14 September 2012


One thing, one hope is certain: God expects us, waits for us, we do not go out into a void, we are expected. God is expecting us and on going to that other world we find the goodness of the Mother, we find our loved ones, we find eternal Love. God is waiting for us: this is our great joy and the great hope that is born from this Feast. Mary visits us, and she is the joy of our life and joy is hope.


- Homily, 15 August 2012
What is certain is that a world which distances itself from God does not become better but worse. Only God’s presence can guarantee a good world. Let us leave it at that.

- Homily , 15 August 2012
In the faith we open the doors of our existence so that God may enter us, so that God can be the power that gives life and a path to our existence. In us there is room, let us open ourselves like Mary opened herself, saying: “Let your will be done, I am the servant of the Lord”. By opening ourselves to God, we lose nothing. On the contrary, our life becomes rich and great.

- Homily, 15 August 2012
In God not only is there room for man; in man there is room for God.

- Homily, 15 August 2012

Mary, totally united to God, has a heart so big that all creation can enter this heart, and the ex-votos in every part of the earth show it. Mary is close, she can hear us, she can help us, she is close to everyone of us. In God there is room for man and God is close, and Mary, united to God, is very close; she has a heart as great as the heart of God.
- Homily, 15 August 2012
In the Assumption we see that in God there is room for man, God himself is the house with many rooms of which Jesus speaks (cf. Jn 14:2); God is man’s home, in God there is God’s space. And Mary, by uniting herself, united to God, does not distance herself from us. She does not go to an unknown galaxy, but whoever approaches God comes closer, for God is close to us all; and Mary, united to God, shares in the presence of God, is so close to us, to each one of us.

- Homily, 15 August 2012
God created us out of love in order to be able to give us life in its fullness; but this goal, this life in fullness, has as it were become distant because of sin - we all know it - and only God's grace can make it accessible.

- General Audience, 1 August 2012
It is not a matter here of following an idea or a project, but of encountering Jesus as a living Person, of letting ourselves be totally involved by him and by his Gospel.

- Angelus Address, 5 August 2012
The centre of existence - which is what gives meaning and certain hope in the all too often difficult journey of life - is faith in Jesus, it is the encounter with Christ.

- Angelus Address, 5 August 2012
Are not Christian communion and witness grounded in the Paschal Mystery, in the crucifixion, death and resurrection of Christ? Is it not there that they find their fulfilment? There is an inseparable bond between the cross and the resurrection which Christians must never forget. Without this bond, to exalt the cross would mean to justify suffering and death, seeing them merely as our inevitable fate. For Christians, to exalt the cross means to be united to the totality of God’s unconditional love for mankind. It means making an act of faith! To exalt the cross, against the backdrop of the resurrection, means to desire to experience and to show the totality of this love. It means making an act of love! To exalt the cross means to be a committed herald of fraternal and ecclesial communion, the source of authentic Christian witness. It means making an act of hope!

13 March 2012

The new evangelization, thus, also begins in the confessional! It begins, that is, from the meeting between man’s inexhaustible plea, the sign of mystery of creation in him, and God’s mercy, the only adequate response to the human need of the infinite. If the celebration of the Sacrament of Reconciliation will be this, if in it the faithful will really experience that mercy that Jesus of Nazareth, Lord and Christ, has bestowed upon us, then they themselves will become credible witnesses of that sanctity, which is the goal of the new evangelization.

9 March 2012
The certainty that he is near and that in his mercy he assists man, even when he is in sin, to heal his infirmities with the grace of the Sacrament of Reconciliation, is always a light of hope for the world.

- Address to Participants in a Course Sponsored by the Apostolic Penitentiary
9 March 2012
"...the new evangelization draws its lifeblood from the sanctity of the sons and daughters of the Church, from the daily journey of personal and communal conversion to an ever more profound conformity to Christ."

9 March 2012
Silence is capable of excavating an interior space in our inmost depths so that God may abide there, so that his Word may remain in us, so that love for him may be rooted in our minds and in our hearts and animate our lives.

7 March 2012

01 March 2012

The Church’s defense of a moral reasoning based on the natural law is grounded on her conviction that this law is not a threat to our freedom, but rather a “language” which enables us to understand ourselves and the truth of our being, and so to shape a more just and humane world. She thus proposes her moral teaching as a message not of constraint but of liberation, and as the basis for building a secure future.

The Church’s witness, then, is of its nature public: she seeks to convince by proposing rational arguments in the public square. The legitimate separation of Church and State cannot be taken to mean that the Church must be silent on certain issues, nor that the State may choose not to engage, or be engaged by, the voices of committed believers in determining the values which will shape the future of the nation.

In the light of these considerations, it is imperative that the entire Catholic community in the United States come to realize the grave threats to the Church’s public moral witness presented by a radical secularism which finds increasing expression in the political and cultural spheres. The seriousness of these threats needs to be clearly appreciated at every level of ecclesial life. Of particular concern are certain attempts being made to limit that most cherished of American freedoms, the freedom of religion.

19 January 2012

28 February 2012

It is in accord with this salvific perspective that the verse of Genesis is taken up by the Ash Wednesday liturgy: as an invitation to penance, to humility and to an awareness of our mortal condition, but not to end up in desperation, but rather to welcome, precisely in this mortality of ours, God's unthinkable nearness, which, beyond death, opens the passage to the resurrection, to paradise finally rediscovered.

22 February 2012
It is the season that identifies our human life and all of history as a process of conversion set in motion now so as to meet the Lord at the end of time.

22 February 2012
In the family, which guards usages, traditions, customs, rites permeated by faith, the most adequate terrain is found for the flowering of vocations. Today's consumerist mentality can have negative repercussions on the awakening and care of vocations; hence the need to pay particular attention to the promotion of priestly vocations and special consecrations. The family is also the formative fulcrum of youth.

16 February 2012
[I]t, the domestic Church, is also the most solid guarantee for the renewal of society. In the family, which guards usages, traditions, customs, rites permeated by faith, the most adequate terrain is found for the flowering of vocations.

16 February 2012

27 February 2012

Yes, you are asking me an important and true question. I would say two things. The first: naturally, if you kneel down and with true love for God pray that God forgives you, he forgives you. It has always been the teaching of the Church that one, with true repentance - that is not only in order to avoid punishment, difficulty, but for love of the good, for love of God - asks for forgiveness, he is pardoned by God. This is the first part. If I honestly know that I have done evil, and if love for goodness, a desire for goodness is reborn within me, repentance for not having responded to this love, and I ask forgiveness of God, who is the Good, he gives it to me. But there is a second element: sin is not only a "personal", individual thing between myself and God. Sin always has a social dimension, a horizontal one. With my personal sin, even if perhaps no one knows it, I have damaged the communion of the Church, I have sullied humanity. And therefore this social, horizontal dimension of sin requires that it be absolved also at the local level of the human community, of the community of the Church, almost physically. Thus, this second dimension of sin, which is not only against God but concerns the community too, demands the Sacrament, and the Sacrament is the great gift in which through confession, we can free ourselves from this thing and we can really receive forgivness in the sense of a full readmission to the community of the living Church, of the Body of Christ. And so, in this sense, the necessary absolution by the priest, the Sacrament, is not an imposition - let us say - on the limits of God's goodness, but, on the contrary, it is an expression of the goodness of God because it shows me concretely, in the communion of the Church, I have received pardon and can start anew. Thus, I would say, hold on to these two dimensions: the vertical one, with God, and the horizontal one, with the community of the Church and humanity. The absolution of the priest, sacramental absolution, is necessary to really absolve me of this link with evil and to full reintegrate me into the will of God, into the vision of God, into his Church and to give me sacramental, almost bodily, certitude: God forgives me, he receives me into the community of his children. I think that we must learn how to understand the Sacrament of Penance in this sense: as a possibility of finding again, almost physically, the goodness of the Lord, the certainty of reconciliation.
- Dialogue between the Pope and the inmates of Rebibbia District Prison
18 December 2011