is also a gift for us priests who, called to exercise the sacramental ministry, also ask to have our sins pardoned. The joy of pardoning and being pardoned go hand in hand." (JP2 talking about Penance, VATICAN CITY, MAR 27, 2004)

"All confessors, have the great responsibility to exercise this ministry with benevolence, wisdom and courage. Their duty is to make lovable and desirable this encounter which purifies and renews us on the path to Christian perfection and on our pilgrimage to our home." (JP2 talking about Penance, VATICAN CITY, MAR 27, 2004)

In the face of such challenges, when the winds are against us (cf. Mk 6:48), the Lord himself calls out: "Courage! It is I! Have no fear" (Mk 6:50). Remaining firm in trust, you too can dispel apprehension and fear. Especially within a culture of the "here and now", Bishops must stand out as fearless prophets, witnesses and servants of the hope of Christ (cf. Pastores Gregis, 3). In proclaiming this hope, which springs from the Cross, I am confident that you will lead men and women from the shadows of moral confusion and ambiguous thinking into the radiance of Christ’s truth and love. Indeed, it is only by understanding humanity’s final destination – eternal life in heaven – that the multitude of daily joys and sorrows can be explained, enabling people to embrace the mystery of their own life with confidence (cf. Fides et Ratio, 81). ("JP2 address to the Bishops of Australia", VATICAN CITY, MAR 26, 2004)  

The Church’s witness to the hope that she holds (cf. 1 Pt 3:15) is especially powerful when she gathers together for worship. Sunday Mass, because of its special solemnity, the obligatory presence of the faithful, and its celebration on the day when Christ conquered death, expresses with great emphasis the Eucharist’s inherent ecclesial dimension: the mystery of the Church is made present in a most tangible way (cf. Dies Domini, 34). Consequently Sunday is the "supreme day of faith", "an indispensable day", "the day of Christian hope!" ("JP2 address to the Bishops of Australia", VATICAN CITY, MAR 26, 2004)  

Any weakening in the Sunday observance of Holy Mass weakens Christian discipleship and dims the light of witness to Christ’s presence in our world. When Sunday loses its fundamental meaning and becomes subordinate to a secular concept of "weekend" dominated by such things as entertainment and sport, people stay locked within a horizon so narrow that they can no longer see the heavens (cf. Dies Domini, 4). Rather than being truly satisfied or revitalized, they remain entrapped in a senseless pursuit of the novel and deprived of the perennial freshness of Christ’s "living water" (Jn 4:11). Though the secularization of the Lord’s day understandably causes you much worry you can, however, draw comfort from the faithfulness of the Lord himself who continues to beckon his people with a love which challenges and calls (cf. Ecclesia in Oceania, 3). In urging the dear faithful of Australia – and in a special way the young people – to remain faithful to the celebration of Sunday Mass, I make my own the words found in the Letter to the Hebrews: "hold fast the confession of our hope without wavering, ... not neglecting to meet together ... but encouraging one another" (Heb 10:23-25). ("JP2 address to the Bishops of Australia", VATICAN CITY, MAR 26, 2004)  

To you as Bishops I suggest that as moderators of the liturgy you give pastoral priority to catechetical programmes which instruct the faithful about the true meaning of Sunday and inspire them to observe it fully. To this end I refer you to my Apostolic Letter Dies Domini. It outlines the pilgrim and eschatological character of the People of God, which can so easily be overshadowed today by shallow sociological understandings of community. As a remembrance of a past event and the celebration of the living presence of the Risen Lord amidst his people, Sunday also looks to the future glory of his return and the fullness of Christian hope and joy. ("JP2 address to the Bishops of Australia", VATICAN CITY, MAR 26, 2004)  

Intimately linked to the liturgy is the Church’s mission to evangelize. While the liturgical renewal, ardently desired by the Second Vatican Council, has rightly resulted in a more active and conscious participation of the faithful in the tasks proper to them, such involvement must not become an end in itself. The "purpose of being with Jesus is to go forth from Jesus, in his power and with his grace" (Ecclesia in Oceania, 3). ("JP2 address to the Bishops of Australia", VATICAN CITY, MAR 26, 2004)  

It is precisely this dynamic that the Prayer after Communion and the Concluding Rite of the Mass articulate (cf. Dies Domini, 45). Sent by the Lord himself into the vineyard – the home, the workplace, schools, civic organizations – disciples of Christ find no room for "standing idle in the marketplace" (Mt 20:3) nor can they be so deeply immersed in the internal organization of parish life, that they are distracted from the command to evangelize others actively (cf. Christifideles Laici, 2). Renewed by the strength of the Risen Lord and his Spirit, Christ’s followers must return to their "vineyard" burning with a desire to "speak" of Christ and to "show" him to the world (cf. Novo Millennio Ineunte, 16). ("JP2 address to the Bishops of Australia", VATICAN CITY, MAR 26, 2004)  

The communio that exists between a Bishop and his priests demands that the well-being of the presbyterate be close to every Bishop’s heart. The 1998 Statement of Conclusions (Interdicasterial Meeting with a representation of the Australian Bishops) noted, with good reason, the great dedication of the priests serving the Church in Australia (cf. No. 19). In expressing my own appreciation of their tireless and unassuming service, I encourage you always to listen to your priests, as a father would listen to a son. In a secular context such as yours it is of particular importance that you help your priests to appreciate that their spiritual identity must consciously shape all their pastoral activity. The priest is never a manager or mere defender of a particular point of view. In imitation of the Good Shepherd, he is a disciple seeking to transcend his own personal limitations and rejoice in a life of intimacy with Christ. A relationship of deep communion and friendship with Jesus, in which the priest habitually talks "heart to heart with the Lord" (Instruction The Priest, Pastor and Leader of the Parish Community, 27), will nurture his quest for holiness, enriching not only himself but the entire community he serves. ("JP2 address to the Bishops of Australia", VATICAN CITY, MAR 26, 2004)  

It is in embracing the universal call to holiness (cf. 1 Th 4:3) that the particular vocation to which God summons every individual is found. In this regard I am sure that your initiatives to promote a culture of vocation and to treasure the various states of ecclesial life, which exist so that "the world may believe" (Jn 17:21), will bear fruit. As for the young men who generously respond to God’s call to the priesthood, I again affirm that they must receive your every assistance as they strive for a life of simplicity, chastity and humble service, in imitation of Christ, the Eternal High Priest, of whom they are to become living icons (cf. Pastores Dabo Vobis, 33). ("JP2 address to the Bishops of Australia", VATICAN CITY, MAR 26, 2004)  

Dear Brothers, I am pleased to acknowledge your steadfast efforts to uphold the uniqueness of marriage as a life-long covenant based on generous mutual giving and unconditional love. The Church’s teaching on marriage and stable family life offers saving truth to individuals and a sure foundation upon which the aspirations of your nation can be anchored. Incisive and faithful explanation of Christian doctrine regarding marriage and the family is of utmost importance in order to counter the secular, pragmatic and individualistic outlook which has gained ground in the area of legislation and even a certain acceptance in the realm of public opinion (cf. Ecclesia in Oceania, 45). Of particular concern is the growing trend to equate marriage with other forms of cohabitation. This obfuscates the very nature of marriage and violates its sacred purpose in God’s plan for humanity (cf. Familiaris Consortio, 3). ("JP2 address to the Bishops of Australia", VATICAN CITY, MAR 26, 2004)  

Raising families according to the splendour of Christ’s truth is a sharing in God’s work of creation. It lies at the heart of the call to promote a civilization of love. The deep-seated love of mothers and fathers for their children is also the Church’s, as is the pain experienced by parents when their children fall victim to forces and trends which draw them away from the path of truth, leaving them disorientated and confused. Bishops must continue to support parents who, despite the often bewildering social difficulties of today’s world, are in a position to exercise great influence and offer broader horizons of hope (cf. Pastores Gregis, 51). It is the Bishop’s particular task to ensure that within civil society – including the media and entertainment industry sectors – the values of marriage and family life are supported and defended (cf. ibid., 52). ("JP2 address to the Bishops of Australia", VATICAN CITY, MAR 26, 2004)  

"With how much intensity we must pray, brothers, for the conversion of the killers, who denigrate and brutalize themselves and threw themselves into eternal damnation if they reject all repentance!" ("Cardinal Antonio Rouco Varela's homily on the March 11, 2004, MADRID, Spain terrorist attack")

"Terrorism can destroy our lives and snatch our loved ones; it can throw us into the most intense and inexplicable sorrow." ("Cardinal Antonio Rouco Varela's homily on the March 11, 2004, MADRID, Spain terrorist attack")

"But it will never be able to take away from us the certainty that the death of Christ, who died for each and every man, has opened for us the doors of a hope that is nourished, even against all hope, with the Life that comes to us from God." ("Cardinal Antonio Rouco Varela's homily on the March 11, 2004, MADRID, Spain terrorist attack")

"To kill a fellow human being, to murder a brother, is to attack God himself, the only One who has in his hands the keys of life and death." ("Cardinal Antonio Rouco Varela's homily on the March 11, 2004, MADRID, Spain terrorist attack")

we must always begin again, for up to now, we have done nothing. (Spoken by St. Francis of Assisi)

Hold back nothing of yourselves for yourselves,

That He Who gives Himself totally to you

May receive you totally! (Saint Francis of Assisi)

This I pray for this I desire, that I may be wholly united to you, and may withdraw my heart from all created things, and by the Holy Communion, and often celebrating, may more and more learn to relish heavenly and eternal things. Then all that is within me shall rejoice exceedingly when my soul shall be perfectly united to my God then will He say to me: If you will be with Me, I will be with you and I will answer Him: O Lord, to remain with me, and I will willingly be with you. This is my whole desire, that my heart may be united to you. Amen. (Thomas `a Kempis)

"chastity in celibacy has an inestimable value. It constitutes an important key for the spiritual life of priests, for their commitment in the mission, and for their appropriate pastoral relation with the faithful, which should not be based on emotional aspects, but on the responsibility of his ministry." (Pope John Paul II, JAN. 26, 2004)

"Christianity is not simply a doctrine: it is an encounter in faith with God made present in our history through the incarnation of Jesus." ("Message for the 19th World Youth Day", April 4, 2004, by Pope John Paul II)

“Looking at a picture of Our Lord on the Cross, I was struck by the blood flowing from one of His hands. I felt great sadness when I realized that this blood was falling to the ground without anyone’s rushing to gather it up.  I was resolved to remain in spirit at the foot of the Cross, to receive it, and pour it out upon souls.” -Saint Thérèse of Lisieux

"When a mother can kill her own child, what is left of the West to save?" (Blessed Mother Teresa)


"In matters of the moral law, the Church does not have the right to be silent." (Fr. Frank Pavone)

Two thousand two years ago, as it is written in Saint Matthew"s gospel, Herod "ordered the massacre of all the boys in Bethlehem and its vicinity two years and younger." Thirty years ago, as it is written in the Supreme Court Decision, Roe vs Wade, seven men ordered that all unborn boys and girls in the womb nine months and under may be put to death through abortion. Herod"s order was carried out and mothers mourned the killing of their innocent children. Roe vs Wade"s orders were carried out and in three decades more than 40 million innocent children were put to death, many not mourned by anyone, not even by their own mothers. But tonight and every day we weep and we mourn for them. ("Anthony Cardinal Bevilacqua's Homily", 1/21/2003)

In 1965 our country was visited for the first time by the Vicar of Christ, Pope Paul VI. He gave a famous speech to the United Nations. Remember at that time we were involved in the Vietnam War. In strong and unforgettable words, he said: "War no more; war never again." More recently, in 1995, the present Vicar of Christ, Pope John Paul II, reiterated those same words in his visit to the United Nations. Abortion is war on the unborn child. And so, on this 30th anniversary of Roe vs Wade, we paraphrase the words of those two Vicars of Christ, and reiterate in the strongest terms possible the goal for which we will never give up: "ABORTION NO MORE; ABORTION NEVER AGAIN." ("Anthony Cardinal Bevilacqua's Homily", 1/21/2003)

“Every human being, even the infant in the mother’s womb, has the right to life immediately from God, not from the parent or any human society or authority. Therefore there is no man, no human authority, no science, no medical, eugenic , social, economic or moral “indication” that can show or give valid juridical title for direct deliberate disposition concerning an innocent human life - which is to say, a disposition that aims at its destruction either as an end in itself or as the means of attaining another end that is perhaps in no way illicit in itself. Thus, for example, to save the life of the mother is a most noble end, but the direct killing of the child as a means to this end is not licit...” (Pope Pius XII, Allocution to Italian Midwives, 10/29/51)

"This truth of faith which is deeply linked to the feast of Christmas is particularly clear in the liturgy of the first day of the year, the Solemnity of Mary, Mother of God. Mary is the mother of the Redeemer; she is the woman chosen by God to carry out the project of salvation centered on the mystery of the Incarnation of the divine Word." ("Wednesday Audience" by John Paul II, JAN 7, 2004)

"Mary's entire life is closely tied to Jesus' life. At Christmas it is she who offers Jesus to mankind. On the cross, at the supreme moment of carrying out the mission of redemption, it will be Jesus to make a gift for every human being of His mother, such a precious heritage of redemption. The words of the Lord on the cross to the faithful disciple John are His testament. He entrust His mother to John and at the same time He entrusts the apostle and all believers to the love of Mary." ("Wednesday Audience" by John Paul II, JAN 7, 2004)

"At the end of Christmas season, let us stop to contemplate in the manger the silent presence of Our Lady beside the Child Jesus. The same love, the same care that she had for Her divine Son, she reserves for us. Therefore, let us allow her to guide our steps in the new year." ("Wednesday Audience" by John Paul II, JAN 7, 2004)

For the Church, precisely because it embraces all nations and is destined to endure until the end of time... of its very nature requires a language which is universal, immutable, and non- vernacular. (Pope Pius XI, Officiorum Omnium, 1922)

“At the center of all prayer initiatives is the Eucharist. The sacrament of the Altar has a decisive value for the birth of vocations and for their perseverance, because those who are called can draw the strength to dedicate themselves completely to the proclaiming the Gospel from the redeeming sacrifice of Christ. It is good that the celebration of the Eucharist is united to adoration of the Blessed Sacrament.” (Pope John Paul II, "41st World Day of Prayer for Vocations", November 23, 2003)

Here below, we owe all to Jesus; by His mysteries He has merited for us all the graces of justification, of forgiveness, of sanctification which we need: Christ is the very principle of our perfection. As the vine pours forth its nourishing sap into the branches so that they may bear fruit, so Christ Jesus ceaselessly pours forth His grace into all those who abide in Him. . . .
In heaven likewise all the glory of the saints is derived from this same grace; all the splendor of their triumph comes from this one source; it is because they are dyed with the blood of the Lamb that the garments of the elect shine so resplendently; and the degree of their holiness is measured by the degree of their likeness to the Divine Model. . . . (by Blessed Columba Marmion, a Benedictine abbot of Maredsous and one of the great spiritual writers of the 20th century)

In heaven we shall comprehend that all God’s mercies took their rise on Calvary. The blood of Jesus is the price of the heavenly happiness which we shall then for evermore enjoy. In the heavenly Jerusalem we shall be inebriated with divine gladness; but every instant of this joy will have been paid by the merits of the blood of Christ Jesus. The river of beatitude which eternally flows in this city of God has its source in the sacrifice of our divine High Priest. It will be an immense joy for us to acknowledge this and to sing our joy and praise and thanksgiving to Jesus. (by Blessed Columba Marmion, a Benedictine abbot of Maredsous and one of the great spiritual writers of the 20th century)

Like the elect, we shall cast our crowns at His feet to testify that we owe them to Him.
It is to this last end that all the mystery of Christ tends. God wills that His Son Jesus shall be forever exalted because He is His own Only-begotten Son, the object of His complacency; because this Son, although He was God, annihilated Himself so as to sanctify His Mystical Body: “Therefore God has highly exalted Him.” (by Blessed Columba Marmion, a Benedictine abbot of Maredsous and one of the great spiritual writers of the 20th century)

“the special value of prayer united to sacrifice and suffering. … So many sick people in every part of the world unite their sorrows to the cross of Jesus in order to implore holy vocations! They also accompany me spiritually in the petrine ministry that God entrusted to me and they make an inestimable contribution to the cause of the Gospel, although it is often never seen.”  (Pope John Paul II, "41st World Day of Prayer for Vocations", November 23, 2003)

The use of the Latin language prevailing in a great part of the Church affords at once an imposing sign of unity and an effective safeguard against the corruption of true doctrine. (Pope Pius XII, Mediator Dei, 1947)

The Catholic Church has a dignity far surpassing that of every merely human society, for it was founded by Christ the Lord. It is altogether fitting, therefore, that the language it uses should be noble, majestic and non-vernacular. (Pope John XXIII, Veterum Sapientia, 1962)

"This council exhorts Christians, as citizens of two cities, to strive to discharge their earthly duties conscientiously and in response to the Gospel spirit. They are mistaken who, knowing that we have here no abiding city but seek one which is to come,[13] think that they may therefore shirk their earthly responsibilities. For they are forgetting that by the faith itself they are more obliged than ever to measure up to these duties, each according to his proper vocation.[14] Nor, on the contrary, are they any less wide of the mark who think that religion consists in acts of worship alone and in the discharge of certain moral obligations, and who imagine they can plunge themselves into earthly affairs in such a way as to imply that these are altogether divorced from the religious life. This split between the faith which many profess and their daily lives deserves to be counted among the more serious errors of our age." (Paragraph 43 of Gaudium et Spes)

"Let us go forward in hope! A new millennium is opening before the Church like a vast ocean upon which we shall venture, relying on the help of Christ. The Son of God, who became incarnate two thousand years ago out of love for humanity, is at work even today: we need discerning eyes to see this and, above all, a generous heart to become the instruments of his work." (Paragraph 58 of Novo Millennio Ineunte by Pope John Paul II)

"Be Not Afraid! Open up, no; swing wide the gates to Christ. Open up to his saving power the confines of the State, open up economic and political systems, the vast empires of culture, civilization and development…. Be not afraid!"  (On October 22, 1978, Pope John Paul II stepped out on to the balcony in St. Peters Square and signaled his mission to cheering throngs of the faithful gathered in St. Peter's square.)

The Latin language is assuredly worthy of being defended with great care instead of being scorned; for the Latin Church it is the most abundant source of Christian civilization and the richest treasury of piety... we must not hold in low esteem these traditions of your fathers which were your glory for centuries. (Pope Paul VI, Sacrificium Laudis, 1966)

I know that life is a pilgrimage, a testing ground and a time for growth.  

I must be aware of two realities — the visible that I can see and the invisible that 

I cannot see.  My whole life must be 

geared toward a perfect harmony 

between these two realities. (Mother Angelica)

It is sad to realize so many believe 

that Jesus is Truly Present 

in the Blessed Sacrament 

and seldom visit Him. 

Men travel across the oceans 

to see ancient ruins, paintings, 

landscapes and celebrities, 

but they do not think of going 

into a church to visit the 

Creator of all beauty. (Mother M. Angelica) 

Yesterday is gone. Tomorrow has not yet come. We have only today. Let us begin. (Mother Teresa)

Like Jesus we belong to the world living not for ourselves but for others. The joy of the Lord is our strength. (Mother Teresa)

Always humble yourself lovingly before God and man, because God speaks to those who are truly humble of heart, and enriches them with His gifts. (St. Padre Pio)

Let us go forward in peace, our eyes upon heaven, the only one goal of our labors. (St. Thérèse)

Without love, deeds, even the most brilliant, count as nothing. (St. Thérèse)

Be not afraid to tell Jesus that you love Him; even though it be without feeling, this is the way to oblige Him to help you, and carry you like a little child too feeble to walk. (St. Thérèse)

For one pain endured with joy, we shall love the good God more forever. (St. Thérèse)

Jesus needs neither books nor Doctors of Divinity in order to instruct souls; He, the Doctor of Doctors, He teaches without noise of words. (St. Thérèse)

“Being a spiritual child means that we acknowledge our nothingness; that we expect everything from the good Lord, as a child expects everything from its father; it means to worry about nothing, not to build upon fortune; it means to remain little, seeking only to gather flowers, the flowers of sacrifice, and to offer them to the good Lord for His pleasure.” (St. Thérèse)

In this Sacrament of Love, Jesus Christ waits for us.  Let us not fail to be generous in giving our time to Jesus in adoration, contemplating Him in faith, ready to make reparation for our own transgressions, large and small, and for the offences of the world. (Pope John Paul II)

It is of course true that the current vocation situation is a reminder of the constant need for renewal within the Church. In that regard, I personally am convinced that the vision for the Church on every level that Pope John Paul II enunciates in his apostolic letter Novo Millennio Ineunte (January 6, 2001) is challenging and exciting. A local Church re-vitalized by that vision will, I believe, encourage women and men to follow Christ in a radical commitment of their lives which welcomes the charism of celibacy for the sake of service to His people. From the ranks of men who will have accepted that charism the Church will continue to call candidates to the diocesan priesthood. I understand that the Archdiocese of Milwaukee itself has experienced a significant increase in seminarians this very year. ("September 3, 2003 letter to Milwaukee Archbishop Timothy Dolan by Bishop Wilton Gregory, president of the U.S. episcopal conference")

The reiteration of the perduring value of this long-standing tradition in the Western Church in recent times by Vatican II, Pope Paul VI, Pope John Paul II, several Synods of Bishops and numerous episcopal conferences, including our own, recognizes the fruitfulness of this charism for priesthood and the Church, today as much as ever. As we all know, service to Christ and His people through a celibate priesthood was not an arbitrary imposition by the Church of a particular moment in history, but rather the result of a growing consciousness, already from the earliest centuries of the Church's history, that there was a powerful congruence between priesthood and the celibate example of Christ himself. Indeed, the vitality of the Church in the United States today owes much to the tens of thousands of priests who in previous generations were and today are faithful to their commitment to chaste celibacy and who have found it to be a powerful spiritual means to draw closer to Christ. ("September 3, 2003 letter to Milwaukee Archbishop Timothy Dolan by Bishop Wilton Gregory, president of the U.S. episcopal conference")

In their letter, the priests rightly note "the ever growing appreciation of marriage and its many blessings." I share their conviction that many of the faithful we serve are eager for support and examples of fidelity that will encourage and assist those called to the vocation of marriage and family. As you well know, Archbishop Dolan, our Bishops' Committee on Marriage and Family Life is constantly working to promote this value. Both marriage and celibacy are complementary in the witness to Christ that they offer the entire Church. Each is a grace that enriches the Church. Together with the marvelous witness of consecrated life, the requirement of celibacy for diocesan priesthood in the Western Church preserves that complementarity and grace for the universal Church. ("September 3, 2003 letter to Milwaukee Archbishop Timothy Dolan by Bishop Wilton Gregory, president of the U.S. episcopal conference")

Notwithstanding all of these areas of agreement, I must confess that it is by no means clear that, as their letter states, a change in the discipline of clerical celibacy would necessarily bring about an increase in the numbers of candidates for priesthood. The experience of Protestant Churches is instructive in this regard. A number of studies in recent years indicate that denominations such as the Evangelical Lutheran Church in America, The Lutheran Church --Missouri Synod, the Presbyterian Church (U.S.A.) as well as other mainline churches with married clergy have also faced a shortage of ministers. Several years ago the Orthodox Church in America reported a clergy shortage, as did the Jewish Reform and Conservative traditions. ("September 3, 2003 letter to Milwaukee Archbishop Timothy Dolan by Bishop Wilton Gregory, president of the U.S. episcopal conference")

Perhaps this points out a fundamental issue of much greater urgency for us: the place of religion and the Church in our culture. Ultimately we as priests are challenged to demonstrate with greater creativity and persuasiveness the essential role that our Catholic faith and witness plays in human life and culture. Our own recent Conference document, The Basic Plan for the Ongoing Formation of Priests highlighted this challenge when it pointed out "the counterpoint of our cultural sexual mores and values and the standards and values of the Church, especially as these are embodied in priests' celibate commitment"(p.21). For bishops and priests, the task of being a builder of a bridge between the Gospel and our culture can be all-consuming and perhaps needs to be highlighted even more in our vocation recruitment. This could certainly be an area of future conversation between priests and their bishops. What I hope is that the good will of the priests who sent me the letters, as evidenced by their appreciation of the great value that the charism of celibacy is and has been to the Church, will encourage them to reflect on the needs of the Church and their priesthood in a way that will foster the interior renewal of priestly life so longed for by Pope John Paul II and the bishops of our country. ("September 3, 2003 letter to Milwaukee Archbishop Timothy Dolan by Bishop Wilton Gregory, president of the U.S. episcopal conference")

...the impression is often given that, as an archbishop and a so-called "Vatican loyalist," I have to support the church's tradition of priestly celibacy, but that my heart, as the hearts of most other bishops, is really not in it. This impression is simply wrong. I enthusiastically and confidently embrace my own celibate commitment, and believe it a providential blessing for priests and for the church. ("Milwaukee Archbishop Timothy Dolan defending Celibacy", SEPT. 4, 2003)

It is a gift cherished by the church since the time of Jesus, common among the ordained from apostolic times, expected of priests from early centuries, and required of them for close to 1,000 years. It is not some stodgy Vatican "policy" that has been "imposed," but a gift savored for millennia. I wholeheartedly support it, not because I'm "supposed to," or because I reluctantly "have to," but because I want to, and because I sincerely and enthusiastically believe it is a genuine gift to the church and her priests. ("Milwaukee Archbishop Timothy Dolan defending Celibacy", SEPT. 4, 2003)

...the reports would have us believe that this letter is revolutionary and novel, requiring "courage" in a climate where free discussion on this issue is rare. Courage, I would propose, characterizes rather all our priests -- those who signed and the 72 percent who did not -- who live their celibate chastity with fidelity and joy; courage characterizes our married couples who generously and obediently live out their vows; courage is found in our young people and unmarried adults who follow the teaching of Jesus, the Bible, and the church on the beautiful virtue of chastity; courage is found in those writers -- priests, religious, lay, Catholic and non-Catholic -- who defend such a countercultural virtue as celibacy in a world that feels one cannot be happy or whole without sexual gratification. ("Milwaukee Archbishop Timothy Dolan defending Celibacy", SEPT. 4, 2003)

Bishop Gregory correctly observes that the charism has been reaffirmed by all recent popes, from Blessed John XXIII, Paul VI, and today, often and eloquently by John Paul II; it was extolled and renewed at the Second Vatican Council; and subsequent Synods of Bishops and individual national conferences of bishops, including our own, have accepted the teaching with conviction and gratitude. ("Milwaukee Archbishop Timothy Dolan defending Celibacy", SEPT. 4, 2003)

The church, of course, listens intently to many voices, and loud voices are not lacking today. She listens to petitions, committees, authors, advocacy groups, even columnists and editorial writers in newspapers, all free with advice. But she first and foremost listens to Jesus, His Word, and, as my teacher and mentor Msgr. John Tracy Ellis used to say, she listens, "Not to the voice of today as much as to the voice of the centuries." That voice -- of saints, scholars, and faithful of the past -- speaks eloquently in praise of celibate chastity for priests, a praise admirably echoed by the signers of the letter as well. ("Milwaukee Archbishop Timothy Dolan defending Celibacy", SEPT. 4, 2003)

...I am very happy that Bishop Gregory invited the signers to engage in a dialogue, not about celibacy, but about some of the urgent pastoral issues that are affecting priesthood and the church today, especially the decline in vocations (characteristic, as the bishop notes, not only of our Catholic Church, but also of other religious bodies who allow a married ministry), the place of religion and the church in a society that more and more acts as if it can get along just fine without God and religion, and the call for renewal in priestly life within the church. We have been doing this well in the archdiocese, but can probably do it better; this initiative may prod us to do so. ("Milwaukee Archbishop Timothy Dolan defending Celibacy", SEPT. 4, 2003)

...I worry about the timing of the letter. I'm not talking here about the fact that it was released to the media before Bishop Gregory ever received it, or that it came out when I was on my announced vacation. No. I mean that this is the time we priests need to be renewing our pledge to celibacy, not questioning it. ("Milwaukee Archbishop Timothy Dolan defending Celibacy", SEPT. 4, 2003)

The problems in the church today are not caused by the teaching of Jesus and of his church, but by lack of fidelity to them. The recent sad scandal of clerical sexual abuse of minors, as the professionals have documented, has nothing to do with our celibate commitment; and the undeniable challenges of scandal, shortages, increasing work, and public criticism have left a priesthood not disheartened and decimated, but -- if recent studies are to be believed -- on the verge of renewal. Recall the research recently completed by the Los Angeles Times that found more than 90 percent of American priests happy, committed, and eager to do it all over again if given the choice. ("Milwaukee Archbishop Timothy Dolan defending Celibacy", SEPT. 4, 2003)

This is the spirit of hope and confidence I gratefully sense in our priests -- both in those who signed and those who did not. It is also obvious in our wonderful seminarians, now close to 30 strong -- the largest number in years -- who tell me that celibacy was actually part of the appeal of the radical call to priesthood, and who have thought long and hard about the joys and demands of this celibate vocation, having to defend it to family, friends, and even former girlfriends! The call of Pope John Paul II, "Love for Jesus and his church must be the passion of your lives," rings in their ears as they yearn to join the priests of this great archdiocese who have inspired their own vocations. ("Milwaukee Archbishop Timothy Dolan defending Celibacy", SEPT. 4, 2003)

The most exciting invitation in Bishop Gregory's letter is that we use this moment in the life of the church to promote the interior renewal of our priests, leading to a purified, even-more-committed priesthood. As one priest wrote, "While I did not sign the letter, and while I am not supportive of the call for optional celibacy, I do share in the desire of my brothers to tackle head-on the array of problems facing us in contemporary ministry, especially the need for renewed holiness, joy, confidence, and faithfulness. ("Milwaukee Archbishop Timothy Dolan defending Celibacy", SEPT. 4, 2003)

"I fell in love with the Blessed Sacrament from the beginning and by the mercy of God never have fallen out again." (J.R.R. Tolkien)

"There is no better use of your time than spent in fervent adoration of the Blessed Sacrament." (Pope Paul VI)

"The Church and the world have a great need of Eucharistic worship. Jesus waits for us in this Sacrament of Love. May our adoration never cease." (Pope John Paul II)

"A thousand years of enjoying human glory is not worth even an hour spent in sweet communing with Jesus in the Blessed Sacrament." (St. Padre Pio)

"The Blessed Sacrament is the Sacrament of Love. It signified love. It produces love." (St. Thomas Aquinas)

"Fortunate, indeed, are souls called by God to a Perpetual Adoration!" (Father José Guadalupe Treviño)

"The best, the surest and most effective way of establishing everlasting peace on the face of the earth is through the power of Perpetual Adoration of the Blessed Sacrament." (Pope John Paul II)

"Happy the souls who in humble adoration surround the sacred monstrance and keep watch with Jesus." (Father Lucas Etlin, O.S.B.)

"O my children! Our Lord is hidden there waiting for us to come and visit Him and make requests." (St. John Marie Vianney)

"The Blessed Sacrament is our Heaven on earth." (St. Alphonsus Marie de Liguori)

"After the Sacrifice of the Mass and the reception of Holy Communion, visiting the Blessed Sacrament is one of the richest sources of Grace for souls." (Father Lucas Etlin, O.S.B.)

"Do not weep, for I shall be more useful to you after my death and I shall help you then more effectively than during my life" (St. Dominic, dying, to his brothers)

"I want to spend my heaven in doing good on earth" (St. Thérèse of Lisieux)

You should rather humble yourself before God than be distressed if He reserves for you the sufferings of his Son, and makes you experience your weakness. You should offer up to Him the prayer of resignation and hope, even when you fail through frailty, and thank Him for all the benefits with which He continually enriches you. (Spoken by St. Padre Pio)

Have you ever seen a field of fully ripened grain? You can observe that certain ears appear to be tall and fertile; others, however, are bent to the ground. Try to pick the tall, the most vain; you will see that they are empty; if, however, you pick the lowest, the most humble, you will find them loaded with grain. From this you may deduce that vanity is empty. (Spoken by St. Padre Pio)

That Christ you see is not Jesus. It is only the pitiful image that your blurred eyes are able to form... — Purify yourself. Clarify your sight with humility and penance. Then... the pure light of Love will not be denied you. And you will have perfect vision. The image you see will be really his: his! (Number 212 of "The Way" by St. Josemaría Escrivá)

"Christ, make me become and remain the servant of your unique power, the servant of your sweet power, the servant of your power that knows no eventide. Make me a servant. Indeed the servant of your servants." Then the Holy Father spoke these words of encouragement to the hundreds of thousands of people gathered in St. Peter's Square. "Be not afraid to welcome Christ and accept His power. Help the Pope and all those who wish to serve Christ and with Christ's power to serve the human person the whole of mankind. Be not afraid. Open wide the doors to Christ. To His saving power open the boundaries of states, economic and political systems, the vast fields of culture, civilization and development. Be not afraid. Christ knows what is in man. He alone knows it. . . . I ask you . . . I beg you, let Christ speak to you. He alone has the words of life, yes of eternal life." ("Quotations are taken from Witness to Hope" by George Weigel, published by Harper Collins 1999. p.262)

Catholic faith is my life vocation. (Blessed Ivan Merz)

Why do I love the Church and the Holy Father? Because in the Church I see the clear picture of my beloved Saviour and God Jesus in all His perfection, and in the Holy Father I see the human image of my God and my Lord. (Blessed Ivan Merz)

Died in the peace of the Catholic faith. My life had been Christ, and death was my gain. I am expecting the mercy of the Lord and undivided, complete, eternal possession of the most Holy Heart of Jesus. Happy in peace and joy. My soul is reaching the goal for which it had been created. (Blessed Ivan Merz in a testament he wrote just before his death; today it serves as the epitaph on his tomb)  

These are times that cry out for a genuine reconciliation within the Church in our country; not a reconciliation that merely binds a wound so that we can move forward together in some hobbled kind of fashion. What we need is a reconciliation that heals: one that brings us together to address this issue in a way that ensures that it will not happen again; one that begins with a love of the Truth that is Jesus Christ; one that embraces fully and honestly the authentic elements of the Sacrament of Penance as we celebrate it in the Catholic tradition. Only by truthful confession, heartfelt contrition, and firm purpose of amendment can we hope to receive the generous mercy of God and the forgiveness of our brothers and sisters.  ("USCCB presidential address" by Bishop Wilton D. Gregory, June 13th, 2002)  

To our faithful priests, I want to say this on behalf of the Bishops. The Holy Spirit in the Sacrament of Orders unites us to you as our first collaborators in ministry and we love you as brothers. We are also proud of and grateful for the selfless way in which you serve the Lord and your brothers and sisters day after day. We Bishops are profoundly sorry that mistakes we have made in dealing with priest-abusers have caused some to call into question your own good name and your reputation as priests. We are also sorry that failures in our leadership have led to a breakdown of trust between priests and bishops, brothers in ministry. We ask your forgiveness. ("USCCB presidential address" by Bishop Wilton D. Gregory, June 13th, 2002)  

I ask our priests to continue to work closely with us; we need you. Let us, together, ask God to grant us the grace we need for a full renewal of the priesthood and the episcopate in this country to genuine holiness of life and Christ-like service. This is what the Lord asks of us. The Church deserves nothing less. ("USCCB presidential address" by Bishop Wilton D. Gregory, June 13th, 2002)  

First. In your own name and in mine, I have been asking for a lot of forgiveness this morning. From the victim-survivors. From the parents and families of the victim-survivors. From the deacons, the religious and the laity. And from our priests. The reconciliation and healing that we need at this moment in the life of the Church in this country will never happen unless God's grace provides a flood of forgiveness. Let us be models of forgiveness to one another. I believe that the grace for us to forgive one another is there. Let us each in our hearts ask God for the measure we need. He will not disappoint. ("USCCB presidential address" by Bishop Wilton D. Gregory, June 13th, 2002)  

These have been months and years and decades of tremendous suffering and pain; especially for the victim-survivors and their families, but also for so many others in the Church. I renew my faith in the words of St. Paul, "where sin has increased, grace has far surpassed it," [Romans 5:20] and I invite each of you to do the same. In Jesus Christ there is no cross without resurrection; no death without life; no purgation without cleansing and grace. Let us embrace the grace that God gives us so abundantly, so that the work we do in these days together may be to his glory and contribute to full reconciliation and healing in the Church. ("USCCB presidential address" by Bishop Wilton D. Gregory, June 13th, 2002)  


God has blessed the bond between a husband and wife in the Church as a Sacrament, as a real sign of his abiding presence in your marriage. The fullest blessing that God can give you in your marriage is the gift of children. In the act of parenting, you become partners with God in the creation of new life, and your family becomes a "domestic church" where your children first hear the Gospel of the Lord Jesus. You have a great responsibility. But how can we Bishops dare to look you parents in the eye and tell you that your children are your greatest treasure if we do not also treasure, love and protect them. ("USCCB presidential address" by Bishop Wilton D. Gregory, June 13th, 2002)  

"We are all called to be great saints, don't miss the opportunity." (Spoken by Mother Angelica)

The only cure for sagging of fainting faith is Communion. Though always Itself, perfect and complete and inviolate, the Blessed Sacrament does not operate completely and once for all in any of us. Like the act of Faith it must be continuous and grow by exercise. Frequency is of the highest effect. Seven times a week is more nourishing than seven times at intervals. Also I can recommend this as an exercise (alas! only too easy to find opportunity for): make your communion in circumstances that affront your taste. Choose a snuffling or gabbling priest or a proud and vulgar friar; and a church full of the usual bourgeois crowd, ill-behaved children - from those who yell to those products of Catholic schools who the moment the tabernacle is opened sit back and yawn - open necked and dirty youths, women in trousers and often with hair both unkempt and uncovered. Go to communion with them (and pray for them). It will be just the same (or better than that) as a mass said beautifully by a visibly holy man, and shared by a few devout and decorous people. (It could not be worse than the mess of the feeding of the Five Thousand - after which [our] Lord propounded the feeding that was to come.) ("The Letters of J.R.R. Tolkien")

Out of the darkness of my life, so much frustrated, I put before you the one great thing to love on earth: the Blessed Sacrament... There you will find romance, glory, honour, fidelity, and the true way of all your loves on earth, and more than that: Death: by the divine paradox, that which ends life, and demands the surrender of all, and yet by the taste (or foretaste) of which alone can what you seek in your earthly relationships (love, faithfulness, joy) be maintained, or take on that complexion of reality, of eternal endurance, which every man's heart desires. ("The Letters of J.R.R. Tolkien")

In a technological world threatened by an eclipse of the sacred, in a society that takes pleasure in a certain self-sufficiency, the witness of the man of prayer is like a ray of light in the darkness. ("Meditation on Psalm 116(117)" by Pope John Paul II, February 5, 2003)

Hence, between heaven and earth a sort of channel of communication is established in which the action of the Lord and the song of praise of the faithful meet. The liturgy unites the two sanctuaries, the earthly temple and the infinite heavens, God and man, time and eternity. ("Meditation on Psalm 150" by Pope John Paul II, February 26, 2003)

During the prayer we begin a kind of ascent toward the divine light and at the same time we experience a descent of God who adapts himself to our limitation to hear us and speak to us, to meet us and save us. The Psalmist immediately offers us aids for this prayerful meeting: recourse to musical instruments of the orchestra of the temple of Jerusalem, such as the trumpet, harp, lute, strings, pipe and cymbals. Moving in procession was also part of the Jerusalem rite (see Psalm 117[118]:27). The very same appeal echoes in Psalm 46:8: "play masterfully." ("Meditation on Psalm 150" by Pope John Paul II, February 26, 2003)

Hence, it is necessary, to constantly discover and live the beauty of prayer and of the liturgy. One must pray to God not only with theologically precise formulas, but also in a beautiful and dignified way. ("Meditation on Psalm 150" by Pope John Paul II, February 26, 2003)

In this connection, the Christian community must make an examination of conscience so that the beauty of music and song will return increasingly to the liturgy. It is necessary to purify worship of deformations, of careless forms of expression, of ill-prepared music and texts, which are not very suited to the grandeur of the act being celebrated. ("Meditation on Psalm 150" by Pope John Paul II, February 26, 2003)

The highest music, therefore, is the one that arises from our hearts. It is precisely this harmony that God wants to hear in our liturgies. ("Meditation on Psalm 150" by Pope John Paul II, February, 26, 2003)

When singing the "Gloria" in the Easter Vigil, the splendor of our destiny will be revealed: to constitute a new humanity, redeemed by Christ, who died and rose for us. ("Paschal Triduum Is "Fulfillment of Human History"" by Pope John Paul II, March 27, 2002)

When on the day of Easter in the Churches in every corner of the earth is sung "Dux vitae mortuus regnat vivus," "the Lord of life was dead; but now, alive, he triumphs" (Sequence), we will be able to understand and love the cross of Christ to the end: On it Christ has vanquished sin and death forever! ("Paschal Triduum Is "Fulfillment of Human History"" by Pope John Paul II, March 27, 2002)

In the Paschal Triduum we will fix our gaze more intensely on the face of Christ, a suffering and agonizing face, which enables us to understand better the dramatic nature of the events and situations that also in these days afflict humanity. A face resplendent with light, which gives renewed hope to our existence. ("Paschal Triduum Is "Fulfillment of Human History"" by Pope John Paul II, March 27, 2002)

In the apostolic letter "Novo Millennio Ineunte," I wrote: "Two thousand years after these events, the Church relives them as if they had happened today. Gazing on the face of Christ, the Bride contemplates her treasure and her joy. ´Dulcis Iesus memoria, dans vera cordis gaudia´: how sweet is the memory of Jesus, the source of the heart´s true joy!" (No. 28). ("Paschal Triduum Is "Fulfillment of Human History"" by Pope John Paul II, March 27, 2002)

And here We think it opportune, Venerable Brothers, to expose more fully and to explain more carefully why the love of Christ moves generous souls to abstain from marriage, and what is the mystical connection between virginity and the perfection of Christian charity. From our Lord's words referred to above, it has already been implied that this complete renunciation of marriage frees men from its grave duties and obligations. Writing by divine inspiration, the Apostle of the Gentiles proposes the reason for this freedom in these words: "And I would have you to be without solicitude… But he that is with a wife, is solicitous for the things of the world, how he may please his wife; and he is divided." Here however it must be noted that the Apostle is not reproving men because they are concerned about their wives, nor does he reprehend wives because they seek to please their husbands; rather is he asserting clearly that their hearts are divided between love of God and love of their spouse, and beset by gnawing cares, and so by reason of the duties of their married state they can hardly be free to contemplate the divine. For the duty of the married life to which they are bound clearly demands: "They shall be two in one flesh." For spouses are to be bound to each other by mutual bonds both in joy and in sorrow. It is easy to see, therefore, why persons who desire to consecrate themselves to God's service embrace the state of virginity as a liberation, in order to be more entirely at God's disposition and devoted to the good of their neighbor. How, for example, could a missionary such as the wonderful St. Francis Xavier, a father of the poor such as the merciful St. Vincent de Paul, a zealous educator of youth like St. John Bosco, a tireless "mother of emigrants" like St. Francis Xavier Cabrini, have accomplished such gigantic and painful labors, if each had to look after the corporal and spiritual needs of a wife or husband and children?  ("SACRA VIRGINITAS", by Pope Pius 12)

Finally, virginity consecrated to Christ is in itself such an evidence of faith in the kingdom of heaven, such a proof of love for our Divine Redeemer, that there is little wonder if it bears abundant fruits of sanctity. Innumerable are the virgins and apostles vowed to perfect chastity who are the honor of the Church by the lofty sanctity of their lives. In truth, virginity gives souls a force of spirit capable of leading them even to martyrdom, if needs be: such is the clear lesson of history which proposes a whole host of virgins to our admiration, from Agnes of Rome to Maria Goretti. ("SACRA VIRGINITAS", by Pope Pius 12)

First of all, it is against common sense, which the Church always holds in esteem, to consider the sexual instinct as the most important and the deepest of human tendencies, and to conclude from this that man cannot restrain it for his whole life without danger to his vital nervous system, and consequently without injuring the harmony of his personality. ("SACRA VIRGINITAS", by Pope Pius 12)

To Rulers, who are those principally responsible for the common good, and who can do so much to safeguard moral customs, we say: Do not allow the morality of your peoples to be degraded; do not permit that by legal means practices contrary to the natural and divine law be introduced into that fundamental cell, the family. Quite other is the way in which public authorities can and must contribute to the solution of the demographic problem: namely, the way of a provident policy for the family, of a wise education of peoples in respect of moral law and the liberty of citizens.  ("HUMANAE VITAE", by Pope Paul 6)

"The Church and the world have a great need for Eucharistic worship. Jesus awaits us in this sacrament of love. Let us not refuse the time to go to meet him in adoration, in contemplation full of faith, and open to making amends for the serious offenses and crimes of the world. Let our adoration never cease."  ("Dominicae Cenae", by Pope John Paul II)

The saints have always been the source and origin of renewal in the most difficult moments in the Church's history.  (Spoken by Pope John Paul II)

We should consider those moments spent before the Blessed Sacrament as the happiest of our lives.  (Spoken by St. John Vianney)

"To arrive at perfect union, there is needed a total and perfect mortification of the senses and desires. The shortest and most effectual method of obtaining it is this: As to the senses whatever pleasing object may offer itself to them, unconnected with pure love to God, we should refuse it to them instantly, for the love if Jesus Christ, who in this life neither had nor desired to have any pleasure except to do the will of his Father, which He called His food. If, for example, there should arise a fancy or wish to hear or see things which do not concern the service of God or especially lead to Him, we should deny this fancy, and refrain from beholding or hearing these things; but if this is not possible, it is sufficient not to consent with the will. Then as to the desires, we should endeavor to incline always to what is poorest, worst, most laborious, most difficult, most unpleasant, and to desire nothing except to suffer and be despised."  (Spoken by St. John of the Cross)

"The air which we breathe, the bread which we eat, the heart which throbs in our bosoms, are not more necessary for man that he may live as a human being, than is prayer for the Christian that he may live as a Christian."  (Spoken by St. John Eudes)

"All our religion is but a false religion, and all our virtues are mere illusions and we ourselves are only hypocrites in the sight of God, if we have not that universal charity for everyone - for the good, and for the bad, for the poor and for the rich, and for all those who do us harm as much as those who do us good."  (Spoken by St. John Vianney)

"If we are to enter the church day and night and implore God to hear our prayers, how careful should we be to hear and grant the petitions of our neighbor in need."  (Spoken by St. John the Almoner)

Sanctify yourself and you will sanctify society.  (Spoken by St. Francis of Assisi)

"The greatest gift one can receive from God in this world is wisdom, power and will to conquer himself, by denying self-will."  (Spoken by St. Francis of Assisi)

Spiritual joy arises from purity of the heart and perseverance in prayer.  (Spoken by St. Francis of Assisi)

As the family goes, so goes the nation and so goes the whole world in which we live.  (Spoken by Pope John Paul II)

The twentieth century often tried to do without that cornerstone, and attempted to build the city of man without reference to Him. It ended by actually building that city against man! Christians know that it is not possible to reject or ignore God without demeaning man.  ("World youth day, 2002 prayer vigil" by Pope John Paul II)

Salt is used to preserve and keep. As apostles for the Third Millennium, your task is to preserve and keep alive the awareness of the presence of our Savior Jesus Christ, especially in the celebration of the Eucharist, the memorial of his saving death and glorious resurrection. You must keep alive the memory of the words of life which he spoke, the marvellous works of mercy and goodness which he performed. You must constantly remind the world of the "power of the Gospel to save" (Rom 1:16)!  ("World youth day, 2002 homily" by Pope John Paul II)

Even a tiny flame lifts the heavy lid of night. How much more light will you make, all together, if you bond as one in the communion of the Church! If you love Jesus, love the Church! Do not be discouraged by the sins and failings of some of her members. The harm done by some priests and religious to the young and vulnerable fills us all with a deep sense of sadness and shame. But think of the vast majority of dedicated and generous priests and religious whose only wish is to serve and do good! There are many priests, seminarians and consecrated persons here today; be close to them and support them! And if, in the depths of your hearts, you feel the same call to the priesthood or consecrated life, do not be afraid to follow Christ on the royal road of the Cross! At difficult moments in the Church’s life, the pursuit of holiness becomes even more urgent. And holiness is not a question of age; it is a matter of living in the Holy Spirit, just as Kateri Tekakwitha and so many other young people have done.  ("World youth day, 2002 homily" by Pope John Paul II)

Perhaps you will not have to shed your blood, but you will certainly be asked to be faithful to Christ! A faithfulness to be lived in the circumstances of everyday life: I am thinking of how difficult it is in today's world for engaged couples to be faithful to purity before marriage. I think of how the mutual fidelity of young married couples is put to the test. I think of friendships and how easily the temptation to be disloyal creeps in. ("world youth day, 2000 prayer vigil" by Pope John Paul II)

You can all sense in yourselves the process of questions and answers that we have just been talking about. You can all measure the difficulties you have in believing, and even feel the temptation not to believe. But at the same time you can also experience a slowly maturing sense and conviction of your commitment in faith. In fact, there is always a meeting between God and the human person in this wonderful school of the human spirit, the school of faith. The Risen Christ always enters the Upper Roam of our life and allows each of us to experience his presence and to declare: You, O Christ, you are "my Lord and my God".  ("World youth day, 2000 prayer vigil" by Pope John Paul II)

Dear friends, to believe in Jesus today, to follow Jesus as Peter, Thomas, and the first Apostles and witnesses did, demands of us, just as it did in the post, that we take a stand for him, almost to the point at times of a new martyrdom: the martyrdom of those who, today as yesterday, are called to go against the tide in order to follow t he divine Master, to follow "the Lamb wherever he goes" (Rev 14:4). It is not by chance, dear young people, that I wanted the witnesses to the faith in the twentieth century to be remembered at the Colosseum during this Holy Year.  ("World youth day, 2000 prayer vigil by Pope John Paul II)

With the profound intuition that characterized him, John XXIII identified the essential conditions for peace in four precise requirements of the human spirit: truth, justice, love and freedom (cf. ibid., I: l.c., 265-266). Truth will build peace if every individual sincerely acknowledges not only his rights, but also his own duties towards others. Justice will build peace if in practice everyone respects the rights of others and actually fulfils his duties towards them. Love will build peace if people feel the needs of others as their own and share what they have with others, especially the values of mind and spirit which they possess. Freedom will build peace and make it thrive if, in the choice of the means to that end, people act according to reason and assume responsibility for their own actions.  ("Message for the world day of peace, 2003" by Pope John Paul II)

Discover your Christian roots, learn about the Church’s history, deepen your knowledge of the spiritual heritage which has been passed on to you, follow in the footsteps of the witnesses and teachers who have gone before you! Only by staying faithful to God’s commandments, to the Covenant which Christ sealed with his blood poured out on the Cross, will you be the apostles and witnesses of the new millennium. ("Message of preparation for the XVII World Youth Day" by Pope John Paul II)

This year our Lenten observance begins with a special meaning. Our Holy Father has asked us today to mark this day as one "of prayer and fasting for the cause of peace, especially in the Middle East." Indeed, my brothers and sisters, fasting is not just a denial of self, for the sake of denial; it is not leaving something out of our mouth for this one day. Rather, as His Holiness said last Sunday during the Angelus message, "with fasting … the Christian prepares to follow Christ … and through it is able to understand better the difficulties and suffering of so many of our brothers and sisters, oppressed by hunger, misery and war." In other words, through fasting we become one with those who are hungry, without homes and living without the basic necessities of life, conditions certainly caused by war.  ("Ash Wednesday homily" by Cardinal Pio Laghi, March 5th, 2003)

In fact, my brothers and sisters, this is the root of the Church's call to peace in this moment of such apprehension over the danger of war. War "always leads to mourning and grave consequences for everyone." The Church announces that peace is always possible, because of her deep concern for those who will suffer as a result of armed conflict. So we begin this Lent with the firm conviction that "peace is in fact a gift of God that we must invoke with humble and insistent trust." As Christians, we are called to be "sentinels of peace in the places in which we live and work."  ("Ash Wednesday homily" by Cardinal Pio Laghi, March 5th, 2003)

For the Holy See, that is for the Catholic Church, peace is built on four pillars: truth, justice, love and freedom. The Church's solicitude for peace has been a constant one and that is why she never tires in her work for the cause of peace. She believes that peace can always be constructed even in the darkest moments. She believes in the power of the human mind and courage of the human heart to find peaceful solutions to disagreements, using the vast and rich patrimony of international law and institutions created for that very purpose. Oh, yes, they may be incomplete; they may act too slowly at times; they may not have yet even caught up with realities of our times that threaten world order. But they are based on principles that are true and relative for all times: honest and patient dialogue between and among disagreeing parties and the absolute duty of each member of the family of Nations to comply fully with all its obligations. That is why she believes that war is a defeat for humanity; that is, it is a defeat for our intelligence, our creativity and our firm conviction that peace is always possible. ("Ash Wednesday homily" by Cardinal Pio Laghi, March 5th, 2003)  

The timeliness of this proposal is evident from a number of considerations. First, the urgent need to counter a certain crisis of the Rosary, which in the present historical and theological context can risk being wrongly devalued, and therefore no longer taught to the younger generation. There are some who think that the centrality of the Liturgy, rightly stressed by the Second Vatican Ecumenical Council, necessarily entails giving lesser importance to the Rosary. Yet, as Pope Paul VI made clear, not only does this prayer not conflict with the Liturgy, it sustains it, since it serves as an excellent introduction and a faithful echo of the Liturgy, enabling people to participate fully and interiorly in it and to reap its fruits in their daily lives.   ("ROSARIUM VIRGINIS MARIAE" by Pope John Paul II)

Even now, amid the joyful songs of the heavenly Jerusalem, the reasons for her thanksgiving and praise remain unchanged. They inspire her maternal concern for the pilgrim Church, in which she continues to relate her personal account of the Gospel. Mary constantly sets before the faithful the “mysteries” of her Son, with the desire that the contemplation of those mysteries will release all their saving power. In the recitation of the Rosary, the Christian community enters into contact with the memories and the contemplative gaze of Mary. ("ROSARIUM VIRGINIS MARIAE" by Pope John Paul II)

The Rosary, precisely because it starts with Mary's own experience, is an exquisitely contemplative prayer. Without this contemplative dimension, it would lose its meaning, as Pope Paul VI clearly pointed out: “Without contemplation, the Rosary is a body without a soul, and its recitation runs the risk of becoming a mechanical repetition of formulas, in violation of the admonition of Christ: 'In praying do not heap up empty phrases as the Gentiles do; for they think they will be heard for their many words' (Mt 6:7). By its nature the recitation of the Rosary calls for a quiet rhythm and a lingering pace, helping the individual to meditate on the mysteries of the Lord's life as seen through the eyes of her who was closest to the Lord. In this way the unfathomable riches of these mysteries are disclosed”.¹⁴("ROSARIUM VIRGINIS MARIAE" by Pope John Paul II)

Mary's contemplation is above all a remembering. We need to understand this word in the biblical sense of remembrance (zakar) as a making present of the works brought about by God in the history of salvation. The Bible is an account of saving events culminating in Christ himself. These events not only belong to “yesterday”; they are also part of the “today” of salvation. This making present comes about above all in the Liturgy: what God accomplished centuries ago did not only affect the direct witnesses of those events; it continues to affect people in every age with its gift of grace. To some extent this is also true of every other devout approach to those events: to “remember” them in a spirit of faith and love is to be open to the grace which Christ won for us by the mysteries of his life, death and resurrection. ("ROSARIUM VIRGINIS MARIAE" by Pope John Paul II)

Consequently, while it must be reaffirmed with the Second Vatican Council that the Liturgy, as the exercise of the priestly office of Christ and an act of public worship, is “the summit to which the activity of the Church is directed and the font from which all its power flows”,¹⁵ it is also necessary to recall that the spiritual life “is not limited solely to participation in the liturgy. Christians, while they are called to prayer in common, must also go to their own rooms to pray to their Father in secret (cf. Mt 6:6); indeed, according to the teaching of the Apostle, they must pray without ceasing (cf.1Thes 5:17)”.¹⁶ The Rosary, in its own particular way, is part of this varied panorama of “ceaseless” prayer. If the Liturgy, as the activity of Christ and the Church, is a saving action par excellence, the Rosary too, as a “meditation” with Mary on Christ, is a salutary contemplation. By immersing us in the mysteries of the Redeemer's life, it ensures that what he has done and what the liturgy makes present is profoundly assimilated and shapes our existence. ("ROSARIUM VIRGINIS MARIAE" by Pope John Paul II)

The abuse of the young is a grave symptom of a crisis affecting not only the Church but society as a whole. It is a deep-seated crisis of sexual morality, even of human relationships, and its prime victims are the family and the young. In addressing the problem of abuse with clarity and determination, the Church will help society to understand and deal with the crisis in its midst.  ("HOLY FATHER TO AMERICAN CARDINALS AND BISHOPS" by Pope John Paul II)

It must be absolutely clear to the Catholic faithful, and to the wider community, that Bishops and superiors are concerned, above all else, with the spiritual good of souls. People need to know that there is no place in the priesthood and religious life for those who would harm the young. They must know that Bishops and priests are totally committed to the fullness of Catholic truth on matters of sexual morality, a truth as essential to the renewal of the priesthood and the episcopate as it is to the renewal of marriage and family life. ("HOLY FATHER TO AMERICAN CARDINALS AND BISHOPS" by Pope John Paul II)

We must be confident that this time of trial will bring a purification of the entire Catholic community, a purification that is urgently needed if the Church is to preach more effectively the Gospel of Jesus Christ in all its liberating force. Now you must ensure that where sin increased, grace will all the more abound (cf. Rom 5:20). So much pain, so much sorrow must lead to a holier priesthood, a holier episcopate, and a holier Church. ("HOLY FATHER TO AMERICAN CARDINALS AND BISHOPS" by Pope John Paul II)

God alone is the source of holiness, and it is to him above all that we must turn for forgiveness, for healing and for the grace to meet this challenge with uncompromising courage and harmony of purpose. Like the Good Shepherd of last Sunday's Gospel, Pastors must go among their priests and people as men who inspire deep trust and lead them to restful waters (cf. Ps 22:2). ("HOLY FATHER TO AMERICAN CARDINALS AND BISHOPS" by Pope John Paul II)

I beg the Lord to give the Bishops of the United States the strength to build their response to the present crisis upon the solid foundations of faith and upon genuine pastoral charity for the victims, as well as for the priests and the entire Catholic community in your country. And I ask Catholics to stay close to their priests and Bishops, and to support them with their prayers at this difficult time. ("HOLY FATHER TO AMERICAN CARDINALS AND BISHOPS" by Pope John Paul II)

It is a poverty to decide that a child must die so that you may live as you wish! (Blessed Mother Theresa)

"Do not neglect to show
hospitality to strangers, for
thereby some have
entertained angels unawares" (spoken by St.
Paul)

"So valuable to heaven is the
dignity of the human soul that
each member of the human race has a
guardian angel from the moment
the person begins to be" (spoken by St.
Jerome)

"Believe the impossible and you will do the incredible." (Spoken by Bishop Fulton J. Sheen)

"Lord Jesus, Who in the Eucharist make your dwelling among us and become our traveling companion, sustain our Christian communities so that they may be ever more open to listening and accepting your Word. May they draw from the Eucharist a renewed commitment to spreading in society, by the proclamation of your Gospel, the signs and deeds of an attentive and active charity," (Pope John Paul II)

"It is invaluable to converse with Christ, and leaning against Jesus' breast like his beloved disciple, we can feel the infinite love of his Heart. We learn to know more deeply the One who gave Himself totally, in the different mysteries of his divine and human life, so that we may become disciples and in turn enter into this great act of giving, for the glory of God and the salvation of the world. Through adoration, the Christian mysteriously contributes to the radical transformation of the world and to the sowing of the Gospel. Anyone who prays to the Savior draws the whole world with him and raises it to God. Those who stand before the Lord are therefore fulfilling an eminent service. They are presenting to Christ all those who do not know him or are far from him; they keep watch in his presence on their behalf," (from Our Holy Father, Pope John Paul II's 1996 letter to the Bishop of Liege, written on the occasion of the 750th anniversary of the first celebration of the Feast of Corpus Christi)

“Can you feel the fragrance of Paradise which diffuses Itself from the Tabernacle?" (St. Philip)

"Do grant, oh my God, that when my lips approach Yours to kiss You, I may taste the gall that was given to You; when my shoulders lean against Yours, make me feel Your scourging; when my flesh is united with Yours, in the Holy Eucharist, make me feel Your passion; when my head comes near Yours, make me feel Your thorns; when my heart is close to Yours, make me feel Your spear." (St. Gemma Galgani)


"This food we call the Eucharist, of which no one is allowed to partake except one who believes that the things we teach are true, and has received the washing for forgiveness of sins and for rebirth, and who lives as Christ handed down to us. For we do not receive these things as common bread or common drink; but as Jesus Christ our Savior being incarnate by God's Word took flesh and blood for our salvation, so also we have been taught that the food consecrated by the Word of prayer which comes from him, from which our flesh and blood are nourished by transformation, is the flesh and blood of that incarnate Jesus."
- St. Justin Martyr, 2nd Century

"God dwells in our midst, in the Blessed Sacrament of the altar." (St. Maximilian Kolbe)

"Do you realize that Jesus is there in the tabernacle expressly for you - for you alone? He burns with the desire to come into your heart...don't listen to the demon, laugh at him, and go without fear to receive the Jesus of peace and love...
"Receive Communion often, very often...there you have the sole remedy, if you want to be cured. Jesus has not put this attraction in your heart for nothing..." "The guest of our soul knows our misery; He comes to find an empty tent within us - that is all He asks." (St. Therese of Lisieux)

"And just as He appeared before the holy Apostles in true flesh, so now He has us see Him in the Sacred Bread. Looking at Him with the eyes of their flesh, they saw only His Flesh, but regarding Him with the eyes of the spirit, they believed that He was God. In like manner, as we see bread and wine with our bodily eyes, let us see and believe firmly that it is His Most Holy Body and Blood, True and Living. For in this way our Lord is ever present among those who believe in him, according to what He said: "Behold, I am with you all days even to the consummation of the world." (Mt. 28, 20) (St. Francis of Assisi)

"In each of our lives Jesus comes as the Bread of Life - to be eaten, to be consumed by us. This is how He loves us. Then Jesus comes in our human life as the hungry one, the other, hoping to be fed with the Bread of our life, our hearts by loving, and our hands by serving. In loving and serving, we prove that we have been created in the likeness of God, for God is Love and when we love we are like God. This is what Jesus meant when He said, "Be perfect as your Father in heaven is perfect." (Blessed Mother Teresa of Calcutta)

"O eternal Trinity, You are a deep sea in which the more I seek the more I find, and the more I find, the more I seek to know You. You fill us insatiably, because the soul, before the abyss which You are, is always famished; and hungering for You, O eternal Trinity, it desires to behold truth in Your light. As the thirsty heart pants after the fount of living water, so does my soul long to leave this gloomy body and see You as You are, in truth.
“O unfathomable depth! O Deity eternal! O deep ocean! What more could You give me than to give me Yourself? You are an ever-burning Fire; You consume and are not consumed. By Your fire, You consume every trace of self-love in the soul. You are a Fire which drives away all coldness and illumines minds with its light, and with this light You have made known Your truth. Truly this light is a sea which feeds the soul until it is all immersed in You, O peaceful Sea, eternal Trinity! The water of this sea is never turbid; it never causes fear, but gives knowledge of the truth. This water is transparent and discloses hidden things; and a living faith gives such abundance of light that the soul almost attains to certitude in what it believes.
“You are the supreme and infinite Good, good above all good; good which is joyful, incomprehensible, inestimable; beauty exceeding all other beauty; wisdom surpassing all wisdom, because You are Wisdom itself. Food of angels, giving Yourself with fire of love to men! You are the garment which covers our nakedness; You feed us, hungry as we are, with Your sweetness, because You are all sweetness, with no bitterness. Clothe me, O eternal Trinity, clothe me with Yourself, so that I may pass this mortal life in true obedience and in the light of the most holy faith with which You have inebriated my soul."  (St. Catherine of Siena)

"When we go before Jesus in the Blessed Sacrament we represent the one in the world who is in most need of God’s Mercy." We "Stand in behalf of the one in the world who does not know Christ and who is farthest away from God and we bring down upon their soul the Precious Blood of The Lamb." (Pope John Paul II)

"If I can give you any advice, I beg you to get closer to the Eucharist and to Jesus... We must pray to Jesus to give us that tenderness of the Eucharist." (Blessed Mother Teresa of Calcutta)

“How many of you say: I should like to see His face, His garments, His shoes. You do see Him, you touch Him, you eat Him. He gives Himself to you, not only that you may see Him, but also to be your food and nourishment." (St. John Chrysostom)

"Christ held Himself in His hands when He gave His Body to His disciples saying: 'This is My Body.' No one partakes of this Flesh before he has adored it." (St. Augustine)

I hunger for the bread of God, the flesh of Jesus Christ ...; I long to drink of his blood, the gift of unending love. (St. Ignatius of Antioch)


By our little acts of charity practiced in the shade we convert souls far away, we help missionaries, we win for them abundant alms; and by that means build actual dwellings spiritual and material for our Eucharistic Lord."
"It is not to remain in a golden ciborium that He comes down each day from Heaven, but to find another Heaven, the Heaven of our soul in which He takes delight."
"You must open a little, or rather raise on high your corolla so that the Bread of Angels may come as divine dew to strengthen you, and to give you all that is wanting to you." (St. Therese of Lisieux, Doctor of the Church)

"If angels could be jealous of men, they would be so for one reason: Holy Communion." (St. Maximilian Kolbe)

"When you have received Him, stir up your heart to do Him homage; speak to Him about your spiritual life, gazing upon Him in your soul where He is present for your happiness; welcome Him as warmly as possible, and behave outwardly in such a way that your actions may give proof to all of His Presence." (St. Francis de Sales)

"To keep me from sin and straying from Him, God has used devotion to the Sacred Heart of Jesus in the Blessed Sacrament. My life vows destined to be spent in the light irradiating from the tabernacle, and it is to the Heart of Jesus that I dare go for the solution of all my problems," (Blessed Pope John XXIII)

"How I loved the feasts!.... I especially loved the processions in honor of the Blessed Sacrament. What a joy it was for me to throw flowers beneath the feet of God!... I was never so happy as when I saw my roses touch the sacred Monstrance..." (from St. Therese's Autobiography Story of A Soul)


"O Sisters, if we would only comprehend the fact that while the Eucharistic Species remain within us, Jesus is there and working in us inseparably with the Father and the Holy Spirit and therefore the whole Holy Trinity is there...," (St. Mary Magdalene de Pazzi)

"Words cannot express the perfection of his adoration. If Saint John leaped in the womb at the approach of Mary, what feelings must have coursed through Joseph during those six months when he had at his side and under his very eyes the hidden God! If the father of Origin used to kiss his child during the night and adore the Holy Spirit living within Him, can we doubt that Joseph must often have adored Jesus hidden in the pure tabernacle of Mary? How fervent that adoration must have been: My Lord and my God, behold your servant! No one can describe the adoration of this noble soul. He saw nothing, yet he believed; his faith had to pierce the virginal veil of Mary. So likewise with you! Under the veil of the Sacred Species your faith must see our Lord. Ask St. Joseph for his lively, constant faith." (St. Peter Julian Eymard)


"The Blessed Sacrament is indeed the stimulus for us all, for me as it should be for you, to forsake all worldly ambitions. Without the constant presence of our Divine Master upon the altar in my poor chapels, I never could have persevered casting my lot with the lepers of Molokai; the foreseen consequence of which begins now to appear on my skin, and is felt throughout the body. Holy Communion being the daily bread of a priest, I feel myself happy, well pleased, and resigned in the rather exceptional circumstances in which it has pleased Divine Providence to put me." ( Blessed Damien, Apostle of the Lepers)

"If Christ did not want to dismiss the Jews without food in the desert for fear that they would collapse on the way, it was to teach us that it is dangerous to try to get to heaven without the Bread of Heaven." (St. Jerome)

It is there in His Eucharist that He says to me: "I thirst, thirst for your love, your sacrifices, your sufferings. I thirst for your happiness, for it was to save you that I came into the world, that I suffered and died on the Cross, and in order to console and strengthen you I left you the Eucharist. So you have there all My life, all My tenderness." (Mother Mary of Jesus, foundress of the Sisters of Marie Reparatrice)

"Jesus in the Blessed Sacrament is the Living Heart of each of our parishes," (Pope Paul VI)

(In speaking of Our Lord in the Most Blessed Sacrament, St. Peter Julian Eymard writes):
"The Lord ‘hath set His tabernacle in the sun,’ says the Psalmist. The sun is Mary’s heart."

"O what a wonderful and intimate union is established between the soul and You, O lovable Lord, when it receives You in the Holy Eucharist! Then the soul becomes one with You, provided it is well disposed by the practice of the virtues, to imitate what You did in the course of Your life, Passion, and death." (St. Mary Magdalen de Pazzi)


"In order to be like You, who are always alone in the Blessed Sacrament, I shall love solitude and try to converse with You as much as possible. Grant that my mind may not seek to know anything but You, that my heart may have no longings or desires but to love You. When I am obliged to take some comfort, I shall take care to see that it be pleasing to Your Heart. In my conversations, O divine Word, I shall consecrate all my words to You so that You will not permit me to pronounce a single one which is not for Your glory.... When I am thirsty, I shall endure it in honor of the thirst You endured for the salvation of souls.... If by chance, I commit some fault, I shall humble myself, and then take the opposite virtue from Your Heart, offering it to the eternal Father in expiation for my failure. All this I intend to do, O Eucharistic Jesus, to unite myself to You in every action of the day." ( St. Margaret Mary)

In the Eucharist, Christ is truly present and alive, working through his Spirit; yet, as Saint Thomas said so well, "what you neither see nor grasp, faith confirms for you, leaving nature far behind; a sign it is that now appears, hiding in mystery realities sublime".(16) He is echoed by the philosopher Pascal: "Just as Jesus Christ went unrecognized among men, so does his truth appear without external difference among common modes of thought. So too does the Eucharist remain among common bread."(17)
(From #13 of Pope John Paul II's encyclical, “Faith and Reason (Fides et Ratio)”)

Jesus, what made You so small? LOVE! (St. Bernard of Clairvaux)

"The faith of the Church is this: That one and identical is the Word of God and the Son of Mary, Who suffered on the Cross, Who is present in the Eucharist, and Who rules in Heaven," (Pope Pius XII)

"Lord Jesus Christ, pierce my soul with your love so that I may always long for you alone, who are the bread of angels and the fulfillment of the soul's deepest desires. May my heart always hunger for you, so that soul may be filled with the sweetness of your presence" (Saint Bonaventure)

"The Eucharist is the supreme proof of the love of Jesus. After this, there is nothing more but Heaven itself." (St. Peter Julian Eymard)

"On the altar you are looking at the same thing as you saw there last night. You have not heard, however, what this is, what it signifies, or about the greatness of the reality of which it is a sacrament. Your eyes are looking at bread and cup. This is the evidence before your physical sight. But your faith must be instructed concerning it - this bread being Christ 's Body and the cup containing His Blood. Though perhaps these words may be enough to initiate faith, faith must be further instructed in accordance with the Prophet's words: 'Believe that you may understand' ( Is 7:9). (St. Augustine of Hippo)


"All expressions of love, even the highest and the most profound, are verified in the Eucharist. Thus, it is a Love that is crucified, a Love that unites, a Love that adores, a Love that contemplates, a Love that prays, a Love that delightfully satisfies," (Fr. Stefano Manelli, O.F.M. Conv., S.T.D.)

"For One in such a lofty position to stoop so low is a marvel that is staggering. What sublime humility and humble sublimeness, that the Lord of the Universe, the Divine Son of God, should stoop as to hide Himself under the appearance of bread for our salvation! Behold the humble way of God, my brothers. Therefore, do not hold yourselves to be anything of yourselves, so that you may be entirely acceptable to One Who gives Himself entirely to you." ( St. Francis of Assisi)

"In the presence of Jesus in the Holy Sacrament we ought to be like the Blessed in heaven before the Divine Essence." (St. Teresa of Avila)

"The faith of the Church is this: That one and identical is the Word of God and the Son of Mary, Who suffered on the Cross, Who is present in the Eucharist, and Who rules in Heaven," (Pope Pius XII)

"The holy Eucharist contains the whole spiritual treasure of the Church, that is, Christ himself.... He who is the living bread, whose flesh, vivified by the Holy Spirit and vivifying, gives life to men," (Vatican II)

"God is as really present in the consecrated Host as He is in the glory of Heaven," (St. Paschal Baylon)

"Happy is the soul that knows how to find Jesus in the Eucharist, and the Eucharist in all things!," (St. Peter Julian Eymard)

"O Jesus in the Blessed Sacrament, I would like to be filled with love for You; keep me closely united with You, may my heart be near to Yours. I want to be to You like the apostle John. O Mary of the Rosary, keep me recollected when I say these prayers of yours; bind me forever, with your rosary, to Jesus of the Blessed Sacrament. Blessed be Jesus, my love..," (Blessed Pope John XXIII, Journal of a Soul)

"O Jesus, here present in the Holy Eucharist, Thy Heart is all aglow with
love for me!  Thou dost call me, Thou dost urge me to come to Thee." ( St. Ildephons)

"When the Sisters are exhausted, up to their eyes in work; when all seems to go awry, they spend an hour in prayer before the Blessed Sacrament.  This practice has never failed to bear fruit: they experience peace and strength." (Blessed Mother Teresa)

"Do not think that Jesus Christ is forgetful of you, since he has left you,
as the greatest memorial and pledge of his love, himself in the Most Holy
Sacrament of the Altar." (St. Alphonsus Liguori)

"Eternal Son of the living God, Whom I here acknowledge really present!  I adore Thee with all the powers of my soul.  Prostrate with the Angels in the most profound reverence, I love Thee, O my Saviour, Whom I now behold on the throne of Thy love!  O dread Majesty, O infinite Mercy!  Save me, forgive me!  Grant that I may never more be separated from Thee." (St. Basil)

“Christian love finds its origins in God, only in God. Without God, what is called love would be only sentimentality, but with God, love is an effusive, creative, dynamic force.”  (Most Reverend John H. Ricard, S.S.J., Bishop of Pensacola-Tallahassee, speaks at the annual diocesan Marriage Jubilee Mass at the Cathedral of the Sacred Heart in Pensacola, Florida, on Feb. 4, 2007)

"Through the eucharistic prayer, the bread and wine are transformed into Christ, then we are transformed (and) called to transform the world. The Eucharist is not a passive happening. It calls us to be transformed and changed." (The quote is from Msgr. Michael Reed, chancellor for the Diocese of Pensacola-Tallahassee, and rector of The Cathedral of The Sacred Heart-Pensacola, Florida. The quote is provided by "The Florida Catholic", 10/28/2005)