Jesuits

"Christ has a cosmic body that extends throughout the universe."

"The future is more beautiful than all the pasts."

"Science will, in all probability, be increasingly impregnated by mysticism."

"I am far from denying the destructive and disintegrating forces of passion. I will go so far as to agree that apart from the reproductive function, men have hitherto used love, on the whole, as an instrument of self-corruption and intoxication. But what do these excesses prove? Because fire consumes and electricity can kill are we to stop using them? The feminine is the most formidable of the forces of matter. True enough. "Very well, then," say the moralists, "we must avoid it." "Not at all," I reply, "we take hold of it." In every domain of the real (physical, affective, intellectual) "danger" is a sign of power. Only a mountain can create a terrifying drop. The customary education of the Christian conscience tends to make us confuse tutiorism with prudence, safety with truth. Avoiding the risk of transgression has become more important to us than carrying a difficult position for God. And it is this that is killing us. "The more dangerous a thing, the more is its conquest ordained by life": it is from that conviction that the modern world has emerged; and from that our religion, too, must be reborn."

"The truth is, indeed, that love is the threshold of another universe. Beyond the vibrations with which we are familiar, the rainbow-like range of its colours is still in full growth. But, for all the fascination that the lower shades have for us, it is only towards the "ultra" that the creation of light advances. It is in these invisible and, we might almost say, immaterial zones that we can look for true initiation into unity. The depths we attribute to matter are no more than the reflection of the peaks of spirit."

"What paralyzes life is lack of faith and lack of audacity. The difficulty lies not in solving problems but expressing them. And so we cannot avoid this conclusion: it is biologically evident that to gain control of passion and so make it serve spirit must be a condition of progress. Sooner or later, then, the world will brush aside our incredulity and take this step : because whatever is the more true comes out into the open, and whatever is better is ultimately realized. The day will come when, after harnessing the ether, the winds, the tides, gravitation, we shall harness for God the energies of love. And, on that day, for the second time in the history of the world, man will have discovered fire."

"There is neither spirit nor matter in the world; the stuff of the universe is spirit-matter. No other substance but this could produce the human molecule. I know very well that this idea of spirit-matter is regarded as a hybrid monster, a verbal exorcism of a duality which remains unresolved in its terms. But I remain convinced that the objections made to it arise from the mere fact that few people can make up their minds to abandon an old point of view and take the risk of a new idea. ... Biologists or philosophers cannot conceive a biosphere or noosphere because they are unwilling to abandon a certain narrow conception of individuality. Nevertheless, the step must be taken. For in fact, pure spirituality is as unconceivable as pure materiality. Just as, in a sense, there is no geometrical point, but as many structurally different points as there are methods of deriving them from different figures, so every spirit derives its reality and nature from a particular type of universal synthesis."

"The reality of spirit-matter is inevitably translated into and confirmed by a structure of the spirit."

"Through the incarnation God descended into nature in order to super-animate and take it back to him."

"Personally, I stick to my idea that we are watching the birth, more than the death, of a World. The scandal for you, is that England and France should have come to this tragedy because they have sincerely tried the road of peace. But did they not precisely make a mistake on the true meaning of "peace"? Peace cannot mean anything but a HIGHER PROCESS OF CONQUEST. ... The world is bound to belong to its most active elements. ... Just now, the Germans deserve to win because, however bad or mixed is their spirit, they have more spirit than the rest of the world. It is easy to criticize and despise the fifth column. But no spiritual aims or energy will ever succeed, or even deserve to succeed, unless it is able to spread and keep spreading a fifth column."

"We only have to look around us to see how complexity and psychic temperature are still rising: and rising no longer on the scale of the individual but now on that of the planet. This indication is so familiar to us that we cannot but recognize the objective, experiential, reality of a transformation of the planet as a whole."

"Above all I feel that you must resign yourself to taking me as I am, that is, with the congenital quality (or weakness) which ever since my childhood has caused my spiritual life to be completely dominated by a sort of profound 'feeling' for the organic realness of the World. At first it was an ill-defined feeling in my mind and heart, but as the years have gone by it has gradually become a precise, compelling sense of the Universe's general convergence upon itself; a convergence which coincides with, and culminates at its zenith in, him in quo omina constant, and whom the Society has taught me to love."

"I can truly say — and this in virtue of the whole structure of my thought — that I now feel more indissolubly bound to the hierarchical Church and to the Christ of the Gospel than ever before in my life. Never has Christ seemed to me more real, more personal or more immense."

"Since once again, O Lord, in the steppes of Asia, I have no bread, no wine, no altar, I will raise myself above those symbols to the pure majesty of reality, and I will offer to you, I, your priest, upon the altar of the entire earth, the labor and the suffering of the world. Receive, O Lord, in its totality the Host which creation, drawn by your magnetism, presents to you at the dawn of a new day. This bread, our effort, is in itself, I know, nothing but an immense disintegration. This wine, our anguish, as yet, alas! is only an evaporating beverage. But in the depths of this inchoate Mass you have placed — I am certain, for I feel it — an irresistible and holy desire that moves us all, the impious as well as the faithful to cry out: "O Lord, make us one!""

"Mankind is now caught up, as though in a train of gears, at the heart of a continually accelerating vortex of self-totalisation"

"This soul can only be a conspiracy of individuals"

"If THIS book is to be properly understood, it must be read not as a work on metaphysics, still less as a... theological essay, but purely and simply as a scientific treatise."

"This book deals with man solely as a phenomenon; but... with the whole pheneomenon..."

"The degree of concentration of a consciousness varies in inverse ratio to the simplicity of the material compound... Spiritual perfection (or conscious 'centreity') and material synthesis (or complexity) are but two aspects or connected parts of one and the same phenomenon."

"In sum, all the rest of this essay will be nothing but the story of the struggle in the universe between the unified multiple and the unorganized multitude: the full application of great Law of complexity and consciousness: a law that... implies a psychically convergent structure and curvature of the world."

"There is no concept more familiar... than... spiritual energy, yet there is none... more opaque scientifically."

"Nowhere... is the need more urgent of building a bridge between the... the physical and the moral..."

"To connect the two energies, of the body and the soul, in a coherent manner: science has provisionally decided to ignore the question... caught up as we are here in the logic of a system where the within of things has just as much or... more value than their without... we must advance."

"Sometimes we need bread, sometimes wine, sometimes a tonic or a hormone injection, sometimes the stimulation of a colour, sometimes the magic of a sound which goes in at our ears as a vibration and reaches our brains in the form of inspiration. ...[T]here is something through which material and spiritual energy hold together and are complementary. ...[T]here must be a single energy operating in the world. ...[T]he 'soul' must be ...a focal point of transformation ...[F]orces of bodies converge, to become interiorised and sublimated in beauty and truth. ...Yet, ...direct transformation of one of these two energies into the other... has to be abandoned. As... we try to couple them... their mutual independence becomes as clear as their interrelation."

"To the cosmic corpuscles we should find it natural to attribute an individual radius of action as limited as their dimensions. We find, on the contrary, that each of them can only be defined by virtue of its influence on all around it. Whatever space we suppose it to be in, each cosmic element radiates in it and entirely fills it. However narrowly the heart of an atom may be circumscribed, its realm is co-extensive, at least potentially, with that of every other atom. This strange property we will come across again, even in the human molecule."

"[W]e realise... the fact and... reason for the diversity of animal behaviour. From the moment we regard evolution as... psychical transformation, we see... a multitude of forms of instincts each corresponding to a... solution of the problem of life. The 'psychical' make-up of an insect is not and cannot be that of a vertebrate ; nor can... [that] of a squirrel be that of a cat or... elephant: this in virtue of the position[s]... on the tree of life. ...[W]e begin to see ...a gradation formed. If instinct is a variable dimension, the instincts will... create, beneath their complexity, a growing system. They will form as a whole a... fan-like structure in which the higher terms on each nervure are recognised... by a greater range of choice and depending on a better defined centre of coordination and consciousness. ...The 'psychical' make-up of a dog... is... superior to that of a mole or a fish. ...[T]he upholders of the spiritual explanation have no need to be disconcerted when they see... in the higher animals (particularly in the great apes) ways and reactions which strangely recall... 'a reasoning soul'. If the story of life is no more than a movement of consciousness veiled by morphology, it is inevitable that... in the proximity of man, the 'psychical' make-ups seem to reach the borders of intelligence."

"When water is heated to boiling... and one goes on heating it, the first thing that follows—without change of temperature—is a tumultuous expansion of freed and vaporised molecules. Or, taking a series of sections from the base towards the summit of a cone, their area decreases constantly; then suddenly, with another infinitesimal displacement, the surface vanishes leaving us with a point. Thus... we are able to imagine the mechanism involved in the critical threshold of reflection. ...[N]ervous systems followed pari passu the process of increased complication and concentration. Finally, with the primates, an instrument was fashioned so remarkably supple and rich that the step immediately following could not take place without the whole animal psychism being... recast and consolidated on itself. ...When the anthropoid... had been brought 'mentally' to boiling point.... Or... had almost reached the summit of the cone, a final effort took place along the axis. ...What was previously only a centred surface became a centre. By a tiny 'tangential' increase, the 'radial' was turned back on itself and... took an infinite leap forward. Outwardly, almost nothing in the organs had changed. But in depth, a great revolution... consciousness was now leaping and boiling in a space of super-sensory relationships and representations; and simultaneously... was capable of perceiving itself... for the first time."

"Those who adopt the spiritual explanation are right when they defend... a... transcendence of man over the rest of nature. But neither are the materialists wrong when they maintain that man is just one further term in a series of animal forms. Here, as in so many cases, the two antithetical kinds of evidences are resolved in a movement... to the highly natural... 'change of state'. From the cell to the thinking animal, as from the atom to the cell, a single process (a psychical kindling or concentration) goes on without interruption... in the same direction. But by virtue of this permanence in the operation, it is inevitable... that certain leaps... transform the subject of the operation."

"Discontinuity in continuity: that is how... the birth of thought, like that of life, presents... and defines itself."

"A glow ripples outward from the first spark of conscious reflection. The point of ignition grows larger. The fire spreads in ever widening circles till finally the whole planet is covered with incandescence. Only one interpretation, only one name can be found worthy of this grand phenomenon. Much more coherent and just as extensive as any preceding layer, it is really a new layer, the 'thinking layer', which, since its germination at the end of the period, has spread over and above the world of plants and animals. In other words, outside and above the biosphere there is the ."

"Is evolution a theory, a system or a hypothesis? It is much more: it is a general condition to which all theories, all hypotheses, all systems must bow and which they must satisfy henceforward if they are to be thinkable and true. Evolution is a light illuminating all facts, a curve that all lines must follow."

"If there were no internal propensity to unite, even at a prodigiously rudimentary level—indeed in the molecule itself—it would be physically impossible for love to appear higher up, with us, in hominized form. . . . Driven by the forces of love, the fragments of the world seek each other so that the world may come into being."

"Love alone is capable of uniting living beings in such a way as to complete and fulfill them, for it alone takes them and joins them by what is deepest in themselves. All we need is to imagine our ability to love developing until it embraces the totality of men and the earth."

"A universal love is not only psychologically possible; it is the only complete and final way in which we are able to love."

"The radical defect in all forms of belief in progress, as they are expressed in positivist credos, is that they do not definitely eliminate death. What is the use of detecting a focus of any sort in the van of evolution if that focus can and must one day disintegrate? To satisfy the ultimate requirements of our action, Omega must be independent of the collapse of the forces with which evolution is woven."

"Actuality, irreversibility. ...Omega ...is discovered ...at the end ...[I]n it the movement culminates. Yet... under this evolutive facet Omega still only reveals half of itself. While being the last term of its series, it is also outside all series. ...If by its very nature it did not escape from time and space which it gathers together, it would not be Omega."

"Autonomy, actuality, irreversibility, and... transcendence are the four attributes of Omega. In this way... we... enclose the energy-complex of our universe. ...Contrary to the appearances still admitted by physics, the Great Stability is not at the bottom in the infra-elementary sphere, but at the top in the ultra-synthetic sphere. ...[E]ntirely by its tangential envelope ...the world goes on dissipating itself in a chance way into matter. By its radial nucleus it finds its shape and... consistency in gravitating against the tide of probability towards a divine focus of mind which draws it onward. Thus something in the cosmos escapes from entropy, and does so more and more."

"However convergent it be, evolution cannot attain to fulfilment on earth except through a point of dissociation. With this we are introduced to a fantastic and inevitable event which now begins to take shape in our perspective, the event which comes nearer with every day that passes: the end of all life on our globe, the death of the planet, the ultimate phase of the phenomenon of man."

"Noogenesis rises upwards in us and through us unceasingly. ...[T]he closer association of the grains of thought; the synthesis of individuals and of nations or races; the need of an autonomous and supreme personal focus to bind elementary personalities... in an atmosphere of active sympathy. ...[A]ll this results from the combined action of two curvatures—the roundness of the earth and the cosmic convergence of mind—in conformity with the law of complexity and consciousness."

"Now when sufficient elements have sufficiently agglomerated, this essentially convergent movement will attain such intensity and such quality that mankind, taken as a whole, will be obliged—as happened to the individual forces of instinct—to reflect upon itself at a single point; that is to say, in this case, to abandon its organo-planetary foothold so as to shift its centre on to the transcendent centre of its increasing concentration. This will be the end and the fulfillment of the spirit of the earth. The end of the world: the wholesale internal introversion upon itself of the , which has simultaneously reached the uttermost limit of its complexity and its centrality. The end of the world: the overthrow of equilibrium, detaching the mind, fulfilled at last, from its material matrix, so that it will henceforth rest with all its weight on God-Omega."

"Are we to foresee man seeking to fullfil himself collectively upon himself, or personally on a greater than himself? Refusal or acceptance of Omega? ... Universal love would only vivify and detach finally a fraction of the noosphere so as to consummate it—the part which decided to "cross the threshold", to get outside itself into the other."

"The death of the materially exhausted planet; the split of the noosphere, divided on the form to be given to its unity; and simultaneously (endowing the event with all its significance and with all its value) the liberation of that percentage of the universe which, across time, space and evil, will have succeeded in laboriously synthesising itself to the very end. Not an indefinite progress, which is an hypothesis contradicted by the convergent nature of noogenesis, but an ecstasy transcending the dimensions and the framework of the visible universe."

"As a result of changes which, over the last century, have modified our empirically based pictures of the world and hence the moral value of many of its elements, the "human religious ideal" inclines to stress certain tendencies and to express itself in terms which seem, at first sight, no longer to coincide with the "christian religious ideal"."

"At the heart of our universe, each soul exists for God, in our Lord."

"God is inexhaustibly attainable in the totality of our action."

"By virtue of creation, and still more the incarnation, nothing here is profane for those who know how to see."

"Those who spread their sails in the right way to the winds of the earth will always find themselves born by a current towards the open seas."

"We are like soldiers who fall during the assault which leads to peace."

"In the spiritual life, as in all organic processes, everyone has their optimum and it is just as harmful to go beyond it as not to attain it."

"All the communions of a life-time are one communion. All the communions of all men now living are one communion. All the communions of all men, present, past and future, are one communion."

"A breeze passes in the night. When did it spring up? Whence does it come? Whither is it going? No man knows."

"The world can no more have two summits than a circumference can have two centres."

"In the "Alexandrian" explanation described above, the multiple from which evolution emerges is both secondary and sinful from its origin: it represents in fact (an idea that smacks of Manicheanism and the Hindu metaphysical systems) broken and pulverized unity. Starting from a very much more modern and completely different point of view, let us assert, as our original postulate, that, the multiple (that is, non-being, if taken in the pure state) being the only rational form of a creatable (creabile) nothingness, the creative act is comprehensible only as a gradual process of arrangement and unification, which amounts to accepting that to create is to unite. And, indeed, there is nothing to prevent our holding that union creates. To the objection that union presupposes already existing elements, I shall answer that physics has just shown us (in the case of mass) that experientially (and for all the protests of "common sense") the moving object exists only as the product of its motion."

"In its most general form and from the point of view of physics, love is the internal, affectively apprehended, aspect of the affinity which links and draws together the elements of the world, centre to centre. This is how it has been understood by the great philosophers from Plato, the poet, to Nicolas of Cusa and other representatives of frigid scholasticism. Once this definition has been accepted, it gives rise to a series of important consequences. Love is power of producing inter-centric relationship. It is present, therefore (at least in a rudimentary state), in all the natural centres, living and pre-living, which make up the world; and it represents, too, the most profound, most direct, and most creative form of inter-action that it is possible to conceive between those centres. Love, in fact, is the expression and the agent of universal synthesis."

"We are not human beings having a spiritual experience; we are spiritual beings having a human experience."

"Joy is the most infallible sign of the presence of God."

"The astonishing resonance of his research, as well as the brilliance of his personality and richness of his thinking, have profoundly marked our epoch. In him, a powerful poetic intuition of nature's profound value, a sharp perception of creation's dynanism, and a broad vision of the world's future join together with an incontestable religious fervor. Similarly, his unremitting desire to dialogue with the science of his time and his bold optimism about the evolution of the world have given his intuitions — through the rich variety of his words and the magic of his images — considerable influence. Completely turned to the future, this synthesis, often lyrical and animated with passion for the universal, will help to restore hope to those assailed by doubts. ... What our contemporaries will undoubtedly remember, beyond the difficulties of conception and deficiencies of expression in this audacious attempt to reach a synthesis, is the testimomy of the coherent life of a man possessed by Christ in the depths of his soul. He was concerned with honoring both faith and reason, and anticipated the response to John Paul II's appeal: "Be not afraid, open, open wide to Christ the doors of the immense domains of culture, civilization, and progress.""

"In his own poetic style, the French Jesuit Teilhard de Chardin liked to meditate on the Eucharist as the firstfruits of the new creation. In an essay called The Monstrance he describes how, kneeling in prayer, he had a sensation that the Host was beginning to grow until at last, through its mysterious expansion, "the whole world had become incandescent, had itself become like a single giant Host." Although it would probably be incorrect to imagine that the universe will eventually be transubstantiated, Teilhard correctly identified the connection between the Eucharist and the final glorification of the cosmos."

"In every age, said scientist-philosopher Pierre Teilhard de Chardin, man has proclaimed himself at a turning point in history. " And to a certain extent, as he is advancing on a rising spiral, he has not been wrong. But there are moments when this impression of transformation becomes accentuated and is thus particularly justified." Teilhard prophesied the phenomenon central to this book: a conspiracy of men and women whose new perspective would trigger a critical contagion of change. Throughout history virtually all efforts to remake society began by altering its outward form and organization."

"There are really only two ways, it seems to me, in which we can think about our existence here on Earth. We either agree with Macbeth that life is nothing more than a "tale told by an idiot," a purposeless emergence of life-forms including the clever, greedy, selfish, and unfortunate species that we call homo sapiens — the "evolutionary goof." Or we believe that, as Pierre Teilhard de Chardin put it, "There is something afoot in the universe, something that looks like gestation and birth." In other words, a plan, a purpose to it all."

"It can be said that he applied his whole life, his tremendous intellect and his great spiritual faith to the concept of building up a philosophy that would reconcile Christian theology with the scientific theory of evolution, that would relate the facts of religious experience to those of natural science. The Phenomenon of Man is Pierre Teilhard's most important book and contains the quintessence of his thought. Its subject could be described as the surging evolution of the world from the primal stuff of the universe, through life, to consciousness and man."

"Yet the greater part of it, I shall show, is nonsense, tricked out with a variety of metaphysical conceits, and its author can be excused of dishonesty only on the grounds that before deceiving others he has taken great pains to deceive himself."

"What Teilhard seems to be trying to say is that evolution is often (he says always) accompanied by an increase of orderliness or internal coherence or degree of integration. In what sense is the fertilized egg that develops into an adult human being 'higher' than, say, a bacterial cell? In the sense that it contains richer and more complicated genetical instructions for the execution of those processes that together constitute development. Thus Teilhard's radial, spiritual or psychic energy may be equated to 'information'... in the sense... made... precise by modern communication engineers. To equate it to consciousness, or to regard degree of consciousness as a measure of information content, is one of the silly little metaphysical conceits... Teilhard's belief, enthusiastically shared by Sir Julian Huxley, that evolution flouts or foils the second law of thermodynamics is based on a confusion of thought; and the idea that evolution has a main track or privileged axis is unsupported by scientific evidence."

"You can't fit the Almighty into your intellectual categories. I might suggest that you look into some of the works of Pierre Teilhard de Chardin (The Phenomenom of Man et al.). He was a paleontologist-helped to discover Peking man-and also a man of God. I don't suggest you go to him for answers but for different questions, for that stretching of the imagination that you need to make you a sceptic in the face of much that you are learning, much of which is new and shocking but which when boiled down becomes less so and takes its place in the general scheme of things."

"It must be regarded as an important service of Teilhard de Chardin's that he rethought these ideas from the angle of the modern view of the world and, in spite of a not entirely unobjectionable tendency toward the biological approach, nevertheless on the whole grasped them correctly and in any case made them accessible once again. Let us listen to his own words: The human monad “can only be absolutely itself by ceasing to be alone”. In the background is the idea that in the cosmos, alongside the two orders or classes of the infinitely small and the infinitely big, there is a third order, which determines the real drift of evolution, namely, the order of the infinitely complex. It is the real goal of the ascending process of growth or becoming; it reaches a first peak in the genesis of living things and then continues to advance to those highly complex creations that give the cosmos a new center: “Imperceptible and accidental as the position they hold may be in the history of the heavenly bodies, in the last analysis the planets are nothing less than the vital points of the universe. It is through them that the axis now runs, on them is henceforth concentrated the main effort of an evolution aiming principally at the production of large molecules.” The examination of the world by the dynamic criterion of complexity thus signifies “a complete inversion of values. A reversal of the perspective... This leads to a further passage in Teilhard de Chardin that is worth quoting in order to give at least some indication here, by means of a few fragmentary excerpts, of his general outlook. "The Universal Energy must be a Thinking Energy if it is not to be less highly evolved than the ends animated by its action. And consequently ... the attributes of cosmic value with which it is surrounded in our modern eyes do not affect in the slightest the necessity obliging us to recognize in it a transcendent form of Personality.""

"And so we can now say that the goal of worship and the goal of creation as a whole are one and the same — divinization, a world of freedom and love. But this means that the historical makes its appearance in the cosmic. The cosmos is not a kind of closed building, a stationary container in which history may by chance take place. It is itself movement, from its one beginning to its one end. In a sense, creation is history. Against the background of the modern evolutionary world view, Teilhard de Chardin depicted the cosmos as a process of ascent, a series of unions. From very simple beginnings the path leads to ever greater and more complex unities, in which multiplicity is not abolished but merged into a growing synthesis, leading to the “Noosphere”, in which spirit and its understanding embrace the whole and are blended into a kind of living organism. Invoking the epistles to the Ephesians and Colossians, Teilhard looks on Christ as the energy that strives toward the Noosphere and finally incorporates everything in its “fullness’. From here Teilhard went on to give a new meaning to Christian worship: the transubstantiated Host is the anticipation of the transformation and divinization of matter in the christological “fullness”. In his view, the Eucharist provides the movement of the cosmos with its direction; it anticipates its goal and at the same time urges it on.”"

"Hardly anyone else has tried to bring together the knowl­edge of Christ and the idea of evolution as the scientist (paleontologist) and theologian Fr. Pierre Teilhard de Chardin, S.J., has done. … His fascinating vision … has represented a great hope, the hope that faith in Christ and a scientific approach to the world can be brought together. … These brief references to Teilhard cannot do justice to his efforts. The fascination which Teilhard de Chardin exer­cised for an entire generation stemmed from his radical man­ner of looking at science and Christian faith together."

"Man occupies a special place in the Cartesian scheme. He alone is endowed with mind. Descartes believed that animals did not possess one, that they were simply extremely complicated automatons. Other thinkers have rejected this point of view and proposed to endow all matter in the universe — living or inanimate — with consciousness. This "panpsychism" has been promoted by, among others, Teilhard de Chardin and, more recently by the British-American physicist Freeman Dyson, who holds that mind is present in every particle of matter."

"I wish to become a teacher of the Truth." "Are you prepared to be ridiculed, ignored and starving till you are forty-five?" "I am. But tell me: What will happen after I am forty-five?" "You will have grown accustomed to it."

"Spirituality means waking up. Most people, even though they don't know it, are asleep. They're born asleep, they live asleep, they marry in their sleep, they breed children in their sleep, they die in their sleep without ever waking up. They never understand the loveliness and the beauty of this thing that we call human existence. You know — all mystics — Catholic, Christian, non-Christian, no matter what their theology, no matter what their religion — are unanimous on one thing: that all is well, all is well. Though everything is a mess, all is well. Strange paradox, to be sure. But, tragically, most people never get to see that all is well because they are asleep. They are having a nightmare."

"The genius of a composer is found in the notes of his music; but analyzing the notes will not reveal his genius. The poet's greatness is contained in his words; yet the study of his words will not disclose his inspiration. God reveals himself in creation; but scrutinize creation as minutely as you wish, you will not find God, any more than you will find the soul through careful examination of your body."

"What, concretely, is Enlightenment?" "Seeing Reality as it is," said the Master. "Doesn't everyone see Reality as it is?" "Oh, no! Most people see it as they believe it is." "What's the difference?" "The difference between thinking you are drowning in a stormy sea and knowing you cannot drown because there isn't any water in sight for miles around."

"This is what Wisdom means: To be changed without the slightest effort on your part, to be transformed, believe it or not, merely by waking to the reality that is not words, that lies beyond the reach of words. If you are fortunate enough to be Awakened thus, you will know why the finest language is the one that is not spoken, the finest action is the one that is not done and the finest change is the one that is not willed."

"To a disciple who was forever complaining about others the Master said, "If it is peace you want, seek to change yourself, not other people. It is easier to protect your feet with slippers than to carpet the whole of the earth.""

"To a visitor who asked to become his disciple the Master said, "You may live with me, but don't become my follower." "Whom, then, shall I follow?" "No one. The day you follow someone you cease to follow Truth.""

"Why is everyone here so happy except me?" "Because they have learned to see goodness and beauty everywhere," said the Master. "Why don't I see goodness and beauty everywhere?" "Because you cannot see outside of you what you fail to see inside."

"There were rules in the monastery, but the Master always warned against the tyranny of the law. "Obedience keeps the rules," he would say. "Love knows when to break them.""

"You are only a disciple because your eyes are closed. The day you open them you will see there is nothing you can learn from me or anyone." "What then is a Master for?" "To make you see the uselessness of having one."

"The sun and its light, the ocean and the wave, the singer and his song — not one. Not two."

"Help us to find God." "No one can help you there." "Why not?" "For the same reason that no one can help the fish to find the ocean."

"To a visitor who described himself as a seeker after Truth the Master said, "If what you seek is Truth, there is one thing you must have above all else." "I know. An overwhelming passion for it." "No. An unremitting readiness to admit you may be wrong.""

"When you are guilty, it is not your sins you hate but yourself."

"Is there life before death? — that is the question!"

"Wisdom tends to grow in proportion to one's awareness of one's ignorance."

"When you come to see you are not as wise today as you thought you were yesterday, you are wiser today."

"Whatever is truly alive must die. Look at the flowers; only plastic flowers never die."

"The Master was exceedingly gracious to university dons who visited him, but he would never reply to their questions or be drawn into their theological speculations. To his disciples, who marveled at this, he said, "Can one talk about the ocean to a frog in a well or about the divine to people who are restricted by their concepts?""

"People who want a cure, provided they can have it without pain, are like those who favour progress, provided they can have it without change."

"A disciple said to him, "I am ready, in the quest for God, to give up anything: wealth, friends, family, country, life itself. What else can a person give up?" The Master calmly replied, "One's beliefs about God.""

"Every word, every image used for God is a distortion more than a description."

"The disciples were absorbed in a discussion of Lao-tzu's dictum: Those who know do not say; Those who say do not know. When the master entered, they asked him what the words meant. Said the master, "Which of you knows the fragrance of a rose?" All of them indicated that they knew. Then he said, "put it into words." All of them were silent."

"When I speak, you must not listen to the words, my dear. Listen to the Silence."

"Silence is not the absence of sound, but the absence of self."

"The Master is not concerned with what we believe — only with what we see."

"The Master would frequently assert that holiness was less a matter of what one did than of what one allowed to happen."

"Thought can organize the world so well that you are no longer able to see it."

"A thought is a screen, not a mirror; that is why you live in a thought envelope, untouched by Reality."

"Any time you are with anyone or think of anyone you must say to yourself: I am dying and this person too is dying, attempting the while to experience the truth of the words you are saying. If every one of you agrees to practise this, bitterness will die out, harmony will arise."

"The Master would insist that the final barrier to our attaining God was the word and concept "God.""

"A disciple was one day recalling how Buddha, Jesus, Mohammed were branded as rebels and heretics by their contemporaries. Said the Master, Nobody can be said to have attained the pinnacle of Truth until a thousand sincere people have denounced him for blasphemy."

"The Master never ceased to attack the notions about God that people entertain."

"A good teacher offers practice, a bad one offers theories."

"The feigning sleeper can delude others — he cannot delude himself. The false mystic, unfortunately, can delude both others and himself."

"If you never condemned you would never need to forgive."

"A zealous disciple expressed a desire to teach others the Truth and asked the Master what he thought about this. The Master said, "Wait." Each year the disciple would return with the same request and each time the Master would give him the same reply: "Wait." One day he said to the Master, "When will I be ready to teach?" Said the Master, "When your excessive eagerness to teach has left you.""

""What is love?" "The total absence of fear," said the Master. "What is it we fear?" "Love," said the Master."

"The Master insisted that what he taught was nothing, what he did was nothing. His disciples gradually discovered that Wisdom comes to those who learn nothing, unlearn everything. That transformation is the consequence not of something done, but of something dropped."

"A writer arrived at the monastery to write a book about the Master. "People say you are a genius. Are you?" he asked. "You might say so." said the Master, none too modestly. "And what makes one a genius?" "The ability to recognize." "Recognize what?" "The butterfly in a caterpillar: the eagle in an egg; the saint in a selfish human being.""

"Much advance publicity was made for the address the Master would deliver on The Destruction of the World and a large crowd gathered at the monastery grounds to hear him. The address was over in less than a minute. All he said was: "These things will destroy the human race: politics without principle, progress without compassion, wealth without work, learning without silence, religion without fearlessness and worship without awareness.""

""What kind of a person does Enlightenment produce?" Said the Master: "To be public-spirited and belong to no party, to move without being bound to any given course, to take things as they come, have no remorse for the past, no anxiety for the future, to move when pushed, to come when dragged, to be like a mighty gale, like a feather in the wind, like weeds floating on a river, like a mill-stone meekly grinding, to love all creation equally as heaven and earth are equal to all — such is the product of Enlightenment." On hearing these words one of the younger disciples cried, "This sort of teaching is not for the living but for the dead," and walked away, never to return."

"Johnny goes to modeling class in his school for special children and he gets his piece of putty and he's modeling it. He takes a little lump of putty and goes to a corner of the room and he's playing with it. The teacher comes up to him and says, "Hi, Johnny." And Johnny says, "Hi." And the teacher says, "What's that you've got in your hand?" And Johnny says, "This is a lump of cow dung." The teacher asks, "What are you making out of it?" He says, "I'm making a teacher." The teacher thought, "Little Johnny has regressed." So she calls out to the principal, who was passing by the door at that moment, and says, "Johnny has regressed." So the principal goes up to Johnny and says, "Hi, son." And Johnny says, "Hi." And the principal says, "What do you have in your hand?" And he says, "A lump of cow dung." "What are you making out of it?" And he says, "A principal." The principal thinks that this is a case for the school psychologist. "Send for the psychologist!" The psychologist is a clever guy. He goes up and says, "Hi." And Johnny says, "Hi." And the psychologist says, "I know what you've got in your hand." "What?" "A lump cow dung." Johnny says, "Right." "And I know what you're making out of it." "What?" "You're making a psychologist." "Wrong. Not enough cow dung!""

"Charity is really self-interest masquerading under the form of altruism."

"I'm going to write a book someday and the title will be I'm an Ass, You're an Ass. That's the most liberating, wonderful thing in the world, when you openly admit you're an ass. It's wonderful. When people tell me, "You're wrong" I say, "What can you expect of an ass?""

"My experience is that it's precisely the ones who don't know what to do with this life who are all hot and bothered about what they are going to do with another life. One sign that you're awakened is that you don't give a damn about what's going to happen in the next life. You're not bothered about it; you don't care. You are not interested, period."

"Do you know what eternal life is? You think it's everlasting life. But your own theologians will tell you that that is crazy, because everlasting is still within time. It is time perduring forever. Eternal means timeless — no time. The human mind cannot understand that. The human mind can understand time and can deny time. What is timeless is beyond our comprehension. Yet the mystics tell us that eternity is right now. How's that for good news? It is right now. People are so distressed when I tell them to forget their past. They're crazy! Just drop it! When you hear "Repent for your past," realize it's a great religious distraction from waking up. Wake up! That's what repent means. Not "weep for your sins.": Wake up! understand, stop all the crying. Understand! Wake up!"

"Is it possible for the rose to say, "I will give my fragrance to the good people who smell me, but I will withhold it from the bad?" Or is it possible for the lamp to say, "I will give my light to the good people in this room, but I will withhold it from the evil people"? Or can a tree say, "I'll give my shade to the good people who rest under me, but I will withhold it from the bad"? These are images of what love is about."

"The important thing is not to know who "I" is or what "I" is. You'll never succeed. There are no words for it. The important thing is to drop the labels."

"Suffering is a sign that you're out of touch with the truth. Suffering is given to you that you might open your eyes to the truth, that you might understand that there's falsehood somewhere, just as physical pain is given to you so you will understand that there is disease or illness somewhere. Suffering points out that there is falsehood somewhere. Suffering occurs when you clash with reality. When your illusions clash with reality when your falsehoods clash with the truth, then you have suffering. Otherwise there is no suffering."

"Happiness is our natural state. Happiness is the natural state of little children, to whom the kingdom belongs until they have been polluted and contaminated by the stupidity of society and culture. To acquire happiness you don't have to do anything, because happiness cannot be acquired. Does anybody know why? Because we have it already. How can you acquire what you already have? Then why don't you experience it? Because you've got to drop something. You've got to drop illusions. You don't have to add anything in order to be happy; you've got to drop something. Life is easy, life is delightful. It's only hard on your illusions, your ambitions, your greed, your cravings. Do you know where these things come from? From having identified with all kinds of labels!"

"It's only when you become love — in other words, when you have dropped your illusions and attachments — that you will "know." As you identify less and less with the "me," you will be more at ease with everybody and with everything. Do you know why? Because you are no longer afraid of being hurt or not liked. You no longer desire to impress anyone. Can you imagine the relief when you don't have to impress anybody anymore? Oh, what a relief. Happiness at last! You no longer feel the need or the compulsion to explain things anymore. It's all right. What is there to be explained? And you don't feel the need or compulsion to apologize anymore. I'd much rather hear you say, "I've come awake," than hear you say, "I'm sorry." I'd much rather hear you say to me, "I've come awake since we last met; what I did to you won't happen again," than to hear you say, "I'm so sorry for what I did to you.""

"Before enlightenment, I used to be depressed; after enlightenment, I continue to be depressed. You don't make a goal out of relaxation and sensitivity. Have you ever heard of people who get tense trying to relax? If one is tense, one simply observes one's tension. You will never understand yourself if you seek to change yourself. The harder you try to change yourself the worse it gets. You are called upon to be aware."

"Step by step, let whatever happens happen. Real change will come when it is brought about, not by your ego, but by reality. Awareness releases reality to change you."

"There is no salvation till they have seen their basic prejudice."

"As soon as you look at the world through an ideology you are finished. No reality fits an ideology. Life is beyond that. That is why people are always searching for a meaning to life. But life has no meaning; it cannot have meaning because meaning is a formula; meaning is something that makes sense to the mind. Every time you make sense out of reality, you bump into something that destroys the sense you made. Meaning is only found when you go beyond meaning. Life only makes sense when you perceive it as mystery and it makes no sense to the conceptualizing mind."

"Can one be fully human without experiencing tragedy? The only tragedy there is in the world is ignorance; all evil comes from that. The only tragedy there is in the world is unwakefulness and unawareness. From them comes fear, and from fear comes comes everything else, but death is not a tragedy at all. Dying is wonderful; it's only horrible to people who have never understood life. It's only when you're afraid of life that you fear death. It's only dead people who fear death."

"One of your American authors put it so well. He said awakening is the death of your belief in injustice and tragedy. The end of the world for a caterpillar is a butterfly for the master. Death is resurrection. We're talking not about some resurrection that will happen but about one that is happening right now. If you would die to the past, if you would die to every minute, you would be the person who is fully alive, because a fully alive person is one who is full of death. We're always dying to things. We're always shedding everything in order to be fully alive and resurrected at every moment. The mystics, saints, and others make great efforts to wake people up. If they don't wake up, they're always going to have these other minor ills like hunger, wars, and violence. The greatest evil is sleeping people, ignorant people."

"A Jesuit once wrote a note to Father Arrupe, his superior general, asking him about the relative value of communism, socialism and capitalism. Father Arrupe gave him a lovely reply. He said, "A system is about as good or as bad as the people who use it." People with golden hearts would make capitalism or communism or socialism work beautifully."

"Don't ask the world to change — you change first. Then you'll get a good enough look at the world so that you'll be able to change whatever you think ought to be changed. Take the obstruction out of your own eye. If you don't you have lost the right to change anyone or anything. Till you are aware of yourself, you have no right to interfere with anyone else or with the world."

"Understand the obstructions you are putting in the way of love, freedom, and happiness and they will drop. Turn on the light of awareness and the darkness will disappear. Happiness is not something you acquire; love is not something you produce; love is not something you have; love is something that has you."

"No one is exempt from talking nonsense. The great misfortune is to do it solemnly."

"The Master in these tales is not a single person. He is a Hindu Guru, a Zen Roshi, a Taoist Sage, a Jewish Rabbi, a Christian Monk, a Sufi Mystic. He is Lao-tzu and Socrates; Buddha and Jesus; Zarathustra and Mohammed. His teaching is found in the seventh century B.C. and the twentieth century A.D. His wisdom belongs to East and West alike. Do his historical antecedents really matter? History, after all, is the record of appearances, not Reality; of doctrines, not of Silence."

"The Master was allergic to ideologies. "In a war of ideas," he said, "it is people who are the casualties." Later he elaborated: "People kill for money or for power. But the most ruthless murderers are those who kill for their ideas.""

"You will seek for God in vain till you understand that God can't be seen as a "thing"; he needs a special way of looking — similar to that of little children whose sight is undistorted by prefabricated doctrines and beliefs."

""When you speak about Reality," said the Master, "you are attempting to put the Inexpressible into words, so your words are certain to be misunderstood. Thus people who read that expression of Reality called the Scriptures become stupid and cruel for they follow, not their common sense, but what they think their Scriptures say." He had the perfect parable to show this: A village blacksmith found an apprentice willing to work hard at low pay. The smith immediately began his instructions to the lad: "When I take the metal out of the fire, I'll lay it on the anvil; and when I nod my head you hit it with the hammer." The apprentice did precisely what he thought he was told. Next day he was the village blacksmith."

"Those who make no mistakes are making the biggest mistakes of all — they are attempting nothing new."

""Tell me," said the atheist, "Is there a God — really?" Said the master, "If you want me to be perfectly honest with you, I will not answer." Later the disciples demanded to know why he had not answered. "Because the question is unanswerable," said the Master. "So you are an atheist?" "Certainly not. The atheist makes the mistake of denying that of which nothing may be said... and the theist makes the mistake of affirming it."

"What is the secret of your serenity? Said the Master "Wholehearted cooperation with the inevitable."

"My commitment is not to consistency but to the Truth."

"To those who seek to protect their ego true Peace brings only disturbance."

"A disciple asked, "Who is a Master?" The Master replied, "Anyone to whom it is given to let go of the ego. Such a person's life is then a masterpiece.""

"Wisdom can be learned. But it cannot be taught."

"The law is an expression of God's holy will and as such must be honored and loved," said the preacher piously. "Rubbish," said the Master. "The law is a necessary evil and as such must be cut down to the barest minimum. Show me a lover of the law and I will show you a muttonheaded tyrant."

"Some people write to make a living; others to share their insights or raise questions that will haunt their readers; others yet to understand their very souls. None of these will last. That distinction belongs to those who write only because if they did not write they would burst... These writers give expression to the divine — no matter what they write about."

"One year of life is worth more than twenty years of hibernation."

"Name one practical, down-to-earth effect of spirituality," said the skeptic who was ready for an argument. "Here's one," said the Master. "When someone offends you, you can raise your spirits to heights where offenses cannot reach."

"Look for competence not claims."

""What is the work of a Master?" said a solemn-faced visitor. "To teach people to laugh," said the Master gravely."

"Before creation Love was. After creation love is made. When love is consummated, creation will cease to be, and Love will be forever."

"The master never let a statement about God go unchallenged. All God statements were poetic or symbolic expressions of the Unknowable; people, however, foolishly took them as literal descriptions of the divine."

"The Master once referred to the Hindu notion that all creation is "leela" — God's play — and the universe is his playground. The aim of spirituality, he claimed, is to make all life play. This seemed too frivolous for a puritanical visitor. "Is their no room then for work?" "Of course there is. But work becomes spiritual only when it is transformed into play.""

""What is my identity?" "Nothing," said the Master. "You mean that I am an emptiness and a void?" said the incredulous disciple. "Nothing that can be labeled." said the Master."

"The master enjoined not austerity, but moderation. If we truly enjoyed things, he claimed, we would be spontaneously moderate. Asked why he was so opposed to ascetical practices, he replied, "Because they produce pleasure-haters who always become people-haters — rigid and cruel.""

"When God means you to be a healer he sends you patients; when he makes you a teacher he sends you pupils; when he destines you to be a Master he sends you stories."

"The best things in life cannot be willed into being."

"You can will an act of service but you cannot will love."

"A disciple, in his reverence for the Master, looked upon him as God incarnate. "Tell me, O Master," he said, "why you have come into this world." "To teach fools like you to stop wasting their time worshiping Masters.""

"The Master persistently warned against the attempt to encompass Reality in a concept or a name. A scholar in mysticism once asked, "When you speak of BEING, sir, is it eternal, transcendent being you speak of, or transient, contingent being?" The Master closed his eyes in thought. Then he opened them, put on his most disarming expression, and said, "Yes!""

"The master made it his task to systematically destroy every doctrine, every belief, every concept of the divine, for these things, which were originally intended as pointers, were now taken as descriptions. He loved to quote the Eastern saying: "When the sage points at the moon, all that the idiot sees is the finger.""

"A religious belief… is not a statement about Reality, but a hint, a clue about something that is a mystery, beyond the grasp of human thought. In short, a religious belief is only a finger pointing to the moon. Some religious people never get beyond the study of the finger. Others are engaged in sucking it. Others yet use the finger to gouge their eyes out. These are the bigots whom religion has made blind. Rare indeed is the religionist who is sufficiently detached from the finger to see what it is indicating — these are those who, having gone beyond belief, are taken for blasphemers."

"Said the self-righteous preacher, "What, in your judgment, is the greatest sin in the world?" "That of the person who sees other human beings as sinners," said the Master."

"What can I do to see Reality as it is?" The master smiled and said, "I have good news and bad news for you, my friend." "What's the bad news?" "There's nothing you can do to see — it is a gift." "And what's the good news?" "There's nothing you can do to see — it is a gift."

"People who want to rise above a well-cooked meal and a well-tailored garment, are out of their spiritual minds."

"My life is like shattered glass." said the visitor. "My soul is tainted with evil. Is there any hope for me? "Yes," said the Master. "There is something whereby each broken thing is bound again and every stain made clean." "What?" "Forgiveness" "Whom do I forgive?" "Everyone: Life, God, your neighbor — especially yourself." "How is that done?" "By understanding that no one is to blame," said the Master. "NO ONE."

"I seek the meaning of existence." said the stranger. "You are of course, assuming." said the Master, "that existence has a meaning." "Doesn't it?" "When you experience existence as it is — not as you think it is — you will discover that your question has no meaning."

"Isn't there such a thing as social liberation?" "Of course there is," said the Master. "How would you describe it?" "Liberation from the need to belong to the herd.""

"One always treads with a joyful step when one has dropped the burden called the ego."

"Ideas kill people."

"If you want to know what it means to be happy, look at a flower, a bird, a child; they are perfect images of the kingdom. For they live from moment to moment in the eternal now with no past and no future. So they are spared the guilt and anxiety that so torment human beings and they are full of the sheer joy of living, taking delight not so much in persons or things as in life itself. As long as your happiness is caused or sustained by something or someone outside of you, you are still in the land of the dead. The day you are happy for no reason whatsoever, the day you find yourself taking delight in everything and in nothing, you will know that you have found the land of unending joy called the kingdom."

"To find the kingdom is the easiest thing in the world but also the most difficult. Easy because it is all around you and within you, and all you have to do is reach out and take possession of it. Difficult because if you wish to possess the kingdom you may possess nothing else. That is, you must drop all inward leaning on any person or thing, withdrawing from them forever the power to thrill you, or excite you, or to give you a feeling of security or well-being. For this, you first need to see with unflinching clarity this simple and shattering truth: Contrary to what your culture and religion have taught you, nothing, but absolutely nothing can make you happy. The moment you see that, you will stop moving from one job to another, one friend to another, one place, one spiritual technique, one guru to another. None of these things can give you a single minute of happiness. They can only offer you a temporary thrill, a pleasure that initially grows in intesity, then turns into pain if you lose them and into boredom if you keep them."

"If you search within your heart, you will find something there that will make it possible for you to understand: a spark of disenchantment and discontent, which if fanned into flame will become a raging forest fire that will burn up the whole of the illusory world you are living in, thereby unveiling to your wondering eyes the kingdom that you have always lived in unsuspectingly."

"It is the desire for "the more" that prevents clear thinking, whereas if we are discontent, not because we want something, but without knowing what we want; if we are dissatisfied with our jobs, with making money, with seeking position and power, with tradition, with what we have and with what we might have; if we are dissatisfied, not with anything in particular but with everything, then I think we shall find that our discontent brings clarity. When we don't accept or follow, but question, investigate, penetrate, there is an insight out of which comes creativity, joy."

"Mostly the discontent that you feel comes from not having enough of something — you are dissatisfied because you think you do not have enough money or power or success or fame or virtue or love or holiness. This is not the discontent that leads to the joy of the kingdom. Its source is greed and ambition and its fruit is restlessness and frustration. The day you are discontented not because you want more of something but without knowing what it is you want; when you are sick at heart of everything you are pursuing so far and you are sick of the pursuing itself, then your heart will attain a great clarity, an insight that will cause you mysteriously to delight in everything and in nothing."

"A master was once unmoved by the complaints of his disciples that, though they listened with pleasure to his parables and stories, they were also frustrated for they longed for something deeper. To all their objections he would simply reply: "You have yet to understand, my friends, that the shortest distance between a human being and truth is a story.""

"The master was never impressed by diplomas or degrees. He scrutinized the person, not the certificate. He was once heard to say, 'When you have ears to hear a bird in song, you don't need to look at its credentials.""

"All I did was sit on the riverbank handing out river water. After I'm gone, I trust you will notice the river."

"Never complain about what you permit."

"He considers Jesus as a master alongside others. The only difference from other men is that Jesus is "awake" and fully free, while others are not. Jesus is not recognized as the Son of God, but simply as the one who teaches us that all people are children of God."

"Consistent with what has been presented, one can understand how, according to the author, any belief or profession of faith whether in God or in Christ cannot but impede one's personal access to truth. The Church, making the word of God in Holy Scripture into an idol, has ended up banishing God from the temple. She has consequently lost the authority to teach in the name of Christ. With the present Notification, in order to protect the good of the Christian faithful, this Congregation declares that the above-mentioned positions are incompatible with the Catholic faith and can cause grave harm."

"The books of Father Anthony de Mello were written in a multi-religious context to help the followers of other religions, agnostics and atheists in their spiritual search, and they were not intended by the author as manuals of instruction of the Catholic faithful in Christian doctrine or dogma."

"I must confess that I feel grateful for the banning, or the temporary withdrawal, of de Mello's books. I had heard of him, but never read his writings. Excommunication, somehow, has far more news value than beatification. So also the suppression of a book attracts greater publicity than its publication."

"What's behind this phenomenal success? Very simply, it is a manifestation of the hunger for the spiritual spreading around the world. It's a hunger with very special characteristics. People aren't buying set formulas any more, or pius platitudes redolent of an era gone by; beaten tracks that did not succeed in bringing people to a spiritual awakening. There is an anguished search, sometimes confused in its direction, for a more liberal outlook. Modern man mired in profound cultural change first wants to know who he is, what imprisons his soul, what stands in the way of spiritual progress. He wants to rediscover the God beyond all that has been identified through the years with the name of God: laws, norms, doctrines not made flesh, words stranged from life. That is why Tony de Mello said that "our violent spirituality has created problems for us", that "Jesus Christ has got a bad name because of what is said of Him from pulpits" and that "it is very difficult to recognise a saint because he looks like the rest of us". In short, what Tony de Mello is telling us is that if we want to make Christianity credible we need to plumb the depths of the human spirit, to reach beyond our present frontiers."

"The supernatural dignity of one who has been baptized rests, we know, on the natural dignity of man, though it surpasses it in an infinite degree.[…] Thus the unity of the Mystical Body of Christ, a supernatural unity, supposes a previous natural unity, the unity of the human race.[…] Was it not shown […] in Genesis where it was taught that God made man in his own image? For the divine image does not differ from one individual to another: in all it is the same image.[…] Whence comes the notion, so beloved of Augustinianism, of one spiritual family intended to form the one city of God."

"The Church, without being exactly co-extensive with the Mystical Body, is not adequately distinct from it. For this reason it is natural that between her and it—as within the Mystical Body itself between the head and the members—there should arise a kind of exchange of idioms: Corpus Christi quod est ecclesia. "I am Jesus whom thou persecutest." [Acts 9:5] "He who beholds the Church", says Gregory of Nyssa, "really beholds Christ.""

"In the interests of refuting such chaotic concepts as those which see a divine Church only in a "Church of the saints", an entirely invisible society which is nothing but a pure abstraction, we must not fall into the contrary error. The Church "in so far as visible" is also an abstraction, and our faith should never make separate what God from the beginning has joined together: […] in ecclesiology just as […] in Christology, […] dissociation of the divine and the human […] is fatal. If necessary, the experience of Protestantism should serve us as sufficient warning. Having stripped it of all its mystical attributes, it acknowledged in the visible Church a mere secular institution; as a matter of course it abandoned it to the patronage of the state and sought a refuge for the spiritual life in an invisible Church, its concept of which had evaporated into an abstract ideal."

"Christian tradition has always looked on heaven under the analogy of a city. Coelestis urbs Jerusalem.[…] It is a city compact like a single house; a close-knit society, gathered like one family under a singe roof […] but at the same time extended to the uttermost.[…] Among those who are received within this heavenly city there is a more intimate relationship than subsists among the members of a human society, for among them there is not only outward harmony, but true unity […], the very consummation of unity, both the image and the result of the unity of the Divine Persons among themselves.[…] The Christian mysticism of unity is trinitarian. The likeness, which in every created soul must be the completion of the divine Image, is not that of a Spinozist God; it is that of a God of Love, of the God whose being is Love."

"Christianity, by those doctrinal aspects that we have just emphasized as well as by others, brought something absolutely new into the world. Its concept of salvation is not merely novel in comparison with that of those religions in existence at the time of its birth. It is a unique phenomenon in the religious history of mankind.For what do we witness outside Christianity whenever a religious movement rises above the domain of sense and effectively transcends the limit of nationality? In every case, though appearances may differ considerably, the basis is the same—an individualist doctrine of escape. It was this that inspired ancient mysticism, whether it sought to escape the vicissitudes of the sub-lunary world or to pass over the outer circle of the cosmos and to penetrate into the realm of intelligible Essences or even beyond."

"Flight, Escape: that in fact was Plato's dictum regarding the soul that acknowledges in itself a principle superior to the world. Plotinus, in his turn, recommended to his disciple the "flight of the alone to the Alone", and then Porphyry expiates on the setting free and the withdrawal of the soul. The same terms may be encountered in the religious philosophies of India.[…] With the Buddhist, too, it is the same act of negation, whether he denies the existence of the world or believes in the reality of his present wretchedness; and he who practises charity to a degree that sometimes reaches the sublime in the last resort relinquishes even that. Asanga, the great mystical doctor of the Mahâyâna, when he starts to map out the path of his bodhisattva's ascent from "world" to "world" until he reaches the very highest state, which is that of Nirvâna, as a matter of course describes it as a whole series of evasions: niryàna; so much so that it has been said that Buddhism's only God is Escape."

"The moral value of the different systems varies very considerably. So does their spiritual depth; but in this connection the achievements of Greek thought, though it reached a very high level, cannot be compared with the heights of Indian thought. Sometimes understanding is imprisoned in myth, and sometimes it is turned inwards in pure reflexion—or what seems to be. Yet running all through these many differences there is always agreement about the basis of the problem and its presuppositions: the world from which escape must be sought is meaningless, and the humanity that must be outstripped is without a history."

"Outside Christianity humanity can doubtless be raised in an exceptional manner to certain spiritual heights, and it is our duty—one that is perhaps too often neglected—to explore these heights that we may give praise to the God of mercies for them: Christian pity for unbelievers, which is never the fruit of scorn, can sometimes be born of admiration. But the topmost summit is never reached, and there is risk of being the further off from it by mistaking for it some other outlying peak. This is a fact noticed by many missionaries. It is often more difficult—though in the last resort more worthwhile—to bring to the fullness of truth souls whom a relatively more developed religion has stamped with its mark. A critical judgement, not of individual souls—for their precise situation in relation to the Kingdom is never known save to God alone—but of objective systems as found in a society and as offering material for rational examination, shows that there is some essential factor missing from every religious "invention" that is not a following of Christ.[…] Outside Christianity all is not necessarily corrupt; far from it,[…] but what does not remain puerile is always in danger of going astray, or, however high it climbs, of ultimate collapse. Outside Christianity nothing attains its end, that only end, towards which, unknowingly, all human desires, all human endeavours, are in movement: the embrace of God in Christ."

"It becomes increasingly clear that […] the Christian's watchword can no longer be "escape" but "collaboration". He must co-operate with God and men in God's work in the world and among humanity."

"No one has the right to say with Cain: "Am I my brother's keeper?" [Gen 4:9] No one is a Christian for himself alone."

"She is the Catholic Church: neither Latin nor Greek, but universal.[…] Nothing authentically human, whatever its origin, can be alien to her. "The heritage of all peoples is her inalienable dowry." In her, man's desires and God's have their meeting-place, and by teaching all men their obligations she wishes at the same time to satisfy and more than satisfy the yearnings of each soul and of every age; to gather in everything for its salvation and sanctification."

"To see in Catholicism one religion among others, one system among others, even if it be added that it is the only true religion, the only system that works, is to mistake its very nature, or at least to stop at the threshold. Catholicism is religion itself. It is the form which humanity must put on in order finally to be itself."

"It is […] the very opposite of a "closed society". Like its founder it is eternal and sure of itself, and the very intransigence in matters of principle which prevents its ever being ensnared by transitory things secures for it a flexibility of infinite comprehensiveness, the very opposite of the harsh exclusiveness which characterizes the sectarian spirit.[…] The Church is at home everywhere, and everyone should be able to feel himself at home in the Church. Thus the risen Christ, when he shows himself to his friends, takes on the countenance of all races and each hears him in his own tongue."

"The Church, trusting in the Holy Spirit that leads her, trusts also all the peoples that she comes to free. That is no sign of naïveté on her part. She […] knows […] that all men are one in community of their divine origin and destiny; and that suffices to give her confidence in face of all the theories engendered by pride and egoism.[…] Besides, does not the only efficacious way to bring out the hidden truth and to avoid extinguishing the good that would break forth lie in a systematic desire to study sympathetically those forms of thought that are most remote from us, and in this study to pay particular attention to privileged cases, however rare they may be? It is at its highest reaches that humanity must be understood; the plains—or the depressions—will always be explored soon enough."

"The Church's method is not syncretist any more than it is naïve. Syncretism is artificial, generally the work of rulers or literary men, and presupposes declining faith. It is an insult to the living God. In the energetic language of the prophets, syncretism is fornication. In the spiritual order it is barren, like the political system or philosophy from which it springs. It lowers and vulgarizes all the elements it combines[…]. But here again the history of the Church can teach us. Christianity rejected Gnosticism, a representative of the syncretist system; but such an uncompromising boldness has not hindered her in carrying out her work of assimilation with a breadth of vision that is more clearly manifest every day."

"Protestantism, whether primitive or modern, Lutheran or Calvinist, orthodox or liberal, generally occurs as a religion of antitheses—and liberal theology is not the least marked by this characteristic. Either rites or morals, authority or liberty, faith or works, nature or grace, prayer or sacrifice, Bible or pope, Christ the Saviour or Christ the judge, sacraments or the religion of the spirit, mysticism or prophecy … but Catholicism does not accept these dichotomies and refuses to be merely Protestantism turned inside out."

"[D]oes not the mutual love of two beings complete them both, and call forth in each of them higher and more irreducible qualities? That is, in proportion as this love tends the more to true unity, because it is more spiritualized, so are these qualities more fully, more strictly personal."

"In the One there is no solitariness, but fruitfulness of life and warmth of presence.[…] In the all-sufficient Being there is no selfishness but the exchange of a perfect Gift. The created mind, though so faint a copy of him who is, is none the less a reproduction in some sort of his structure—ad imaginem fecit eum—and practiced eyes can discern the stamp of the creating Trinity. There is no solitary person: each one in his very being receives of all, of his very being must give back to all.[…] Thus it can also be said, to exalt its inner richness and to make clear its character as an end, which all others must acknowledge, that "a person is a whole world", but it must also be added at once that this "world" presupposes others with which it makes up one world only."

"The Holy Spirit that Christ promised to send […] creates in man new depths which harmonize him with the "depths of God" [Job 11:7]."

"Henceforth the idea of human unity is born. That image of God, the image of the Word, which the incarnate Word restores and gives back to its glory, is "I myself"; it is also the other, every other. It is that aspect of me in which I coincide with every other man, it is the hallmark of our common origin and the summons to our common destiny. It is our very unity in God.If, then, there took place in our past some "decisive" event that […] opened out to us the perspective of "the joy of an essentially universal union", we shall know where such an event took place.[…] Anyway, it is a fact that nowhere outside the influence of Christianity has man ever succeeded in defining its conditions; he has always wavered between the imagining of an individual survival in which beings remain separated and a theory that absorbs them in the One."

"We realize that the men of each generation could possess no more than the science of the time, that revelation makes no difference here: its light is of another order. Neither the biblical writers nor the Fathers nor the medieval theologians could have known, obviously, about Neanderthal man or Sinanthropus, nor could they have had precise knowledge about the Chinese. But the material narrowness of their view was no hindrance to its formal breadth. And it is this latter which is proper to Catholicism; however remote the horizons which modern science discovers, Catholicism spontaneously incorporates them. Discoveries in astronomy, at first so disturbing, have resulted in the freeing of Christian thought from the confines of an ancient cosmology, ill-suited to its genius; and what was at first taken to be a dogmatic crisis was only a wholesome surprise. Thus we can be assured that the fresh conclusions forced upon us by our history and our empirical origins will help us, after their own fashion, to probe more deeply into the meaning of our Catholicism, in its concern for the whole history of man and its solicitude for each member of the human family."

"[A] transcendent destiny which presupposes the existence of a transcendent God is essential to the realization of a destiny that is truly collective, that is, to the constitution of this humanity in the concrete. Otherwise it is not really for humanity that the sacrifice is made: it is still, despite assertion to the contrary, for other individuals, who in their transitory outward form contain nothing that is absolute and do not stand for any essentially higher value than those who are sacrificed to them; in the last resort it is all for one generation of humanity—the last—which is yet no greater than the others, and which will pass away like the others.[…] "I have no wish to sacrifice myself to that terrible God called future society," exclaims a character in a contemporary Russian novel. That is a very natural protest, possibly inspired by egoism, but one which cannot be reproved by reason. For no unselfishness can be sustained in face of an absurdity, and to require a worthy object for one's sacrifice is not to transform the sacrifice into self-interest."

"In a non-transcendent society, the reduction of man to his "social relationships" will work inevitably to the prejudice of his personal interiority, and will beget a tyranny of some kind, however novel. Moreover, have we not already the right to think, short as is our experience of this sort of thing, that it provides our analysis with its first confirmation? When Marx's followers eventually become aware of this, they will have no longer any inclination to extol that "total revolution" that they suppose themselves to have achieved in human intelligence before implanting it in society. They will have no longer any inclination to sing of their deliverance from "metaphysical agony" and from the "obsession of God". They will have to return to "those accursed eternal questions", as Dostoievski called them."

"Remember, after all, that the Gospel is full of paradoxes, that man is himself a living paradox, and that according to the Fathers of the Church, the Incarnation is the supreme paradox."

"The Gospel is full of paradoxes, by which the mind is at first troubled. The Savior teaches with great simplicity, yet he says also, "Blessed is he that shall not be scandalized in me." And it is a question, at least, whether all substantial spiritual doctrine must not of necessity take a paradoxical form."

"Decadence, instability, disintegration, corruption, reversal of attitude, all that arises through the simple fact of one's going on existing without self-criticism, self-renewal, constant self-adaptation, without letting anything in one die, through the simple fact of gradually settling down in the vantage point one occupies, the good conscience one enjoys. Such is the permanent danger of all spiritual life. It is an inevitable deterioration which can only be overcome—and painfully at that—by a watchful mustering of strength—unless it be effortlessly vanquished by a wonderful gift of grace.…Whence the necessity of paradox: or rather the perpetual flavor of paradox that truth has, when it is freshly expressed, for the man who clings to a truth when it is in the process of turning into a lie."

"Credulity, sectarianism, and sloth are three natural tendencies of man. Too often he canonizes them under nobler names."

"We must come to see that God is not so much the cause of moral obligation or the sanction of duty as the very substance of Good. Then what we call the moral proof brings us in one leap to the true God, revealing himself as God of Charity."

"The contact of a believer with a nonbeliever must take the form of a dialogue. The all-powerful action of pure sanctity alone is dispensed from it, since it is not bound by any law. But the dialogue will never get underway if it is not first a dialogue with myself."

"Habit and routine have an unbelievable power to waste and destroy."

"The fear of falling a prey to error must never prevent us from getting to the full truth. To overstep the limit, to go beyond, would be to err through excessive daring; but there are also errors of timidity which consist precisely in stopping short, never daring to go any further than half-truths.Love of truth never goes without daring. And that is one of the reasons why truth is not loved."

"Everybody has his filter, which he takes about with him, though which, from the indefinite mass of facts, he gathers in those suited to confirm his prejudices. And the same fact again, passing through different filters, is revealed in different aspects, so as to confirm the most diverse opinions.Rare, very rare are those who check their filter."

"The most unbending thoughts are the most vulnerable to change."

"The denser the ignorance, the more enlightened it thinks itself to be."

"To seek sincerity above all things is perhaps, at bottom, not to want to be transformed; it is to cling to yourself, to have a morbid love of yourself, just as you are, that is to say, false. It is to refuse release."

"Nothing is more ingenious, more obstinate, nastier—indeed, in a sense, more clear sighted, than mediocrity harrying every form of superiority that offends it."

"There is nothing more demanding than the taste for mediocrity. Beneath its ever moderate appearance there is nothing more intemperate; nothing surer in its instinct; nothing more pitiless in its refusals. It suffers no greatness, shows beauty no mercy."

"If heretics no longer horrify us today, as they once did our forefathers, is it certain that it is because there is more charity in our hearts? Or would it not too often be, perhaps, without our daring to say so, because the bone of contention, that is to say, the very substance of our faith, no longer interests us? Men of too familiar and too passive a faith, perhaps for us dogmas are no longer the Mystery on which we live, the Mystery which is to be accomplished in us. Consequently then, heresy no longer shocks us; at least, it no longer convulses us like something trying to tear the soul of our souls away from us.... And that is why we have no trouble in being kind to heretics, and no repugnance in rubbing shoulders with them.In reality, bias against ‘heretics’ is felt today just as it used to be. Many give way to it as much as their forefathers used to do. Only, they have turned it against political adversaries. Those are the only ones with whom they refuse to mix. Sectarianism has only changed its object and taken other forms, because the vital interest has shifted. Should we dare to say that this shifting is progress?It is not always charity, alas, which has grown greater, or which has become more enlightened: it is often faith, the taste for the things of eternity, which has grown less. Injustice and violence are still reigning; but they are now in the service of degraded passions."

"Though Dogma and theology are always intimately related and can never be separated, yet they are never entirely of the same stuff. Dogma is a vast domain which theology will never wholly exploit. There is always infinitely more in Dogma, considered in its concrete totality, that is to say, in the very Object of divine revelation, than in this "human science of revelation", in this product of analysis and rational elaboration which theology always is. The latter, in its very truth, will always—and all the more in that it will always be rationally formulated—be inadequate for Dogma; for it is indeed the explanation of it, but not the fulness. This weakness is congenital. True theology knows that. It does not confuse the orders."

"[S]ince being is analogical, we are quite correct in using the same words, in particular the word 'being', for both God and his creatures."

"Pierre Teilhard was a consistent personalist. In his youth he may well have experienced the 'fascination of the impersonal and generalized' and confused them with the universal; but as soon as he began to develop his thought, he made a complete change of direction."

"It is not the universal which takes on for us the appearance of the personal in order that it may make itself apprehensible by giving itself mythical expression; the universe does not become more or less personal and so acquire an added attribute. It is the personal which becomes universal, to the degree in which (subject to certain conditions) it realizes more profoundly its own specific character. Universality is the prerogative of the strongest personality. God, apart from whom nothing subsists, is pre-eminently the personal being, and it is for that reason that nothing subsists apart from him: even more, too, for that very reason, he is the 'personalizing' being. In becoming universal, Christ is not dissolved in the universe; he is the 'plasmatic principle' of the universe, he […] imposes his form on it."

"A […] form of present-day secularism is activism, which discounts contemplation and all interiority."

"[T]hough not being absolutely the same as ours, the difficulties for a Saint Peter or a Saint Paul in believing were no less strong. Nor were those of their successors, the Origens and the Cyrils , the Ambroses and the Augustines. Modern man flatters himself when he judges that the Copernican revolution or the Kantian revolution dug out a new hiatus between his thought and the thought of the Ancients. It was as hard to believe then as it is today! It was hard, for a Jewish monotheist—"Listen, Israel! Your God is one!"—to believe in the divinity of a man. It was hard to believe in the crucifixion of the Son of God. It was hard for a reasonable man, who had been able to see up close the Son of Man in his humiliation, to believe in the resurrected Christ."

"There is an easily observable contrast in many men between their secular knowledge and their religious instruction; the former is that of a grown man, who has studied for a long time, who has specialized in some professional skill, who knows life, who is cultivated; the second has remained that of a child, wholly elementary, rudimentary, a mixture of childish imagination, poorly assimilated abstract notions, scraps of vague and disconnected teachings gathered by chance from existence. The disproportion is such that it often ends in an abandonment of faith."

"The human intelligence is made in such a way that, if it has the power to criticize its own representations [of divine matters], it does not have an equal power to replace them. It succeeds in detecting everything inadequate in them: it is precisely in this that its greatness shines. But it will never possess the adequate formula that would put an end to its search. That is why it can seem to the intelligence that through this work of criticism it is carrying out a negative work. At the very least, it seems, through a series of overly subtle steps, to be compromising the truth of which it had at first an assured, total perception, although the expression that was given of it was, as it well knew, only roughly approximate. With its s, in its imaginative conceptions, it at least enclosed a certain truth. It held it in tuto [securely]. Now is this very truth not going to be called into question?Such is the objection—or rather such is the instinctive fear—that any attempt at real reflection always awakens. The life of the spirit, like that of the body, is inevitably the source of "unease". The dead alone are in complete repose. The intelligence is thus in dread of itself. It fears generating its own bewilderment."

"The effort of the intelligence can aim only at better understanding reflexively the given of faith.[…]All minds, however, do not experience equally the need for such an effort. It is nonetheless very often necessary for them, on the level where their natural speculation usually moves, for dogmas to be given a certain coherent view, more systematized than the teaching of the Church, which renders these dogmas more assimilable to them and which prevents ever-possible deviations. Whence the permanent usefulness of theories that are constructed, through the arrangement of concepts, within common sense, starting with uncriticized representations. Their intellectual value can be weak. To admit them is not, however, pure pragmatism, since they are useful, not for any end whatsoever, but for the maintenance of a truth.… [W]e call to mind one case of this kind by citing the theory of the scientia media: it remains a necessary support for those who need to conceive of the relations between grace and human freedom as an organized system and who could not otherwise preserve the idea of freedom.… [Footnote:] Let us observe, however, that such theories, while they serve to maintain a truth on which attention is fixed, generally thereby compromise a complementary truth, which it is sometimes no less important to hold. We know well enough the weak point in Molinism."

"[F]rom the very first, faith had been translated into certain "declarations"—some of which had been gathered from the very mouth of Jesus and others called forth by him. The twofold reflection of Saint Paul and Saint John had soon contributed to enrich and define them. Subsequently, though it was no longer henceforth a matter of revelation, the declarations continued to multiply, following the very laws of human intelligence and under the impulse of all kinds of historical necessities. A divinely instituted authority rules their meaning and use.[…]It follows from all this that dogmatic progress, whose rectitude is guaranteed by the assistance of the Spirit which Christ promised to his Church, […] is not a progressive revelation. […] With Christ, in fact, in Christ, all has been given to us. In him we have all revelation as well as all redemption. […] Henceforth, nothing more that is in fact new is to be expected. The deposit is living, certainly it is fruitful, but it is indeed a deposit. […] No theory of "development" should ever forget this essential principle. […] In the face of a recent mentality that tends to confuse dogmatic progress with a kind of natural progress in human things, it is no less important to recall it today.Besides, to consider, for an instant, only the human intellectual mechanism by which the later work of dogmatic clarification is carried out […] one should recognize that it does not differ essentially from that which gave birth to the first declarations on the lips of Peter and his companions. The structure and the natural laws of the human mind are always the same; supernatural revelation has not suppressed them. A simple "assistance", carried out by the , in order to avoid any error in definitive choices, has succeeded to the positive inspiration of the early times, whose fruits are preserved in the writings of the "New Testament". But it is indeed always a matter of "elaboration"."

"Modern philosophy acts particularly like a critic. In a manner that is more positivistic and scientistic in some, more rationalistic and idealistic in others, its overall action remains corrosive. […] This whole work of thought, whose greatness we must not fail to recognize, is paid for in practice by the loss of the living God. The world then becomes a world of abstractions, when it is not absurdly reduced to a world of phenomena. In losing its mysterious innermost depth, it has lost its soul. Man is isolated, uprooted, "disconcerted". […] The world itself appears "broken". There is, at the innermost part of consciousness, a metaphysical despair.[…]It is then that substitute faiths inevitably present themselves to fill this tragic void. Such is the fourth and final period of the process. Man is not satisfied by ideologies cut off from any source of real efficacy: the hour must come when he is disenchanted with them. He lives still less from criticism and negations. He does not live by and neutrality. Inevitably something like a great call for air is produced in his inner void, which opens him to the invasion of new positive forces, whatever they might be. The latter conquer him all the more quickly, the more coarse and virulent they are. Cut off from a higher life, he gives in to the brutal pressures that, at least, give him the feeling of a life. Having abused criticism to make truth itself vanish, he now dislikes using it[,] to protect his mirages. A troubled credulity succeeds his faith. Rationalism has expelled mystery: myth takes its place."

"For a spiritual and metaphysical crisis, only a remedy of the same nature is appropriate."

"The faithful soul is always an open soul."

"Bergson said that the universe is "a machine to make gods". Teilhard would not take up the expression as his own: in his eyes, the universe is merely a machine to make persons."

"So he [Fernand Guimet] questioned that impoverished faith, which becomes mere religious sentiment, or an impulse without form, or even simple communitarian warmth, or, worse yet, slogans for action."

"On this day by God's grace I resolved to give up all beauty until I had His leave for it."

"What I do is me: for that I came."

"I say more, the just man justices; Keeps grace: that keeps all his goings graces; Acts in God's eye what in God's eye he is — Christ — for Christ plays in ten thousand places, Lovely in limbs, and lovely in eyes not his To the Father through the features of men's faces."

"It is a happy thing that there is no royal road to poetry. The world should know by this time that one cannot reach Parnassus except by flying thither."

"For I think it is the case with genius that it is not when quiescent so very much above mediocrity as the difference between the two might lead us to think, but that it has the power and privilege of rising from that level to a height utterly far from mediocrity: in other words that its greatness is that it can be so great."

"Do you know, a horrible thing has happened to me. I have begun to doubt Tennyson."

"I think that the trivialness of life is, and personally to each one, ought to be seen to be, done away with by the Incarnation."

"I am surprised you should say fancy and aesthetic tastes have led me to my present state of mind: these would be better satisfied in the Church of England, for bad taste is always meeting one in the accessories of Catholicism."

"I thought how sadly beauty of inscape was unknown and buried away from simple people and yet how near at hand it was if they had eyes to see it and it could be called out everywhere again."

"All the world is full of inscape and chance left free to act falls into an order as well as purpose."

"Every true poet, I thought, must be original and originality a condition of poetic genius; so that each poet is like a species in nature (not an individuum genericum or specificum) and can never recur. That nothing shd. be old or borrowed however cannot be."

"No doubt my poetry errs on the side of oddness. I hope in time to have a more balanced and Miltonic style. But as air, melody, is what strikes me most of all in music, and design in painting, so design, pattern, or what I am in the habit of calling inscape is what I above all aim at in poetry. Now it is the virtue of design, pattern, or inscape to be distinctive, and it is the vice of distinctiveness to become queer. This vice I cannot have escaped."

"The poetical language of an age should be the current language heightened, to any degree heightened and unlike itself, but not...an obsolete one."

"Take breath and read it with the ears, as I always wish to be read, and my verse becomes all right."

"Our Lord Jesus Christ, my brethren, is our hero, a hero all the world wants."

"For myself I make no secret, I look forward with eager desire to seeing the matchless beauty of Christ’s body in the heavenly light."

"Religion, you know, enters very deep; in reality it is the deepest impression I have in speaking to people, that they are or that they are not of my religion."

"I hold with the old-fashioned criticism that Browning is not really a poet, that he has all the gifts but the one needful and the pearls without the string; rather one should say raw nuggets and rough diamonds."

"I always knew in my heart Walt Whitman’s mind to be more like my own than any other man’s living. As he is a very great scoundrel this is not a pleasant confession."

"By the by, if the English race had done nothing else, yet if they left the world the notion of a gentleman, they would have done a great service to mankind."

"You do not mean by mystery what a Catholic does. You mean an interesting uncertainty: the uncertainty ceasing, interest ceases also... But a Catholic by mystery means an incomprehensible certainty: without certainty, without formulation there is no interest;... the clearer the formulation the greater the interest."

"It kills me to be time’s eunuch and never to beget."

"That is the great end of empires before God, to be Catholic and draw nations into their Catholicism. But our empire is less and less Christian as it grows."

"A great work by an Englishman is like a great battle won by England. It is an unfading bay tree."

"It seems then that it is not the excellence of any two things (or more) in themselves, but those two things as viewed by the light of each other, that makes beauty."

"Beauty … is a relation, and the apprehension of it a comparison."

"I have desired to go Where springs not fail, To fields where flies no sharp and sided hail And a few lilies blow. And I have asked to be Where no storms come, Where the green swell is in the havens dumb, And out of the swing of the sea."

"Elected Silence, sing to me And beat upon my whorlèd ear, Pipe me to pastures still and be The music that I care to hear."

"Shape nothing, lips; be lovely-dumb: It is the shut, the curfew sent From there where all surrenders come Which only makes you eloquent."

"Thou mastering me God! giver of breath and bread; World’s strand, sway of the sea; Lord of living and dead; Thou hast bound bones and veins in me, fastened me flesh, And after it almost unmade, what with dread, Thy doing: and dost thou touch me afresh? Over again I feel thy finger and find thee."

"Hope had grown grey hairs, Hope had mourning on, Trenched with tears, carved with cares, Hope was twelve hours gone."

"Abel is Cain's brother and breasts they have sucked the same."

"The world is charged with the grandeur of God. It will flame out, like shining from shook foil; It gathers to a greatness, like the ooze of oil Crushed."

"Generations have trod, have trod, have trod; And all is seared with trade; bleared, smeared with toil; And wears man’s smudge and shares man’s smell: the soil Is bare now, nor can foot feel, being shod."

"There lives the dearest freshness deep down things."

"Look at the stars! look, look up at the skies! O look at all the fire-folk sitting in the air! The bright boroughs, the circle-citadels there!"

"Nothing is so beautiful as Spring— When weeds, in wheels, shoot long and lovely and lush; Thrush’s eggs look little low heavens, and thrush Through the echoing timber does so rinse and wring The ear, it strikes like lightning to hear him sing."

"I caught this morning morning’s minion, king- dom of daylight’s dauphin, dapple-dawn-drawn Falcon, in his riding Of the rolling level underneath him steady air, and striding High there, how he rung upon the rein of a wimpling wing In his ecstasy!"

"Glory be to God for dappled things— For skies of couple-colour as a brinded cow; For rose-moles all in stipple upon trout that swim."

"All things counter, original, spare, strange; Whatever is fickle, freckled (who knows how?) With swift, slow; sweet, sour; adazzle, dim; He fathers-forth whose beauty is past change: Praise him."

"Summer ends now; now, barbarous in beauty, the stooks arise Around; up above, what wind-walks! what lovely behaviour Of silk-sack clouds! has wilder, wilful-wavier Meal-drift moulded ever and melted across skies?"

"I walk, I lift up, I lift up heart, eyes, Down all that glory in the heavens to glean our Saviour."

""Hurrahing in Harvest", lines 5-6"

"Lovely the woods, waters, meadows, combes, vales, All the air things wear that build this world of Wales."

"Ask of her, the mighty mother: Her reply puts this other Question: What is Spring?— Growth in everything."

"My aspens dear, whose airy cages quelled, Quelled or quenched in leaves the leaping sun, All felled, felled, are all felled; Of a fresh and following folded rank Not spared, not one That dandled a sandalled Shadow that swam or sank On meadow and river and wind-wandering weed-winding bank."

"O if we but knew what we do When we delve or hew— Hack and rack the growing green! Since country is so tender To touch, her being so slender, That, like this sleek and seeing ball But a prick will make no eye at all, Where we, even where we mean To mend her we end her, When we hew or delve: After-comers cannot guess the beauty been."

"When, when, Peace, will you, Peace? I’ll not play hypocrite To own my heart: I yield you do come sometimes; but That piecemeal peace is poor peace. What pure peace allows Alarms of wars, the daunting wars, the death of it?"

"Felix Randal the farrier, O he is dead then? my duty all ended, Who have watched his mould of man, big-boned and hardy-handsome Pining, pining, till time when reason rambled in it and some Fatal four disorders, fleshed there, all contended?"

"Poor Felix Randal; How far from then forethought of, all thy more boisterous years, When thou at the random grim forge, powerful amidst peers, Didst fettle for the great grey drayhorse his bright and battering sandal!"

"Margaret, are you grieving Over Goldengrove unleaving?"

"Ah! as the heart grows older It will come to such sights colder By and by, not spare a sigh Though worlds of wanwood leafmeal lie; And yet you will weep and know why."

"Nor mouth had, no nor mind, expressed What heart heard of, ghost guessed: It ís the blight man was born for, It is Margaret you mourn for."

"What would the world be, once bereft Of wet and of wildness? Let them be left, O let them be left, wildness and wet; Long live the weeds and the wilderness yet."

"How to keep—is there any any, is there none such, nowhere known some, bow or brooch or braid or brace, lace, latch or catch or key to keep Back beauty, keep it, beauty, beauty, beauty, … from vanishing away?"

"Give beauty back, beauty, beauty, beauty, back to God, beauty's self and beauty's giver."

"Wild air, world-mothering air, Nestling me everywhere, That each eyelash or hair Girdles; goes home betwixt The fleeciest, frailest-fixed Snowflake; that’s fairly mixed With, riddles, and is rife In every least thing’s life."

"I say that we are wound With mercy round and round As if with air."

"World-mothering air, air wild, Wound with thee, in thee isled, Fold home, fast fold thy child."

"Not, I’ll not, carrion comfort, Despair, not feast on thee; Not untwist—slack they may be—these last strands of man In me or, most weary, cry I can no more. I can; Can something, hope, wish day come, not choose not to be."

"That night, that year Of now done darkness I wretch lay wrestling with (my God!) my God."

"No worst, there is none. Pitched past pitch of grief, More pangs will, schooled at forepangs, wilder wring."

"O the mind, mind has mountains; cliffs of fall Frightful, sheer, no-man-fathomed. Hold them cheap May who ne’er hung there. Nor does long our small Durance deal with that steep or deep. Here! creep, Wretch, under a comfort serves in a whirlwind: all Life death does end and each day dies with sleep."

"I wake and feel the fell of dark, not day. What hours, O what black hoürs we have spent This night!"

"I am gall, I am heartburn. God's most deep decree Bitter would have me taste: my taste was me; Bones built in me, flesh filled, blood brimmed the curse. Selfyeast of spirit a dull dough sours. I see The lost are like this, and their scourge to be As I am mine, their sweating selves; but worse."

"Natural heart’s ivy, Patience masks Our ruins of wrecked past purpose."

"My own heart let me have more have pity on; let Me live to my sad self hereafter kind, Charitable; not live this tormented mind With this tormented mind tormenting yet."

"I am all at once what Christ is, ' since he was what I am, and This Jack, joke, poor potsherd, ' patch, matchwood, immortal diamond, Is immortal diamond."

"Thou art indeed just, Lord, if I contend With thee; but, sir, so what I plead is just. Why do sinners’ ways prosper? and why must Disappointment all I endeavour end?"

"Mine, O thou lord of life, send my roots rain."

"The widow of an insight lost she lives, with aim Now known and hand at work now never wrong. Sweet fire the sire of muse, my soul needs this; I want the one rapture of an inspiration."

"The best ideal is the true And other truth is none. All glory be ascribed to The holy Three in One."

"He is so great that all things give him glory if you mean they should. So then, my brethren, live."

"Any day, any minute we bless God for our being or for anything, for food, for sunlight, we do and are what we were meant for, made for — things that give and mean to give God glory."

"It is not only prayer that gives God glory but work. Smiting on an anvil, sawing a beam, whitewashing a wall, driving horses, sweeping, scouring, everything gives God some glory if being in his grace you do it as your duty."

"When I compare myself, my being-myself, with anything else whatever, all things alike, all in the same degree, rebuff me with blank unlikeness."

"I find myself both as man and as myself something more determined and distinctive, at pitch, more distinctive and higher pitched than anything else I see."

"Searching nature I taste self but at one tankard, that of my own being."

"I consider my selfbeing … that taste of myself, of I and me above and in all things, which is more distinctive than the taste of ale or alum, more distinctive than the smell of walnutleaf or camphor, and is incommunicable by any means to another man."

"For human nature, being more highly pitched, selved, and distinctive than anything in the world, can have been developed, evolved, condensed, from the vastness of the world not anyhow or by the working of common powers but only by one of finer or higher pitch and determination than itself."

"There are basically three kinds of poetry: first, poetry which is divine (inspired); secondly, poetry which is crafted; and thirdly, poetry which is inherited. It reminds me of Gerard Manley Hopkins. He has a letter to a friend of his in which he speaks of writing and how there are three voices of the poet: the Olympian (inspired); the Parnassian (when you're really a good poet, you don't write bad poetry but sometimes you write so-so poetry), and finally, there's jargon."

"The tension of Hopkins is nearer to activity: it is activity, muscular, violent, and formal."

"I have studied at Barcelona, at Salamanca, at Alcala, at Paris; what have I learned? The language of doubt; but in me there was no harbor for doubt. Jesus came, and my trust in God has grown by the doubts of men."

"Take, Lord, and receive all my liberty, my memory, my understanding, and my entire will, All I have and call my own. You have given all to me. To you, Lord, I return it. Everything is yours; do with it what you will. Give me only your love and your grace, that is enough for me."

"Up to his twenty-sixth year the heart of Ignatius was enthralled by the vanities of the world. His special delight was in the military life, and he seemed led by a strong and empty desire of gaining for himself a great name."

"Let me look at the foulness and ugliness of my body. Let me see myself as an ulcerous sore running with every horrible and disgusting poison."

"The safest and most suitable form of penance seems to be that which causes pain in the flesh but does not penetrate to the bones, that is, which causes suffering but not sickness. So the best way seems to be to scourge oneself with thin cords which hurt superficially, rather than to use some other means which might produce serious internal injury."

"The picture. A great plain, comprising the entire Jerusalem district, where is the supreme Commander-in-Chief of the forces of good, Christ our Lord: another plain near Babylon, where Lucifer is, at the head of the enemy."

"Imagine that leader of all the enemy, in that great plain of Babylon, sitting on a sort of throne of smoking flame, a horrible and terrifying sight. Watch him calling together countless devils, to despatch them into different cities till the whole world is covered, forgetting no province or locality, no class or single individual."

"The enemy is like a woman, weak in face of opposition, but correspondingly strong when not opposed. In a quarrel with a man, it is natural for a woman to lose heart and run away when he faces up to her; on the other hand, if the man begins to be afraid and to give ground, her rage, vindictiveness and fury overflow and know no limit."

"We should always be prepared so as never to err to believe that what I see as white is black, if the hierarchical Church defines it thus."

"Ignatius, for understandable reasons, is the saint I know better than any other. He founded our Order. … Jesuits were and still are the leavening — not the only one but perhaps the most effective — of Catholicism: culture, teaching, missionary work, loyalty to the Pope. But Ignatius who founded the Society, was also a reformer and a mystic. Especially a mystic. … They have been fundamental. A religion without mystics is a philosophy. … I love the mystics; Francis also was in many aspects of his life, but I do not think I have the vocation and then we must understand the deep meaning of that word. The mystic manages to strip himself of action, of facts, objectives and even the pastoral mission and rises until he reaches communion with the Beatitudes. Brief moments but which fill an entire life."

"[Friends of order] are often heard to say that the Jesuits must be reestablished. Without disputing the merits of this order, one must say that this suggestion for their reestablishment indicates a lack of deep reflection. Do they mean that St Ignatius is at hand ready to serve our purposes? If the order were destroyed, perhaps it could be reestablished by some lay brother with the same inspiration that created it originally, but all the sovereigns in the world would never succeed."

"Out of this crucible of trial, self-examination, and anguished yearning for peace and light there emerged in Iñigo de Loyola that balance of spirit and matter, of mind and body, of mystical contemplation and pragmatic action that has ever since been recognized as typically and specifically "Ignatian," as distinct from the spirituality of, say, St. Benedict or St. Dominic or St. John of the Cross and St. Teresa of Avila."

"He said it himself, he sinned long and hard, to quote Luther; his conversion was total, his expiation very long, accompanied by a love of life and works, including the foundation of a Company that after 400 years is still one of the pillars of our Church."

"Protestant success, at first amazingly rapid, was checked mainly as a resultant of Loyola's creation of the Jesuit order."

"Give me the child for the first seven years and I will give you the man."

"For those who believe, no words are necessary. For those who do not believe, no words are possible."

"Exitus acta probat."

"Man's mind a mirror is of heavenly sights, A brief wherein all marvels summèd lie, Of fairest forms and sweetest shapes the store, Most graceful all, yet thought may grace them more."

"In Aman's pomp poor Mardocheus wept, Yet God did turn his fate upon his foe; The Lazar pined while Dives' feast was kept, Yet he to heaven, to hell did Dives go. We trample grass and prize the flowers of May, Yet grass is green when flowers do fade away."

"Shun delays, they breed remorse; Take thy time while time is lent thee; Creeping snails have weakest force, Fly their fault lest thou repent thee. Good is best when soonest wrought, Linger’d labours come to nought."

"Time wears all his locks before, Take thy hold upon his forehead; When he flies he turns no more, And behind his scalp is naked. Works adjourn'd have many stays, Long demurs breed new delays."

"Plough not the seas, sow not the sands, Leave off your idle pain; Seek other mistress for your minds, Love's service is in vain."

"Behold a silly tender babe, In freezing winter night, In homely manger trembling lies; Alas! a piteous sight."

"This stable is a prince's court, The crib his chair of state; The beasts are parcel of his pomp, The wooden dish his plate."

"As in hoary winter's night stood shivering in the snow, Surprised I was with sudden heat which made my heart to glow; And lifting up a fearful eye to view what fire was near, A pretty babe all burning bright did in the air appear."

"My faultless breast the furnace is, the fuel wounding thorns; Love is the fire and sighs the smoke, the ashes shame and scorns; The fuel Justice layeth on, and Mercy blows the coals; The metal in this furnace wrought are men's defiled souls."

"Times go by turns and chances change by course, From foul to fair, from better hap to worse."

"No joy so great but runneth to an end, No hap so hard but may in fine amend."

"The saddest birds a season find to sing, The roughest storm a calm may soon allay; Thus with succeeding turns God tempereth all, That men may hope to rise yet fear to fall."

"My conscience is my crown, Contented thoughts my rest; My heart is happy in itself, My bliss is in my breast. Enough I reckon wealth; A mean the surest lot, That lies too high for base contempt, Too low for envy's shot."

"I feel no care of coin, Well-doing is my wealth; My mind to me an empire is, While grace affordeth health."

"To rise by others' fall I deem a losing gain; All states with others' ruins built To ruin run amain."

"When Fortune smiles, I smile to think How quickly she will frown."

"Before my face the picture hangs, That daily should put me in mind Of those cold names and bitter pangs, That shortly I am like to find: But yet, alas! full little I Do think hereon that I must die."

"Not Solomon, for all his wit, Nor Samson, though he were so strong, No king nor person ever yet Could 'scape, but Death laid him along."

"Though all the East did quake to hear Of Alexander's dreadful name, And all the West did likewise fear To hear of Julius Cæsar's fame."

"Grant me grace, O God! that I My life may mend, sith I must die."

"Ethics is doing the right thing when no one is watching, especially when you think no one ever will."

"Honesty is the best policy, not the easiest nor the most popular."

"In the world of ethics, shortcuts often lead to dead ends."

"Integrity is a fortress; once breached, it takes a lifetime to rebuild."

"The true test of character is what you do when no one will ever find out."

"Moral shortcuts may save time, but they always cost trust."

"Ethics is the art of doing what’s right, even when it’s inconvenient and uncomfortable."

"In the garden of ethics, even the smallest weeds can choke out the tallest flowers."

"A lie is a debt to the truth that will always come due."

"The golden rule is valuable currency in the bank of trust."

"Your reputation is built on solid ethical choices; one wrong decision can topple the tower."

"Ethics: the invisible hand that holds society together."

"True character is holding fast to your principles when everyone else is letting go."

"In the marketplace of ideas, honesty is the most valuable commodity."

"Ethics is not just knowing the path; it’s walking it, even when it’s uphill."

"A spotless reputation is worth more than the shiniest trophy."

"The compass of ethics always points true north, even in the darkest times."

"Doing what’s right might not make you famous, but it will make you proud."

"Ethics is a light that shines brightest in the shadows of temptation."

"A principle isn't truly yours until it's tested in the fire of justice and compassion."

"An ethical dilemma is the crossroads where integrity meets comfort and convenience."

"Moral courage is the backbone of a dignified life."

"Doing right is rarely easy, but it’s always worth it."

"An ethical life is a series of small, consistent choices for good."

"Integrity is the seed from which trust blooms."

"When ethics guides your steps, you are always on the right way."

"Ethics is the silent partner in every handshake."

"The cost of integrity is high, but its value is higher."

"Trust is earned in drops but lost in buckets."

"Ethics is the foundation upon which a truly great character is built."

"Moral clarity is the lens that brings the world into sharp focus."

"Business ethics, integrity meets innovation and profit purpose."

"Business ethics is not a passing fad, but a timeless commitment to doing what's right, not just what's profitable."

"The road to success is paved with ethical intentions and commitments, not shortcuts."

"Ethical commitment is not sacrifice; but investment in the sustainable future of business and humanity."

"A company's reputation is built on the bricks of ethics, fortified by sand of responsibility and cemented by the mortar of integrity."

""Ethics is not a chapter in the rulebook of the corporate; it's its entire story.”"

"Heroic leaders don’t just follow ethical codes; they write them with their deeds."

""In business, as in life, the right path is not the easiest but always the surest.”"

"“Ethics is not a constraint on business; it is the compass that gives business its true direction.” K. P."

"“Ethics is not about avoiding wrong; it is about daring to do what is right when silence is safer.” K. P."

"“EthicoSphere is not a building or a programme; it is the living climate of trust and responsibility we cultivate together.” K. P."

"“Responsibility is the art of responding with integrity when the world calls on you to choose.” K. P."

"“To be responsible is to hold the mirror to oneself before pointing the finger at others.” K. P."

"“Responsibility is never imposed; it is assumed, often in the quiet courage of everyday decisions.” K. P."

"“Leadership without ethics is power without purpose.” K. P."

"“True leaders create more leaders, not more followers; they pass on the torch, not just the title.” K. P."

"“A leader’s greatness is measured not by the height they reach, but by the depth of trust they inspire.” K. P."

"“Ethics is the soul, responsibility the heartbeat, and leadership the body of the organisation; remove one, and the whole collapses.” K. P."

"“Integrity is the root, and impact is the fruit; without the root, the fruit withers before it can nourish the world.” ” K.P."

"“When ideas are guided by ideals and anchored in integrity, they cease to be mere thoughts and become forces that shape a responsible and lasting world.” K.P."

"“Ideas without ideals are sparks without light; ideals without integrity are promises without proof.” K.P."

"“Integrity is the bridge between our brightest ideas and our highest ideals.” K.P."

"“When integrity shapes our ideas, they rise above ambition and serve the common good.” K.P."

"“Ideals give our ideas wings, and integrity gives them the strength to fly far and true.” K.P."

"True leadership emerges from those whose primary motivation is to serve others, fostering an environment where ethical practices flourish. A leader who serves with a heart full of grace, creates a workplace that's noble."

"Compassion in business is not just an ideal but a strategic necessity for sustainable growth and genuine stakeholder engagement. When compassion leads, and empathy grows, the business seeds, and prosperity flows."

"Ethical business practices are the backbone of a resilient and responsible economy, driving both trust and long-term success. With ethics as our guide, and integrity in stride, we build a future wide, where trust and profit reside."

"Servant leadership transcends the mere pursuit of profit, focusing on the holistic well-being of employees, communities, and the environment. A leader who serves, beyond mere profit curves, nurtures a world that preserves, and community deserves."

"In the corporate world, compassion is the currency that enriches not only the heart but also the bottom line. Compassion in trade, is a gem inlaid, enriching hearts and the bottom line displayed."

"The measure of a company's true success lies in its unwavering commitment to ethical principles and social responsibility. True success, we profess, in ethics and responsibility, we bless, creating a legacy to impress."

"Leadership grounded in ethical values creates a ripple effect, inspiring others to act with integrity and purpose. Ethics at the core, creates a ripple to explore, inspiring actions that roar, with purpose evermore."

"Businesses that prioritize ethical conduct and servant leadership pave the way for a more just and equitable society. Prioritize the right, with servant leadership in sight, paving ways so bright, for justice and equity's light."

"Compassionate leadership involves recognizing and addressing the needs of others, thereby fostering a culture of inclusivity and respect. Compassionate lead, fulfill every need, fostering respect's creed, where inclusivity indeed."

"Ethics in business is not a destination but a continuous journey that demands constant reflection, commitment, and action. Business ethics a journey, with reflection as our attorney, constant commitment we learn, in actions we discern."

"A compassionate leader sees beyond the immediate profits, envisioning a future where humanity and business thrive together. Compassionate eyes see beyond profits and rise, envisioning skies where humanity and business ties."

"Ethical dilemmas in business are opportunities to reaffirm our commitment to values that transcend short-term gains. Dilemmas we face, in ethics we place, reaffirming our race, to values that grace."

"Servant leadership is about empowering others to achieve their full potential while maintaining a steadfast commitment to ethical standards. Empowering others to grow, with ethics in tow, servant leaders bestow, potential's glow."

"The essence of business ethics lies in the unwavering dedication to doing what is right, even when it is difficult or unpopular. Business ethics reside, in dedication's tide, to do what's right inside, even when others deride."

"Compassion in leadership is the bridge that connects profitability with purpose, ensuring that businesses contribute positively to the world. Compassion leads the way, bridging profits with purpose each day, ensuring businesses sway, in positive array."

"Science and religion form the two pillars of our civilization and they need each other for the survival of ourselves."

"Only if we see religion and science as symbols leading to the depth of reality, can we talk of meaningful dialogue between the two."

"Today humanity is confronted with the choice of total elimination or radical enhancement of human beings. This crisis demands that we draw the best from our scientific and religious resources."

"The very survival of our human species needs the creative collaboration between science and religion."

"If we can gratefully experience life, we shall be ready to encounter death gracefully."

"[Today’s challenges] demand a genuine dialogue between science and society, an enriching partnership between the two and trusting critique of one another."

"Humans are the between before and beyond. Ever elusive and ever tensional."

"We are truly a dynamic, ever open between-ness – or better in-betweenness – that goes beyond itself."

"Life Is Beautiful: Enjoy It/ Life Is Fragile: Foster It/ Life Is Relational: Share It/ Life Is Paradoxical: Encounter It/ Life Is Fascinating: Contemplate It/ Life Is: Be"

"Fiction is made of life/ Of earth and clay/ Of tears and laughter/ Of blood and sweat/ Hear them, the works of an author or a painter/ The singer and the clown/ Preserve the mystery of life."

"So is the song of life being sung/ By us and by all the living beings/ A melodious and harmonious song,/ Where the singer loses her own self/ And absorbs in the wonderful harmony of the song!/ An almost ecstatic experience."

"Humans: The only animal who can laugh!/ We can enjoy the lighter side of life/ And we can also laugh at others/ And ridicule others!"

"To discover meaning is somehow to see the relatedness with everything else,/ However vaguely it may be;./ To find meaning is to see the purpose of things,/ However hazily it may be."

"Life is security and daring,/ Life is protection and risk,/ Life is openness and closure,/ It is safety and adventure."

"A parable is fascinating/ In its paradoxical invitation/ In the subversion of values/ In the unconditional acceptance of life/In its total affirmation of life/ Without ifs, buts and ..."

"Death: frightening and inevitable./ It is necessary to give rise to better offspring./ It is necessary to give way to a better life-style/ It is necessary due to the law of nature."

"Death has been the great leveler/ Of all honour, glory and name./ None can take anything with them/ To their tomb! Death! The sobering fact/ Of all our yearnings and longings!/ “What does it profit a man …”/ If he cannot take any of the things/ To his grave."

"To look straight into the eyes of my death/ My non-being/ To face myself as living and dying/ In the bare nakedness of my life and non-life."

"Death stares at me/ Death pushes me forward/ Attracts me onwards/ And carries me on/ And that is my life!"

"To relish life and to relish death/ And to be grateful for both/ And to be open for more/ In both death and life."

"It is much worse to be dead when we are alive/ Dead by the fear of death, when we are not yet dead!/ The incredible paradox of worrying to avoid death / Being the very cause of death!"

"Death is only a step towards .../ In this celebration of love/ Death is a stepping stone/ Towards the fullness/ Towards which all of us/ Consciously and unconsciously long for."

"To be alive is to feel the joy of being./ In spite of the sorrows and joys of life/ The primary joy is that of being./ That of my existence. / That I exist is the most fundamental experience is joy for me!/ I, who do not deserve to, really exist./ I, who need not, do exist!/ I, who may not, do exist."

"Real genuine joy is borne of sadness and sorrow."

"Joy emerges from my little, timid life/ of everydayness and temerity."

"There is a deeper joy in emptying ourselves."

"The paradox of life is: Joy prepares one for more sadness and the other way around also."

"After realising the depth of tragedy, we can and need to be joyful in hope."

"The secret of joy is: To know the world and its evil powers ... and still preserve the hope."

"The reward of joy is joy itself; not for its own sake; but for the sake of others."

"The joy that is everywhere/ Is the true joy of being/ The joy that is life itself!"

"There is a deeper joy in emptying ourselves/ A deeper fulfilment in commitment/ A nobler life in letting ourselves go/ a truer self in not clinging on to my self!"

"As ever approachable and never attainable,/ the journey ventures on and on/ Without limit and borders/ And with full openness toward the infinite possibilities."

"Calm and peaceful mind/ Prevents us from being a slave to the other/ Ana makde us in charge of/ Our own happiness and fulfilment."

"To find the joy of living/ Is to experience the joy of dying/ Where the pain of parting/ Lads to still deeper joy of becoming."

"Thus genuine joy is contagious/ Reaching out, especially, to the underprivileged/ And in this sense, enables a circle of compassion/ Involving the larger community of life itself."

"Love is Human: Own it/ Love is Bodily: Feel it/ Love is Divine: Revere it/ Love is Surrender: Transcend it/ Love is Life: Be!"

"There is a subtle way of dominating you/ By always making you dependent on me./ Love sees through and liberates you/ To stand on your own feet."

"To love implies that I respect you/ Even though I may not like you always./ Love means that I freely revere you/ And leave you free even not to respond to me."

"Love enables the emergence of ecstasy/ That of enchantment with life"

"In your presence, dearly beloved,/ I do not need to make up!/ I do not need to adorn myself!/ I can just be myself!/ What a relief!"

"You are a surprise for me./ Every moment./ You are unpredictable in your love./ You cannot be controlled by my love."

"It [love] conquers nihilism and pessimism/Suicide and self-annihilation./ It conquers its own death. /It is the spark of fire that kindles life forever."

"By sharing it [love] grows/ By giving it up it nurtures/ By dying it deepens./ By being it becomes."

"Love is the source of our hope/ Love is the basis of our vision/ Love is the goal of our progress/ Love is our world."

"My deepest human longing is/ Not to control the world and people/ But to control and realise myself!"

"To be free is not an ideal/ But a concrete, specific commitment/ Commitment to a person, to a cause to an issue!"

"Freedom is the expression of my truest self/ The cry of being deepest being!"

"Freedom makes life not easy/ But noble and worthwhile!"

"Freedom is the flow of life/ It is to be part of it/ And to let life flow through you."

"Freedom is basically a spiritual longing/ That can only be filled by a spiritual power."

"The spiritual freedom, once relished and tasted/ Is ready to give up everything."

"Time is both a mystery and a miracle. A marvel and magic! We live in time and time lives in us."

"The passing of time brings healing, sets our priorities right and provide us with new sense of meaning and urgency."

"Time brings everything to light and reveals the true worth and meaning of everyone and everything."

"“Being is; Time isn’t; time is; being isn’t!"

"The wisest time of all times is now. Now you are enlightened. Just now."

"Time (kaal) is the art (kala) of being."

"This too will pass away. This includes me too."

"We are evolution capable of eliminating - or enhancing - itself."

"The more you chase happiness, the faster it runs. Stand still. Be still. It finds you."

"The person who knows the most is knows very well little they know."

"You must lose yourself completely before you can find yourself truly."

"The loudest voice in the room is usually the most afraid of silence."

"Freedom is heaviest when you finally have nothing left to lose."

"We prepare all our lives to live, and in doing so, forget to."

"To truly belong everywhere, you must be willing to belong nowhere."

"The wound is exactly where the light enters - and where it escapes."

"We trust strangers with our every day lives, yet fear being vulnerable with those we love."

"The moment you stop needing to be understood is when you become most understood."

"We are the only creatures who build cages called comfort and then mourn our captivity."

"The more we try to control time, the more it controls us."

"Strength is not the absence of fear - it is the fear that kept showing up anyway."

"We are most alive in the moments we are most certain we could die."

"The self we defend most fiercely is often the self that needs to be released."

"You cannot save anyone. And yet, sometimes your presence is what saves them."

"The greatest act of rebellion is to be genuinely, unapologetically content."

"We want our children to be honest in a world we built on "necessary lies"."

"The more you try to impress, the less impressive you become."

"We are alone together - eight billion of us, each sealed in our private eighteen universe."

"The past is the only thing we can never change — and the only thing we really try to."

"The meaning of life is that it ends — and because it ends, every moment is the whole life."

"To master anything, you must first be willing to be terrible at it."

"Pandikattu, K. (2026). The Promises of Paradox: Finding Fullness in the Emptiness of Life. Maharo."

"Pandikattu, K. (2024). Excellence and Integrity: Fostering the Greater Good as Adding Value to the Business of Life. Written Words. New Delhi."

"Pandikattu, K. (2024). Hope in/for Humanity: Becoming the Best Generation by Addressing Global Challenges Through Ethical Consciousness. JRD Tata Foundation for Business Ethics. Jamshedpur."

"Pandikattu, K. (2023). Business Ethics: Textbook of Concepts and Cases. Written Words. Delhi."

"Pandikattu, K. (2021). The Wisest of All Times is NOW: Timeless Quotes on Time. Jnanam. Pune."

"Pandikattu, K. (2017). JOY: Share It! . Jnanam, Pune."

"Pandikattu, K. (2012). LIFE: Relish It! . Better Yourself Books, St. Paul, Mumbai."

"Pandikattu, K. (2004). FREEDOM: Foster It!. Media House, Delhi."

"God did not create the world in order to get anything for himself. In fact, there is no need of God’s that we can supply, no luxury of His that we can provide. Actually, God created the world in order to bestow his blessings on his creatures and to give them a share in his own goodness."

"If the world had a finite reality as its goal, then it has only a limited possibility of growth. But when the world has the Infinite God as its goal, it has endless possibilities of growth and development."

"Transcendence is the way God is immanent. God is present in every created reality, without being identified with it. This is the meaning of God’s transcendence."

"It is our Christian task to make ourselves increasingly more free. As one of the beautiful hymns has it: “It is a long road to freedom”. There is a great danger that we will give in to external force or internal compulsion, thus jeopardizing our freedom."

"Freedom is for love and service. Our ability to give ourselves away in love and service is the true measure of our freedom. After having declared: “For you were called to freedom”, Paul adds: “Through love become slaves to one another”."

"Normally we think that it was Jesus’ mission to reveal the mystery of God to us. This he certainly did. But he also revealed to us the mystery of the human person. As the Council declares: “The truth is that only in the mystery of the incarnate Word does the mystery of the human being take on light” (GS 22). First of all, Jesus pointed out the God-dimension of human person."

"The Church of God becomes concrete and visible only in a community of people who have experienced the presence of God and responded to his saving activity."

"I wish to adopt a holistic approach to the mission of the Church. To my mind the mission of the Church is to collaborate with God in God’s work for the wholeness of the human person, the human community and the cosmos according to the pattern revealed in Jesus Christ (Kunnumpuram 2011)"

"In recent times, we are becoming increasingly more aware of the cosmic dimension of salvation. The destiny of humankind and that of the cosmos are inextricably intertwined. In the past, Christians often thought of their relationship to the world in terms of domination, possession, use and enjoyment. There was little awe and wonder before the mystery of the universe. This arrogant and irreverent attitude to creation is largely responsible for the serious ecological crisis was are facing today."

"Now if the Church’s mission is to collaborate with God in his work for the wholeness of the human person, the human community and the cosmos, then this demands that it care for the earth, that it be concerned about life and that it be committed to people. The Church’s task is to work along with God for the creation of a new human society which is consciously rooted in God, which is characterized by freedom, equality, love, justice and peace and which lives in harmony and communion with nature."

"The one mission of the Church receives its specification from the actual context in which it is exercised in the concrete situations in which it is fulfilled."

"Uniformity is the death of life. Wherever there is life, there is diversity."

"Mission of the Church is to collaborate with God in his work for the wholeness of the human person, the human community and the cosmos according to the pattern revealed in Jesus Christ."

"All this calls for an attitudinal change in the Church. An inward looking Church gives undue importance to rite and rubrics, orthodoxy and discipline. But God-ward looking Church is concerned with the great human problem of living together in freedom and equality, love, justice and peace as well as in tune with the rhythm of nature. For the world, not the Church, is the primary object of God’s love."

"Christian hope asks us to regard every stage in the growth of a person and every phase in the development of the Church as merely provisional. It has to be transcended. We are still on our way to the final Kingdom."

"It [Vatican II] does not look upon the ‘religious’ as one dimension among other dimensions of human existence. The religious dimension intersects with other dimensions. That is why the Council could speak of ‘the supremely human character’ of the Church’s religious mission."

"The term spirituality is misleading. It gives the impression that we are concerned only with the soul and its activities like prayer and contemplation. The realm of the spirit is thought of as distinct from the material realm, the realm of work, of science and economics. Underlying this dichotomy is the Greek understanding of the human person as a composite of soul and body or as a soul temporarily housed in the body. The classical example of this is Plato’s image of the human person as the charioteer in the chariot."

"The biblical understanding of the human person is holistic. It makes no distinction between body and soul. The human person is not a soul living in a body, but an animated body, so perfectly integrated that the person in his totality can express himself/herself and be apprehended in any part. “It is the body rooted in the cosmos and related to other human beings, which gives the person his or her identity.”"

"There is a lot of piety among us, but not enough spirituality. Piety consists in the performance of external devotional practices and is measured by one’s fidelity to these practices. Whether or not the faithful performance of these exercises of piety improves the quality of one’s Christian life is a question that is seldom asked. One is at times surprised that priests, sisters and lay people who are obviously pious are manifestly unfair in their dealings with other people. Some of them show so little of the compassion of Christ and are quite unwilling to forgive others."

"Spirituality is a way of life. It is our total inward quest for growth, meaning and authenticity. And it is manifested in the quality of one’s life. In the last analysis, to be spiritual is to be touched and transformed by the Spirit of God. In a person who has been touched and transformed by God’s Spirit the fruits of the Spirit will be seen: “love, joy, peace, patience, kindness, generosity, faithfulness, gentleness and self-control” (Gal 5:22-23). Besides, “where the Spirit of Lord is, there is freedom” (2 Cor 3:17)."

"To follow Christ is also to identify ourselves with the poor and powerless as he did. The Incarnation is the symbol of this identification. Through his incarnation he inserted himself into the human family and became one with us. As Soares-Prabhu observes, “Jesus ‘declasses’ himself and adopts the life of an itinerant preacher without a home or means of subsistence.”"

"In the religious traditions of humankind there are at least four ways in which people have encountered the divine. First of all, there is the experience of God in nature, as the power behind natural phenomena. Such an experience usually leads to belief in nature gods. This is clearly seen in Hinduism. Secondly, there is the experience of God in the depths of one’s being. God-ward movement often takes an inward direction. This leads to the cultivation of interiority. The Upanishads bear witness to this kind of an experience of God. It is also found among the Christian mystics. Thirdly, there is the experience of God mediated through the rites and doctrines of religions. This is probably the most valued form of God-experience in popular Catholicism, in which the frequent reception of the sacraments is highly esteemed. Such an approach to the experience of God is found also among the followers of other religions. Finally, there is the experience of God in inter-human relationships and socio-political involvements. This form of God-experience is, I believe, typical of the biblical tradition."

"The foundational God-experience of Israel was the Exodus – the experience of God in the liberation of slaves. Israel also experienced God as the one who was active on its behalf in the decisive moments of its history. And the early Christians experienced God in the life, death and resurrection of Jesus, who was done to death as a political criminal. For us Christians, the human person is the privileged locus of God-experience – we encounter God first of all in Jesus of Nazareth, and then in every man, woman and child."

"Any genuine experience of God will send us out to serve those whom God loves. And working with people will make us aware of how much we are in need of God, of God’s help and guidance. This will gradually usher in a rhythm of prayer and work – prayer leading to work and work leading to prayer. So the integration of prayer and work takes place existentially."

"Christian spirituality is a spirituality of hope. St. Paul believes that Christians are those who have hope (1Thess 4:13). Now to hope is to look forward to the new, to what is not yet there, and strive to bring it about. Hence hope is forward-looking and forward moving. That is why a spirituality of hope is a spirituality of change. According to Karl Rahner it is a sin against hope to refuse to change. Those who refuse to change regard the past or the present as the final state of humankind. We are not yet in the new heavens and the new earth. We are on our way to them. And so our spirituality is a spirituality of hope and change."

"The poor are becoming increasingly aware of the injustice of the system that condemns them to a life of indigence and misery. And they are opposing the system courageously, sometimes even violently. This leads to a situation of conflict."

"The Church has consistently taught that justice and charity are the foundations of peace. It may be right to think of “charity as the soul and justice as the substance of international peace”."

"Peace is the gift of God who through the death and resurrection of Christ, reconciled humans with himself and with one another. However, peace is also a human achievement since it is to be ushered in through the practice of love and justice."

"Pope John Paul II is a tireless champion of peace who has dealt with the theme of peace often and at some length. Like his predecessors, John Paul II sees a close connection between justice and peace. John Paul II believes that justice is rooted in love and “finds its most significant expression in mercy”. Hence, justice, “if separated from merciful love, becomes cold and cutting.”"

"That is why individuals and peoples need a “healing of memories”. This does not mean that they have to forget past events. Rather, they have to learn to look at them in a new way. Instead of remaining prisoners of the past, they have to recover their freedom to forgive. As the pope says: “The deadly cycle of revenge must be replaced by the new-found liberty of forgiveness.”"

"To work for peace and reconciliation is central to the mission of the Church. For the Church exists in order to carry on the saving work of Jesus under the guidance of the Spirit. And his saving work is interpreted in the New Testament as reconciliation and peace-making. According to Paul, God was in Christ Jesus reconciling the world to himself."

"The Church in India needs to take more seriously the option for the poor and take concrete steps to alleviate poverty and misery in India."

"The Church in India has to join hands with all subaltern groups – the Dalits, the tribal people and women – in their struggle for liberation and justice. For centuries, the Dalits have been victims of oppression. In recent years violence against them has grown. The tribal people, too, are subjected to various forms of injustice."

"The unjust distribution of goods persists, creating a situation of social sin that cries out to Heaven and limits the possibilities of a fuller life for so many of our brothers."

"El cristiano ve a la Iglesia como Cuerpo de Cristo, como el recipiente que guarda íntegro el depósito de la fe, como la Esposa fiel que comunica sin mengua ni falta todo lo que Cristo le dejó como encargo … La Iglesia como realidad “santificada” plenamente y capaz de recibir y de comunicar — sin errores ni carencias, desde su propia pobreza y aun con sus pecados — toda la santidad de Dios, no es un “complemento” o un “agregado institucional” a Jesucristo, sino participación plena de su Encarnación, de su Vida, de su Pasión, muerte y Resurrección. … Al defender su pureza, su indefectibilidad, su santidad de Esposa, la Iglesia está defendiendo el “lugar” por donde pasa el Don la Vida de Dios al mundo y el don de la vida del mundo a Dios. Este don – cuya expresión más plena es la Eucaristía – no es un don más entre otros sino del don total de la Vida más íntima de la Trinidad que se derrama para la vida del mundo y la vida del mundo asumida por el Hijo que se ofrece al Padre."

"Human rights are not only violated by terrorism, repression or assassination, but also by unfair economic structures that creates huge inequalities."

"Está en juego la vida de tantos niños que serán discriminados de antemano privándolos de la maduración humana que Dios quiso se diera con un padre y una madre. Está en juego un rechazo frontal a la ley de Dios, grabada además en nuestros corazones.'Recuerdo una frase de Santa Teresita cuando habla de su enfermedad de infancia. Dice que la envidia del Demonio quiso cobrarse en su familia la entrada al Carmelo de su hermana mayor. Aquí también está la envida del Demonio, por la que entró el pecado en el mundo, que arteramente pretende destruir la imagen de Dios: hombre y mujer que reciben el mandato de crecer, multiplicarse y dominar la tierra. No seamos ingenuos: no se trata de una simple lucha política; es la pretensión destructiva al plan de Dios. No se trata de un mero proyecto legislativo (éste es sólo el instrumento) sino de una “movida” del padre de la mentira que pretende confundir y engañar a los hijos de Dios.'Jesús nos dice que, para defendernos de este acusador mentiroso, nos enviará el Espíritu de Verdad."

"This is what I want, a poor Church for the poor."

"The Lord created us in His image and likeness, and we are the image of the Lord, and He does good and all of us have this commandment at heart: do good and do not do evil. All of us. "But, Father, this is not Catholic! He cannot do good." Yes, he can. He must. Not can: must! Because he has this commandment within him. Instead, this "closing off" that imagines that those outside, everyone, cannot do good is a wall that leads to war and also to what some people throughout history have conceived of: killing in the name of God. That we can kill in the name of God. And that, simply, is blasphemy. To say that you can kill in the name of God is blasphemy."

"The Lord has redeemed all of us, all of us, with the Blood of Christ: all of us, not just Catholics. Everyone! "Father, the atheists?" Even the atheists. Everyone! And this Blood makes us children of God of the first class! We are created children in the likeness of God and the Blood of Christ has redeemed us all! And we all have a duty to do good. And this commandment for everyone to do good, I think, is a beautiful path towards peace. If we, each doing our own part, if we do good to others, if we meet there, doing good, and we go slowly, gently, little by little, we will make that culture of encounter: we need that so much. We must meet one another doing good. "But I don’t believe, Father, I am an atheist!" But do good: we will meet one another there."

"You ask me if the God of the Christians forgives those who don’t believe and who don’t seek the faith. I start by saying — and this is the fundamental thing — that God’s mercy has no limits if you go to him with a sincere and contrite heart. The issue for those who do not believe in God is to obey their conscience."

"The Marxist ideology is wrong. But I have met many Marxists in my life who are good people, so I don’t feel offended. … The promise was that when the glass was full, it would overflow, benefiting the poor. But what happens instead, is that when the glass is full, it magically gets bigger (and) nothing ever comes out for the poor. This was the only reference to a specific theory. I was not, I repeat, speaking from a technical point of view but according to the church’s social doctrine. This does not mean being a Marxist."

"«Era silenziosa, ma dentro il suo cuore, quante cose diceva al Signore! “Tu, quel giorno – questo è quello che abbiamo letto – mi hai detto che sarà grande; tu mi ha detto che gli avresti dato il Trono di Davide, Suo Padre, che regnerà per sempre e adesso lo vedo lì!”. La Madonna era umana! E forse aveva la voglia di dire: “Bugie! Sono stata ingannata!”»."

"Proselytism is solemn nonsense, it makes no sense. We need to get to know each other, listen to each other and improve our knowledge of the world around us. Sometimes after a meeting I want to arrange another one because new ideas are born and I discover new needs. This is important: to get to know people, listen, expand the circle of ideas. The world is crisscrossed by roads that come closer together and move apart, but the important thing is that they lead towards the Good."

"thumb|right|The Son of God became incarnate to infuse into the [[human soul the feeling of brotherhood. All are brothers and all children of God]] The Son of God became incarnate to infuse into the human soul the feeling of brotherhood. All are brothers and all children of God. Abba, as he called the Father. I will show you the way, he said. Follow me and you will find the Father and you will all be his children and he will take delight in you. Agape, the love of each one of us for the other, from the closest to the furthest, is in fact the only way that Jesus has given us to find the way of salvation and of the Beatitudes."

"thumb|right|Mystics have been fundamental to the church. A [[religion without mystics is a philosophy.]] Ignatius, for understandable reasons, is the saint I know better than any other. He founded our Order. I'd like to remind you that Carlo Maria Martini also came from that order, someone who is very dear to me and also to you. Jesuits were and still are the leavening not the only one but perhaps the most effective — of Catholicism: culture, teaching, missionary work, loyalty to the Pope. But Ignatius who founded the Society, was also a reformer and a mystic. Especially a mystic."

"thumb|right|I love the [[mystics...The mystic manages to strip himself of action, of facts, objectives and even the pastoral mission and rises until he reaches communion with the Beatitudes. Brief moments but which fill an entire life. ]] [Mystics] have been fundamental [to the church]. A religion without mystics is a philosophy."

"thumb|right|God is the [[light that illuminates the darkness, even if it does not dissolve it, and a spark of divine light is within each of us...Our species will end but the light of God will not end and at that point it will invade all souls and it will all be in everyone.]] I love the mystics; Francis also was in many aspects of his life, but I do not think I have the vocation and then we must understand the deep meaning of that word. The mystic manages to strip himself of action, of facts, objectives and even the pastoral mission and rises until he reaches communion with the Beatitudes. Brief moments but which fill an entire life."

"When the conclave elected me Pope. Before I accepted I asked if I could spend a few minutes in the room next to the one with the balcony overlooking the square. My head was completely empty and I was seized by a great anxiety. To make it go way and relax I closed my eyes and made every thought disappear, even the thought of refusing to accept the position, as the liturgical procedure allows. I closed my eyes and I no longer had any anxiety or emotion. At a certain point I was filled with a great light. It lasted a moment, but to me it seemed very long. Then the light faded, I got up suddenly and walked into the room where the cardinals were waiting and the table on which was the act of acceptance. I signed it, the Cardinal Camerlengo countersigned it and then on the balcony there was the '"Habemus Papam"."

"[St. Francis] is great because he is everything. He is a man who wants to do things, wants to build, he founded an order and its rules, he is an itinerant and a missionary, a poet and a prophet, he is mystical. He found evil in himself and rooted it out. He loved nature, animals, the blade of grass on the lawn and the birds flying in the sky. But above all he loved people, children, old people, women. He is the most shining example of that agape we talked about earlier."

"I say that politics is the most important of the civil activities and has its own field of action, which is not that of religion. Political institutions are secular by definition and operate in independent spheres. All my predecessors have said the same thing, for many years at least, albeit with different accents. I believe that Catholics involved in politics carry the values of their religion within them, but have the mature awareness and expertise to implement them. The Church will never go beyond its task of expressing and disseminating its values, at least as long as I'm here."

"I believe in God, not in a Catholic God, there is no Catholic God, there is God and I believe in Jesus Christ, his incarnation. Jesus is my teacher and my pastor, but God, the Father, Abba, is the light and the Creator. This is my Being."

"God is the light that illuminates the darkness, even if it does not dissolve it, and a spark of divine light is within each of us. In the letter I wrote to you, you will remember I said that our species will end but the light of God will not end and at that point it will invade all souls and it will all be in everyone."

"I think so-called unrestrained liberalism only makes the strong stronger and the weak weaker and excludes the most excluded. We need great freedom, no discrimination, no demagoguery and a lot of love. We need rules of conduct and also, if necessary, direct intervention from the state to correct the more intolerable inequalities."

"We will also discuss the role of women in the Church. Remember that the Church (la chiesa) is feminine."

"Transcendence remains because that light, all in everything, transcends the universe and the species it inhabits at this stage."

"Just as the commandment “Thou shalt not kill” sets a clear limit in order to safeguard the value of human life, today we also have to say “thou shalt not” to an economy of exclusion and inequality. Such an economy kills. How can it be that it is not a news item when an elderly homeless person dies of exposure, but it is news when the stock market loses two points? This is a case of exclusion. Can we continue to stand by when food is thrown away while people are starving? This is a case of inequality. Today everything comes under the laws of competition and the survival of the fittest, where the powerful feed upon the powerless. As a consequence, masses of people find themselves excluded and marginalized: without work, without possibilities, without any means of escape."

"Some people continue to defend trickle-down theories which assume that economic growth, encouraged by a free market, will inevitably succeed in bringing about greater justice and inclusiveness in the world. This opinion, which has never been confirmed by the facts, expresses a crude and naïve trust in the goodness of those wielding economic power and in the sacralized workings of the prevailing economic system."

"While the earnings of a minority are growing exponentially, so too is the gap separating the majority from the prosperity enjoyed by those happy few. This imbalance is the result of ideologies which defend the absolute autonomy of the marketplace and financial speculation. Consequently, they reject the right of states, charged with vigilance for the common good, to exercise any form of control. A new tyranny is thus born, invisible and often virtual, which unilaterally and relentlessly imposes its own laws and rules. Debt and the accumulation of interest also make it difficult for countries to realize the potential of their own economies and keep citizens from enjoying their real purchasing power. To all this we can add widespread corruption and self-serving tax evasion, which have taken on worldwide dimensions. The thirst for power and possessions knows no limits. In this system, which tends to devour everything which stands in the way of increased profits, whatever is fragile, like the environment, is defenseless before the interests of a deified market, which become the only rule."

"Our world is being torn apart by wars and violence, and wounded by a widespread individualism which divides human beings, setting them against one another as they pursue their own well-being. In various countries, conflicts and old divisions from the past are re-emerging. I especially ask Christians in communities throughout the world to offer a radiant and attractive witness of fraternal communion. Let everyone admire how you care for one another, and how you encourage and accompany one another: “By this everyone will know that you are my disciples, if you have love for one another” (Jn 13:35). This was Jesus’ heartfelt prayer to the Father: “That they may all be one... in us... so that the world may believe” (Jn 17:21). Beware of the temptation of jealousy! We are all in the same boat and headed to the same port! Let us ask for the grace to rejoice in the gifts of each, which belong to all."

"The Church acknowledges the indispensable contribution which women make to society through the sensitivity, intuition and other distinctive skill sets which they, more than men, tend to possess. I think, for example, of the special concern which women show to others, which finds a particular, even if not exclusive, expression in motherhood. I readily acknowledge that many women share pastoral responsibilities with priests, helping to guide people, families and groups and offering new contributions to theological reflection. But we need to create still broader opportunities for a more incisive female presence in the Church. Because “the feminine genius is needed in all expressions in the life of society, the presence of women must also be guaranteed in the workplace”[72] and in the various other settings where important decisions are made, both in the Church and in social structures."

"Today, as the Church seeks to experience a profound missionary renewal, there is a kind of preaching which falls to each of us as a daily responsibility. It has to do with bringing the Gospel to the people we meet, whether they be our neighbours or complete strangers. This is the informal preaching which takes place in the middle of a conversation, something along the lines of what a missionary does when visiting a home. Being a disciple means being constantly ready to bring the love of Jesus to others, and this can happen unexpectedly and in any place: on the street, in a city square, during work, on a journey."

"In this preaching, which is always respectful and gentle, the first step is personal dialogue, when the other person speaks and shares his or her joys, hopes and concerns for loved ones, or so many other heartfelt needs. Only afterwards is it possible to bring up God’s word, perhaps by reading a Bible verse or relating a story, but always keeping in mind the fundamental message: the personal love of God who became man, who gave himself up for us, who is living and who offers us his salvation and his friendship."

"Dialogue is much more than the communication of a truth. It arises from the enjoyment of speaking and it enriches those who express their love for one another through the medium of words. This is an enrichment which does not consist in objects but in persons who share themselves in dialogue. A preaching which would be purely moralistic or doctrinaire, or one which turns into a lecture on biblical exegesis, detracts from this heart-to-heart communication which takes place in the homily and possesses a quasi-sacramental character: “Faith comes from what is heard, and what is heard comes by the preaching of Christ” (Rom 10:17)."

"Every form of catechesis would do well to attend to the “way of beauty” (via pulchritudinis). Proclaiming Christ means showing that to believe in and to follow him is not only something right and true, but also something beautiful, capable of filling life with new splendour and profound joy, even in the midst of difficulties. Every expression of true beauty can thus be acknowledged as a path leading to an encounter with the Lord Jesus. This has nothing to do with fostering an aesthetic relativism which would downplay the inseparable bond between truth, goodness and beauty, but rather a renewed esteem for beauty as a means of touching the human heart and enabling the truth and goodness of the Risen Christ to radiate within it. If, as Saint Augustine says, we love only that which is beautiful, the incarnate Son, as the revelation of infinite beauty, is supremely lovable and draws us to himself with bonds of love. So a formation in the via pulchritudinis ought to be part of our effort to pass on the faith. Each particular Church should encourage the use of the arts in evangelization, building on the treasures of the past but also drawing upon the wide variety of contemporary expressions so as to transmit the faith in a new “language of parables”. We must be bold enough to discover new signs and new symbols, new flesh to embody and communicate the word, and different forms of beauty which are valued in different cultural settings, including those unconventional modes of beauty which may mean little to the evangelizers, yet prove particularly attractive for others."

"God’s heart has a special place for the poor, so much so that he himself “became poor” (2 Cor 8:9). The entire history of our redemption is marked by the presence of the poor. Salvation came to us from the “yes” uttered by a lowly maiden from a small town on the fringes of a great empire. The Saviour was born in a manger, in the midst of animals, like children of poor families; he was presented at the Temple along with two turtledoves, the offering made by those who could not afford a lamb (cf. Lk 2:24; Lev 5:7); he was raised in a home of ordinary workers and worked with his own hands to earn his bread. When he began to preach the Kingdom, crowds of the dispossessed followed him, illustrating his words: “The Spirit of the Lord is upon me, because he has anointed me to preach good news to the poor” (Lk 4:18). He assured those burdened by sorrow and crushed by poverty that God has a special place for them in his heart: “Blessed are you poor, yours is the kingdom of God” (Lk 6:20); he made himself one of them: “I was hungry and you gave me food to eat”, and he taught them that mercy towards all of these is the key to heaven (cf. Mt 25:5ff.)."

"Among the vulnerable for whom the Church wishes to care with particular love and concern are unborn children, the most defenceless and innocent among us. Nowadays efforts are made to deny them their human dignity and to do with them whatever one pleases, taking their lives and passing laws preventing anyone from standing in the way of this. Frequently, as a way of ridiculing the Church’s effort to defend their lives, attempts are made to present her position as ideological, obscurantist and conservative. Yet this defence of unborn life is closely linked to the defence of each and every other human right. It involves the conviction that a human being is always sacred and inviolable, in any situation and at every stage of development. Human beings are ends in themselves and never a means of resolving other problems. Once this conviction disappears, so do solid and lasting foundations for the defence of human rights, which would always be subject to the passing whims of the powers that be. Reason alone is sufficient to recognize the inviolable value of each single human life, but if we also look at the issue from the standpoint of faith, “every violation of the personal dignity of the human being cries out in vengeance to God and is an offence against the creator of the individual”."

"There also exists a constant tension between ideas and realities. Realities simply are, whereas ideas are worked out. There has to be continuous dialogue between the two, lest ideas become detached from realities. It is dangerous to dwell in the realm of words alone, of images and rhetoric. So a third principle comes into play: realities are greater than ideas. This calls for rejecting the various means of masking reality: angelic forms of purity, dictatorships of relativism, empty rhetoric, objectives more ideal than real, brands of ahistorical fundamentalism, ethical systems bereft of kindness, intellectual discourse bereft of wisdom."

"We hold the Jewish people in special regard because their covenant with God has never been revoked, for “the gifts and the call of God are irrevocable” (Rom 11:29). The Church, which shares with Jews an important part of the sacred Scriptures, looks upon the people of the covenant and their faith as one of the sacred roots of her own Christian identity (cf. Rom 11:16-18). As Christians, we cannot consider Judaism as a foreign religion; nor do we include the Jews among those called to turn from idols and to serve the true God (cf. 1 Thes 1:9). With them, we believe in the one God who acts in history, and with them we accept his revealed word."

"In order to sustain dialogue with Islam, suitable training is essential for all involved, not only so that they can be solidly and joyfully grounded in their own identity, but so that they can also acknowledge the values of others, appreciate the concerns underlying their demands and shed light on shared beliefs. We Christians should embrace with affection and respect Muslim immigrants to our countries in the same way that we hope and ask to be received and respected in countries of Islamic tradition. I ask and I humbly entreat those countries to grant Christians freedom to worship and to practice their faith, in light of the freedom which followers of Islam enjoy in Western countries! Faced with disconcerting episodes of violent fundamentalism, our respect for true followers of Islam should lead us to avoid hateful generalisations, for authentic Islam and the proper reading of the Koran are opposed to every form of violence."

"The Synod Fathers spoke of the importance of respect for religious freedom, viewed as a fundamental human right.[202] This includes “the freedom to choose the religion which one judges to be true and to manifest one’s beliefs in public”.[203] A healthy pluralism, one which genuinely respects differences and values them as such, does not entail privatizing religions in an attempt to reduce them to the quiet obscurity of the individual’s conscience or to relegate them to the enclosed precincts of churches, synagogues or mosques. This would represent, in effect, a new form of discrimination and authoritarianism. The respect due to the agnostic or non-believing minority should not be arbitrarily imposed in a way that silences the convictions of the believing majority or ignores the wealth of religious traditions. In the long run, this would feed resentment rather than tolerance and peace."

"Christ’s resurrection is not an event of the past; it contains a vital power which has permeated this world. Where all seems to be dead, signs of the resurrection suddenly spring up. It is an irresistible force. Often it seems that God does not exist: all around us we see persistent injustice, evil, indifference and cruelty. But it is also true that in the midst of darkness something new always springs to life and sooner or later produces fruit. On razed land life breaks through, stubbornly yet invincibly. However dark things are, goodness always re-emerges and spreads. Each day in our world beauty is born anew, it rises transformed through the storms of history. Values always tend to reappear under new guises, and human beings have arisen time after time from situations that seemed doomed. Such is the power of the resurrection, and all who evangelize are instruments of that power."

"At the same time, new difficulties are constantly surfacing: experiences of failure and the human weaknesses which bring so much pain. We all know from experience that sometimes a task does not bring the satisfaction we seek, results are few and changes are slow, and we are tempted to grow weary. Yet lowering our arms momentarily out of weariness is not the same as lowering them for good, overcome by chronic discontent and by a listlessness that parches the soul. It also happens that our hearts can tire of the struggle because in the end we are caught up in ourselves, in a careerism which thirsts for recognition, applause, rewards and status. In this case we do not lower our arms, but we no longer grasp what we seek, the resurrection is not there. In cases like these, the Gospel, the most beautiful message that this world can offer, is buried under a pile of excuses."

"There is a Marian “style” to the Church’s work of evangelization. Whenever we look to Mary, we come to believe once again in the revolutionary nature of love and tenderness. In her we see that humility and tenderness are not virtues of the weak but of the strong who need not treat others poorly in order to feel important themselves. Contemplating Mary, we realize that she who praised God for “bringing down the mighty from their thrones” and “sending the rich away empty” (Lk 1:52-53) is also the one who brings a homely warmth to our pursuit of justice. She is also the one who carefully keeps “all these things, pondering them in her heart” (Lk 2:19). Mary is able to recognize the traces of God’s Spirit in events great and small. She constantly contemplates the mystery of God in our world, in human history and in our daily lives. She is the woman of prayer and work in Nazareth, and she is also Our Lady of Help, who sets out from her town “with haste” (Lk 1:39) to be of service to others. This interplay of justice and tenderness, of contemplation and concern for others, is what makes the ecclesial community look to Mary as a model of evangelization."

"The Internet, in particular, offers immense possibilities for encounter and solidarity, this is something truly good, a gift from God."

"Inconsistency on the part of pastors and the faithful between what they say and what they do, between word and manner of life, is undermining the Church’s credibility."

"… exclude the need for appearances: what counts is not appearances; the value of life does not depend on the approval of others or on success, but on what we have inside us."

"When we shut ourselves in any form of selfishness or self-complacency; when we allow ourselves to be seduced by worldly powers and by the things of this world, forgetting God and neighbour; when we place our hope in worldly vanities, in money, in success. Then the Word of God says to us: “Why do you seek the living among the dead?”. Why are you searching there? That thing cannot give you life! Yes, perhaps it will cheer you up for a moment, for a day, for a week, for a month … and then?"

"I urge you to work together in promoting a true, worldwide ethical mobilization which, beyond all differences of religious or political convictions, will spread and put into practice a shared ideal of fraternity and solidarity, especially with regard to the poorest and those most excluded."

"inside every Christian is a Jew"

"Children have the right to grow up in a family with a father and mother capable of creating a suitable environment for the child's development and emotional maturity. Today marriage and the family are in crisis. We now live in a culture of the temporary, in which more and more people are simply giving up on marriage as a public commitment. The revolution in mores and morals has often flown the flag of freedom, but in fact it has brought spiritual and material devastation to countless human beings, especially the poorest and most vulnerable."

"Da più parti si ricava un'impressione generale di stanchezza e d'invecchiamento, di un'Europa nonna e non più fertile e vivace. Per cui i grandi ideali che hanno ispirato l'Europa sembrano aver perso forza attrattiva, in favore dei tecnicismi burocratici delle sue istituzioni. (From many quarters there is a general impression of fatigue and aging, of a “grandma” Europe that is not fertile and lively. So the great ideals that inspired Europe seem to have lost its attractive force in favour of the bureaucratic technicalities of its institutions.)"

"This is the Church’s destination: it is, as the Bible says, the “new Jerusalem”, “Paradise”. More than a place, it is a “state” of soul in which our deepest hopes are fulfilled in superabundance and our being, as creatures and as children of God, reach their full maturity. We will finally be clothed in the joy, peace and love of God, completely, without any limit, and we will come face to face with Him! (cf. 1 Cor 13:12). It is beautiful to think of this, to think of Heaven. We will all be there together. It is beautiful, it gives strength to the soul. … At the same time, Sacred Scripture teaches us that the fulfillment of this marvellous plan cannot but involve everything that surrounds us and came from the heart and mind of God. The Apostle Paul says it explicitly, when he says that “Creation itself will be set free from its bondage to decay and obtain the glorious liberty of the children of God” (Rom 8:21). Other texts utilize the image of a “new heaven” and a “new earth” (cf. 2 Pet 3:13; Rev 21:1), in the sense that the whole universe will be renewed and will be freed once and for all from every trace of evil and from death itself. What lies ahead is the fulfillment of a transformation that in reality is already happening, beginning with the death and resurrection of Christ. Hence, it is the new creation; it is not, therefore, the annihilation of the cosmos and of everything around us, but the bringing of all things into the fullness of being, of truth and of beauty."

"The human heart desires joy. We all desire joy, every family, every people aspires to happiness. But what is the joy that the Christian is called to live out and bear witness to? It is the joy that comes from the closeness of God, from his presence in our life. From the moment Jesus entered into history, with his birth in Bethlehem, humanity received the seed of the Kingdom of God, like the soil receives the seed, the promise of a future harvest."

"The Lord bless you and keep you. The Lord make his face to shine upon you and be gracious to you. The Lord lift up his countenance upon you and give you peace. There is no more meaningful time than the beginning of a new year to hear these words of blessing."

"Peace requires the force of meekness, the force of nonviolence of truth and of love. We are also called to acknowledge the violence and injustices present in many places around the world, and we cannot allow ourselves to be indifferent and immobile. Everyone must work to build a society of solidarity and one that is truly more just."

"Not only does each person have the freedom and the right to say what they think for the common good, they have a duty to do so. Because while it is true that is wrong to react with violence, If my good friend Mr Gasparri says a curse word against my mother, he can expect a punch in the nose. … It's normal. You cannot provoke. You cannot insult the faith of others. You cannot make fun of the faith of others. … There are so many people who speak badly about religions or other religions, who make fun of them, who make a game out of the religions of others. They are provocateurs. And what happens to them is what would happen to Mr Gasparri if he says a curse word against my mother. There is a limit. … One cannot make war… kill in the name of one’s own religion, that is, in the name of God."

"The earth, our home, is beginning to look more and more like an immense pile of filth."

"Jesus’ reminder urges each of us never to stop at the surface of things, especially when we have a person before us. We are called to look beyond, to focus on the heart in order to see how much generosity everyone is capable of. No one can be excluded from the mercy of God; everyone knows the way to access it and the Church is the house where everyone is welcomed and no one is rejected. Her doors remain wide open, so that those who are touched by grace may find the assurance of forgiveness. The greater the sin, the greater the love that must be shown by the Church to those who repent. With how much love Jesus looks at us! With how much love He heals our sinful heart! Our sins never scare Him."

"Dear brothers and sisters, I have often thought of how the Church may render more clear her mission to be a witness to mercy; and we have to make this journey. It is a journey which begins with spiritual conversion. Therefore, I have decided to announce an Extraordinary Jubilee which has at its centre the mercy of God. It will be a Holy Year of Mercy."

"I am confident that the whole Church, which is in such need of mercy for we are sinners, will be able to find in this Jubilee the joy of rediscovering and rendering fruitful God’s mercy, with which we are all called to give comfort to every man and every woman of our time. Do not forget that God forgives all, and God forgives always. Let us never tire of asking forgiveness. Let us henceforth entrust this Year to the Mother of Mercy, that she turn her gaze upon us and watch over our journey: our penitential journey, our year-long journey with an open heart, to receive the indulgence of God, to receive the mercy of God."

"Saint Francis of Assisi ... felt called to care for all that exists. His disciple Saint Bonaventure tells us that, “from a reflection on the primary source of all things, filled with even more abundant piety, he would call creatures, no matter how small, by the name of ‘brother’ or ‘sister’”. Such a conviction cannot be written off as naive romanticism, for it affects the choices which determine our behaviour. If we approach nature and the environment without this openness to awe and wonder, if we no longer speak the language of fraternity and beauty in our relationship with the world, our attitude will be that of masters, consumers, ruthless exploiters, unable to set limits on their immediate needs. By contrast, if we feel intimately united with all that exists, then sobriety and care will well up spontaneously. The poverty and austerity of Saint Francis were no mere veneer of asceticism, but something much more radical: a refusal to turn reality into an object simply to be used and controlled."

"Instead of resolving the problems of the poor and thinking of how the world can be different, some can only propose a reduction in the birth rate. ... To blame population growth instead of extreme and selective consumerism on the part of some, is one way of refusing to face the issues. It is an attempt to legitimize the present model of distribution, where a minority believes that it has the right to consume in a way which can never be universalized, since the planet could not even contain the waste products of such consumption."

"Economic powers continue to justify the current global system where priority tends to be given to speculation and the pursuit of financial gain, which fail to take the context into account, let alone the effects on human dignity and the natural environment. Here we see how environmental deterioration and human and ethical degradation are closely linked. Many people will deny doing anything wrong because distractions constantly dull our consciousness of just how limited and finite our world really is."

"Everything is connected. Concern for the environment thus needs to be joined to a sincere love for our fellow human beings and an unwavering commitment to resolving the problems of society."

"Moreover, when our hearts are authentically open to universal communion, this sense of fraternity excludes nothing and no one. It follows that our indifference or cruelty towards fellow creatures of this world sooner or later affects the treatment we mete out to other human beings. We have only one heart, and the same wretchedness which leads us to mistreat an animal will not be long in showing itself in our relationships with other people."

"It is difficult to make a general judgement about genetic modification (GM), whether vegetable or animal, medical or agricultural, since these vary greatly among themselves and call for specific considerations. The risks involved are not always due to the techniques used, but rather to their improper or excessive application. Genetic mutations, in fact, have often been, and continue to be, caused by nature itself. Nor are mutations caused by human intervention a modern phenomenon. The domestication of animals, the crossbreeding of species and other older and universally accepted practices can be mentioned as examples. We need but recall that scientific developments in GM cereals began with the observation of natural bacteria which spontaneously modified plant genomes. In nature, however, this process is slow and cannot be compared to the fast pace induced by contemporary technological advances, even when the latter build upon several centuries of scientific progress."

"Although no conclusive proof exists that GM cereals may be harmful to human beings, and in some regions their use has brought about economic growth which has helped to resolve problems, there remain a number of significant difficulties which should not be underestimated. In many places, following the introduction of these crops, productive land is concentrated in the hands of a few owners due to “the progressive disappearance of small producers, who, as a consequence of the loss of the exploited lands, are obliged to withdraw from direct production”. The most vulnerable of these become temporary labourers, and many rural workers end up moving to poverty-stricken urban areas. The expansion of these crops has the effect of destroying the complex network of ecosystems, diminishing the diversity of production and affecting regional economies, now and in the future. In various countries, we see an expansion of oligopolies for the production of cereals and other products needed for their cultivation. This dependency would be aggravated were the production of infertile seeds to be considered; the effect would be to force farmers to purchase them from larger producers."

"I am deeply grateful for your welcome in the name of all Americans. As the son of an immigrant family, I am happy to be a guest in this country, which was largely built by such families."

"Mr. President, I find it encouraging that you are proposing an initiative for reducing air pollution. Accepting the urgency, it seems clear to me also that climate change is a problem which can no longer be left to a future generation."

"Mr. President, together with their fellow citizens, American Catholics are committed to building a society which is truly tolerant and inclusive, to safeguarding the rights of individuals and communities, and to rejecting every form of unjust discrimination. With countless other people of good will, they are likewise concerned that efforts to build a just and wisely ordered society respect their deepest concerns and their right to religious liberty. That freedom remains one of America’s most precious possessions. And, as my brothers, the United States Bishops, have reminded us, all are called to be vigilant, precisely as good citizens, to preserve and defend that freedom from everything that would threaten or compromise it."

"I am happy that America continues to be, for many, a land of dreams. Dreams which lead to action, to participation, to commitment. Dreams which awaken what is deepest and truest in the life of a people."

"In recent centuries, millions of people came to this land to pursue their dream of building a future in freedom. We, the people of this continent, are not fearful of foreigners, because most of us were once foreigners. I say this to you as the son of immigrants, knowing that so many of you are also descended from immigrants."

"Tragically, the rights of those who were here long before us were not always respected. For those peoples and their nations, from the heart of American democracy, I wish to reaffirm my highest esteem and appreciation. Those first contacts were often turbulent and violent, but it is difficult to judge the past by the criteria of the present. Nonetheless, when the stranger in our midst appeals to us, we must not repeat the sins and the errors of the past. We must resolve now to live as nobly and as justly as possible, as we educate new generations not to turn their back on our 'neighbors' and everything around us."

"Building a nation calls us to recognize that we must constantly relate to others, rejecting a mindset of hostility in order to adopt one of reciprocal subsidiarity, in a constant effort to do our best. I am confident that we can do this."

"Dear Brothers and Sisters, In a few moments I will have the joy of opening the Holy Door of Mercy. We carry out this act, so simple yet so highly symbolic, in the light of the word of God which we have just heard. That word highlights the primacy of grace."

"The fullness of grace can transform the human heart and enable it to do something so great as to change the course of human history."

"This Extraordinary Holy Year is itself a gift of grace. To pass through the Holy Door means to rediscover the infinite mercy of the Father who welcomes everyone and goes out personally to encounter each of them. This will be a year in which we grow ever more convinced of God’s mercy. How much wrong we do to God and his grace when we speak of sins being punished by his judgment before we speak of their being forgiven by his mercy! But that is the truth. We have to put mercy before judgment, and in any event God’s judgement will always be in the light of his mercy. In passing through the Holy Door, then, may we feel that we ourselves are part of this mystery of love. Let us set aside all fear and dread, for these do not befit men and women who are loved. Instead, let us experience the joy of encountering that grace which transforms all things."

"Wherever there are people, the Church is called to reach out to them and to bring the joy of the Gospel. … May our passing through the Holy Door today commit us to making our own the mercy of the Good Samaritan."

"In our age of profound change, the Church is called to offer its unique contribution, by making visible the signs of the presence and closeness of God. And the Jubilee is a favorable time for us all, for in contemplating the Divine Mercy, which surpasses every human limitation and shines on the darkness of sin, we can become more convincing and effective witnesses."

"This Jubilee is a privileged moment for the Church to learn to choose only ‘what pleases God most.’ And what is it that ‘pleases God most’? To forgive his children, to have mercy on them, so that they too might forgive their brothers and sisters, and become shining like torches of God’s mercy in the world."

"God’s joy is to forgive. God’s being is mercy. Therefore, over the course of this year we need to open our hearts, so that this love, this joy of God might fill us all with this mercy."

"Only a merciful Church shines! Were we to forget, even only for a moment, that mercy is ‘what pleases God most,’ all our efforts would be in vain, for we would become slaves of our institutions and our structures, however renewed they might be. We would always be slaves."

"Today, I don't think that there is a fear of Islam as such but of ISIS and its war of conquest, which is partly drawn from Islam. It is true that the idea of conquest is inherent in the soul of Islam. However, it is also possible to interpret the objective in Matthew's Gospel, where Jesus sends his disciples to all nations, in terms of the same idea of conquest."

"I encourage you to welcome refugees into your homes and communities, so that their first experience of Europe is not the traumatic experience of sleeping cold on the streets, but one of warm welcome."

"Let us turn our backs on power and treachery."

"A person who thinks only about building walls, wherever they may be, and not of building bridges, is not Christian. This is not the gospel. … I say only that this man is not Christian if he has said things like that. We must see if he said things in that way and I will give him the benefit of the doubt."

"What is scandal? Scandal is saying one thing and doing another; it is a double life, a double life. A totally double life: "I am very Catholic, I always go to Mass, I belong to this association and that one; but my life is not Christian, I don’t pay my workers a just wage, I exploit people, I am dirty in my business, I launder money …" A double life. And so many Christians are like this, and these people scandalize others. How many times have we heard — all of us, around the neighborhood and elsewhere — "but to be a Catholic like that, it’s better to be an atheist." It is that, scandal. You destroy. You beat down. And this happens every day, it’s enough to see the news on TV, or to read the papers. In the papers there are so many scandals, and there is also the great publicity of the scandals. And with the scandals there is destruction."

"Every step, every effort, every test, every fall and every recovery has a sense within God’s design for salvation, as He wants life – not death – and joy – not pain – for His people … This doesn’t mean that he did everything and we don’t have to do anything."

"Even inside the Holy Trinity they are all fighting behind closed doors, while outside the image is one of unity. (March 17, 2017)"

"I invite you not to build walls but bridges, to conquer evil with good, offence with forgiveness, to live in peace with everyone."

"Jesus made himself to be serpent; Jesus made himself to be sin."

"We recognize the great development there has been over the course of recent decades with regard to disability. Greater awareness of the dignity of each person, especially of the weakest, has led to the espousal of courageous positions for the inclusion of those who live with various forms of handicap, so that no one should feel like a stranger in his own home. Yet, at the cultural level, through a prevailing false understanding of life, expressions that harm the dignity of these persons still persist. An often narcissistic and utilitarian vision, unfortunately, leads not a few to consider persons with disabilities as marginal, without grasping their manifold human and spiritual richness. In the common mind-set, there is still too strong an attitude of rejection of this condition, as if it prevents one from achieving happiness and self-fulfilment. It is demonstrated by the eugenic trend of ending the lives of the unborn who show some form of imperfection. In reality, we all know many people who, despite even serious fragility, have found, albeit with difficulty, the path of a good life, rich with meaning. Likewise, on the other hand, we know people who are seemingly perfect, yet they despair! After all, it is a perilous deception to think we are invulnerable. As said by a girl whom I met on my recent journey to Colombia: vulnerability is intrinsic to the essential nature of mankind. The answer is love: not that false, saccharine and sanctimonious love, but that which is true, concrete and respectful."

"Some sixty years ago, Pope Pius XII, in a memorable address to anaesthesiologists and intensive care specialists, stated that there is no obligation to have recourse in all circumstances to every possible remedy and that, in some specific cases, it is permissible to refrain from their use ... The specific element of this criterion is that it considers “the result that can be expected, taking into account the state of the sick person and his or her physical and moral resources”. It thus makes possible a decision that is morally qualified as withdrawal of “overzealous treatment”. Such a decision responsibly acknowledges the limitations of our mortality, once it becomes clear that opposition to it is futile. “Here one does not will to cause death; one’s inability to impede it is merely accepted” (Catechism of the Catholic Church, No. 2278). This difference of perspective restores humanity to the accompaniment of the dying, while not attempting to justify the suppression of the living. It is clear that not adopting, or else suspending, disproportionate measures, means avoiding overzealous treatment; from an ethical standpoint, it is completely different from euthanasia, which is always wrong, in that the intent of euthanasia is to end life and cause death. The anguish associated with conditions that bring us to the threshold of human mortality, and the difficulty of the decision we have to make, may tempt us to step back from the patient. Yet this is where, more than anything else, we are called to show love and closeness, recognizing the limit that we all share and showing our solidarity. Let each of us give love in his or her own way—as a father, a mother, a son, a daughter, a brother or sister, a doctor or a nurse. But give it!"

"Here let me allude to another danger: those who betray the trust put in them and profiteer from the Church’s motherhood. I am speaking of persons carefully selected to give a greater vigour to the body and to the reform, but – failing to understand the lofty nature of their responsibility – let themselves be corrupted by ambition or vainglory. Then, when they are quietly sidelined, they wrongly declare themselves martyrs of the system, of a “Pope kept in the dark”, of the “old guard”, rather than reciting a mea culpa. Alongside these, there are others who are still working there, to whom all the time in the world is given to get back on the right track, in the hope that they find in the Church’s patience an opportunity for conversion and not for personal advantage. Of course, this is in no way to overlook the vast majority of faithful persons working there with praiseworthy commitment, fidelity, competence, dedication and great sanctity."

"Some people think that - excuse my expression here - that in order to be good Catholics we have to be like rabbits. No. Parenthood is about being responsible. This is clear."

"Eugenio Scalfari: Your Holiness, in our previous meeting you told me that our species will disappear in a certain moment and that God, still out of his creative force, will create new species. You have never spoken to me about the souls who died in sin and will go to hell to suffer it for eternity. You have however spoken to me of good souls, admitted to the contemplation of God. But what about bad souls? Where are they punished? Pope Francis: They are not punished, those who repent obtain the forgiveness of God and enter the rank of souls who contemplate him, but those who do not repent and cannot therefore be forgiven disappear. There is no hell, there is the disappearance of sinful souls."

"Only by changing education can we change the world."

"A Christian cannot be an anti-Semite; we share the same roots. Rather, we are called to commit ourselves to ensure anti-Semitism is banned from the human community."

"The Gospel is an unbalanced doctrine. Beatitudes deserve the Nobel of imbalance."

"We can build any number of walls and close our doors in the vain effort to feel secure in our wealth, at the expense of those left outside. It will not be that way for ever. The ‘day of the Lord,’ as described by the prophets, will destroy the barriers created between nations and replace the arrogance of the few with the solidarity of many."

"We have caused a climate emergency that gravely threatens nature and life itself, including our own. [At the] United Nations Climate Action Summit ... governments will have the responsibility of showing the political will to take drastic measures."

"We must not place the burden on the next generations to take on the problems caused by the previous ones. Instead, we should give them the opportunity to remember our generation as the one that renewed and acted on — with honest, responsible and courageous awareness — the fundamental need to collaborate in order to preserve and cultivate our common home. May we offer the next generation concrete reasons to hope and work for a good and dignified future!"

"(About the proclamation of a new dogma for the Marian title of Mediatrix of all graces): When they come to us with the story of declaring her this or making that dogma, let’s not get lost in foolishness."

"On this third Sunday of Advent, known as the Sunday "of joy", the Word of God invites us on the one hand to joy, and on the other hand to the awareness that existence also includes moments of doubt, in which it is difficult to believe. Joy and doubt are both experiences that are part of our lives. … Advent is a time of grace. It tells us that it is not enough to believe in God: it is necessary to purify our faith every day. It is a matter of preparing ourselves to welcome not a fairy-tale character, but the God who challenges us, involves us and before whom a choice is imposed. The Child who lies in the manger has the face of our brothers and sisters most in need, of the poor who are "a privileged part of this mystery; often they are the first to recognize God’s presence in our midst"."

"Peace is a path of hope, a path on which one advances through dialogue, reconciliation and conversion."

"There are mothers, who risk perilous journeys to desperately try to give the fruit of the womb a better future and are judged to be redundant by people whose bellies are full of things, but whose hearts are empty of love."

"Who now speaks of the fires in Australia, or remembers that 18 months ago a boat could cross the North Pole because the glaciers had all melted? Who speaks now of the floods? I don’t know if these are the revenge of nature, but they are certainly nature’s responses. Today I believe we have to slow down our rate of production and consumption and to learn to understand and contemplate the natural world. We need to reconnect with our real surroundings."

"The marketplace, by itself, cannot resolve every problem, however much we are asked to believe this dogma of neoliberal faith. Whatever the challenge, this impoverished and repetitive school of thought always offers the same recipes. Neoliberalism simply reproduces itself by resorting to the magic theories of 'spillover' or 'trickle' – without using the name – as the only solution to societal problems."

"I think often of persecuted peoples: the Rohingya, the poor Uyghurs, the Yazidi -- what ISIS did to them was truly cruel -- or Christians in Egypt and Pakistan killed by bombs that went off while they prayed in church."

"Quando riceviamo l'Eucaristia, Gesù fa lo stesso con noi: ci conosce, sa che siamo peccatori e sbagliamo tanto, ma non rinuncia a unire la sua vita alla nostra. Sa che ne abbiamo bisogno, perché l'Eucaristia non è il premio dei santi, ma il Pane dei peccatori."

"China is not easy, but I am convinced that we should not give up dialogue. You can be deceived in dialogue, you can make mistakes, all that ... but it is the way. Closed-mindedness is never the way."

"(I) thank you for what you tell us about what is wrong in the Church, for helping us not to sweep it under the carpet, and for the voice you have given to the abuse victims," the pope said."

"Investing in education means helping children and young people to discover and appreciate the most important values and to have the courage to look to their future with hope."

"In education dwells the seed of hope: hope for peace and justice, hope for beauty and goodness; hope for social harmony."

"The communion of saints does not concern only those brothers and sisters who are beside me at this historic moment, or who live in this historic moment, but also those who have concluded their journey, the earthly pilgrimage and crossed the threshold of death. They too are in communion with us. Let us consider, dear brothers and sisters, that in Christ no one can ever truly separate us from those we love because the bond is an existential bond, a strong bond that is in our very nature; only the manner of being together with one another them changes, but nothing and no one can break this bond. “Father, let’s think about those who have denied the faith, who are apostates, who are the persecutors of the Church, who have denied their baptism: Are these also at home?” Yes, these too. All of them. The blasphemers, all of them. We are brothers. This is the communion of saints. The communion of saints holds together the community of believers on earth and in heaven, and on earth the saints, the sinners, all."

"With an aching heart I add my voice to that of the common people, who implore the end of the war. In the name of God, listen to the cry of those who suffer, and put an end to the bombings and the attacks! The city that bears the name of the Virgin Mary, Mariupol, has become a city martyred by the ruinous war that is devastating Ukraine. Before the barbarism of killing children and innocent and defenceless citizens, no strategic reasons hold: the only thing to be done is to cease the unacceptable armed aggression before cities are reduced to cemeteries."

"We had thought that invasions of other countries, savage street fighting and atomic threats were grim memories of a distant past. However, the icy winds of war, which bring only death, destruction and hatred in their wake, have swept down powerfully upon the lives of many people and affected us all. Once again, some potentate, sadly caught up in anachronistic claims of nationalist interests, is provoking and fomenting conflicts, whereas ordinary people sense the need to build a future that, will either be shared, or not be at all. Now in the night of the war that is fallen upon humanity, please, let us not allow the dream of peace to fade!"

"We are in the days preceding Easter. We are preparing to celebrate the victory of the Lord Jesus Christ over sin and death — over sin and death — not over someone and against someone else. But today, there is a war. Why do we want to win like this, according to the way of the world? There are only losses this way. Why not allow Him to win? Christ bore his cross to free us from the dominion of evil. He died so that life, love, peace may reign. Let the weapons be put down! Let the Easter truce begin. But not to reload the weapons and pick up the fighting again — no! — a truce that will lead to peace, through real negotiation that is also willing to make some sacrifice for the good of the people. Indeed, what victory is there in planting a flag on a pile of rubble?"

"When we resort to violence ... we lose sight of why we are in the world and even end up committing senseless acts of cruelty. We see this in the folly of war, where Christ is crucified yet another time."

"If we had memory, we would know that war, before it reaches the front lines, must be stopped in hearts. Hate, before it is too late, must be eradicated from hearts. And in order to do so, we need dialogue, negotiation, listening, diplomatic capacity and creativity, far-sighted politics capable of building a new system of coexistence that is no longer based on weapons, on the power of weapons, on deterrence."

"My thoughts go immediately to the Ukrainian city of Mariupol, the city of Mary, barbarously bombarded and destroyed."

"The Patriarch [Kirill] cannot transform himself into Putin's altar boy."

"Do you know what I need for my knee? Some tequila."

"God does not want us to be slaves, but sons and daughters. He does not want to make decisions for us, or oppress us with a sacral power, exercised in a world governed by religious laws. No! He created us to be free, and he asks us to be mature and responsible persons in life and in society."

"Together with you, I would like once more to ask forgiveness of all the victims. The pain and the shame we feel must become an occasion for conversion: Never again! Never again can the Christian community allow itself to be infected by the idea that one culture is superior to others, or that it is legitimate to employ ways of coercing others."

"God seems to have disappeared from the horizon, and his word no longer seems a compass guiding our lives, our basic decisions, our human and social relationships."

"We must begin with ourselves: bishops and priests, who should not feel themselves superior to our brothers and sisters in the people of God. Pastoral workers, who should not understand service as power."

"To defend oneself is not only lawful but also an expression of love of country."

"I do not exclude dialogue with any power that is at war, even if it is the aggressor. Sometimes dialogue should be done like this, but it has to be done. It stinks, but it has to be done."

"He [Cardinal Konrad Krajewski] told me of the pain of these people, the savage acts, the monstrosity, the tortured bodies they find. Let us unite with these people, so noble, and martyred."

"What is to happen next? How much blood must still flow for us to realize that war is never a solution, only destruction? In the name of God and in the name of the sense of humanity that dwells in every heart, I renew my call for an immediate ceasefire."

"My appeal is addressed first and foremost to the President of the Russian Federation, imploring him to stop this spiral of violence and death, also for the sake of his own people."

"It is beautiful to celebrate Christmas, but let us lower the level of Christmas spending. Let's have a more humble Christmas, with more humble gifts, and send what we save to the Ukrainian people, who need it. … They are suffering so much, they are going hungry, they feel the cold and many are dying because there are not enough doctors and nurses available … Let's not forget. Christmas, yes. In peace with the Lord, yes. But with Ukrainians in our hearts. Let's make this concrete gesture for them."

"We should not play games with the martyrdom of this people. We have to help them resolve things [...] I see now that some countries are moving backwards, not wanting to give [Ukraine] arms. A process is starting in which the martyr certainly will be the Ukrainian people and that is an ugly thing."

"If i see the gospel in a sociological way only, then yes i am a communist and so is Jesus."

"It is often heard . . . that efforts to mitigate climate change by reducing the use of fossil fuels and developing cleaner energy sources will lead to a reduction in the number of jobs. What is happening is that millions of people are losing their jobs due to different effects of climate change: rising sea levels, droughts and other phenomena affecting the planet have left many people adrift. Conversely, the transition to renewable forms of energy, properly managed, as well as efforts to adapt to the damage caused by climate change, are capable of generating countless jobs in different sectors. This demands that politicians and business leaders should even now be concerning themselves with it."

"Do you know how many children have died in Gaza in this last war? More than 3,000. It is incredible, but it is the reality … And in Ukraine there are more than 500, and in Yemen, in years of war, thousands … Their memory leads us to be ourselves lights for the world, to touch the hearts of many people, especially those who can stop the whirlwind of violence."

"Your name is written on [God's] heart."

"Civilian victims are not 'collateral damage' but men and woman, with names and surnames, who lose their lives."

"What I will say is not a dogma of faith but something personal of mine. I like to think about the empty hell, I hope it is reality."

"[Suggesting Ukraine surrender in the war against Russia] I think that the strongest one is the one who looks at the situation, thinks about the people and has the courage of the white flag, and negotiates."

"The true ordo amoris that must be promoted is that which we discover by meditating constantly on the parable of the "Good Samaritan" (cf. Lk 10:25-37), that is, by meditating on the love that builds a fraternity open to all, without exception."

"Our societies are too enslaved to market logic, and everything risks being subject to self-interest and the quest for profit. Volunteering is prophecy and a sign of hope, because it bears witness to the primacy of gratuitousness, solidarity, and service to those most in need."

"May the Lord grant the deserved reward to those who have wished me well and will continue to pray for me. The suffering that marked the final part of my life, I offer to the Lord, for peace in the world and brotherhood among peoples."

"Dear brother Deacons, you dedicate yourselves to the Word and to the service of charity; you carry out your ministry in the Church with words and deeds, bringing God’s love and mercy to everyone. I urge you to continue your apostolate with joy and — as today’s Gospel suggests — to be a sign of a love that embraces everyone, that transforms evil into goodness and engenders a fraternal world. Do not be afraid to risk love!"

"Tomorrow will be the third anniversary of the large-scale war against Ukraine: a painful and shameful occasion for the whole of humanity! As I reiterate my closeness to the suffering Ukrainian people, I invite you to remember the victims of all armed conflicts, and to pray for the gift of peace in Palestine, Israel and throughout the Middle East, Myanmar, Kivu and Sudan. In recent days I have received many messages of affection, and I have been particularly struck by the letters and drawings from children. Thank you for this closeness, and for the prayers of comfort I have received from all over the world! I entrust you all to the intercession of Mary, and I ask you to pray for me."

"Christ is risen, he is alive! He is no longer a prisoner of death, he is no longer wrapped in the shroud, and therefore we cannot confine him to a fairy tale, we cannot make him a hero of the ancient world, or think of him as a statue in a museum! On the contrary, we must look for him and this is why we cannot remain stationary. We must take action, set out to look for him: look for him in life, look for him in the faces of our brothers and sisters, look for him in everyday business, look for him everywhere except in the tomb. We must look for him without ceasing. Because if he has risen from the dead, then he is present everywhere, he dwells among us, he hides himself and reveals himself even today in the sisters and brothers we meet along the way, in the most ordinary and unpredictable situations of our lives. He is alive and is with us always, shedding the tears of those who suffer and adding to the beauty of life through the small acts of love carried out by each of us."

"The Jubilee invites us to renew the gift of hope within us, to surrender our sufferings and our concerns to hope, to share it with those whom we meet along our journey and to entrust to hope the future of our lives and the destiny of the human family. And so we cannot settle for the fleeting things of this world or give in to sadness; we must run, filled with joy. Let us run towards Jesus, let us rediscover the inestimable grace of being his friends. Let us allow his Word of life and truth to shine in our life."

"Lord, on this feast day we ask you for this gift: that we too may be made new, so as to experience this eternal newness. Cleanse us, O God, from the sad dust of habit, tiredness and indifference; give us the joy of waking every morning with wonder, with eyes ready to see the new colours of this morning, unique and unlike any other."

"Sisters, brothers, in the wonder of the Easter faith, carrying in our hearts every expectation of peace and liberation, we can say: with You, O Lord, everything is new. With you, everything begins again."

"It is not necessary to believe in God to be a good person. In a way, the traditional notion of God is outdated. One can be spiritual but not religious. It is not necessary to go to church and give money— for many, nature can be a church. Some of the best people in history do not believe in God, while some of the worst deeds were done in His name."

"The papacy is mysterious and magical: it turns a septuagenarian into a superstar while revealing almost nothing about the man himself. And it raises hopes in every corner of the world — hopes that can never be fulfilled, for they are irreconcilable. The elderly traditionalist who pines for the old Latin Mass and the devout young woman who wishes she could be a priest both have hopes. The ambitious monsignor in the Vatican Curia and the evangelizing deacon in a remote Filipino village both have hopes. No Pope can make them all happy at once."

"The five words that have come to define both the promise and the limits of Francis’ papacy came in the form of a question: “Who am I to judge?” That was his answer when asked about homosexuality by a reporter in July. Many assumed Francis, with those words, was changing church doctrine. Instead, he was merely changing its tone, searching for a pragmatic path to reach the faithful who had been repelled by their church or its emphasis on strict dos and don’ts. Years of working closely with parish priests have taught him that the church seemed more comfortable with narrow issues than human complexity, and it lost congregants and credibility in the bargain. He is urging his army to think more broadly."

"Francis and Benedict appear to get on well: both men flatter each other, and Francis was especially generous with quotations from Benedict in his recent exhortation. In any case, Francis needs to keep his predecessor on his side, for it was Benedict who codified the conservative views of John Paul II, the hero of many Catholics, particularly those on the right of the spectrum. Francis will continue the policy of both John Paul II and Benedict on détente and fraternal relations with Judaism. (Francis plans to visit Israel in May.) But with his experience working with the Muslim immigrant population of Argentina, Francis will extend a warmer hand toward Islam than Benedict, who famously infuriated that religion’s clerics with a scholarly aside in an otherwise innocuous speech. And he has proved himself amenable to Protestant, evangelical piety, scandalizing conservative Catholics in Argentina by kneeling and being blessed by Pentecostal preachers in a Buenos Aires auditorium. While still in his home country, the future Pope also said that priestly celibacy is a recent development (it dates to about the year 1000) and has seemed open to change. Again, in Argentina, he startled conservatives by attending the funeral of a rebel bishop who left the church to marry, comforting the deceased prelate’s widow, who used to concelebrate Mass with her husband."

"He talks about Christ’s love like a man who has found something wondrous and wants nothing more than to share it. “He is waiting for us,” Francis says. And when he comes to the end of his homily, the script drops once more. “This thought gives us hope! We are on the way to the Resurrection. And this is our joy: one day find Jesus, meet Jesus and all together, all together — not here in the square, the other way — but joyful with Jesus. This is our destiny.”"

"He won’t wear the shoes. He doesn’t bait the gays, or hound the nuns, or call Mohammed “evil and inhuman,” or fear the mean-girl Vatican cardinals whose solid gold multi-millennium party he’s so genially wrecking. Instead Pope Francis spends his days publicly worrying about social justice, calling attention to the problems of runaway capitalism, and entreating people to be decent to one another."

"If the Church becomes like him and becomes what he wants it to be, it will be an epochal change."

"I continue to be pleased with what Francis is talking about and his openness — despite papal authorities’ attempts to retract his statements. … He’s offering very universal ideas — not closing the door and saying you have to be a Catholic in order for good things to happen. This is the kind of world leader that we need in a position of power that the pope has if we want hope for a more universal community. … Had he been rigid and conservative in his approach, I think he really would have kept pushing on the backs of those who were ready to flee the church. So what he’s doing gives some solace to those who are a little more progressive, which is a growing number in the church. It gives a chance for those folks to remain involved. I think that from a Catholic standpoint he’s doing the right thing. He’s doing pretty much all he can do for the good of the Catholic Church."

"I also think another thing that can unite people, you know, despite the clips that we just heard, is, you know, we are—we are caring. You know, these are all our fellow creatures on the planet. And the pope, for example, is working on an environmental encyclical, I read, and he has a great quote from just a couple months ago, where he said, “God always forgives. People occasionally forgive. But nature never forgives. You drive a creature extinct, that creature is not coming back." This is, you know, not me; this is the pope. And so, I think that there is a potential—I do think people care. You know, basically, it cuts across a lot of different ideologies and groups about, you know, this planet."

"I want to thank His Holiness Pope Francis, whose moral example shows us the importance of pursuing the world as it should be, rather than simply settling for the world as it is…"

"Pope Francis had quite a 78th birthday. The pontiff began Wednesday with prayers and a birthday celebration with tango dancers near St. Peter’s Square. His day ended with a historic diplomatic breakthrough between Cuba and the United States — and the disclosure that the Argentine pope played a key role as broker. Francis is being credited for helping bridge the divide by first sending letters to President Obama and President Raúl Castro of Cuba, and then having the Vatican host a diplomatic meeting between the two sides in October. “The Holy Father wishes to express his warm congratulations for the historic decision,” Francis said in a statement released Wednesday night by the Vatican."

"We couldn't have found a better person to take the bull by the horns and begin repairing our country's fracture. He's someone who truly knows the country and is served with good advisers. This election has encouraged us to place hope in the future and put aside our past of firearms, machetes and terrible destruction. Since the Holy Father's visit, we've felt a wind of change blowing through our country — there's been a total turnaround. He came as a messenger of mercy and urged reconciliation in our communities. This summons to peace and forgiveness was heard by former enemies and combatants and has now become something real, giving the new president a real chance for peace."

"When the pope speaks about "change," he is not talking about modest reforms or tinkering around the edges. He is talking about radical changes as to how the global economy functions, and in how we relate to the planet and to each other. Most importantly, he understands the urgency of the moment. We need real change now."

"Pope Francis has forcefully reminded us that greed, and the worship of money, is not what human existence should be about. At a time when the top 1 percent of the people on Earth own almost as much wealth as the bottom 99 percent, he has pointed out the immorality and inhumanity of a global economy which provides a handful of billionaires with incredible riches, while billions of people on this planet — the children, the elderly, the unemployed and the poor — are discarded and left behind."

"Pope Francis is not just asking us to alleviate poverty and move toward more equitable distribution of wealth and income. Nor is he simply requesting that we act boldly to combat climate change and save the planet. He is asking us to create a new form of society where the economy works for all, and not just the wealthy and the powerful. He is asking us to become a different kind of person, where our happiness and well-being comes from serving others and being part of the human community — not by spending our lives accumulating more and more wealth and power while oppressing others."

"In 2015 fossil fuel resistance gained a powerful new ally: Pope Francis. He declared, in the first-ever papal encyclical on the environment and climate change, "The idea of infinite or unlimited growth, which proves so attractive to economists, financiers, and experts in technology... is based on the lie that there is an infinite supply of the Earth's goods, and this leads to the planet being squeezed dry at every limit." Pope Francis has called for swift action to save the planet from environmental ruin, urging world leaders to hear "the cry of the Earth and the cry of the poor." The pope said that protecting the planet is a moral and ethical "imperative" for believers and nonbelievers alike that should supersede political and economic interests. While touring South America, the pope said, "The goods of the Earth are meant for everyone. And however much someone may parade his property, it has a social mortgage. In this way, we move beyond purely economic justice, based on commerce, toward social justice, which upholds the fundamental human right to a dignified life. The tapping of natural resources... must not be concerned with short-term benefits.""

"Pope Francis’ two-day visit to Ireland on August 25-26th comes at a time when people need hope. The Irish Church has been devastated by the abuse scandals, which have never been properly dealt with...Only in the last few years has the Catholic hierarchy recognized that clerical abuse has taken place. In 1978, Betty Williams and I had the privilege of a 30-minute private conversation with Pope John Paull II in the Vatican. Coming out of a violent conflict in Northern Ireland, we appealed to the Pope to reject the “Just War” theory and to bring forward a theology of nonviolence and peace for the Catholic Church. When Pope John Paul visited Ireland the following year he appealed to people to reject violence and build peace. However, we still wait for the Vatican to publish an encyclical on Christian nonviolence which would reject “Just War” theology. Pope Francis has called for the total abolition of nuclear weapons and for just peacemaking. His visit to Knock, while rightly focusing on the church’s abuse scandals, was a missed opportunity. He should have also called for the abolition of war and militarism, and for the return to Gospel nonviolence... In my opinion, an encyclical on nonviolence and disarmament from Pope Francis would give hope to us all and encourage us all to take up our responsibility to build a new culture of peace and nonviolence, not only in the Church and in Ireland, but throughout the whole world."

"There is a recent photo of Pope Francis doing the rounds on social media that shows him walking alone, without security people or a private secretary, across a Vatican courtyard. In the early days of his pontificate, it would have been seen as Francis breaking through the stuffy conventions of the Vatican: being his own man. Five years on, it is instead viewed as symbolic of Francis’s loneliness. Here is a man struggling to find allies or support from the Catholic faithful in his stalled efforts to reform the church and failing attempts to tackle the abuse crisis."

"In this extremely dramatic moment for the universal Church, may Pope Francis recognize his errors and, in a manner consistent with the declared principle of zero tolerance, be the first to set a good example for the cardinals and bishops who covered up McCarrick's abuses, and resign along with all of them. [...] The Pope [Bergoglio] did not make the slightest comment on those very serious words of mine and showed no expression of surprise on his face, as if the matter had already been known to him for some time, and he immediately changed the subject."

"Let's consider the history of the Jesuits. That is something I am studying now with great care. In fact, if you would like to know the synthesis of my thought, it is this: What we are now seeing is the triumph of a 60-year-old plan, the successful execution of a well-thought out plan to bring a new sort of thinking into the heart of the Church, a thinking rooted in elements of Liberation Theology containing strands of Marxism, little interested in traditional Catholic liturgy or morality or theology, but rather focused on ‘praxis’ in the field of social justice. And now this plan has achieved one of its supreme goals, with a Jesuit on the See of Peter."

"["Do you see any signs that the Vatican, under Pope Francis's leadership, is taking adequate measures to address the serious problems of abuse? If not, what is missing?"] The signs I see are truly disturbing. Not only does Pope Francis do almost nothing to punish those who have committed abuse, he does absolutely nothing to denounce and bring to justice those who have, for decades, facilitated and hidden the abusers. To cite just one example: Cardinal Wuerl, who covered up the abuses of McCarrick and others for decades, and whose repeated and brazen lies were made clear to all who paid attention, had to resign in disgrace due to popular outrage. And yet, in accepting his resignation, Pope Francis praised him for his "nobility." What credibility can the Pope have after this kind of statement?"

"Today, we are witnessing the criminalization of dissidents, and while we may not yet see their physical elimination, we know how many of them have been suspended a divinis, deprived of their livelihoods, and cast out of Church life. This is happening while, at the same time, scandal-mongers and adulterers of all kinds are not only unpunished and unexpelled from ministry but are even promoted and immortalized in photographs, standing next to Bergoglio, who keeps them close because he knows he can use them in any way that suits him. Let us therefore understand why the corruption of the hierarchy is instrumental to the plan of the synodal sect. Their errors are an excellent means of gaining their obedience and complicity in carrying out the worst atrocities against the Church and the faithful."

"Pope Francis on Saturday thanked journalists for helping uncover the clerical sexual abuse scandals that the Roman Catholic Church initially tried to cover up. The pope praised what he called the "mission" of journalism and said it was vital for reporters to get out of their newsrooms and discover what was happening in the outside world to counter misinformation often found online. Francis was speaking at a ceremony to honour two veteran correspondents -- Philip Pullella of Reuters and Valentina Alazraki of Mexico's Noticieros Televisa -- for their long careers spent covering the Vatican. The sexual abuse scandals hit the headlines in 2002, when U.S. daily The Boston Globe wrote a series of articles exposing a pattern of abuse of minors by clerics and a widespread culture of concealment within the Church."

"Pope Francis celebrated his 85th birthday on Friday, a milestone made even more remarkable given the coronavirus pandemic, his summertime intestinal surgery and the weight of history: His predecessor retired at this age and the last pope to have lived any longer was Leo XIII over a century ago... But Francis also is beset by problems at home and abroad and is facing a sustained campaign of opposition from the conservative Catholic right. He has responded with the papal equivalent of “no more Mr. Nice Guy.”"

"After spending the first eight years of his papacy gently nudging Catholic hierarchs to embrace financial prudence and responsible governance, Francis took the gloves off this year, and appears poised to keep it that way. Since his last birthday, Francis ordered a 10% pay cut for cardinals across the board, and slashed salaries to a lesser degree for Vatican employees, in a bid to rein in the Vatican’s 50-million-euro ($57 million) budget deficit. To fight corruption, he imposed a 40-euro ($45) gift cap for Holy See personnel. He passed a law allowing cardinals and bishops to be criminally prosecuted by the Vatican’s lay-led tribunal, setting the stage for the high-profile trial underway of his onetime close adviser, Cardinal Angelo Becciu, on finance-related charges. Outside the Vatican, he hasn’t made many new friends, either. After approving a 2019 law outlining the way cardinals and bishops could be investigated for sex abuse cover-up, the past year saw nearly a dozen Polish episcopal heads roll. Francis also approved term limits for leaders of lay Catholic movements to try to curb their abuses of power, resulting in the forced removal of influential church leaders. He recently accepted the resignation of the Paris archbishop after a media storm alleging governance and personal improprieties."

"Russian President Vladimir Putin called Pope Francis Friday to congratulate him on his 85th birthday, praising the pontiff’s efforts to strengthen ties between the Vatican and Russia. The Russian leader noted Francis’ “high global authority and his big personal contribution to the development of ties between Russia and the Vatican,” the Kremlin said in its readout. It added that Putin and the pope agreed to “continue joint efforts to uphold core spiritual and humanitarian values,” and emphasized the importance of a “constructive inter-religious dialogue.” The call followed Francis’ statement earlier this month that he had plans for a possible second meeting with the head of the Russian Orthodox Church, following their historic 2016 encounter in Cuba — the first-ever meeting between the leaders of the two churches. Francis said he planned to meet next week with a Russian church envoy to agree “on a possible meeting” with Patriarch Kirill... The two churches split during the Great Schism of 1054 and have remained estranged over a host of issues, including the primacy of the pope and Russian Orthodox accusations that the Catholic Church is poaching converts in former Soviet lands."

"Pope Francis has a very precise overall vision of contemporary society, of the Church today and, ultimately, of all history. He seems to me to be affected by a kind of hyperrealism that claims to be “pastoral”. According to him, the Church must surrender to the evidence: it is impossible for her to continue preaching a moral doctrine such as the one she has preached until now. It must decide to capitulate to the demands of modern man and, as a result, rethink its motherhood. Of course, the Church must always be a mother, but instead of being so by transmitting life and educating its children, it will be so to the extent that it knows how to accept them as they are, listen to them, understand them and accompany them...These concerns, which are not bad in themselves, must be understood here in a new and very particular sense: the Church can no longer impose itself, and consequently must no longer do so. It is passive and adapts. Ecclesial life, as it can be lived today, conditions and determines the very mission of the Church, even its raison d'être. For example, since it can no longer demand the same conditions as in the past for access to the Holy Eucharist, given that modern man sees this as intolerable intolerance, the only realistic and authentically Christian reaction, in this logic, is to adapt to this situation and redefine its own requirements. Thus, inevitably, morality changes: eternal laws are subjected to an evolution made necessary by historical circumstances and by the imperatives of a false and misunderstood charity."

"This is no longer Russophobia, it's a perversion on a level I can't even name."

"Pope Francis’ coy two-step on sexual mores hangs over Catholic culture like the sword of Damocles. Papal ambiguity weakens the Catholic Radio Association’s current effort to resist newly mandated reporting rules about workforce diversity. Driving the rules is an ideological ambition to demolish the scaffolding of traditional behavioral norms regarding sex."

"Pope Francis opened up questions that previously were closed, and in so doing created divisions and confusion that will require, at some future point, definitive clarification and decision. Perhaps these questions will have to be settled by an ecumenical council tasked with cleaning up the mess Francis made. But for now, as the cardinals of the Catholic Church gather in Rome for a conclave to select Francis’ successor, a cloud of uncertainty, even of dread, hangs over the Holy See. That’s the true legacy of Pope Francis."

"Pope Francis honored Dr. Hong [Tao-Tze, Grand Master of Taijimen,] with a limited edition official medal commemorating the 11th year of his pontificate (2024), which is engraved with the Latin phrase “SIMVL INVENIENDAE SVNT PACIS SEMITAE,” meaning “the peace paths are to be found together.” Only 3,000 such medals were given by the Pope to VIPs during the year."

"(About Pope Francis) He has provided great solace and comfort and we are extremely appreciative for his reaching out to our family in this way. He understands that Julian is suffering and is concerned."

"While Catholics worldwide honored the deceased Pope, he was not even mentioned at the Nanjing gathering [on the 23rd of April celebrating the 76th anniversary of the Communist capture of Nanjing during the Chinese Civil War]."

"Pope Francis got up early, at 5 in the morning. Then he would come down from the second floor, where he lived. He would step out of the lift with his slightly unsteady gait and immediately go to shake hands with the doorman or doorwoman on duty, the Swiss guard, the policeman who had worked the night shift, the waiter, the cleaning lady... people who may have worked for many years in the Vatican but whom the Pope had only seen through a telescope. He usually came down with a bag (one of those plastic supermarket bags) in which he put a jar of jam, a box of biscuits... because there was always someone whose birthday or name day it was, and he never forgot. He went on a very demanding trip to Iraq and returned the following Sunday, which was my birthday. Again, he came down with his bag and said, ‘This jar of jam is for you, I didn't forget’."

"[Francis] remains an enigma of gifts that time and history will reveal. There is still a wealth of qualities that we will discover over time. Pope Francis had a vast theological, literary and philosophical culture. He always presented himself with simplicity, never flaunting his culture, but he was a fine intellectual. Suffice it to say that he was a friend of Jorge Luis Borges, whom he invited to speak at his school in Buenos Aires."

"(Regarding traditional Catholics) He didn't give them any weight. He was immune, having lived as a Jesuit provincial during the Argentine dictatorship. Once he met the Lefebvrians of St. Pius X and said: their problem is not ecclesiological, but psychological. He had a very deep spirituality. He had a popular devotion. He was a progressive linked to tradition. He was consistent to the end."

"Liber hic fere Lemmaticus est, quemadmodum & alter, qui de Circulorum variis proprietatibus tractat. Porrò quo magis materia Lectori admanum sint, omnem in tres partes dividere placuit."

"Grégoire de Saint-Vincent, a Jesuit, born in Bruges in 1584 and died in Ghent in 1667, discovered the expansion of log(1+x) in ascending powers of x. Although a circle squarer, he is worthy of mention for the numerous theorems of interest which he discovered in his search after the impossible... He wrote two books on the subject [1647, 1668]... the fallacy in the quadrature was pointed out by Huygens. In the former work he used indivisibles. An earlier work entitled Theoremata Mathematica, published in 1624, contains a clear account of the method of exhaustions, which is applied to several quadratures, notably that of the hyperbola."

"Grégoire de Saint-Vincent, the most gifted pupil of Clavius... received a sound grounding in Greek mathematics and was... acquainted with the works of Stevin and Valerio. The integration methods which he devised, probably... 1622-9, constituted an extension of Archimedes and [was] in no sense a development of the indivisible techniques of Galileo and Cavalieri. Unfortunately... the original manuscript was lost for many years and not [published] until 1647. Even so, the Opus geometricum attracted attention... it contained... [an] attempt to square the circle, but also... the systematic approach to volumetric integration developed under the name ductus plani in planum. ...geometric series played a significant part [in the integration method] and we are indebted to Grégoire for the clearest early account of the summation of geometric series. ...He goes on to consider... the paradox of Achilles and the tortoise, Zeno, he notes... had failed to recognize that the time intervals were in falling geometric progression, and... although the number of such intervals is infinite, their sum is finite."

"Grégoire... was primarily concerned to illustrate by reference to the ungula that volumetric integration could be reduced, through the ductus in planum, to a consideration of geometric relations between the lines of plane figures. ...Unfortunately, the delayed publication of the Opus geometricum prevented it from receiving... attention... In 1647, ten years after the publication of Descartes' La Géométrie, algebraic methods were rapidly gaining ground and the form and manner of presentation of Grégoire's work was not such as to make easy reading. ...Amongst those who gained much from the Opus geometricum... [was] Blaise Pascal whose Traité des trilignes rectangles et de leurs onglets is based essentially on the ungula of Grégoire. Huygens recommended the section on geometric series to Leibniz who later came to make a thorough study of the entire work. Tschirnhaus... found in the ductus in planum a valuable foundation for the development of his own algebraic integration methods."

"Gregory St. Vincent is the greatest of circle-squarers, and his investigations led him into many truths: he found the property of the arc of the hyperbola which led to Napier's logarithms being called hyperbolic. Montucla says of him, with sly truth, that no one ever squared the circle with so much genius, or, excepting his principal object, with so much success."

"No one ever squared the circle with so much ability or (except for his principal object) with so much success."

"Grégoire de Saint-Vincent... was a Jesuit, taught mathematics in Rome and Prag (1629-1631), and was afterwards called to Spain by Phillip IV as tutor to his son... He wrote two works on geometry [Principia Matheseos Univerales (1651); Exercitationum Mathematicarum Libri quinque (1657)], giving in one of them the quadrature of the hyperbola referred to its asymptotes, and showing that as the area increased in arithmetic series the abscissas increased in geometric series."

"Over and above the specific theorems created by men such as Desargues, Pascal and La Hire, several new ideas and outlooks were beginning to appear. The first is the idea of continuous change of a mathematical entity from one state to another... [i.e., of a] a geometrical figure. It was Kepler, in his Astronomiae Optica of 1604, who first seemed to grasp the fact that parabola, ellipse, hyperbola, circle, and the degenerate conic consisting of a pair of lines are continuously derivable from each other. ...The notion of a continuous change in a figure was also employed by Pascal. He allowed two consecutive vertices of his hexagon to approach each other so that the figure became a pentagon. In the same manner he passed from pentagons to quadrilaterals. The second idea to emerge from the work of the projective geometers is that of transformation and invariance. To project a figure from some point and then take a section of that projection is to transform the figure to a new one. The properties... of interest are those that remain invariant under transformation. Other geometers of the seventeenth century, for example, Gregory of St. Vincent... and Newton, introduced transformations other than projection and section."

"Catholicity, the focus of this study, has long been recognized as an essential attribute of the Church of Christ and has been of particular concern to those churches which designate themselves as 'Catholic'. It is not possible to analyse catholicity without speaking of other traditional attributes of the Church: unity, holiness, and apostolicity. In the context of planetization, in which the cultures of diverse peoples are interacting and interpenetrating, catholicity takes on new and challenging aspects, decisive for the future of Christianity. Catholicity has ramifications in many different areas of ecclesiology. The present work, although brief, necessarily touches on many problems of historical and contemporary theology. But it does not pretend to be, even in outline, a complete ecclesiology."

"Love alone is credible; nothing else can be believed, and nothing else ought to be believed. This is the achievement, the “work” of faith: to recognize this absolute prius, which nothing else can surpass; to believe that there is such a thing as love, absolute love, and that there is nothing higher or greater than it; to believe against all the evidence of experience (“credere contra fidem” like “sperare contra spem”), against every “rational” concept of God, which thinks of him in terms of impassibility or, at best, totally pure goodness, but not in terms of this inconceivable and senseless act of love."

"The exalted moment of love is always full of promise: it is not closed in on itself, but open; we see its natural fruitfulness revealed in the child, even if its spiritual fruitfulness remains hidden."

"The inner reality of love can be recognized only by love."

"Only by presupposing God's prior and inconceivable forgiveness can the limitations of human good will be transcended, and only thus can the danger of human pride be avoided."

"Christ's Passion, viewed from within, is of a diversity that the biblical texts and images leave hidden; but numerous mystics through the centuries have been allowed to experience a great deal of it in ever-varying aspects—if only by drops, as it were, compared with the Son of God."

"Adrienne von Speyr has brought mysticism back from the clandestine existence into which, increasingly misunderstood, indeed scorned, it had been exiled and silenced by official theology and proclamation and has returned it to the center of salvation history."

"What deserves to be called mysticism—not in the vague sense of the history and philosophy of religion, but rather in the Catholic-ecclesial sense—occurs when God's Word is heard, not only with exegetical and theological understanding, but with the whole heart, the whole being, when one is steadfast before the self-disclosure of the heart of God despite fire and night."

"Charisms are not distributed at random but are dispensed by God to supply what is needful and lacking in his Church at each historical moment. If they are from God, they usually do not flow with the latest fashionable trend but much more likely contain an antidote and remedy for the perils of the time."

"In Maximus all the streams of the Greek patristic tradition flow together in synthesis. At the same time, with real originality, there is much from within that tradition that he takes to a higher level. But the course of this saint's life impressed me even more than his teaching. Once again, like Athanasius, one man was able to defend orthodox Christology against a whole empire. A Byzantine joins forces with Pope St. Martin I in Rome and finally suffers martyrdom for the true faith. This is the summit of that unity of doctrine and life which marks the whole patristic age; speculation and mysticism of the greatest subtlety are wedded to a soberly and consciously grasped martyrdom. In St. Maximus we can see in the Catholica what Kierkegaard found within the individual."

"The Mystical Body of Christ does not rest on abstract principles but on concrete persons who have missions, or on missions which are personal."

"There were many mystical phenomena in Adrienne's life—stigmata, transferences, the radiating of light, levitation, speaking with tongues, and other things of that kind, but they all occurred in a totally unemphatic way. They were mere accompaniments to show forth the heart of the matter: what was to be passed on to the Church, invisibly through prayer and strenuous penance, visibly through the dictated works. The criterion of her mysticism's authenticity lies primarily, if not exclusively, in the quality of what she did and what she had and has to say."

"In his Gospel, St. John, through long and deep contemplation, acknowledges Jesus to be the Logos of God. In his epistles he points entirely away from himself toward Christ. Finally, in the Apocalypse, in the vision of the Lamb of God, Old and New Testaments are united, and the whole drama of salvation is summed up."

"God deserves more love than the world gives him. Men, too, need more love than they receive from the world. Our community wants to take her place where these two needs meet."

"Balthasar said that a true theologian is on his knees; if you write like Hans von Balthasar did, a fifteen volume work, his must be calloused."

"Hans Urs von Balthasar is the only one in our century to have raised the question of the essential “form” of Catholicism, a form that Balthasar finds more often in the works of certain poets or writers than in those of theologians."

"At court, far from regarding ambition as a sin, people regard it as a virtue, or if it passes for a vice, then it is regarded as the vice of great souls, and the vices of great souls are preferred to the virtues of the simple and the small."

"If you once admit that all that is most wonderful in the actions of beasts, may be done by means of a material soul; will you not soon grant what follows, and say, that all that passes in man may be also done by a material soul? … If you once grant that beasts, without any spiritual soul, are capable of thinking, of acting for an end, of foreseeing things to come, of remembering what is past, of acquiring experience by the particular reflection they make upon it; why will you not grant that men are capable of exercising their functions without any spiritual soul?"

"God is not simply power, as most people were inclined to think. God is love, and he manifests himself in the dialectics of an impotent love. ... The emperor is not God. Jesus desacralizes that kind of power and its claim to be the absolute mediation of God. The pax romana is not the kingdom of God. The political organization of Rome might dazzle the world with its power, but it was oppressive; hence there was nothing sacred or divine about it. ... In Jesus' eyes God's ultimate historical word is love, whereas the ultimate historical word of power in the human world is oppression. Jesus' journey to the cross is a trial dealing with the authentic nature of power."

"At its beginnings there was very powerful meditation on the presence of Christ in the oppressed Indians, which objectively pointed toward a christology of the "body of Christ." Guamán Poma, for example, said, "By faith we know clearly that where there is a poor person there is Jesus Christ himself," and Bartolomé de las Casas declared, "In the Indies I leave Jesus Christ, our God, being whipped and afflicted, and buffeted and crucified, not once but thousands of times, as often as the Spaniards assault and destroy those people." But this original christological insight did not thrive, and what became the tradition was a christology based on the dogmatic formulas, in which—however well they were known and understood—what was stressed was the divinity of Christ rather than his real and lived humanity."

"The sublime title "Christ" is an adjective which only receives its specific value from the specificity of the noun, Jesus of Nazareth. If Jesus is forgotten, then it becomes possible to fill the adjective with whatever suits at the time, without checking whether Jesus was like that or not, or whether this means leaving the world sunk in its wretchedness or not; or worse still, without asking if this image legitimates the tragedy of the world or brings liberation from it."

"On the one hand, there is the type of sinner whom, in present-day language, we would call ‘oppressor.’ Their basic sin consists in oppressing, placing intolerable burdens on others, acting unjustly and so on. On the other hand, there are those who sin ‘from weakness’ or those ‘legally considered sinners’ according to the dominant religious view.Jesus takes a very different approach to each group. He offers salvation to all, and makes demands of all, but in a very different way. He directly demands a radical conversion of the first group, an active cessation from oppressing. For these, the coming of the Kingdom is above all a radical need to stop being oppressors."

"The ideal person cannot be thought of as the whole person developed from the possibilities of the present-day person, but as the "new man" who, to become such, has to pass through the critique and negation of the present-day person."

"The sensus fidei fidelis is a sort of spiritual instinct that enables the believer to judge spontaneously whether a particular teaching or practice is or is not in conformity with the Gospel and with apostolic faith."

"Church teaching on LGBT people is more than a few lines in the catechism. Church teaching is the Gospel and Jesus’ message of love, mercy and compassion, especially for those on the margins."

"[LGBTQ people] are fully members of the church. It’s just a question of getting people to understand that."

"Treating LGBT people with respect, compassion, and sensitivity is much more than just looking at same-sex marriage and same-sex relations, because they’re more than just their sexual lives, just as straight people are. We would never focus completely on chastity or something like that with straight people – or even, say, straight young people. But we tend to do that with LGBT people, unfortunately"

"(After the meeting with Pope Leo XIV) Amen. Grateful to be in the same Church with the Holy Father and His Eminence, all part of the Body of Christ, under his Vicar on earth."

"God could have entered the world in any place or family that God chose. God could have become human in a great ruling family in Judea. God could have entered into humanity in a wealthy Galilean family, perhaps as the child of a well-traveled and well-read merchant or scholar. More to the point, God could have chosen to be born into the Roman dynasty, in line to become emperor, to exercise and demonstrate maximum power.Instead, God chose to enter a family headed by a man with a simple profession, married to a woman who, from outward appearances, was no different than the other poor women in their joke of a town."

"Is it any surprise, then, that Jesus felt such intense compassion for the poor and marginalized? That he constantly asked his disciples to care for the poor, the sick, the forgotten, the stranger? He was one of these throwaway people, and he lived among them for 30 years before his public ministry began. Christians tend to see Jesus’ commands to care for the poor as divine. And they were — Jesus was fully divine. But they also came from his human experience. He was fully human as well. I’m always amazed by people who feel they can be Christian without caring for the poor. Not only did Jesus command us to do this, Jesus himself was from this class. When God chose to join us, he joined us in Nazareth, to make sure that we wouldn’t forget."

"The key to changing the world and pursuing justice and disarmament is to allow the God of peace to disarm our hearts, make us instruments of peace, and lead us together on the road of peace."

"Nonviolence begins with the insights that all life is sacred, that all human beings are children of the God of peace, and that as God’s children, we are under certain obligations. Of course, we should never hurt or kill another human being, wage war, build nuclear weapons, or sit idly by while millions of human beings starve to death each year. Nonviolence invites us, also, to reevaluate the way we treat animals in our society. While we resist violence, injustice, and war, and while we practice nonviolence, seek peace, and struggle for justice for the poor, we are also invited to break down the species barrier, extending our belief in Christian compassion to the animal kingdom by, among other things, adopting a vegetarian diet."

"Vegetarianism proves that we’re serious about our belief in compassion and justice, that we’re mindful of our commitment, day in and day out, every time we eat. We are reminded of our belief in mercy, and we remind others. We begin to live the nonviolent vision, right here and now."

"Many Christians who agree that harming a dog or cat is wrong think nothing of harming cows, pigs, chickens, fish and other creatures. We need to understand that if we’re eating meat, we are paying people to be cruel to animals. For the simple reasons that all animals are creatures beloved by God and that God created them with a capacity for pain and suffering, we should adopt a vegetarian diet."

"I am convinced that society will look back on human arrogance and cruelty toward other animals with the same horror and disbelief that we presently reserve for atrocities committed against human beings."

"The only diet for a peacemaker, for an environmentalist, is a vegetarian diet. … I became a vegetarian thirty-five years ago, after reading Frances Moore Lappé's book Diet for a Small Planet, which makes an unassailable case that vegetarianism is the best way to eliminate world hunger as well as to sustain the environment."

"Our appetite for meat leads to widespread, horrific cruelty to animals—chickens pressed wing-to-wing into filthy sheds and debeaked, for example. And since I've always espoused creative nonviolence as the fundamental gospel value, my vegetarianism helps me not to participate in the vicious torture and destruction of billions of cows, chickens, and so many other creatures. These chickens never raise families, root in the soil, build nests, or do anything natural. … Animals have feelings, they suffer; they have needs and desires. They were created by God to breathe fresh air, raise their families, peck in the grass, or root in the soil. Today's farms don't let them do anything God designed them to do. Animal scientists attest that farm animals have personalities and interests, that chickens and pigs can be smarter than dogs and cats. I like that even Jesus identified himself as “a mother hen who longs to gather us under her wings.”"

"Appreciation of Mother Earth, her creatures, and the glories of the universe is the job of every human being. We were created to live nonviolently in peace with one another on Mother Earth and celebrate the beauty of creation morning, noon, and night."

"To a considerable extent the shape of Xavier's missionary work was determined by this threefold authority. Personally the most modest of men, his imagination was fired by the progress of Portuguese discovery and by the thought of lands and empires to be brought within the kingdom of Christ. He had not gone out to be the supervisor of a little handful of Jesuits in a small corner of India. His own temperament may have been restless; but there is a certain magnificence in a restlessness which led him to contain within a single glance India and the Moluccas, Japan, and, even beyond Japan, China."

"Almost from the time of Xavier's actual presence on the Coast, the work of legend-building began, and it came to be firmly believed that he possessed miraculous powers, which extended even to the raising of the dead. Xavier never made such extravagant claims for himself."

"Everyone who came in contact with Xavier seems to have agreed that he was a saint. Men might disagree with him; but in all the extensive records there is not a single word that runs contrary to the general verdict as to his saintliness. There are many references to the long hours that he spent in prayer and in rapt contemplation of his Lord. He disclaimed anything in the way of miraculous powers; in his devotions there was nothing that could be called mystical in any strict sense of that term. He seems to have followed the broad lines of medieval devotional practice, profoundly influenced by the Spiritual Exercises of his master Ignatius. Xavier, like Ignatius, was in all things a medieval man, untouched by any of the new currents of thought in theology or in the daily affairs of life. It is probable that, in the ten years of his sojourn in the East, he never possessed a Bible or even a New Testament. Apart from his breviary and his missal, his sole companion seems to have been the work of Marcus Marulus, Opus de religiose vivendi institutione, a thick book of 680 pages, published at Cologne in 1531. He seems rarely to have based his discourses directly on the Bible..."

"Following the baptisms, the new Christians return to their homes and come back with their wives and families to be in their turn prepared for baptism. After all had been baptised, I order that the temples of the false Gods be pulled down and idols broken. I know not how to describe in words the joy I feel before the spectacle of pulling down and destroying the idols by the very people who formerly worshipped them."

"According to my experience, the only effective way to spread religion in India is for the King to proclaim by means of an edict to all his officials in India that he shall put trust only in those who will exert themselves to extend the reign of religion by every means in their power. The King must definitely order them to exert themselves with zeal to multiply the number of Christians in Cape Comorin [Kanyakumari] in order to attract to the faith of Jesus Christ the island of Ceylon, and to muster all the pious people, be they members of our Society [the Jesuits] or other that may seem fit for propagating religion.... If the King publishes such an edict and treats severely those who disobey it, a great number of natives will embrace the faith of Jesus Christ; otherwise no success can be expected."

"The second necessity for the Christians is that your Majesty establish the Holy Inquisition, because there are many who live according to the Jewish law, and according to the Mahomedan sect, without any fear of God or shame of the world. And since there are many spread all over the fortresses, there is the need of the Holy Inquisition and of many preachers. Your Majesty should provide such necessary things for your loyal and faithful subjects in India."

"St Xavier had come to the East representing both the Pope ‑ as a Legate ‑ and the King as an inspector of missions. As missionary work was a State enterprise charged to the Crown's revenues in Portugal, this identification of national, interests with religious activity should not be a matter of surprise."

"Xavier lived up to this tradition of the Church on the Coromandel Coast. He discovered that, though baptised in 1534, the Parava fisherman could hardly be called Christians in practice. Some of them still made their living by making images of Hindu deities. All of them were worshipping these “evil spirits”. According to the History of Christianity in India published by the United Theological Seminary, Bangalore, in 1982: “When the boys informed him that someone had made an idol, he went with them and had it broken into a thousand pieces. In spite of all his advice someone persisted in making idols, he would have them punished by the patangatis (heads of Parava villages) or banished to another village. One day when he heard that idols had been worshipped in the house of a Christian, he ordered the hut to be burned down as a warning to others (ref. Volume 1)."

"Later on, he mounted the same iconoclastic campaign on the Malabar Coast. According to the same History, “When the whole village was baptised, Xavier would get them to pull down their village temple and break into small pieces the idols it contained.” He did this at a time the Tiruvadi Raja of Quilon had given him 2000 fanams to build churches. The poor fishermen were in no position to resist him because the Portuguese pirates were always at hand to assist the missionary. Xavier took great delight in what he had done in Malabar. On February 8, 1545, he wrote to the Society of Jesus: “Following the baptisms, the new Christians return to their homes and come back with their wives and families to be in their turn prepared for baptism. After all had been baptised, I order that the temples of the false Gods be pulled down and idols broken. I know not how to describe in words the joy I feel before the spectacle of pulling down and destroying the idols by the very people who formerly worshipped them.”"

"One of Xavier's colleagues in this mission of christianising the Hindus was Miguel Vaz, the Vicar General of India appointed by Rome. In consultation with Xavier he wrote a long letter to the King of Portugal in November 1545. The letter outlined a forty­one point plan for spreading the “light of Christianity.” Point No. 3 reads as follows: “Since idolatry is so great an offence against God, as is manifest to all, it is just that your Majesty should not permit it within your territories and an order should be promulgated in Goa to the effect that in the whole island there should not be any temple public or secret; contravention thereof should entail grave penalties; that no official should make idols in any form, neither of stone, nor of wood, nor of copper, nor of any other metal; ... and that persons who are in charge of St. Paul's should have the power to search the houses of the Brahmins and other Hindus, in case there exists a presumption or suspicion of the existence of idols there.” On March 8, 1547 the King ordered his Viceroy at Goa that all Hindu temples should be destroyed forthwith."

"The impatient Xavier, still dissatisfied with the result of his labour wrote to the King of Portugal that the only hope of increasing the number of Christians was by the use of the secular power of the State. As a result of this note, the King issued orders that in Goa and other Portuguese settlements, “all idols shall be sought out and destroyed, and severe penalties shall be laid upon all such as shall dare to make an idol or shall shelter or hide a Brahmin”."

"He, however, soon realized that without State aid it was not possible to spread Christian religion in India. Writing to Father Rodrigues he said: “According to my experience the only effective way to spread religion India is for the King to proclaim by means of an edict to all his officials in India that he shall put trust only in those who will exert themselves to extend the reign of religion by every means in their power.” To King Joao III he wrote as follows: “To your servants you must declare as plainly as possible…… that the only way of escaping your wrath and of obtaining your favour Is to make as many Christians as Possible in the countries over which they rule.” (P. 382, Asia and Western Dominance)"

"But it was St. Xavier who made anti-Brahminism the central theme of his missionary thrust. “These are,” he wrote, “the most perverse people in the world...they never tell the truth, but think of nothing but how to tell subtle lies and to deceive the simple and ignorant people...the poor simple people do exactly what the Brahmins tell them...If there were no Brahmins in the area, all Hindus would accept conversion to our faith.”"

"All the heathen are filled with admiration at the holiness of the law of God, and express the greatest shame at having lived so long in ignorance of the true God. They willingly hear about the mysteries and rules of the Christian religion, and treat me, poor sinner as I am, with the greatest respect. Many, however, put away from them with hardness of heart the truth which they well know. When I have done my instruction, I ask one by one all those who desire baptism if they believe without hesitation in each of the articles of the faith. All immediately, holding their arms in the form of the cross, declare with one voice that they believe all entirely. Then at last I baptize them in due form, and I give to each his name written on a ticket. After their baptism the new Christians go back to their houses and bring me their wives and families for baptism. When all are baptized I order the temples of their false gods to be destroyed and all the idols to be broken in pieces. I can give you an idea of the joy I feel in seeing this done, witnessing the destruction of the idols by the very people who but lately adored them. In all the towns and villages I leave the Christian doctrine in writing in the language of the country. I prescribe at the same time the manner in which it is to taught in the morning and evening schools."

"By the aid of the vice-regal troops he pulled down the heathen temples in the neighbourhood of Goa, and appropriated their very considerable property for the use and benefit of the new College." (Page 89)"

"He took along with him a bell, armed with which he ran about the streets ringing it in broad middday, until he succeeded in drawing after him a troop of boys and others, attracted by curiosity, who greeted him with j ears and laughter. When he had thus got together a considerable auditory, placing himself on some large stone, he forth with began his sermon, which was delivered in the language of the country interladed with fragments of Latin, Spanish, Italian and French, to which , he added much gesticulation with both hands and feet. He then finally produced a large cross, which he piously kissed, and required , the crowd to do likewise, presenting each one who complied with a beautiful rosary, thousands of which he had brought from Portugal. This, however, was only the first part of his method. The second was much more effectual and consisted in pulling down, with the assistance of the Portuguese troops, which he called into requisition, the native temples, and breaking in pieces the idols found therein, not, however, without replacing them by Christian chapels with the image of the crucified Jesus, and erecting in the neighbourhood a handsome building constructed of bamboo canes, for the instruction of the young..... far from making them acquainted with the principles of Christianity, he merely contented himself in teaching them to say the Lord’s prayer, along with the creed, and causing them to understand the same, as also to cross the arms with humility." (Pages 89 & 90)."

""Some time now elapsed before any other missionary attempted to show himself. The Brahmins, however, did not by airy means improve their position by their strenuous resistance, but, on the contrary, made it worse, for Francis Xavior took occassion on this account to institute in Goa a religious tribunal, after the pattern of the Spanish Inquisition, over which he ruled without opposition, and being aided by the Portuguese arms, he proceeded, with the most frightful saverity, against all those who offered any hinderance to the spread of Christianity, or who also dared to take, the baptised natives back again to their old idol-worship. In this way, then, innumerable Brahmins, and more particularly "the richest among them lost their lives by the executioner’s hands, or, at least, were expelled from their country in order that their property might be seized for the benefit of the society As a matter of course, the effeminate Hindus now pressed forword to have themselves baptised, ‘rather than make acquaintance with the prisons of the Inquisition, or run the risk of being roasted alive over a slow fire !. . . ."the consequence was that Jesuit colleges sprang up in all suitable places, being enriched by the property of the slaughtered and banished heretics. And still more numerous were the churches which were erected, as they no longer hesitated to destroy, with fire and sword, all the heathen temples which they were able to get at, and, indeed, it almost seemed as if the Jesuits had taken for their example the cruel conduct of Charles the great against the Saxons.*" (page 92)"

"We have is in these parts a class of men among the pagans who are called Brahmins. They keep up the worship of the gods, the superstitious rites of religion, frequenting the temples and taking care of the idols. They are as perverse and wicked a set as can anywhere be found, and I always apply to them the words of the holy David, “From an unholy race and a wicked and crafty man deliver me, O Lord.” They are liars and cheats to the very backbone. Their whole study is how to deceive most cunningly the simplicity and ignorance of the people…All the time I have been here in this country I have only converted one Brahmin…"

"If it were not for the Brahmins, we should have all the heathens embracing our faith."

"The fruit that is reaped by the baptism of infants, as well as by the instruction of children and others, is quite incredible. These children, I trust heartily, by the grace of God, will be much better than their fathers. They show«,n ardent love for the Divine law, and an extraordinary zeal for learning our holy religion and imparting it to others. Their hatred for idolatry is marvellous. They get into feuds with the heathen about it, and whenever their own parents practise it, they reproach them and come off to tell me at once. Whenever I hear of any act of idolatrous worship, I go to the place with a large band of these children, who very soon load the devil with a greater amount"

"When all are baptized I order all the temples of their false gods to be destroyed and all the idols to be broken in pieces. I can give you no idea of the joy I feel in seeing this done, witnessing the destruction of the idols by the very people who but lately adored them."

"They are liars and cheats to the very backbone. Their whole study is, how to deceive most cunningly the simplicity and ignorance of the people"

"I would gather all the boys of the village, and go to the place where they had made and worshipped the idols; and then the dishonour heaped on the devil was greater than the honour paid to him by the parents and relations of the boys at the time when they made and venerated the idols. For the boys would take the idols and break them into tiny pieces, and then they would spit on them and trample them under foot and do other things which perhaps it is better not to record in detail, thus showing their contempt for the one who had the impertinence to demand the veneration of their fathers."

"After the sermon, I asked all, both older and younger, whether they sincerely believed each article of the faith, to which they replied that they did believe [...] So I then baptized them, giving to each one a written note of his name. After the men, it was the turn of the women and girls. When the baptisms were over, the Christians took much pleasure in tearing down the idol-temples, and breaking the idols into small pieces."

"The second necessity which obtains in India, if those who live there are to be good Christians, is that your highness should introduce the holy Inquisition [...]"

"A spot particularly famous is known as Sita Rassoi, i.e. table of Sita, Rama's wife... Emperor Aurangzeb demolished the fortress called Ramcot, and erected on the same place a Mohammedan temple with three cupolas. Others say that it was constructed by Babor... Fourteen pilllars of black stone.. are located in the fortress.. The other two (pillars) are in the tomb of an unknown Maure (Muslim)... On the left one can see a square box... Hindus call it Bedi (i.e. the cradle) because formerly it was the house where Beschan (Vishnu) and his three brothers were born under the form of Ram... Subsequently Aurangzeb and some say Babar destroyed the place in order to prevent the heathens from practising their ceremonies. However, they have continued to practice their religious ceremonies in both the places knowing this to have been the birth place of Rama by going around it three times and prostrating on the ground.. On 24th of Chaitrra a large number of people gather here to celebrate the birth of Rama extremely popular throughout India..."

"Emperor Aurengzeb got the fortress called Ramot demolished and got a Muslim temple, with triple domes, constructed at the same place. Others say that is was constructed by ‘Babor’. Fourteen black stone pillars of 5 span high, which had existed at the site of the fortress, are seen there. Twelve of these pillars now support the interior arcades of the mosque. Two (of these 12) are placed at the entrance of the cloister. The two others are part of the tomb of some ‘Moor’. It is narrated that these pillars, or rather this debris of the pillars skillfully made, were brought from the island of Lanca or Selendip (called Ceylan by the Europeans) by Hanuman, King of Monkeys."

"On the left is seen a square box, raised five inches from the ground, with borders made of lime, with a length of more than 5 ells and a maximum width of about 4. The Hindus call it Bedi, i.e. ‘the cradle’. The reason for this is that once upon a time, here was a house where Beschan was born in the form of Ram. It is said that his three brothers too were born here. Aurengzeb or Babor, according to others, got this place razed in order to deny them the noble people, opportunity of practising their superstitions. However, there still exists some superstitious cult in some place or other. For example, in the place where native house of Rama existed, they go around 3 times and prostrate on the floor. The two spots are surrounded by a low wall constructed with battlements. One enters the front hall through a low semi-circular door."

"“Emperor Aurangzeb got the fortress called Ram Kot demolished and got constructed at the same place, Muslim temple (Masjid) with three domes. Some believe that it was constructed by ‘Babbar’. Fourteen black stone pillars can be seen there, which existed at the site of the fortress. Twelve of these pillars now support the interior arcades of the mosque while two of the 12 (pillars) are placed at the entrance of the cloister, two others are part of the tomb of some ‘Moor’. It was narrated that these pillars, or rather the debris of the pillars skillfully made were brought from the island of Lanca or Selendip (called Ceylon by the Europeans) by Hanuman, the king of monkeys."

"On the left is seen a square chest, raised five inches from the ground covered with lime, about 5 ells in length by not more than 4 in breadth."

"The Hindus call it Bedi i.e. ‘the cradle’. The reason for this is that once upon a time, there was a house in this place where Befohan was born in the form of Rama besides his three brothers. Subsequently, Aurangzeb or according to another belief, Babbar, got this place destroyed in order to deny them the opportunity of practicing their superstitions. However, there still exists some superstitious cult in some place. For example, in the place where native house of Rama existed, they go around 3 times and prostrate on the floor.”"

"“The modern town extends a considerable way along the banks of the Goggrah, adjoining the new city of Fyzabad, which, during the government of Sujah-ud-Dowlah, was the seat of the Court. “Its appearance, in 1770, is thus described by Tieffenthaler: “Avad, called Adjudea by the learned Hindoos, is a city of the highest antiquity. Its houses are, for the most part, only of mud, covered with straw or with tiles; many, however, are of brick. The principal street, running from S. to N., is about a league (mille) in length; and the breadth of the city is somewhat less. Its western part, as well as the northern, is situated on a hill; the north-eastern quarter rests upon eminences; but, towards Bangla, it is level. This town has now but a scanty population, since the foundation of Bangla or Fesabad; a new town where the Governor has established his residence, and to which a great number of the inhabitants of Oude have removed.’ On the southern bank of the Deva (or Goggrah), are found various buildings erected by the Gentoos in memory of Ram, extending from east to west. The most remarkable place is that which is called Sorgodoari, that is to say, the heavenly temple; because they say, that Ram carried away from thence to heaven all the inhabitants of the city. The deserted town was repeopled and restored to its former condition by Bikramajit, the famous king of Oojein. There was a temple here on the high bank of the river but Aurungzebe, ever attentive to the propagation of the faith of Mohammed, and holding the heathen in abhorrence, caused it to be demolished, and replaced it with a mosque with minarets, in order to abolish the very memory of the Hindoo superstition. Another mosque has been built by the Moors, to the east of this. Near the Sorgodoari is an edifice erected by Nabalroy, a former Hindoo governor."

"But a place more particularly famous is that which is called Sitha Rassoee, the table of Sitha (Seeta), wife of Ram ; situated on an eminence to the south of the city. The emperor Aurungzebe demolished the fortress called Ramcote, and erected on the site, a Mohammedan temple with a triple dome. According to others, it was erected by Baber. There are to be seen fourteen columns of black stone, five spans in height, which occupied the site of the fortress. Twelve of these columns now support the interior arcades of the mosque: the two others form part of the tomb of a certain Moor. They tell us, that these columns, or rather these remains of skilfully wrought columns, were brought from the Isle of Lanca or Selendip (Ceylon) by Hanuman king of the monkeys."

"On the left is seen a square chest, raised five inches from the ground, covered with lime, about five ells in length by not more than four in breadth. The Hindoos call it Bedi, the cradle; and the reason is, that there formerly stood here the house in which Beshan (Vishnoo) was born in the form of Ram, and where also, they say, his three brothers were born. Afterwards, Aurungzebe, or, according to others, Baber, caused the place to be destroyed, in order to deprive the heathen of the opportunity of practising there their superstitions. Nevertheless, they still pay a superstitious reverence to both these places; namely, to that on which the natal dwelling of Ram stood, by going three times round it, prostrate on the earth. The two places are surrounded with a low wall adorned with battlements. Not far from this is a place where they dig up grains of black rice changed into little stones, which are affirmed to have been hidden underground ever since the time of Ram. On the 24th of the month Tshet (Choitru), a large concourse of people celebrate here the birth-day of Ram, so famous throughout India. This vast city is only a mile distant from Bangla (Fyzabad) towards the E.N.E. On the high bank of the river is a quadrangular fortress with low round towers. The walls are out of repair, and it is unfurnished with inhabitants. Formerly, the governors of the province resided here. Saadut Khan, frightened by an evil augury, transferred the government to Bangla. It is now completely destroyed."

"From the place where the guns are planted to Oude, a distance of two miles, the Goggrah flows in an easterly direction, making a double elbow; one near the western part of the city, the other at a short distance westward: turning then towards the N.E. by E., it washes the city of Oude; after which it returns to an easterly course, near the northern part. But it changes its course almost every year. Its channel is equal in breadth to that of the Danube, near the citadel of Ingolstadt in Bavaria, but the volume of its waters is not so great. During the rainy season, it extends to a great width, so that, in some places, it is above a league and a half across."

"“Bangla or Fesabad was founded by Saadut Khan, after he had abandoned the city of Oude. A Persian by origin, he was for more than forty years governor of this province. He built a palace, planted an excellent garden in the Persian taste, and fixed his residence here. By degrees, this place became a large town. The present governor, his grandson, (Sujah-ud-Dowlah,) adorned it with numerous buildings, after the English had restored it to him in 1765, with the whole province. He also enlarged the market place, which was before confined, and strengthened the fortress with a fosse, round towers, and a rampart.”"

"“It is seated upon a hill somewhat steep, and fortified with little towers of earth at the four corners (of the enclosure). In the middle is seen a subterranean hole, covered with a dome of moderate dimensions. Close by is a lofty and very old tamarind-tree. A piazza runs round it. It is said that Ram, after having vanquished the giant Ravan, and returned from Lanka, descended into this pit, and there disappeared: hence, they have given to this place the name of Gouptar (or Gouptargath), You have here, then, a descent into hell, as you had at Oude an ascension to heaven.”"

"“Avad, called as Adjudea, by the educated Hindus, is a city of very olden times. Its houses are (mostly) made up of mud only; covered with straw or tiles. Many (however) are made of bricks. The main street goes from South to North and it has a length of about a mile long. The width (of the city) is a little lesser. Its western and that of North as well, are situated on a mud hill. The North-East is situated on knolls. Towards Bangla it is united."

"Today, this city has been hardly populated since the foundation of Bangla or Fesabad- a new city where the Governor established his residence and in which a great number (of inhabitants of Oude) settled in."

"On the South bank (of Deva) are found various buildings constructed by the nobles in memory of Ram, extending from East to West."

"The most remarkable place is the one which is called Sorgadaori, which means: the celestial temple. Because they say that Rama took away all the inhabitants of the city from there to heaven: This has some resemblance/similarity to the Ascent of the Lord. The city, thus deserted, was repopulated and was brought back to its earlier status by Bikarmadjit- the famous king of Oudjen."

"There was a temple in this place constructed on the elevated bank of the river. But Aurengzeb, always keen to propagate the creed of Mohammed and abhorring the noble people, got it demolished and replaced with a mosque and two obelisks with a view to obliterate even the very memory of the Hindu superstition. Another mosque built by the Moors is adjacent to the one towards the East."

"Close to Sorgadoari is a building constructed lengthways by Nabalray- a Hindu, a formerly lieutenant of the Governor (propraetor) of this region."

"But a place especially famous is the one called Sitha Rassoi, i.e. the table of Sita, wife of Rama, adjoining to the city in the South, situated on a mud hill."

"Not far from there is a place where one digs out grains of black rice, turned into small stones, which are said to have been hidden under the earth since the time of Ram."

"On the 24th of the Tschet month, a big gathering of people is taken here to celebrate the birthday of Rama, so famous in entire India.” (pp. 252-54)"

"They burned the houses,' says the Tyrolese Jesuit Tieffenthaler, who was in India at that time, ' together with their inmates, slaughtering others with the sword and the lance ; hauling off into captivity maidens and youths, men and women. In the temples they slaughtered cows,' the sacred animal of the Hindus, ' and smeared the images and pavement with the blood.'"

"“Tieffenthaler, in his encyclopaedic efforts to give as full a description of India as possible, touched practically on all possible subjects such as chronology, religion, history, manners and customs, revenues, natural history, natural products and mineral resources, art, architecture, monuments, buildings, town planning, etc., and gave for provinces, sometimes even for districts and cantons, long and interesting lists of their past rulers.” (p. 84)"

"“Whilst two leading European nations are contending in the Carnatic and elsewhere for the supremacy over India in many bloody encounters, a modest missionary quietly and perseveringly pushes his way through pathless jungles and over arid plains, measuring in all thousands of miles, in order to make purely pacific conquest, and benefit thereby humanity – whilst Bengal, the East Coast, the Deccan and Gujarat are the scenes of bloody strifes which the greed of European nations has, if not originated, at least fostered, it is consoling to see that there are still men of science who are untouched by avarice and free from the thirst of gold. We sincerely desire the examples of intelligent travelers like Tieffenthaler might be imitated by some of the Europeans settled in those vast regions. Of what use are the endless armed squadrons, sent thither to uphold material interests, and bring Asia’s treasures to Europe whilst all means of advancing human knowledge are neglected? Prompted by the love of science, and filled with the zeal for the cause of humanity, I hope my wishes will be realized, and the public—I am sure—anxiously watch the efforts of this savant (Tieffenthaler) in the North of Bengal, and will receive with pleasure the results of his exploration in those hitherto little-known regions of Asia.”"

"What is happening to me is not something unique happening to me alone. It is a broader process that is taking place all over the country. We are all aware how prominent intellectuals, lawyers writers, poets, activists, students, leaders, they are all put into jail because they have expressed their dissent or raised questions about the ruling powers of India. We are part of the process. In a way I am happy to be part of this process. I am not a silent spectator, but part of the game, and ready to pay the price whatever be it."

"“When the revelation of God’s love (the Kingdom) meets its appropriate response in man’s acceptance of this love (repentance), there begins a mighty movement of personal and societal liberation which sweeps through human history. The movement brings freedom inasmuch it liberates each individual from the inadequacies and obsessions that shackle him. It fosters fellowship, because it empowers free individuals to exercise their concern for each other in genuine community. And it leads on to justice, because it impels every true community to adopt just societal structures which alone make freedom and fellowship possible. Freedom, fellowship and justice are thus the parameters of the Kingdom’s thrust towards the liberation of man.”"

"“Jesus opted for a radicalism which sought to realize as perfectly as possible, the spirit of the Law, which he saw embodied in love (agape), that is in interhuman concern.”"

"“The Eucharist has always carried the memory of Jesus’ meals with tax collectors and sinners.”"

"“An Indian reading of the Bible is a reading from an Indian point of view: a reading guided by a sensibility shaped by Indian culture, and provoked by questions emerging from the Indian situation.”"

"“It is along the lines of such a hermeneutical conversation between text and reader, where each is open to and respects the claims of the other, that an Indian reading of the Bible is to be attempted. An Indian Christian reading will be a reading of the Bible by an interpreter sensitive to the Indian situation and true to the biblical text. It will be, that is, a true-to-the-text reading made with an Indian pre-understanding and responsive to Indian concerns.” **(Soares-Prabhu, “Interpreting the Bible in India Today,” CWG 4, 28)"

"“Indeed commitment to the poor is demanded of the Indian exegete, not only by his Third World situation of overwhelming poverty which is the true context of his interpretation (however much he may try to isolate himself from it), but also by the thrust of the Bible itself. For the Bible, in spite of all the efforts of Western exegesis to domesticate of remains a revolutionary text proclaiming ‘good news to the poor’”"

"“The radical commitment to the poor which is the starting point of any genuine Indian hermeneutic in India must be made within the distinctive under¬standing of humankind and its world, which constitutes the Indian world-view, and gives particular shape and colour to its Third Worldness. An Indian hermeneutic will respect the specific sensibility shaped by the Indian world-view - or, more accurately perhaps, world-views.”"

"“In the universe of Indian exegesis there is room for a wide variety of methods - historical criticism to determine the origin and the transmission of a text, literary criticism to analyse its literary and linguistic structures, canonical criticism to find out what function the text had in successive believing communities. But all these must be completed, if the interpretation is not to remain barren, with a hermeneutical reading which will determine the significance of the text for the reader here and how, by engaging text and reader in a critical conversation, that respects not only the meaning trajectory of the text but the new Indian context in which the text is now read.”"

"“A growing awareness of the massive social evils that plague our land (in which eighty percent of the people are below, on, or just above the poverty line, and fully seventy percent are totally illiterate; where just ten percent of the rural rich own more than sixty percent of all the cultivable land, and ninety percent of private-owned industry is producing consumer goods for less than fifteen percent of the population) is having its impact on Indian theology - particularly among Indian theologians who have been exposed to a social analysis which points, correctly, to institutional structures rather than personal ill will as the source of social ills.”"

"“Jesus appears in the Gospels as non-clerical, even as a somewhat anti-clerical figure. He is not a priest, for he does not belong to a priestly family; and he is shown in continuing conflict with the priestly establishment which ultimately arranges for his death.”"

"“For a change of structures without change of hearts will lead to new forms of oppression; while a change of hearts without change of structures will leave the present crushing form or oppression intact. Attitudinal and structural change are both necessary, because ultimately attitudes and structures are dialectically related.”"

"“Poverty in India is not just an economic category, it is a religious value as well. Caste, even in its most degrading form of untouchability, is legitimized by India’s dominant religion and tolerated by others, Christianity included!” (Soares-Prabhu, “Interpreting the Bible in India Today,” CWG 4, 6.)"

"“The poverty of most Asian countries, and the alarming extremes of social and economic inequality to be found in them, derive from and are maintained by their stagnant social and religious institutions (like the caste-system in India), which as popularly understood and practised, are often “a tremendous force of social inertia”. But it would be unfair and unrealistic to stop here. For Asia’s underdevelopment is at least equally the result of induced socioeconomic processes.”"

"“Jesus (1) identifies himself with the poor, in order (2) to show them an active and effective concern. Such a concern looks to (3) the ending of their “social” poverty, while calling for (4) a “spiritual” poverty that will set them and their rich exploiters free from “mammon”, the compulsive urge to possess. Together, these four elements spell out the “compassion” of Jesus (Mt 9:36; Mk 6:34; 8:2) — that active, caring and passionate love which defines so sharply his life-style and sets a pattern for the life style of his followers.”"

"“The Christian response cannot be that of a spectator, exhorting from the side lines. It must be the response of the committed participant, involved in the struggle for justice and identified with his struggling brothers and sisters - even as God is involved in his history, and as Jesus has identified himself with humankind. An incarnational response will thus always be an active and an involved response.”"

"“In places like India Jesus brings something radically new. A new experience of God, which allows him to rename Yhwh as ABBA. God is experienced not so much as 'holy' but as gracious and compassionate; and people are not just members of an exclusive tribe or a separated 'clean' caste, but as members of an open family, marked by freedom from consumerism and an attitude of radical service.”"

"“Jesus did not come to rescue a few individuals from a condemned mass; but to open up a new future for man, thematized by him as the New Israel, this is as a universal community of love, leavened by the values of freedom fellowship, and justice. Such a community is possible only when the oppressive structures that hinder its growth are overthrown. His miracles are complemented by his controversies in which he stands up against the established structures of institutional oppression: the law, the cult, priesthood, and the Temple.”"

"“Liberation is an experience of unconditioned freedom resulting from an experiential realization of the radical relativity of the empirical world, a state of absolute freedom from psychological and sociological bondage, which finds its concrete, institutionalized expression in the Buddhist monk (bhikku) or the Hindu wandering ascetic. Liberation for the Asian psyche is liberation which leads to that poverty which is freedom from illusion, attachment and greed.”"

"“What makes a person a Christian is not professing certain beliefs, nor practising particular rituals, nor undergoing an initiation rite, nor belonging to a recognizable social group, nor even confessing the name Jesus, though these are inevitable stages in the evolution of a religious tradition. To be disciple of Jesus means to experience God the way that Jesus experienced God.”"

"“The world of today is full of refugees. We live among thousands of “guest-workers” driven by need to work as unwanted aliens in the affluent Egypts of the Western world. We hear of tens of thousands of political refugees hunted out of their homes, to sit hopeless and forgotten, by the rivers of dingy Babylons in the vast refugee camps of Palestine or Cambodia. We know of the many million victims of caste or race discrimination, who suffer as harassed aliens in their own land, living a constantly threatened life in the “harijan” (ex-untouchables) quarters of half a million villages in India, or the segregated black townships of South African cities. We rub shoulders with hundreds of millions of the desperately poor, denied access to the “land”, eking out a precarious existence on the margins of their society in the endlessly sprawling shanty towns of the Third Word or the squalid “inner cities” of the West. For all of them, and for us living among them, the story of Jesus in Egypt read in this way may cease to be just another Christmas story and become a Christmas gospel of challenge and of hope.”"

"CWG 1: Soares-Prabhu, George M. (1999). Biblical Themes for a Contextual Theology Today, Collected Writings of George M. Soares-Prabhu, S.J., Vol.1.Padinjarekuttu, Isaac (ed.) Pune: Jnana-Deepa Vidyapeeth Theology Series."

"CWG 2: Soares-Prabhu, George M. (1999). Biblical Theology for India, Collected Writings of George M. Soares-Prabhu, S.J., Vol.2,Kuthirakkattel, Scaria (ed.), Pune: Jnana-Deepa Vidyapeeth Theology Series."

"CWG 3: Soares-Prabhu, George M. (2003). Biblical Spirituality of Liberative Action, Collected Writings of George M. Soares-Prabhu, S.J., Vol.3. Kuthirakkattel, Scaria. (ed.), Pune: Jnana-Deepa Vidyapeeth Theology Series."

"CWG 4: Soares-Prabhu, George M. (2001). Theology of Liberation: An Indian Biblical Perspective, Collected Writings of George M. Soares-Prabhu, S.J., *Vol.4. D’Sa, Francis X. (ed.). Pune. Jnana-Deepa Vidyapeeth Theology Series."

"The sentence of judgment says these men came to Japan from the Philippines, but I did not come from any other country. I am a true Japanese. The only reason for my being killed is that I have taught the doctrine of Christ. I certainly did teach the doctrine of Christ. I thank God it is for this reason I die. I believe that I am telling only the truth before I die. I know you believe me and I want to say to you all once again: Ask Christ to help you to become happy. I obey Christ. After Christ’s example I forgive my persecutors. I do not hate them. I ask God to have pity on all, and I hope my blood will fall on my fellow men as a fruitful rain."

"Sometimes in our activist and production-oriented American society and culture we succumb to pragmatism looking at the Christian life and our sharing in the apostolic mission of the Church as a matter being able to “do” things for Christ, the Church or others. In fact, the Christian life is a gift and a call to truth and love given to us by God. It is first a matter of "being," of simply existing as a person created by God and redeemed by him in Christ. We live out this truth and love in specific ways according to our age, talents, and unique vocation. At no point are the sacraments about what we have done or promise to do for God. They are God's free gift of grace to us. At the same time, these gifts of love entail an obligation to bear witness to God's love in word and deed by our collaboration in freedom with the grace given."

"Church officials in the past may have looked with great suspicion on the writings of, say, Teilhard de Chardin; but this same Church did, after all, produce a Teilhard. Even earlier, John Henry Newman was made a cardinal notwithstanding his liberal views. Prominent theologians in every era, going back to the most ancient Church fathers, argued cogently and consistently against a literalist interpretation of scripture. On the other hand, I'm sure you could find closet creationists in the Catholic Church today."

"Once an idea gets turned into a story, people pay attention long enough to listen. And they'll remember it. The images from Dante are far more vivid than the arguments of Aquinas."

"Even an atheist has to believe that the concept, at least, of "God" does exist, whether or not that concept is true or useful or the best way to approach things."

"Something like 10000 meteorites hit Earth a year. Three-quarters land in the ocean. Given how long they last, and how fast they come down, you might expect to see a meteorite roughly every two square kilometers. But in fact, you don't. They're completely lost."

"Science doesn't stop when it comes up with a nice answer. It looks for more data. It comes up with new ideas. It's willing to admit it's wrong."

"Science books go out of date. We throw the old one away when a newer one comes out, when we have new theories. But we don't throw away our old data; we merely interpret them differently. New theories try to account for old data (and new data) in new ways."

"We all have to answer the basic question of whether we believe this book to be God’s work or not. Do Catholics make an act of faith by which we recognize that God wants to communicate with human beings, that he has already communicated with us through a concrete salvation history, and that the Bible is the Word of God rather than just a book like any other? Does the Bible make some demand on my mind and will to recognize this history of revelation and to make a commitment to what God has revealed? Am I willing to go that far?"

"One can say that ‘Arabs’ are naturally violent. But the same could be said of the Barbarians who conquered Europe in the past. These invaders have been progressively ‘civilized’ by the Christian faith to become what they are now. In my opinion, the religious element plays an essential role in shaping a society. The fact that Christian ‘Arabs’ are different than Muslim Arabs is a proof of the strong connection between religion and society."

"I don’t have any particular work. I pray for the Jesuits, relatives and friends. Every morning I give communion to the senior and sick fathers in the infirmary. Sometimes Jesuit fathers and brothers come to me for spiritual advice. I try my best to help them."

"I still feel like a Jesuit. And I am grateful for what I received from the Society of Jesus. I would like to say to all Jesuits: Thank you, brothers."

"Our Heavenly Father has been good to us and this goodness needs to be shared with the less fortunate, especially at this difficult moment."

"May God have mercy on you! May God bless you! Lord, Thou knowest that I am innocent! With all my heart I forgive my enemies! Long live Christ the King!"

"Money and the desperate quest for it, deeply affect every aspect of human life, mostly on a daily basis, and people should be aware of the prevalence of this dangerous trend that has also taken root among Indonesian Catholics. Indonesians, even Catholics, are easily influenced by money, position and social status. And this leads people to believe in values that are not based on our moral or cultural attitudes. This moral decadence is a very serious problem that we must face daily."

"Today, especially in the West, there are many challenges for the Catholic Church. However, if Catholics and Orthodox were more united between them, then the Christian witness would become stronger and more profound. The Orthodox Churches and I'd say the Orthodox Tradition in general, resists secularization better. The Orthodox has great respect for the Spiritual Tradition; they don't reject it. Even those who are not close to the Church identify themselves in any case with the spiritual tradition of their country and their community. In face of the challenge of secularization, Orthodoxy is an ally for Catholics."

"We have to try again and again and never give up in this. It is our duty I think, our duty that comes from Christ himself who wants his disciples to be united."

"The Church carries out its mission through the help provided by the offerings of the faithful. And we don't know how much people will be able to give. Precisely for this reason we must be sober, rigorous. We must manage the finances with the passion and diligence of a good family man"

"Nothing stops a bullet like a job."

"Our Churches make themselves servants of the Kingdom which goes far beyond the frontiers of the visible Church because the frontiers of the Kingdom are none other than those of Charity. The Church is not an enterprise that seeks to expand, but it is a witness and servant of what God is doing in humanity. The witness is first of all one who recognizes in the other the work of the Spirit. He offers himself to collaborate in it."

"The Church in Algeria has a mission. We must be weavers of friendship, brotherhood and peace with everyone. We are called to disarm our hearts. We are a Church of encounter."

"Dancing on a tightrope requires that one maintain an equilibrium from one moment to the next by recreating it at every step by means of new adjustments; it requires one to maintain a balance that is never permanently acquired; constant readjustments renews the balance while giving the impression of ‘keeping it’."

"As long as we keep our eyes closed and our ears closed and continue to pretend that human trafficking is something that barbarians do on the other side of the world, it's going to continue, and it's going to get worse."

"One who denies that we are sick of violence, I think looks the other way. I do not know if many of those who criticize today have ever walked through neighborhoods as we do. A radio station said that Bishops are like Princes of the Church. I want to invite this reporter, if he wants, to put on a pair of shoes suitable for mud and to accompany and walk with me in the diocese. There are many who speak without knowing, without basis."

"We are here to serve, and sometimes we receive humiliations, the Church always asks for consent and offers physical and moral spaces for dialogue."

"War is the fruit of sin, and perhaps, we have forgotten sin too much in our prosperous Europe. But sin is present."

"It will be a pontificate in continuity with the magisterium of Pope Francis. I am very happy about that. This is what the majority of the cardinals wanted ... but with a style of their own. [...] Pope Leo XIV, in his first message, spoke of a “synodal Church.” Having participated in the work of the Synod, we have a Pope who knows synodality, who understands it, who dares to be synodal. There will not be a revolution, but an evolution."

"The true faith of the people of God is surely and principally rooted in the faith and piety of the mother of the family who can also be a key person in fostering vocations. Tribal women are very good catechists. If they are trained well in their faith, they have a great advantage over men catechists. If tribal women are trained as evangelizers, they will be great carriers of the Gospel of Jesus."

"Through our Catholic schools we are able reach out to numerous families in our country. If teachers are aware of their mission the effects of students will soon be seen. Our teachers will only be appreciated if their life style is in keeping with that of Jesus, the greatest Teacher of all."

"We bishops have urged the people to keep praying for the patients and for the medical staff fighting the disease and to provide all the necessary assistance. I want to express my deep appreciation for all that the doctors and nurses are doing even risking their own lives to help the patients recover. I would encourage Chinese Catholics to sustain the doctors and nurses with their prayers offering all the love and solidarity possible. I call on the whole human community to unite to overcome SARS."

"In relations with China the trouble is, if China wants an independent Church this will always be outside the universal Church and will also be an obstacle to relations with the Holy See. However we pray and we hope the future will be better."

"Christianity was considered a foreign religion - contaminated, dirty and evil through and through. Such treatments or situations were indeed "moments of grace" as they served to challenge us to witness to the Gospel and its values by deeds of Christian concern and care of those who needed us educationally and through social uplift programmes."

"Can we find ways to be more open, more receptive and more welcoming to people who don't fit into standard categories? That's the essence of the debate. Some say: You can't adjust the practice without influencing the doctrine. Others say that you can maintain the doctrine and adjust the practice. I would be in the latter category. It's a matter of theological debate."

"We can't just talk about liturgical matters or translations of particular books of the Bible, as important as they are. We have to deal with the fact that people are suffering."

"The only possible aim for ecumenism is communion. The old notion that the church begins with God, then the pope, and on down in pyramidal fashion, is gone. What we're dealing with now is sister churches. That's what we had before the East/West schism."

"Anything that helps spread the news and the flood of ever-new documentation on inter-church relations can only be viewed positively. And it is a mistake to think that this is not true in countries of the less-developed so-called "third world," where those interested in the rest of the world are often more computer-literate than those of us in the West. Some of my Orthodox friends in far away countries are computer whizzes compared to me!"

"Dialogue is the only way to resolve differences in these difficult moments. I appeal to my brothers in Celendín to stop the violence and favor dialogue."

"Social change, if it is to endure and take place on as wide a basis as possible, can only happen when the people who are the target of change participate in the process from start to finish, have a say in the setting of goals, in the decisions taken to accomplish those goals, in the action on the decisions. It is a common sense insight that social anthropologists make much of but which technocrats and governments in a hurry most often ignore."

"If we can take care of our problems, then we don't need the bases and we won't even need the compensation."

"Justice can only serve Truth: this is written on the palace of Justice in Bratislava. Courageous and honest Slovak men have fought throughout history for this justice. I do not ask for mercy: I simply appeal to the Truth, to the Law and to Justice. The injustices I have personally experienced can be forgotten. But I can never renounce Truth and Justice."

"Today Slovakia is an independent nation. But it experienced two world wars and its people, especially its Christians – were the victims of one of fiercest Communist persecutions from 1948 to 1989 when the regime collapsed. Bishops, clergy and laity were imprisoned, religious orders suppressed, diocesan seminaries closed, and Catholic organisations and press banned. Those were years of barbarism and terror. In 1989 we found our freedom once again."

"He was a Jesuit cardinal, persecuted by the regime, imprisoned, and sentenced to forced labor until he fell ill. When he came to Rome for the Jubilee of the Year 2000, he went to the catacombs and lit a candle for his persecutors, imploring mercy for them. This is the Gospel. It grows in life and in history through humble and patient love."

"We go back, in the sense that we also explore the beginning of the universe from the point of view of science, but we also go far away, because we also study the farthest, the most distant galaxies ... And this brings up the questions that we all should ask about the relationship between science and faith. I think this is the mission of the Observatory: go out to the truly most distant boundaries, the boundaries of the universe, that is always a gift of God."

"If political leaders and ministers publicly mingled, supported and received the accused from the prison, it has not only demoralized the Christians but also other minority communities in the country."

"The Amazon is a territory that is devastated and threatened by the concessions made by States to transnational corporations. Large-scale mining projects, monoculture and climate change place its lands and natural environment at great risk, leading to the destruction of cultures, undermining the self-determination of peoples and above all affronting Christ incarnate in the people who live there."

"…With the permission of Father General I left Rome in 1603 and after two years spent travelling I arrived in Goa. Soon after I came to Cochin, and thence to Madura. There I remarked that all the efforts made to bring the heathens to Christ had all been in vain. I left no stone unturned to find a way to bring them from their superstition and the worship of idols to the faith of Christ. But my efforts were fruitless, because with a sort of barbarous stolidity they turned away from the manners and customs of the Portuguese and refused to put aside the badges of their ancient nobility. When I noticed that certain Brahmins were highly praised because they led lives of great hardship and austerity and were looked upon as if they had dropped from the sky, I thought that, if to win popularity among the pagans, and raise themselves in their esteem, they contrived to keep perpetual chastity and weaken their bodies by watching, fasting and meditation, I could, to win them to Christ, conform myself to their mode of life in all such things which were not repugnant to the holiness of the Christian doctrine, for it seemed to me that with divine help I could do for God’s sake, what they did with wicked cunning to win vain applause and worldly honours. Therefore I professed to be an Italian Brahmin who had renounced the world, had studied wisdom at Rome (for a Brahmin means a wise man) and rejected all the pleasures and comforts of the world. I had already learned Tamil and Sanskrit, which among them holds the same place as the Latin among us…"

"This manuscript undoubtedly belongs to the time when the ancient religion of the gymnosophists had begun to be corrupted; except for our own sacred books, it is the most respectable monument of belief in a single God. It is called Ezour Veidam: as if one were to say the true Veidam, the Veidam explained, the pure Veidam."

"One ought to guard oneself against including among the canonical books of the Indians the Ezour Vedam , of which there is a socalled translation in the Royal Library, and which has been published in 1778. It is definitely not one of four Vedams, not withstanding its name. It is a book of controversy, written by a missionary at Masulipatam. It contains a refutation of a number of Pouranons devoted to Vichenou, which are several centuries later than the Vedams. One sees that the author tries to reduce everything to the Christian religion; he did introduce a few errors, though, so that one would not be able to recognize the missionary under the disguise of the Brahmin. Anyhow, Mr Voltaire and a few others were wrong when they gave this book an importance which it does not deserve, and when they regard it as canonical. 62"

"The very idea that he came, as he said, to preach a new or a fifth Veda, which had been lost, shows how well he knew the strong and weak points of the theological system he came to conquer."

"We Jesuits always have to remember that most Catholics are not Jesuits — a fact we tend to overlook sometimes. Our spirituality is not for everyone — perhaps hard to say, but so true. For me, becoming a bishop was a real change, for then I had to recognize the whole spectrum of theologies, spiritualties, ministries and charisms present in the diocese entrusted to me. Through this I came to realize what a great gift doctrine is for the Church, enabling it to be one, holy, and catholic."

"The presence of Mother Teresa is for India and for the world today is like a new incarnation that brings salvation, redemption, and freedom for all those in strife. Only a person led by God could do what Mother did: gather children, terminally ill, poor and abandoned, and restore their dignity. The Church is always on the side of the poor through works of education, social development, and education. We are a Church that promotes the dignity of the Dalits, the outcasts, that works for social justice, according to Gospel values."

"Mindanao needs stabilisation, which must come about in small steps, gradually, with the contribution of all."

"It is necessary to be extremely cautious, because if hatred is fostered with a spirit of vengeance, the fundamentalists are given the possibility to have more power, and the terrorists the opportunity to recruit other terrorists more easily."

"There is clearly a pastoral dimension. We have the task of promoting and defending the Faith, preaching the Faith. This is an eminently pastoral role. It involves promoting the Catholic Faith so that it is increasingly known and, when there are problems, defending this Faith as well."

"The Pope chose to go to the periphery because that is where the sufferings the people live are to be found—real life. It is a sign of his concern for those living in Rome, a way of showing he is near."

"People vote more now with their feet than they do with their geography. I tell the seminarians that people want intelligent priests; they want educated priests — priests who know what’s going on in politics, government and culture — so they can comment intelligently from the pulpit when interpreting the Gospel."

"We're the new mission lands. So I wanted to talk to the students at your graduation about being local missionaries, reaching out here. This is more challenging. There's more unbelief, more "nones," and more hostility to our faith. It's right here in our backyard."

"Instead of the "rights" language, we prefer to focus on the cultivation of "dignity" and a healthy sense of "duty" toward the community, society, and country. Our duty is to promote or ensure dignity of the others, not only our own. Having said that, China, like the rest of the world, also needs to learn to do better in the promotion of dignity among all in the country as well as in the world."

"We usually say that this is not Rosario, it's not Rosario yet. We are at a moment where it almost depends on us for this to not be Rosario, but if we are careless, it will be Rosario in three months, or it already is and it will be more blatant to see."

"Inculturation is not a superficial strategy for the propagation of our faith, but the very nature and identity of our mission, on the very pattern of God's mission manifested through Jesus in the dialogue of salvation. Only when the Church dialogues with the cultures of Asia, giving birth to Asian forms of Christian spirituality, prayer and worship, theology and lifestyle, will we grow as fully Asian and authentically Christian Churches."

"Faith and hope in Jesus through Mary is the basis of your spirituality and the good works you achieve, like Monfort you show mercy to the poor and the suffering."

"We owe no one any apology for being Christians and Indians. This is our birthright and is enshrined in our Constitution. At the same time we must avoid demonizing those who attack us. They are also human beings like us even if their ideology sometimes blinds them and blunts their consciences. There is no substitute to dialogue in all its dimensions."

"Father General was in full agreement with the line indicated by the Council, precisely in the challenging effort to reconcile what is enduring, and therefore unchangeable, in the charism of the Society with the demands of the current situation in the life of the Church and of the world. This is a difficult and delicate task and it is no wonder that in so many areas there was a difference of opinion."

"St Ignatius' precept was the ideal which inspired the late Cardinal's whole life in his faithful, caring, intelligent and prudent, generous and impartial outlook. He knew of the faults that existed in the Church and in her men, but with caring dedication, full of love and faith, he helped to alleviate their effects, working for the authentic renewal of the Church."

"We need to grow, with the help of Providence, to bring the Good News of the Kingdom of God to the heart of Asia."

"We pray and we hope peace will be restored. It is necessary to build peace: we ourselves here in Kyrgyzstan must begin to build peace. Our political leaders must give priority to dialogue and peace, essential for the common good. For our part, we will pray and ask for the assistance of the Holy Spirit for a future of reconciliation and wellbeing in the country."

"At his birth Muhammad had received the name Qutham, but since the Book of Allah had given him the name Ahmad and Muhammad, the Tradition, with a slightly apologetic ulterior motive, wants to hear of no other."

"Journalist: Does the devil exist? Arturo Sosa: In several ways. You have to understand the cultural elements to refer to this character. In the language of Saint Ignatius it is the evil spirit that leads you to do things that go against the spirit of God. It exists as evil personified in different structures but not in people, because it is not a person, it is a way of carrying out evil. He is not a person like a human person is. It is a way of evil being present in human life. Good and evil are in constant struggle in human consciousness, and we have ways of indicating them. We recognize God as good, entirely good. Symbols are part of reality, and the devil exists as a symbolic reality, not as a personal reality."

"Greater familiarity of European men and women with the Sacred Scriptures leads towards that experience of burning fire in the heart which was experienced by the two disciples on the road to Emmaus. The Bible read and prayed, in particular by young people, is the book of the future for the European continent."

"Corriere della Sera reader: "I am an atheist, but I see beauty all around me." Cardinal Martini: "I am Catholic and you are an atheist, but ultimately we are united by the same wonder at creation.""

"Christ's resurrection is not a miracle. The God who through the Son assumed human nature, after his death on the cross reassumes his divine and immortal nature."

"The Bible speaks of God's infinite greatness, even of His immeasurability, of the fact that God is immensely greater than our hearts, our beings, our spirits. And so it would come as no surprise if data were to emerge about other planets being inhabited by other people; this would not affect the message of the Bible in any way."

"Gianna Beretta Molla was a precious witness of conjugal and family spirituality, an authentic path of holiness."

"Television has made it clear that my neighbour has no boundaries. Even in the Gospel, the neighbour in the parable of the Good Samaritan transcends boundaries, but television has made this clear to us..."

"Halloween is a type of celebration that is foreign to our tradition but has immense value and should be continued. The cult of the dead is part of our history: it is a time when hope for eternity is born. It is a time when the Lord makes us understand that life is more than just this earthly existence."

"I personally believe that God created us man and woman and that therefore traditional moral doctrine has good reasons on this point. Of course, I am prepared to admit that in some cases good faith, lived experience, contracted habits, the unconscious and probably even a certain native inclination may lead one to choose for oneself a type of life with a same-sex partner. In today's world, such behaviour can therefore be neither demonised nor ostracised."

"I am also prepared to admit the value of an enduring friendship and faithfulness between two persons of the same sex. Friendship has always been held in great honour in the ancient world, perhaps more so than today, even though it was mostly understood in the context of that transcending of the purely physical sphere I mentioned above, to be a union of minds and hearts."

"I believe that each of us has a non-believer and a believer in us, who talk to each other inside, questioning each other, constantly sending pointed and disturbing questions back to each other. The non-believer in me disquiets the believer in me and vice versa."

"Often the language used to talk about God is stunted and feeble, sometimes awkward, sometimes generic; one easily divides into verticalists and horizontalists, traditionalists and progressives, one makes judgements that, in the light of the Gospel, are at least inadequate."

"Speaking of Jesus accompanies his actions and interprets them: the lordship of God is demonstrated through works and illustrated through words. [...] to authentically proclaim the Gospel it is necessary to some extent to veil it."

"Jesus' parable retains all its enigmatic charge, it leaves the listener with the task of understanding it, it challenges him and forces him to question himself, it involves him in the first person and engages him in the search for meaning. [...] the parables are an act of courtesy, of respect for human freedom, of condescension, almost of tenderness."

"The rhythms of the knowledge that comes from faith are slow. That is why revelation must also be hidden, veiled. Man's freedom is unable to bear the full weight of God's revelation. Thus the parables spring from the heart of Jesus urgency of the gospel; they are spontaneous, not artificial, they spring from life itself. The parables are, in this perspective, one of the most beautiful fruits of the mystery of the Incarnation, the frontier to which language is pushed by the Son of God, so that it may be adapted to communicate the mystery of the Kingdom in respect to the concrete situation of man."

"A drop of the divine is in every man. We are the dissimilar leaves of a single tree. It is not for me to distinguish the better leaves. Christ said: do not judge."

"(About Saint Ignatius of Loyola) He said it himself, he sinned long and hard, to quote Luther; his conversion was total, his expiation very long, accompanied by a love of life and works, including the foundation of a Company that after 400 years is still one of the pillars of our Church."

"A voice like Pope Francis's, and before that the voice that was Cardinal Martini's in Milan, manages to touch chords that exist but that the everyday fails to prompt. Bergoglio's attention to the world of non-believers, for example, was the global dimension of something we had already seen with Martini and his chair of non-believers, that experiment in the Church that aroused much controversy from a part of the clergy and the faithful. It was an occasion, the one proposed by the cardinal of Milan, that was received with more attention precisely by the secular world than by the Church. With Pope Francis the same thing happened."

"The fact is that, when he states, usually in some obscure venue, his adherence to orthodox positions, he is never reported in the world media. The media understand that they influence by image and repetition. Everything the Pope says that can be interpreted in terms of accepting these aberrations is broadcast around the world. Everything he says to deny this view goes largely unreported. Whether the Pope realizes that he is being manipulated here I would not venture to say."

"In the end, I suspect, the "subjective" Church is judged by the standards of the objective Church. Why else would the Lord have bothered to establish an institution whose principal purpose was to lead us to eternal life? It does this by telling us to keep the commandments, seek repentance when we violate them. We are given enough grace to see the difference between what is good and what is evil."

"Not all advice on helping the poor works, so there is a real question of morality, politics, and economics involved here. "Identifying" with the poor is not enough and may well be harmful if ineffective or bad advice is given. We will not help the poor or anyone else, unless we love them. But just because we love someone, it does not follow that how we show this love is a feasible way to help the poor."

"We must understand the religious nature of Islamic expansion and the methods used to achieve it. By trying to abstract these motivation from the soul of this particular religion, which is, on this score, unlike most others, only makes it impossible to describe what in fact is going on in the mind of the adversary that is Islam. Wars are first fought in minds—and this is a war."

"Journalist: According to you, the term "proof" does not apply to God. You prefer the term "sign". Why? God is not an entity of the same order as an atom or a galaxy. The existence of the atom is corroborated by theoretical schemes and experimental evidence. Almost the entire scientific community recognizes its existence. God, at least from my Christian point of view, is not a matter of demonstration. He is a personal God with whom we can establish a relationship. This is an act of faith and freedom. The word "proof" does not apply to the existence of God, because proof is a matter of logical reasoning, not of personal choice. When faced with a mathematical proof, we do not have the freedom to accept or reject the result. Even in physics, where there is no absolute certainty, scientists reach situations of consensus. The theory of general relativity, for example, is accepted by almost all scientists. But this is far from the case with the existence of God! A sign, however, requires interpretation. And interpretation refers to the freedom of the interpreter. If we have a pleasant encounter on the street, we can see it as a sign of God's benevolence or simply as a result of chance. It is a question of freedom of interpretation. No demonstration can conclude that we should have met that person on that day and at that time. The believer can be free to find signs of divine action in the structure of the universe. Isn't it a sign of something that the universe is so coherent? There is room for debate here. But this is not proof."

"The word "proof" is often understood in the strong sense of "rigorous demonstration that leaves no room for interpretation." Admitting the conclusion of a mathematical theorem does not commit freedom. It can be used in a weaker sense, but I prefer to speak of "signs", as in the Gospel according to John. They are, if you like, "clues". That an unexpected event spurs me to give thanks to God poses no difficulty to me, even if other people can see the result of chance in it. The sign presupposes the commitment of a freedom."

"From a Christian perspective, God is not a "thing", an object that exists like the desk I am sitting at exists, but a person with whom I am in a vital relationship. "Knowing" is not of the same order as knowing an electron, a chromosome or a galaxy: this presupposes a theoretical model and objective experimental verification. Proving the existence of the atom is one thing, but the same procedure cannot be used for the God who revealed himself in Jesus Christ. The relationship I form with him is about freedom."

"Journalist: What is the difference between a "great watchmaker" god and the God of Jesus Christ? The "great watchmaker" refers to the poetry of Voltaire: it is based on the idea that the world is a clock, that is, a mechanical construction. The model is the vision of Newton and the founders of modern science, such as Descartes. It is known that Pascal was critical of this God "of philosophers and wise men". The God who reveals himself in Jesus Christ presents another "profile", if we can put it that way. Its power manifests itself in its opposite, as Saint Paul of Tarsus vigorously underlined. This shows us the divine creative action in a very different way than according to the model of the manufacture of a machine."

"India has not changed much in the course of ages. Invasions have taken place, wars have been waged in her vast plains, new nations and races have conquered the land and ruled over it, foreign civilizations have brought new notions and new ideals; but everybody and everything has been remodeled and reshaped and recast by the influence of the Indian nation and its ancient civilization. The ancient civilizations of Egypt, Babylonia, and Assyria have been blotted out from the map of the world. But that of India, the first lights of which have been discovered in modern times along the banks of the Indus, is still alive ...."

"We need philosophers! Working together we can solve all the country's problems."

"A social body which lives essentially upon the gifts which it shouldn't collect itself - here, the priestly body - loses the sense of reality: money is no longer the fruit of work, it becomes an abstract value. When there is no more money, one believes that there still is more. To live like this upon gifts does not favor the maturity of comportments."

"Out of habit, we go to church, keep our tradition, pray. We need someone to wake us from the lukewarmness. God is always coming towards us, and especially in Advent, he saves us from the cage of tiredness and fatigue and invigorates us."

"Even in the Church of Turkey there is room for everyone, and I will be one of them all. I will try to serve everyone. In Turkey the Church is small but rich in cultures, languages, colours and now has a Turkish bishop who will try to keep all these elements together."

"The longer I stay in education, the more I realize that it is an effective instrument for development and empowerment. I see fewer distinctions than I used to between various kinds of involvement such as social action, pastoral work or education or even work in an administrative set up, as I am now in. I find my work very priestly. I don't have to jump from one sector (religious) to the other (secular) as the distinction between the two gets thinner. Education for me is spiritual involvement."

"We should not make people beggars by doling out alms."

"We do not plan for the future but God plans for us. I had chosen to be a Jesuit missionary for the Calcutta Province but providence has brought me as the Bishop of Raiganj, a unknown place with unknown people, culture and language. Though I have left my parents and brothers and sisters, I have hundreds of parents, brothers and sisters among the poorer people of the diocese who really love me and call me "Bishop Baba"."

"Faced with health problems, and especially considering the sense of the religious vocation, I hope in this way to be able to serve God and the people better. What has been done is only thanks to many priests and lay people who have dedicated themselves to the Gospel and are serving faithfully in the Church."

"Sans un peu de folie On ne rime plus à trente ans."

"Trouver la mélancolie Dans le sein de la volupté."

"L'esprit n'est jamais las d'écrire, Lorsque le cœur est de moitié."

"La douleur est un siècle, et la mort un moment."

"Les maîtres cependant sont des gens bien heureux, Que souvent nous ayons le sens commun pour eux."

"Dans mainte auteur de science profonde J'ai lu que l'on perd à trop courir le monde; Très rarement en devient-on meilleur: Un sort errant ne conduit qu'à l'erreur."

"Ah! qu'un grand nom est un bien dangereux: Un sort caché fut toujours plus heureux."

"Désir de fille est un feu qui dévore; Désir de nonne est cent fois pis encore."

"Les sots sont ici-bas pour nos menus plaisirs."

"Ce n'est pas sur leurs moeurs que je veux qu'on en cause, Un vice, un déshonneur, font assez peu de chose; Tout cela dans le monde est oublié bientôt; Un ridicule reste, et c'est ce qu'il leur faut."

"Tout ce qui vit n'est fait que pour nous réjouir, Et se moquer du monde est tout l'art d'en jouir."

"La faute en est aux dieux qui la firent si bête."

"Mais Paris guérit tout et les absents ont tort."

"Un bien qu'on doit avoir est comme un bien qu'on a."

"C'est des premiers pas que dépend la carrière."

"Elle a d'assez beaux yeux Pour des yeux de province."

"L'aigle d'une maison n'est qu'un sot dans une autre."

"Tout est mal, tout est bien, tout le monde est content."

"L'esprit qu’on veut avoir gâte celui qu’on a."

"Un rapport clandestin n'est pas d'un honnête homme; Quand j'accuse quelqu'un, je le dois, et me nomme."

"The missionary dimension of the Church is the fruit of love for Christ. America has been blessed with ardent missionaries who gave us the Christian faith, and even today they choose the poorest and needy areas."

"In the tasks in which he consumed his life, Monsignor Luciano always maintained the same way of proceeding, which made him loved and admired by all those who knew him: softly spoken, firm in principles, strong in action. It is thus that we want to remember him."

"Supported by the Church by Christ and his Mother we cannot accept the attitude of new Christian movements that tend to rub out the name of the Virgin Mary in our Christian tradition. How can we honour a king and despise his mother? May Mary be in Africa the one who exerts maternal royalty for the new departure of fraternal governments: since union makes strength."

"They were able to bear witness to their faith even in the difficult times of the forced closure of our church. The heroic testimony of the faith of our ancestors, to the point of martyrdom, and their intercession in heaven have contributed to the fact that in the Greek Catholic Church of Slovakia we are able to thank God for the abundance of priestly vocations."

"We must therefore fulfill the obligation of being aware of a world which continues to ignore with a guilty conscience the Law of God, and which is based on human laws imposed by those who hold the power of economic strength. It is up to the latter to give up these interests."

"Christians should be concerned about unification in Europe, since this could help them to overcome their divisions which partly derive from political factors. However, the way Europe is uniting rather urges the Churches towards peaceful coexistence, which is indispensable for their credibility."

"Poverty is a problem that all of us feel sorry about. Through harmony we have to work together for the good of this world."

"The Pope would be ready to sign an agreement with China tomorrow, if China so wished. The political problems could be resolved. Indeed, there already are technical solutions. There is no issue to separate us."

"To inculturate means discovering the meeting point of prayer (lex orandi) and of Christian faith (lex credendi) with the prayer and faith of Traditional Religions of Africa and Madagascar."

"The lives of the missionaries who are devoting themselves exclusively to the native population are lives of intense isolation, but their personal sufferings and inconveniences count for little when there are souls to be saved."

"Schrader's thorough grasp of scholastic theology is evidenced by the many works that bear his name."

"Some historians have pretended that pagan philosophy entirely dominated Justin's Christianity, or at least weakened it. To appreciate fairly this influence it is necessary to remember that in his "Apology" Justin is seeking above all the points of contact between Hellenism and Christianity."

"Inculturation: to adhere in its way to Jesus Christ, to respond in its way to Christ's love, in its style and with its own means, to translate the love of God in its life, in its acts. Also, it is the only way to understand what the Spirit says to the Churches in guarding well that this diversity does not bring to divergence."

"The religion of the Malagasies appears to be fundamentally a kind of mixed Monotheism, under the form of a Fetishism which finds expression in numerous superstitious practices of which these people are very tenacious."

"I well understand how Wikipedia represents an Enlightenment dream of describing the world, which, however, clashes with the difficulties of accrediting itself as a credible compendium of knowledge, while maintaining anonymity, flexibility and continuous openness to new contributors. At the same time, this 'utopia' overturns the dream of the traditional encyclopaedia, understood as an authoritative, organic and integrated construction of knowledge. In fact, Wikipedia is like a living organism: it grows (at the rate of 7 per cent every month), it 'falls ill', it is subject to internal compositions and decompositions, to continuous growth and reduction. But above all, Wikipedia conceals another, in its own way, ambiguous utopia: the absolute democracy of knowledge and the collaboration of multiple intelligences that gives rise to a kind of collective intelligence. This utopia could hide a new form of 'tower of Babel', which has its Achilles' heel not only in unreliability, but also in relativism. [...] His 'utopias' arise, radicalising them, from the profound needs of human knowledge, which the wíki, in general, help transform into concrete projects: knowledge understood as a dynamic process, open to all, and the fruit not only of individual commitment, but also of profound collaboration and intense confrontation between minds willing to share skills and intelligence."

"It is a common experience to have frequented a library. Entering the reference room is like crossing a threshold between the world of noise and the world of silence. The people one meets appear, in general, concentrated on what they are reading with an attitude of body that seems to express deep attention. The surroundings, the silence, the concentration that one 'breathes' in the air seem to recall, in some respects, entering a church and praying. The man who studies and the man who prays seem to assume similar attitudes. This analogy is very fruitful for reflection and leads one to naturally think of a spirituality of study. The Christian scholar is strongly urged to ask himself how his activity and prayer can coexist in his inner life."

"Christianity is not an encyclopaedia of contents and values, nor a list of battles to be fought, but an openness to the surprise of God. Without the experience of his Real Presence, without the encounter with the person of Christ, Christianity becomes a rigid ideology. But beware! God is to be sought and found everywhere in the world. He is present and active in the world and in history. He is not necessarily where we think He is."

"The model we have before our eyes, that of Francis de Sales, is therefore that of a journalism that communicates passion and has an intent of involvement, participation, education. The same attention to 'truth' is not a simple and cold focus on 'objectivity' or 'neutrality', but on understanding the value of things."

"I believe that in Internet there is a highly spiritual dimension. I would like to mention at least one person, a great Jesuit, Pierre Teilhard de Chardin, who with his books, with his insights, his idea of the noosphere anticipated the idea of the Internet... We are talking about a Jesuit who lived in times when the Internet was not even conceivable, but he largely anticipated this phenomenon. I would also say that, in my opinion, the Internet is a reality that has strong spiritual potential."

"Digital technologies allow people, today more than ever, to stay connected and communicate, overcoming many distances. And with a technological system for communicating and thinking, a kind of intelligence distributed everywhere and growing all the time is being formed at the same time. The Internet, in fact, involves the sharing of resources, time, content, ideas. The now classic example is Wikipedia, which beyond any evaluation is the fruit of the convergence of many people, connected together across the planet, who think and write. Intelligence is distributed wherever there is humanity, and today it can be easily interconnected. The network of this knowledge gives rise to a form of 'collective intelligence' or common consciousness. [...] The Net is called from being a place of 'connection' to becoming a place of 'communion'. The risk these days is to confuse the two terms. Connection in itself is not enough to make the Net a place of fully human sharing. Working towards this goal is the specific task of the Christian."

"Interviewer: Well Salvini out of government? Antonio Spadaro: It is not clear how this will end. In any case, Salvini's role in the League's sovereignist mutation, after twenty years in which the party has expressed real capacity for government rooted in the territory will have to be investigated. From green it has turned black. For me the question, after the bathing coup, is the relationship between Salvini, a charismatic personality who has absorbed the party into himself, and the League itself. The question is what the right in Italy can be. A question that has never been resolved."

"[...] we live in times in which we run the risk of losing the meaning of study and seeing it only as functional to a job. Certainly study 'serves' man and also helps him to find his place in the world as a worker. The risk, however, is that of living study in an occasional and functional manner, and no longer as a strong and valuable life experience. The Christian presence in a study environment such as the university must therefore first and foremost aim not to add activity to other activities, but to help the young student live his main activity: study, in a Christian manner. Much less can Christian formation and academic study be considered in competition with each other."

"There is always a vulnerable point in Pavese's life, a point that exposes him to the beauty and intuition of the taste for life, but this seems to find no possibility of development."

"The Internet is no longer an agglomeration of isolated and independent websites, albeit connected and networked, but is to be considered as the whole of the technological capabilities achieved by mankind in the field of disseminating and sharing information and knowledge."

"I say that, as you know, the Council forbids exposing the Scriptures contrary to the common consent of the Holy Fathers; and if Your Excellency wishes to read not only the Holy Fathers, but also the modern commentaries on Genesis, on the Psalms, on Ecclesiastes, on Joshua, you will find that they all agree in expounding ad literam that the sun is in the sky and revolves around the earth with great speed, and that the earth is very far from the sky and stands in the centre of the world, immobile. Consider now, with your prudence, whether the Church can tolerate that the Scriptures be given a meaning contrary to the Holy Fathers and to all Greek and Latin exegetes. Nor can it be answered that this is not a matter of faith, because if it is not a matter of faith ex parte obiecti, it is a matter of faith ex parte dicentis; and thus it would be heretical to say that Abraham did not have two sons and Jacob twelve, just as it would be heretical to say that Christ was not born of a virgin, because both are said by the Holy Spirit through the mouth of the prophets and apostles."

"On the sixth day, God, with a single command, produced all the species of land animals, wild and domestic, and commanded them to multiply; and so they have done, do, and will do until the end of the world. And although no one cares to preserve certain kinds of animals, such as wolves, snakes, foxes, and the like, and everyone strives to kill them and banish them from the earth, nevertheless they are always found in great abundance, and will always be found, because it is necessary that they obey the command of the almighty Creator. Finally, on the sixth day, God, wishing to summarise all his works, made man, in whom he placed the qualities of all the elements: the life of plants, the feelings of animals, and the intellect and free will of the angels."

"N. was born in the year of our Lord 1542, on 4 October. He had pious parents, especially his mother, whose name was Cinzia, sister of Pope Marcellus II."

"(While he was Archbishop of Capua) Since it was customary for canons and parish priests to send the Archbishop rather ostentatious gifts during the Christmas season, he eradicated this custom, prohibiting it both because it was a burden on the canons and parish priests and because the rich could give, with greater merit, to the poor the gifts they would have offered to the Archbishop, who had no need of them. He often meditated on and inculcated in others the saying of Isaiah: ‘Blessed is he who has fulfilled his duty.’ (p. 69)"

"In the second conclave [8-16 May 1605. See Autobiography, note p. 72], he was very close to being elected Pope. And when a cardinal of great authority and seriousness promised him his influence [to get him elected], he urged him to desist without thanking him. He declared that, for his part, he would not pick up even a straw from the ground to be elected Pope. He bore no ill will towards those who opposed his election; indeed, he was not at all troubled by it. He said, in fact, that the papacy could be described as a ‘most dangerous job’ or a ‘most exhausting danger’. (p. 72)"

"Ember vagy; majd por lészesz; valahány napot éltél, Annyival indultál a temetődre közelb."

"Well-known among scholars is Ong’s call to reflect on how deep the transformations of societies transitioning from orality to scripture are. Less noticed was his remark that the transition carries ethical implications, particularly about conscience, the internal moral compass that guides human behavior."

"The key to a scientific inquiry into the nature of the animal soul is evidently the soul of man. For we have no immediate insight into the psychic acts of the animal; we can only infer their existence and nature from the exterior actions which our senses perceive. We must compare these manifestations of the activity of the animal soul with the manifestations of our own psychic life, the interior causes of which are known to us from our inner consciousness. Consequently scientific psychology applies the same key as pseudo-psychology, but it follows critical method."

"Only those who unite scientific knowledge of morality with practice in its application may be trusted to solve promptly and safely problems of conscience. Personal, social, commercial, and political experience proves this abundantly. Moral education requires long, patient, and delicate training, and few acquire it without the aid of casuistry."

"No heresy has ever been so wholly and hopelessly false that it did not reflect at least some broken lights of truth. This we may rightly say of Socialism where truth and error, fact and fiction are forever blended in an indistinguishable confusion. What is good we must keep and perfect, what is wrong and evil we must relentlessly reject."

"What really attracts the will, and stirs it as a motive to action, is the goodness of the object presented by the intellect; for the rational appetite is by its nature an inclination to good. Hence it is that the desire of perfect happiness necessarily results from rational nature, and that the supreme good, clearly apprehended by the mind, cannot but be desired and embraced by the will. Hence, too, a law is not presented as obligatory, unless its observance is known to be necessarily connected with the attainment of the supreme good. It is, therefore, wrong to denounce the pursuit of happiness as immoral or repugnant to human nature. On the contrary, a paralysis of all human energy and utter despair would result from bidding man to act only from the motive of stern necessity inherent in law, or forbidding him ever to have his own good in view or to hope for blessedness."

"Turn your eyes again upon your prayer, as God looked again upon each of His works in the creation of the world, and examine attentively what fruit you have drawn from your prayer, what resolutions to serve Him ; for this is like collecting the grain from the threshing floor, and conveying it to the granary to make. use of it and not to lose it."

"Historians should always look at continuities and fractures: as I see it, the continuities are always deeper and more profound than any discontinuities."

"Historical events do not fall out of the heavens. They have a pre-history. To understand them, it is essential to understand the pre-history."

"I revise a lot my work and read out loud, and often say: “It doesn’t work”; “It’s so boring!” I often realize that I could say something more clearly, more simply, and get rid of many qualifications. I believe that you do not really have a clear thought until you have the right word. The thought is developed in the act of writing: sometimes you are writing a sentence, and you realize that, deep down, you do not really know what you want to say. You revise, and at a certain point you say: “This is really what I think, what I want to say!”"

"...the cultural mission of the Jesuits—what really makes the Jesuits distinctive..."

"Salvatierra's memory needs no panegyric. His deeds speak for themselves; and in the light of these, the bitterest enemies of his religion or of his order cannot deny the beauty of his character and the disinterestedness of his devotion to California."

"The fame of Sarbiewski is as wide as the world of letters."

"It would seem that the victories of the Egyptian monarchs were far from decisive, and that Ethiopia always retained enough liberty to openly aspire to independence."

"You will certainly allow that there exists a God, and this God cannot be indifferent to the conduct and actions of his creatures."

"With the developments attained by all branches of science in the course of the last century, the importance of archæological discoveries in that period, the progress of philology and palæography, the possibility of using means of rapid communication to obviate the difficulty of scattered material, hagiography could not but take a new orientation."

"Though he might not look an ideal leader, Father Stone was wonderfully adapted to his circumstances; his unfailing kindness, simplicity, sincerity, patience, and self-devotion were irresistible. If he acted slowly, he made no mistakes; he was capable of undertaking great enterprises, and of carrying them through with strong tenacity of purpose."

"Hinderer was not only a man of science, but also a missionary who for forty years laboured as an apostle and by his zeal and efficiency achieved substantial results."

"His life was one alternation of triumphs and defeats. At times he had to prevent the Indians from adoring him as a god; at others they were about to sacrifice him to their deities."

"I beseech you, request my brethren, for his Sake, who redeemed us all, to be careful to supply my want and insufficiency, as I hope they will. Nothing grieves me so much, as this England, which I pray God soon to convert."

"He pursued his missionary labours in his native county of Lancaster with great zeal and success."

"I would prefer to close my eyes upon even a considerable fault, rather than impair my charity for the delinquent."

"It is difficult for inhabitants of a more humid climate to realize the importance which a country like Palestine attaches to any source of fresh water."

"We are here to build the common good, to build an inclusive society and bring the joy of life in Christ, everywhere, to every man and woman. As believers in the Resurrection, as men and women of hope, we are bearers of a positive vision, of hope, joy and happiness."

"There is a certain Kemalist secularism which relegates religion to the private sphere, is not very desirable for us. On this point, too, we must break away from certain trivializations. In Europe, the total secularism of the state is considered a value, but there are controversial situations and questionable aspects. A government that takes into account the religious sentiments of the people is in any case desirable for us. We cannot accept a religion simply relegated to consciences."

"Indians have excellent eyes and ears; and our band, if weak in numbers, was certainly strong in lungs; for such as had wind instruments spared neither contortions of the face, nor exertions of their organs of respiration to give volume to the music."

"The reputation for solid virtue, patience, and courage, which he had acquired in the different grades of his order, was by no means dimmed in the long years of his generalate. During Tamburini's superiorship, the apostolic activity of the Society was at its best."

"I could have had that pleasure, but then the sacrifice would not have been complete."

"Fifty years a Jesuit and forty years a missionary, one of the noblest men that ever laboured in the ranks of the Church in Montana, his fame stands very high in Montana."

"A physician is guilty of no wrong in calling his friend's sickness by its real name, and prescribing for him the best remedies whether palatable or not: should he act otherwise, he is not a true friend. I am your friend, God knows."

"Our mother is without doubt in heaven, both body and soul; our queen and advocate is there, whose sight did rejoice all the hierarchies of angels, and all the court of Heaven; who interceded for us."

"I don't know whether it is the humblest in the world, but at least certain it is that none poorer is to be found in America."

"The religious freedom guaranteed by the Constitution has been always fully enjoyed; the many representatives of Catholic countries in the Diplomatic Corps and the Catholics prominent in Congress and in the departments are factors for social influence and a restraint upon illiberal legislation."

"Science owes to him many important discoveries."

"It is not by a succession of periods of progress and decay only That nations manifest their life and individuality. Taking any one of them at any period of its existence, and comparing it with others, peculiarities immediately show themselves which give it a particular physiognomy whereby it may be at once distinguished from any other; so that, in those agglomerations of men which we call nations or races, we see the variety everywhere observable in Nature, the variety by which God manifests the infinite activity of his creative power."

"Father Thébaud was a man full of energy, even in old age, an untiring student, and well-informed scholar. Withal he was a most agreeable companion, witty and full of life, and universally beloved by his friends and his pupils."

"In none of his writings to which I have had access, does there appear a disposition to judge too favourably of Chinese notions, but the reverse."

"A spiritual man, who, by the practice of virtue, prayer, penance and mortification, has already laid up a certain treasure of merit in heaven, knowing full well that he has in his house, nay, even within himself, a traitor sense which, assaulting his will, and alluring it by the bait of its delectations, is able to strip it of all its spiritual wealth; with what jealousy ought he to keep guard over it; how sternly ought he to check its motions; how rigorously to keep it in subjection and restraint."

"Although he never visited America, he appeals particularly to Americans."

"He excelled especially as a moral theologian; his classes of moral theology were attended by a greater number of students than were ever known to follow the course at Compostella. His decisions were regarded as oracles, and the most difficult cases were submitted to him for solution."

"As the conversion of these poor folk is not the work of man, but the effect of the mercy of our Divine Master, let us endeavour to obtain it by prayers and holy deeds. A day never passes, without my remembering these unfortunate people before the altar. May it please the Mercy of the Lord to grant the prayers that I offer for their conversion!"

"Though the Californians seem to possess nothing, they have, nevertheless, all that they want, for they covet nothing beyond the productions of their poor, ill-favored country, and these are always within their reach. It is no wonder, then, that they always exhibit a joyful temper, and constantly indulge in merriment and laughter, showing thus their contentment, which, after all, is the real source of happiness."

"I, for one ought not to be unsympathising towards those who are really struggling out of darkness into light. Can I forget, though now more than a quarter of a century ago, the hopes and fears by which I have myself been agitated? I found myself in a Communion, with a growing dislike of its tone, its history, and (I must add) its living authorities. I found myself, in the same measure, drawn towards that true home, centre of hearts and minds, where nothing was national, sectional, narrow, cold, or ambiguous; where doctrine was clear as a trumpet-tone, and sympathy and healing soft as a mother's whisper to her sick child."

"If we trust in God, we too can carry out the mission that He has entrusted to us."

"The Christian's weakness in front of his persecutors is not a disadvantage, but paradoxically, the way in which he is able to endure moments of crisis."

"There is a great need among Catholics to be united despite the distances and at the same time to care for others, for example the poor, regardless of what background they come from."

"The Pope has asked us to be precious stones in the edifice of the Catholic Church in Russia. Our local Church is a small edifice, we are not many, but we too can be the precious stones that build the universal Church."

"Though he was a good philosopher and theologian, he was a better religious. Those well acquainted with him are convinced that he never lost his baptismal innocence. Neither his holiness nor his learning made him a disagreeable companion or an undesirable friend. It would be hard to say whether he was more admired or loved by those who came into contact with him."

"He laboured zealously and, moreover, inaugurated at Fulda, those annual reunions of the German bishops which have since produced such excellent results."

"Since perhaps there are some, who may think themselves concerned in this History, because they are the Grand-children or Descendants of those who are here mentioned, I desire them to consider, Writing like a faithfull Historian, I am oblig'd sincerely to relate either the good or ill, which they have done. If they find themselves offended, they must take their satisfaction on those who have prescrib'd the Laws of History: let them give an account of their own rules; for Historians are indispensably bound to follow them; and the sum of our reputation consists in a punctual execution of their orders."

"To render the Science of Algebra intelligible to pupils whose minds are yet unaccustomed to such studies, is not an easy task. For should the instructor subject every principle, as it is announced, to a rigorous demonstration, he will very probably not be comprehended; while, on the other hand, inconclusive reasoning is worse than none at all."

"It was pleasantly said of him that he had two passions---one for pure mathematics, and the other for the pure Catholic religion."

"There is nothing perhaps harder to defend and easier to attack than a system not clearly defined, at least in its principal parts. Its defenders waste their time in showing what is either beside the question or only touches the surface, and its adversaries, when they have pointed out the weak points in that which, true or false, has nothing to do with the truth of the system, settle the controversy in their own favour."

"A man of keen intellectual vision and an unlimited capacity for work, Stattler was ever ready to guard and defend Catholic principles."

"In all human undertakings the period of growth is followed by one of decay unless a new spirit pours fresh life into the old forms."

"Influence exercised by the Jesuits, in their golden age, was largely due to the far-seeing policy of Aquaviva, who is undoubtedly the greatest general that has governed the Society."

"Acquaviva was chosen by a strong majority. His subsequent career justified the wisdom of the choice."

"A negative precept of natural law which prohibits a thing intrinsically evil can never be lawfully transgressed not even under the influence of the fear of death."

"Even from these and individually from the Tartars of Niuche called Chin, who are more eastern, China is defended by hand ammunition, that is, the famous wall, which is worth discussing here. The head or founder of the imperial Cin family, one of the most ancient, a prince renowned for his prowess in arms and his works of more than royal magnificence, glorious above all others in Chinese history and for various reasons remembered by scholars, whether it was a dream he had or a prediction made by soothsayers (on which writers disagree, and perhaps there was nothing more than a good omen of providence), foresaw that the Tartars, as soon as the opportunity arose, would make every effort to break through the borders and descend to flood and fill China with their nation. Therefore, after consulting with his great heart, he decided not only to close the borders to them in the present but also to build a shelter that would secure them for centuries to come. He determined to arm those northern borders with a wall that would be invincible against both the Tartars and the weather. He did not delay in setting to work."

"It is interspersed with very strong and thick towers, which rise above the wall in beautiful proportion and space and height; and there are perpetually garrisoned soldiers, as many as are needed to defend the many passages of the curtain wall that flank the tower they guard. There are also very strong castles defending the few gates that had to be opened in the wall."

"I have never wanted to fight anyone, neither in open battle nor in a duel. But if ever I did, it would certainly not be with Grammarians; terrible men, like those whose words are not words, but deeds. And may God protect me from ever provoking them; for they are quick to anger, and if they take up their open dictionaries, as if they were Michele Scotto's Scongiuratore, just by opening them, they bring forth, like spirits ready to obey their every command, so many, I do not say nouns and verbs, but nicknames and proverbs, that it would be less dangerous to find oneself in the midst of a swarm of angry hornets than among them."

"[...] the most beautiful part of a discourse is the beauty of the subject: and those who work with their brains know from experience that an ingenious subject wonderfully sharpens the intellect and it seems almost as if the noble subject itself provides thoughts worthy of itself, ambitious to be treated nobly."

"Great mutations must be undertaken with great counsel and proceed slowly in order to proceed safely: otherwise, instead of one good from a wise man, two evils from a fool are encountered, which are to decide without judgement and to repent without remedy."

"There are a hundred thorns for every rose."

"(About the Great Wall of China) All walled with square stones, strong enough to withstand any torment of air and water; and, whether true or plausible, it is nevertheless rumoured among the Chinese that King Cin ordered the execution of the master builders of the work if, where one stone meets and fits together with another, the joints were so loose that a nail could be driven into them: which, even if it is nothing more than an expression of exaggeration, would still have no reason to be feigned, if the squaring and fitting of the marble were not exquisitely executed."

"The two boundless oceans, which descend from opposite sides of Africa and meet at this Cape of Good Hope, collide with each other with such furious force, as you can see here. Alps, I would say, and [Apennines] of waves, driven to break against each other: with which the storm is so strangely disrupted that there is no rule of art for turning the rudder that is sufficient to receive it with a slanted side and dampen the impetus of the furious beating of the waves. Here, then, the sea is as deep as an abyss, and full of terrible monsters, heralds of the approaching storm, when they raise their heads and gasp, and throw a river of water into the air with their great trumpets: sometimes so many together, as I have witnessed, that as far as the eye can see to the last edge of the horizon, everything appears crowded with such hideous creatures. On land, everything is rocks, mountains and cliffs of inaccessible height, cut vertically into the sea, so that the breaking of the waves against their sides causes a formidable crash that terrifies and deafens us. Along them runs a violent south-westerly current, which, when it meets the sea pushed against it and the opposing wind, either rebounds or overcomes them, doubling the fury of the storm and causing the waves to boil and swirl in such violent and rapid circles that each of them, when it pulls down any large ship, is a Charybdis. Finally, this endless ocean, which stretches from here to who knows how far beyond the Antarctic, is an open field for the winds to battle, which, being unbroken and unobstructed, are all the more capable of turning the sea upside down, as they have no obstacle to break their course and their forces. (Part I, Chapter XII, “Capo di Buona Speranza”; 1664, pp. 176-177)"

"I would not want you to falsely imagine that seeing the Antipodes, where I am now taking you, would cost us a journey of at least eleven thousand miles, which is the distance from here to the opposite side of the world. This is quite the opposite of the truth; indeed, the way to never reach them is to go there, and the reason for this is very clear: because there are no Antipodes, except [opposite] feet against feet; nor can they be [opposed] except on the points of the earth's diameter: therefore we must be half a world away. (Part I, Chapter XIX, “'The Antipodes”'; 1664, p. 295)"

"[...] with the finest artistry, not only concealed or hidden, but lost within it, that body (of the Colossus of Rhodes) appeared, like the men of Deucalion from stones, born of himself by divine teaching. And to say nothing of the well-understood proportion of his limbs, all corresponding to the most perfect natural form; and of the softness and sensitivity, without one discordant with the other; and of the lively and spirited attitude with which he posed and stood upright; his face was tempered with such a beautiful and, above all, difficult mixture of air that it was impossible to distinguish which was more dominant in him: the lovable, rightly desired in an effigy of the Sun, or the majestic, equally due to the face of a God. (Part I, Chapter XX, “Rhodes”; 1664, p. 308)"

"[...] this incomparable King of the Mountains, Atlas towering above us. Behold how he rises up, how he rears himself, and how his proud head [raises] and turns towards the ever-feared and ever-hostile Europe, in an act of recognition and spying: and how he spreads his immense back towards that jealous frontier of his Africa, in the act of securing and defending it with his shoulders. However much we see of him, he is neither the whole of Atlas, nor more than that; but only the summit. (from “'L'Atlante,”' p. 79)"

"Here no sail is lowered, here no hand is removed from the oar, here no anchor is yet thrown to drop. Terra Incognita} Just to name it is to understand how much there is to know about it. Here are the shores of this sea, visible to the eye but not yet to the foot of anyone who knows it. If you are not satisfied with just seeing it, and you wish to venture forth to inquire about it, turn towards it and cry out: O you over there, what world is yours? What region? What country? Is it an island in the sea or mainland? Is it cultivated or uncultivated? Is it deserted, solitary, uninhabited or inhabited? And by what multitude of men? And of what language, customs, religion and God? Are there kings, magistrates, people; are there assemblies and cities, or do they live in uncertainty, like the Scythians, wandering and roaming? No one shows up to answer: so the answer is a profound silence, which is nevertheless the true answer to those who have good ears, because only by remaining silent can one say what it is, that is, Terra Incognita. Now, let us believe that this concealment of such a large part of the world is done for the sake of Nature's reputation; otherwise, as the Stoic said about philosophising about this great universe, “Pusilla res mundus est, nisi in illo quod quærat omnis mundus habeat” : thus, once the Earth has been completely discovered, it would cease to appear to us as a world, and we would begin to consider it as nothing much ,so much remains unknown in the North, so much in the South, so much in its parts far from the sea, and so many islands, small worlds in themselves, scattered and lost in the immensity of the ocean, as in the infinite spaces of the void, the worlds seen in their philosophical dreams by Democritus and Epicurus. Thus, one might say that the Earth is so great that for as many centuries as time has recorded in its annals, people have laboured to discover its parts, and yet God knows how many centuries remain for others to discover. (from “'Terra incognita”', pp. 330-331)"

"Here we lack only one [sign] to prove that we are on the barren shore of the much-sung and feared Lake Averno: what others, historians and poets, have written about it is confirmed here by the truth, and our eyes give us full faith in it. Here is the continuous circle of mountains, in whose deepest centre the lake lies, and remains so completely hidden that whether it is winter or summer, dawn or dusk, or the sun rises at midday, it can never be seen, even with a reflection of light, or be seen by it: therefore this unhappy water, in the melancholy brown that it always shows, seems to have the darkness of hell mixed in it to blacken it even more. Behold the thick forests that gather around it, and again blind it, doubling its shadows. Enclosed on all sides, it has nowhere to lead even a thin thread of water out, and move as if alive; but everything stagnates between its banks, everything within itself becomes swampy, and like a corpse of water, it stinks. Of the Cimmerians who have their dwellings nearby, I can only point with my finger and tell you that they live there in their underground caves: whether they are alive or dead, no one knows for sure, because their home is also their tomb. On this other side, it will be easy for you to recognise in that great cleft in the mountain the dark and frightening mouth, or rather chasm, into which anyone who has the courage to enter the bowels of the earth must throw himself, and descend alive, if he can, to the Elysian Fields, or else, and more likely, to Hell. All that is missing is to see some unwary flock of birds flying through the air that hangs over and broods over the lake, entering it and attracting the pestilential vapour that exhales from it, poisoning themselves and falling down, I know not whether stunned or dead. But to linger so long on this unhappy shore, with the stench of sulphur biting our brains and strangling us, would be to pay too high a price for our curiosity. (from “Il lago Averno”, p. 343)"

"There is only one path to the true: straight as a ray of light. Infinite and contrary are those that lead away from it to falsehood. (Book I, Chapter IV; 1659, p. 55)"

"The root, which fears so much that the sky will not see it, the sun will not touch it, the air will not harm it, well aware of what its ministry is, burrows deep underground, and in its tender birth, it pierces, penetrates, branches out, and spreads: and throws out so many trunks, branches, and roots everywhere that it looks like an upside-down, buried tree: and therefore it lives because it is buried, otherwise, if you dig it up, it dies. There it is the first foundation of the [fabrica] it supports, and well suited to it, that is, for the high, deep, for the wide, spread out, for the shocks from the whirlwinds, divided and firm on every side from which the wind blows: like the masts of ships, which are held by the rigging, which, like arms, grasp it from all sides and hold it steady. In addition to this, the root is all together what [in] animals is the mouth, the belly, and the liver. It sucks in food, cooks it, transmutes it into juice, indifferent to receiving the different forms of the different parts that derive from it. (Book I, Chapter VII; 1659, p. 97)"

"Hear: the day might seem too honoured with the works of the hand, of which the night is deprived, if the works of the mind were not given in exchange for those. The day therefore has its labours, the night its thoughts; and appropriate to each, the former has noise, the latter silence. (Book I, Chapter X; 1839, p. 97)"

"But before I bring you the snails, I must do as that wise painter Theon recounted by Aelianus, who did not reveal the image of a soldier in arms exposed to a large crowd eager to see it until a full choir of musicians had played a sonata in a martial style, as if challenging two armies to battle. When he saw that the spectators had conceived a certain martial spirit, he drew back the curtain from the painting and revealed the soldier in such a fierce act of charging the enemy that, as the historian describes him, he seemed to have lightning in his eyes and thunder in his right hand, so terrible was his gaze and formidable his sword, running in a manner and with a bearing befitting one carried away by the impetus of fury. Such was Theone's soldier, for which reason he first disposed the minds of the onlookers with that sonata inviting them to a true spectacle of battle. (Book I, Chapter XI; 1839, p. 101)"

"And has God not shown himself to be supremely admirable in varying in a hundred and more different ways the circling and coiling of a snail within itself? Could anything be more equal, more determined, more simple? And yet, in his hands, it has become capable of such great art. Some turn with volutes, one inside the other, as if they were twisting around a spindle: and as they proceed lengthwise, they become thinner and gradually taper to a point. Others, on the contrary, all return to themselves: and tell me, Archimedes, who wrote so ingeniously about them, who teaches them to draw a line so perfectly that it is not out of proportion in any way? Tell me, architects, who struggle so much to draw volutes with a ruler, and yet never anything but false ones, while, not knowing any better, they compose them from some part of a circle, and they are not circles, even though they are circular: who has instilled the rule in snails? Born masters of an art, of which they are not yet good disciples. (Book I, Chapter XI; 1659, pp. 173-174)"

"[...] working on Grotesque [...] everything is, one might say, a mosaic of disproportionate elements put together, all the more beautiful because the parts are taken from further afield and come together in more foolish forms. The neck of a crane sprouting from the stem of a flower, ending in a [scimia] head, with four snail horns that shoot fire: a peacock's tail blooming on an old man's chin as a beard, and a thick mop of coral hair; another has vine arms, twisted legs, and two little lights shining in the shell of a conch; a nose like a flute, ears like a pair of bat wings, and when he looks at himself in a net, he sees the image of a mammoth behind him: and such fantastical oddities, as painters are wont to imagine. But even in this, he needs wisdom, for just as not every tree can be grafted onto every other tree, so not every part can be well joined to every other part in the grotesque, and it must be whimsy, not nonsense, nor should the wisdom of [judgement] in arranging it be less prominent than the madness of ingenuity in inventing it. (Book I, Chapter XVI; 1659, pp. 284-285)"

"And since we want to know everything, let him take them out and show us his hands and measure them, if by chance they were like those of King Ahasuerus of Persia, that is, of Ahasuerus, husband of Esther, nicknamed Longimanus, because one hand was longer than the other; and understand why he gives sparingly to some, and only when necessary, either the help of grace or the goods we call fortune, while to others he gives abundantly, exceeding and overflowing. (Book II, Chapter III; 1839, pp. 201-202)"

"Regarding the sun Saint Anastasius of Sinai, he held a strange opinion that it was created by God here on earth, then lifted it up and transported it to the fourth heaven, where the virtue that lay low below could spread for the benefit of a few, spread for the benefit of all, and there was like the heart of nature, from whose vital heat it is animated and from whose spirits it has the vigour to move and operate. (Book II, Chapter VII; 1839, p. 240)"

"Bartoli represents the typical mentality of the seventeenth-century man of letters: marvellous mastery of form, absolute lack or deficiency of thought. One would not really say that he came into the world a generation after Galileo and Sarpi."

"The Marino of prose was Daniello Bartoli, a highly skilful and unsurpassed craftsman of periods and phrases, with a style that was both refined and ornate. He travelled to almost every corner of the earth and produced thousands of descriptions and narratives: one never sees that the prohibition of so many new things has refreshed his impressions. A rhetorician and abstract moralist, his head full of mythology and sacred scripture, copious in words and phrases in all fields of knowledge, a brilliant colourist, he believed he could say everything, because he knew how to say everything well. Nature and man were nothing more than stimuli and opportunities for him to draw out all his erudition and vocabulary. He has no other, more serious purpose. Unfamiliar with the European cultural movement and all the struggles of thought, stuck in a second-hand classicism and Catholicism that came to him from school and was not explored by his intelligence, his brain remains as idle as his heart, and his attention is entirely focused on the technical and mechanical aspects of expression. He treats the Italian language, like Greek or Latin, as a dead language, already fixed, and fully possessed by him."

"Those who wish to convince themselves of the immense variety of styles and almost different languages contained within the Italian language should consider the works of Daniello Bartoli."

"Il p. Dan. Bartoli è il Dante della prosa italiana. Il suo stile in ciò che spetta alla lingua è tutto a risalti e rilievi."

"Uomo che fra tutti del suo tempo, e fors'anche di tutti i tempi, fu quello che e per teoria e scienza e per pratica, meglio e piú profondamente e pienamente conobbe la nostra lingua."

"Daniello Bartoli, Dell'uomo di lettere difeso e emendato, Giacinto Marietti, Torino, 1834."

"Daniello Bartoli, Della Geografia trasportata al Morale, Egidio Ghezzi, Roma, 1664."

"Daniello Bartoli, La geografia trasportata al morale, dalla tipografia di Giacinto Marietti, Torino, 1839."

"Daniello Bartoli, La ricreatione del savio, Ignatio de' Lazzeri, Roma, 1659."

"Daniello Bartoli, La ricreazione del savio, Borel e Bompard, Napoli, 1839."

"Daniello Bartoli, L'uomo al punto, 2 voll., a cura di Adolfo Faggi, UTET, Torino, 1930."

"It may be asked what possible object a redactor could have had in combining the narrative of a rebellion against civil authority with another having for its moral to warn against usurpation of the priesthood. The story presents nothing improbable. We need not search deeply into history to find similar examples of parties with different, or even conflicting interests, uniting for a common end."

"Comprehensive books are very useful in the hands of those whose minds are already formed ; but experience has taught us that a judicious parsimony proves more successful in encouraging the mental efforts of young beginners, amid the many difficulties arising from the giddiness natural to their age, as well as from the number of their scholastic duties."

"Only the young men who sat under him could know his fascination as a teacher."

"At the express wish of the pope, he became cardinal bishop of Palestrina, to the government of which he applied himself with untiring energy."

"Let no man thinke (speaking of the Indians,) that they are men of nothing; but if they thinke so, let them go and make triall."

"Apart from his sophistical defence of Spanish colonial policy, Acosta deserves high praise as an acute and diligent observer whose numerous new and valuable data are set forth in a vivid style."

"Much of what he says is of necessity erroneous, because it is influenced by the standard of knowledge of his time; but his criticisms are remarkable, while always dignified. He reflects the scientific errors of the period in which he lived, but with hints of a more advanced understanding."

"In the typical sense God does not merely select an existing person or object as the sign of a future person or object, but he directs the course of nature in such a way that the very existence of the type, however independent it may be in itself, refers to the antitype. Man, too, can, in one or another particular case, perform an action in order to typify what he will do in the future. But as the future is not under his complete control, such a way of acting would be ludicrous rather than instructive. The typical sense is, therefore, properly speaking, confined to Gods own book."

"I desire, if by any possibility I should become a priest, to be a missionary, and if I am a missionary to be a martyr."

"Persecution is upon us; it will be terrible; we will pass through torrents of blood."

"France must have the blood of the pure to raise her again; which one of us indeed, is worthy to offer his life, and what a joy, should we be chosen."

"I know that the Chief will kill me, and I am delighted to receive such a happy end from the hand of God."

"Antonio Possevinus represented the literary, scientific, and diplomatic type of Jesuit, performing important political missions, establishing schools of science and letters, and applying himself to diplomatic protocols and classical authors with equal assiduity. Had he not met with insurmountable difficulties in Sweden and Russia, and in negotiating the treaties between Poland and the empire, he would have left a still deeper trace on the political history of the Church and of Europe."

"There will be sacrifices in thus referring everything to God; there are sacrifices, and there will be always. But what matters it ? This is our life, the end for which we were created, our destination, — to sacrifice everything to God with devotion and courage, and to find everything in God in eternity."

"How is it possible we should taste true joy for one moment, in this life, in which we are beset with miseries, and sin, — are continually in danger of being lost forever, and are exiles from Paradise, our true country?"

"[...] qui expresse non dicit substantiam, neque accidens, neque Deum, nec creaturam, sed haec omnia per modum unius, scilicet quatenus sunt inter se aliquo modo similia et conveniunt in essendo."

"(About the Assumption of Mary) It is not likely that assumption should be understood of the soul only, both because local assumption properly and strictly refers to the body, and because the souls of other saints also were taken up into heaven though the Church professes and celebrates no assumption for them, but only their passing over, their departure, their birthday."

"There is no doubt that God is the sufficient cause and, so to speak, the teacher of natural law, but it does not follow that he is the legislator."

"Ribas wrote under the most favourable circumstances and made good use of his opportunities."

"His reputation as an historian rests secure upon his history of the Jesuit missions of Mexico."

"Let Man remember that he is the Master, but not a Tyrant."