Benedict XVI Quotes

Well, perhaps the path appears straight when we look back at it. On the way, we often feel lost.

The kind of emancipation that is being put forward today in technologically based cultures is crying out for women at last to become men. But this is not equality of rights: it is the ultimate oppression of women by a civilization in which the hegemony of technology implies the subjugation of nature and the subjugation of women — the two are closely inter-related.

"The word “brotherhood" is, to be sure, a fine word, but we oughtn't to forget its ambiguity. The first pair of brothers in the history of the world were, according to the Bible, Cain and Abel, and the one murdered the other.

"It is perhaps permissible here to draw attention to a distinction made by Martin Heidegger, who speaks of the duality of calculating and reflective thought. Both modes of thought are legitimate and necessary, but for this very reason neither can be absorbed in the other. There must therefore be both: calculating thought, which is concerned with "makability," and reflective thought, which is concerned with meaning. And one cannot deny that the Freiburg philosopher has a good deal of justification for expressing the fear that in an age in which calculating thought is celebrating the most amazing triumphs man is nevertheless threatened, perhaps more than ever before by thoughtlessness, by the flight from thought. By thinking only of the practicable, of what can be made, he is in danger of forgetting to reflect on himself and on the meaning of his existence. Of course, this temptation is present in every age. Thus in the thirteenth century the great Franciscan theologian Bonaventure felt obliged to reproach his colleagues of the philosophical faculty at Paris with having learned how to measure the world but having forgotten how to measure themselves."

Admittedly, Jesus’ words to Pilate also remain perennially true: “My kingship is not of this world” (Jn 18:36). In the course of history, the mighty of this world have sometimes tried to align it with their own, and that is when it is put at risk: they seek to link their power with Jesus’ power, and in the process they disfigure his kingdom and endanger it.

If the Letter to the Hebrews treats the entire Passion as a prayer in which Jesus wrestles with God the Father and at the same time with human nature, it also sheds new light on the theological depth of the Mount of Olives prayer. For these cries and pleas are seen as Jesus’ way of exercising his high priesthood. It is through his cries, his tears, and his prayers that Jesus does what the high priest is meant to do: he holds up to God the anguish of human existence.

Christian belief — as we have already said — means opting for the view that what cannot be seen is more real than what can be seen.

"Remaining" is an essential part… What the Church Fathers call perseverantia–patient steadfastness in communion with the Lord amid all the vicissitudes of life–is placed center stage here. Initial enthusiasm is easy. Afterward, though, it is time to stand firm, even along the monotonous desert paths that we are called upon to traverse in this life–with the patience it takes to tread evenly, a patience in which the romanticism of the initial awakening subsides, so that only the deep, pure Yes of faith remains. This is the way to produce good wine.

The way we order our time is dependent on the way we order our Sunday.

As a spiritual being, the human creature is defined through interpersonal relations. The more authentically he or she lives these relations, the more his or her own personal identity matures. It is not by isolation that man establishes his worth, but by placing himself in relation with others and with God.

Finally, it has become increasingly clear to me that God is not, let’s say, a ruling power, a distant force; rather he is love and he loves me – and as such, life should be guided by him, by this power called love.

I have a mustard seed; and I am not afraid to use it

So one aspect of becoming a Christian is having to leave behind what everyone else thinks and wants, the prevailing standards, in order to enter the light of the truth of our being, and aided by that light to find the right path.

But as all pre-Christian cults were based on the idea of substitution, of representation, and tried to replace the irreplaceable, this worship was bound to remain vain. In the light of faith in Christ, the Letter to the Hebrews can dare to draw up this devastating balance sheet of the history of religion, although to express this view in a world seething with sacrifices must have seemed a tremendous outrage. It can dare to make this unqualified assertion that religions have run aground because it knows that in Christ the idea of the substitute, of the proxy, has acquired a new meaning. Christ, who in terms of the Law was a layman and held no office in Israel’s worship services, was — so the text says — the one true priest in the world. His death, which from a purely historical angle represented a completely profane event — the execution of a man condemned to death as a political offender — was in reality the one and only liturgy of the world, a cosmic liturgy, in which Jesus stepped, not in the limited arena of the liturgical performance, the Temple, but publicly, before the eyes of the world, through the curtain of death into the real temple, that is, before the face of God himself, in order to offer, not things, the blood of animals, or anything like that, but himself (Heb 9:11ff.).

From a theological point of view, Easter is the center of the Church year; but Christmas is the most profoundly human feast of faith, because it allows us to feel most deeply the humanity of God. The crib has a unique power to show us what it means to say that God wished to be “Immanuel” — a “God with us”, a God whom we may address in intimate language, because he encounters us as a child. This makes Christmas a feast that invites us in a special way to meditation, to an internal act of looking at the Word.