"Catechism on Prayer" by St. John Vianney

See my children; the treasure of a Christian is not on the earth, it is in Heaven. Well, our thoughts ought to be where our treasure is. Man has a beautiful office, that of praying and loving. You pray, you love--that is the happiness of man upon the earth. Prayer is nothing else than union with God. When our heart is pure and united to God, we feel within ourselves a joy, a sweetness that inebriates, a light that dazzles us. In this intimate union God and the soul are like two pieces of wax melted together; they cannot be separated. This union of God with His little creature is a most beautiful thing. It is a happiness that we cannot understand.

We have not deserved to pray; but God, in His goodness, has permitted us to speak to Him. Our prayer is an incense which He receives with extreme pleasure. My children, your heart is poor and narrow; but prayer enlarges it, and renders it capable of loving God. Prayer is a foretaste of Heaven, an overflow of paradise. It never leaves us without sweetness. It is like honey descending into the soul and sweetening everything. Troubles melt away before a fervent prayer like snow before the sun. Prayer makes time pass away very quickly, and so pleasantly that one does not perceive how it passes. Do you know, when I was running up and down the country, at the time that almost all the poor priests were ill, I was praying to the good God all along the road. I assure you, the time did not seem long to me.

We see some persons who lose themselves in prayer like a fish in the water, because they are all for God. There is not division in their heart. Oh, how I love those generous souls! Saint Francis of Assisi and Saint Colette saw Our Lord and spoke to Him as we talk to each other. While we, how often we come to church without knowing what we come for, or what we are going to ask! And yet, when we go to one's house, we know very well what we are going for. Some people seem to say to God, "I am going to say two words to Thee, to get rid of Thee. " I often think that when we come to adore Our Lord, we should obtain all we wish, if we would ask it with very lively faith, and a very pure heart. But, alas! we have no faith, no hope, no desire, no love!

There are two cries in man, the cry of the angel and the cry of the beast. The cry of the angel is prayer; the cry of the beast is sin. Those who do not pray, stoop towards the earth, like a mole trying to make a hole to hide itself in. They are all earthly, all brutish, and think of nothing but temporal things, . . . like that miser who was receiving the last Sacraments the other day; when they gave him a silver crucifix to kiss, he said, "That cross weighs full ten ounces. " If there could be one day without worship, it would no longer be Heaven; and if the poor lost souls, notwithstanding their sufferings, could worship, there would be no more Hell. Alas! they had a heart to love God with, a tongue to bless Him with; that was their destiny. And now they are condemned to curse Him through all eternity. If they could hope that they would once pray only for one minute, they would watch for that minute with such impatience that it would lessen their torments.

"Our Father who art in Heaven!" Oh, how beautiful it is, my children, to have a father in Heaven! "Thy kingdom come. " If I make the good God reign in my heart, He will make me reign with Him in His glory. "Thy will be done. " There is nothing so sweet, and nothing so perfect, as to do the will of God. In order to do things well, we must do them as God wills, in all conformity with His designs. "Give us this day our daily bread. " We are composed of two parts, the soul and the body. We ask the good God to feed our poor body, and He answers by making the earth produce all that is necessary for our support. . . . But we ask Him to feed our soul, which is the best part of ourselves; and the earth is too small to furnish enough to satisfy it; it hungers for God, and nothing but God can satiate it. Therefore the good God thought He did not do too much, in dwelling upon the earth and assuming a body, in order that this Body might become the Food of our souls. "My Flesh, " said Our Lord, "is meat indeed. . . . The bread that I will give is my Flesh, for the life of the world:' The bread of souls is in the tabernacle. The tabernacle is the storehouse of Christians. . . . Oh, how beautiful it is, my children! When the priest presents the Host, and shows it to you, your soul may say, "There is my food. " O my children, we are too happy! . . . We shall never comprehend it till we are in Heaven. What a pity that is!

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Pope Benedict XVI Interviewed by German Reporters

Pope Benedict XVI was recently interviewed on August 5, 2006, by four German reporters. The interview was conducted entirely in German and translated by the Vatican. I wanted to post it here:

Gerhard Fuchs (Bayerische Rundfunk): Your next trip will be to Bavaria. During preparations for the trip your personnel said you are nostalgic for your homeland. What are the issues you'll be speaking about during the visit and is the concept of "homeland" one of the values you intend touching on, in particular?

Benedict XVI: Of course. The purpose of the visit is precisely because I want to see again the places where I grew up, the people who touched and shaped my life. I want to thank these people. Naturally I also want to express a message that goes beyond my country, just as my ministry calls me to do. I simply let the liturgical recurrences suggest the themes to me. The basic theme is that we have to rediscover God, not just any God, but the God that has a human face, because when we see Jesus Christ we see God. Starting from this point we must find the way to meet each other in the family, among generations, and then among cultures and peoples as well. We must find the way to reconciliation and to peaceful coexistence in this world, the ways that lead to the future. We won't find these ways leading to the future if we don't receive light from above. So I didn't choose very specific themes, but rather, it is the liturgy that leads me to express the basic message of faith which naturally finds its place in everyday reality where we want to search, above all, for cooperation among peoples and possible ways that can lead us to reconciliation and peace.

Thomas Bellut (ZDF): As pope you are responsible for the Church throughout the world. But, clearly, your visit focuses attention on the situation of Catholics in Germany as well. All observers say there's a positive atmosphere, partly thanks to your appointment as pope. But, obviously, the old problems are still around. Just to quote a few examples: fewer churchgoers, fewer baptisms, and especially less Church influence on the life of society. How do you see the present situation of the Catholic Church in Germany?

I'd say, first of all, that Germany is part of the West, with its own characteristic coloring obviously, and that in the western world today we are experiencing a wave of new and drastic enlightenment or secularization, whatever you like to call it. It's become more difficult to believe because the world in which we find ourselves is completely made up of ourselves and God, so to speak, doesn't appear directly anymore. We don't drink from the source anymore, but from the vessel which is offered to us already full, and so on. Humanity has rebuilt the world by itself and finding God inside this world has become more difficult. This is not specific to Germany: it's something that's valid throughout the world, especially in the West. Then again, today the West is being strongly influenced by other cultures in which the original religious element is very powerful. These cultures are horrified when they experience the West's coldness towards God. This "presence of the sacred" in other cultures, even if often veiled, touches the western world again; it touches us at the crossroads of so many cultures. The quest for "something bigger" wells up again from the depths of western people and in Germany. We see how in young people there's the search for something "more," we see how the religious phenomenon is returning, as they say. Even if it's a search that's rather indefinite. But with all this the Church is present once more and faith is offered as the answer. I think that this visit, like the visit to Cologne, is an opportunity because we can see that believing is beautiful, that the joy of a huge universal community possesses a transcendental strength, that behind this belief lies something important and that together with the new searching movements there are also new outlets for the faith that lead us from one to the other and that are also positive for society as a whole.

Eberhard von Gemmingen (Vatican Radio): You were in Cologne for World Youth Day exactly a year ago. You experienced how amazingly willing youth are to welcome others and you personally were very warmly welcomed. Will you be bringing a special message for young people on this next trip?

First of all, I'd say that I am very happy there are young people who want to be together, who want to be together in faith and who want to do something good. The tendency to do good is very strong in young people, just think of the many kinds of volunteer work they do. The commitment of offering your own personal contribution to help the needy of this world is a great thing. One idea might be to encourage them in this sphere: Go ahead! Look for opportunities to do good! The world needs this desire to do good, it needs this commitment! Then another message might be this: the courage to make definitive decisions! Young people are very generous but when they face the risk of a life-long commitment, be it marriage or a priestly vocation, they are afraid. The world is moving dramatically: nowadays I can continually do whatever I want with my life with all its unpredictable future events. By making a definitive decision am I myself not tying up my personal freedom and depriving myself of freedom of movement? Reawaken the courage to make definitive decisions: they are really the only ones that allow us to grow, to move ahead and to reach something great in life. They are the only decisions that do not destroy our freedom but offer to point us in the right direction. Risk making this leap, so to speak, towards the definitive and so embrace life fully: this is something I'd be happy to communicate to them.

Christoph Lanz (Deutsche Welle): A question about the situation regarding foreign politics. Hopes for peace in the Middle East have been dwindling over the past weeks: What do you see as the Holy See's role in relationship to the present situation? What positive influences can you have on the situation, on developments in the Middle East?

Of course we have no political influence and we don't want any political power. But we do want to appeal to all Christians and to all those who feel touched by the words of the Holy See, to help mobilize all the forces that recognize how war is the worst solution for all sides. It brings no good to anyone, not even to the apparent victors. We understand this very well in Europe, after the two world wars. Everyone needs peace. There's a strong Christian community in Lebanon, there are Christians among the Arabs, there are Christians in Israel. Christians throughout the world are committed to helping these countries that are dear to all of us. There are moral forces at work that are ready to help people understand how the only solution is for all of us to live together. These are the forces we want to mobilize: it's up to politicians to find a way to let this happen as soon as possible and, especially, to make it last.

Fuchs: As Bishop of Rome you are the successor of St Peter. How can the ministry of Peter manifest itself fittingly in today's world? And how do you see the tensions and equilibrium between the primacy of the pope, on one hand, and the collegiality of the bishops, on the other?

Of course there is a relationship of tension and equilibrium and, we say, that's the way it has to be. Multiplicity and unity must always find their reciprocal rapport and this relationship must insert itself in ever new ways into the changing situations in the world. We have a new polyphony of cultures nowadays in which Europe is no longer the determining factor. Christians on the various continents are starting to have their own importance, their own characteristics. We must keep learning about this fusion of the different components. We've developed various instruments to help us: the so-called "ad limina visits" of the bishops, which have always taken place. Now they are used much more in order to speak sincerely with all the offices of the Holy See and with me. I speak personally to each bishop. I've already spoken to nearly all the bishops of Africa and with many of the bishops from Asia. Now it's the turn of central Europe, Germany, Switzerland. In these encounters in which the center and the periphery come together in an open exchange of views, I think that the correct reciprocal exchange in this balanced tension grows. We also have other instruments like the synod, the consistory, which I shall be holding regularly and which I would like to develop. Without having a long agenda we can discuss current problems together and look for solutions. Everyone knows that the pope is not an absolute monarch but that he has to personify, you might say, the totality that comes together to listen to Christ. There's a strong awareness that we need a unifying figure that can guarantee independence from political powers and that Christians don't identify too much with nationalism. There's an awareness of the need for a higher and broader figure that can create unity in the dynamic integration of all parties and that can embrace and promote multiplicity. So I believe there's a close bond between the Petrine ministry which is expressed in the desire to develop it further so that it responds both to the Lord's will and to the needs of the times.

Bellut: As the land of the Reformation, Germany is especially marked by the relationships between the different religious confessions. Ecumenical relations is a sensitive area that constantly encounters new problems. What chances do you see of improving relations with the Evangelical Church or what difficulties do you foresee in this relationship?

Maybe it's important to say, first of all, that there are marked differences within the Evangelical Church. If I'm not mistaken, in Germany we have three important communities: Lutherans, Reformed, and Prussian Union. There are also several free Churches (Freikirchen) and within the traditional Churches there are movements like the "confessional Church", and so on. It's a collection of many voices, therefore, with which we have to enter in dialogue searching for unity while respecting the multiplicity of the voices with which we want to collaborate. I believe that the first thing we need to do is to concern ourselves with clarifying, establishing and putting into practice important ethical directives in society, thus guaranteeing a social ethical consistency without which society cannot fulfill its political ends, namely, justice for all, living together in a positive way, and peace. In this sense, I think a lot is already achieved, that we already agree on the common Christian basics before the great moral challenges. Of course, then we have to witness to God in a world that has problems finding Him, as we said, and to make God visible in the human face of Jesus Christ, to offer people access to the source without which our morale becomes sterile and loses its point of reference, to give joy as well because we are not alone in this world. Only in this way joy is born before the greatness of humanity: humanity is not an evolutionary product that turned out badly. We are the image of God. We have to move on these two levels, so to speak: the level of important ethical points of reference and the level that manifests the presence of God, a concrete God, starting from within and working towards them. If we do this and, especially, if in all our single communities we try not to live the faith in a specific fashion but always start from its deepest basics, then maybe we still won't reach external manifestations of unity quickly, but we will mature towards an interior unity that, God willing, one day will bring with it an exterior form of unity too.

Gemmingen: The issue of the family. A month ago you were in Valencia for the World Meeting of Families. Anyone who was listening carefully, as we tried to do at Radio Vatican, noticed how you never mentioned the words "homosexual marriage," you never spoke about abortion, or about contraception. Careful observers thought that was very interesting. Clearly your idea is to go around the world preaching the faith rather than as an "apostle of morality." What are your comments?

Obviously, yes. Actually I should say I had only two opportunities to speak for 20 minutes. And when you have so little time you can't say everything you want to say about "no." Firstly you have to know what we really want, right? Christianity, Catholicism, isn't a collection of prohibitions: it's a positive option. It's very important that we look at it again because this idea has almost completely disappeared today. We've heard so much about what is not allowed that now it's time to say: we have a positive idea to offer, that man and woman are made for each other, that the scale of sexuality, eros, agape, indicates the level of love and it's in this way that marriage develops, first of all, as a joyful and blessing-filled encounter between a man and a woman, and then the family, that guarantees continuity among generations and through which generations are reconciled to each other and even cultures can meet. So, firstly it's important to stress what we want. Secondly, we can also see why we don't want something. I believe we need to see and reflect on the fact that it's not a Catholic invention that man and woman are made for each other, so that humanity can go on living: all cultures know this. As far as abortion is concerned, it's part of the fifth, not the sixth, commandment: "Thou shalt not kill!" We have to presume this is obvious and always stress that the human person begins in the mother's womb and remains a human person until his or her last breath. The human person must always be respected as a human person. But all this is clearer if you say it first in a positive way.

Lanz: My question is linked to that of Father von Gemmingen. Throughout the world believers are waiting for the Catholic Church to answer the most urgent global problems, like AIDS and overpopulation. Why does the Catholic Church pay so much attention to moral issues rather than suggesting concrete solutions to these problems that are so crucial to humanity, in Africa, for example?

So that's the problem: do we really pay so much attention to moral issues? I think --I am more and more convinced after my conversations with the African bishops -- that the basic question, if we want to move ahead in this field, is about education, formation. Progress becomes true progress only if it serves the human person and if the human person grows: not only in terms of his or her technical power, but also in his or her moral awareness. I believe that the real problem of our historical moment lies in the imbalance between the incredibly fast growth of our technical power and that of our moral capacity, which has not grown in proportion. That's why the formation of the human person is the true recipe, the key to it all, I would say, and this is what the Church proposes. Briefly speaking, this formation has a dual dimension: of course we have to learn, acquire knowledge, ability, know-how, as they say. In this sense Europe, and in the last decades America, have done a lot, and that's important. But if we only teach know-how, if we only teach how to build and to use machines, and how to use contraceptives, then we shouldn't be surprised when we find ourselves facing wars and AIDS epidemics. Because we need two dimensions: simultaneously we need the formation of the heart, if I can express myself in this way, with which the human person acquires points of reference and learns how to use the techniques correctly. And that's what we try to do. Throughout Africa and in many countries in Asia, we have a vast network of every level of school where people can learn, form a true conscience and acquire professional ability which gives them autonomy and freedom. But in these schools we try to communicate more than know-how, rather to form human beings capable of reconciliation, who know that we must build and not destroy and who have the necessary references to be able to live together. In much of Africa, relations between Christians and Muslims are exemplary. The bishops have formed common commissions together with the Muslims to try and create peace in situations of conflict. This schools network, dedicated to human learning and formation, is very important. It's completed by a network of hospitals and assistance centers that reach even the most remote villages. In many areas, following the destruction of war, the Church is the only structure that remains intact. This is a fact! We offer treatment, treatment to AIDS victims too, and we offer education, helping to establish good relationships with others. So I think we should correct that image that sees the Church as spreading severe "no's." We work a lot in Africa so that the various dimensions of formation can be integrated and so that it becomes possible to overcome violence and epidemics, that includes malaria and tuberculosis as well.

Fuchs: Christianity has spread around the world starting from Europe. Now many people think that the future of the Church is to be found in other continents. Is that true? Or, in other words, what is the future of Christianity in Europe, where it looks like it's being reduced to the private affair of a minority?

I'd like to introduce a few subtleties. It's true, as we know, that Christianity began in the Near East. And for a long time its main development continued there. Then it spread in Asia, much more than what we think today after the changes brought about by Islam. Precisely for this reason its axis moved noticeably towards the West and Europe. Europe -- we're proud and pleased to say so --further developed Christianity in its broader intellectual and cultural dimensions. But I think it's important to remind ourselves about the eastern Christians because there's the present danger of them emigrating, these Christians who have always been an important minority living in a fruitful relationship with the surrounding reality. There's a great danger that these places where Christianity had its origins will be left without Christians. I think we need to help them a lot so that they can stay. But getting back to your question: Europe definitely became the center of Christianity and its missionary movement. Today, other continents and other cultures play with equal importance in the concert of world history. In this way the number of voices in the Church grows, and this is a good thing. It's good that different temperaments can express themselves, the special gifts of Africa, Asia and America, Latin America in particular. Of course, they are all touched not only by the word of Christianity, but by the secular message of this world that carries to other continents the disruptive forces we have already experienced. All the bishops from different parts of the world say: we still need Europe, even if Europe is only a part of a greater whole. We still carry the responsibility that come from our experiences, from the science and technology that was developed here, from our liturgical experience, to our traditions, the ecumenical experiences we have accumulated: all this is very important for the other continents too. So it's important that today we don't give up, feeling sorry for ourselves and saying: "Look at us, we just a minority, let's at least try and preserve our small number!" We have to keep our dynamism alive, open relationships of exchange, so that new strength for us comes from there. Today there are Indian and African priests in Europe, even in Canada, where many African priests work in a very interesting way. There's this reciprocal give and take. But if we receive more in the future we also need to continue giving with courage and with growing dynamism.

Bellut: This is a subject that's already been touched partially. When it comes to important political or scientific decisions, modern society doesn't base itself on Christian values and the Church, according to research, is considered as simply a warning voice or a controlling voice. Shouldn't the Church come out of this defensive position and assume a more positive attitude with regard to the building of the future?

I'd say that, in any case, we have to stress better what we want that is positive. And we need to do this, above all, in dialogue with cultures and religions because, as I think I've already said, the African continent, the African spirit and the Asian spirit too, are horrified by the coldness of our rationality. It's important for them to see that's not all we are. On the other hand, it's important that our secular world comes to understand that the Christian faith is not an impediment but a bridge for dialogue with other worlds. It's not right to think that a purely rational culture has an easier approach to other religions just because it's tolerant. To a large extent what's missing is a "religious center-piece" which can act as point of departure and arrival for those who want to enter into a relationship. That's why we must, and we can, show that, precisely because of the new intercultural environment in which we live, pure rationality separated from God is insufficient. We need a wider rationality that sees God in harmony with reason and is aware that the Christian faith that developed in Europe is also a means to bring together reason and culture and to integrate them with action in a single and comprehensive vision. In this sense I believe we have an important task, namely to show that this Word which we possess, isn't part of the trash of history, so to speak, but it's necessary today.

Gemmingen: Let's talk about your travels. You live in the Vatican and maybe it hurts you to be far from people and separated from the world, even in the beautiful surroundings of Castelgandolfo. You'll be turning 80 soon. Do you think that, with God's grace, you'll be able to make many more trips? Do you have any idea of where you'd like to go? To the Holy Land, or Brazil? Do you know already?

To tell the truth I'm not that lonely. Of course there are, you may say, the walls that make it more difficult to get in, but there's also a "pontifical family," lots of visitors every day, especially when I'm in Rome. The bishops come and other people, there are state visits. There are also personalities who want to talk to me personally, and not just about political issues. In this sense there are all kinds of encounters that, thank God, I have continually. And it's also important that the seat of the successor of Peter be a place of encounter, don't you think? From the time of John XXIII onwards, the pendulum began to swing in the other direction too: the popes started going out to visit others. I have to say that I've never felt strong enough to plan many long trips. But where such a trip allows me to communicate a message or where, shall I say, it's in response to a sincere request, I'd like to go -- in the "measure" that's possible for me. Some are already planned: next year there's the meeting of CELAM, the Latin American Episcopal Council, in Brazil, and I think that being there is an important step in the context of what Latin America is living so intensely, to strengthen the hope that's so alive in that part of the world. Then I'd like to visit the Holy Land, and I hope to visit it in a time of peace. For the rest, we'll see what Providence has in store for me.

Gemmingen: Austrians also speak German and they are waiting for you at Mariazell.

Yes, it's been agreed. Quite simply I promised them, a little imprudently. I really liked that place and I said: Yes, I'll come back to the Magna Mater Austriae. Of course, this became a promise that I will keep, that I will keep happily.

Gemmingen: I admire you every Wednesday when you hold your General Audience. 50,000 people come. It must be very tiring. How do you manage to hold out?

Yes, the Good Lord gives me the necessary strength. When you see the warm welcome, you're obviously encouraged.

Lanz: You've just said you made a rather imprudent promise. Does that mean that, despite your ministry, despite the many protocols and limitations, you haven't lost your spontaneity?

I try, in any case. As much as things are fixed, I'd like to keep doing some things that are purely personal.

Fuchs: Women are very active in many different areas of the Catholic Church. Shouldn't their contribution become more clearly visible, even in positions of higher responsibility in the Church?

We reflect a lot about this subject, of course. As you know, we believe that our faith and the constitution of the college of the Apostles, obliges us and doesn't allow us to confer priestly ordination on women. But we shouldn't think either that the only role one can have in the Church is that of being a priest. There are lots of tasks and functions in the history of the Church -- starting with the sisters of the Fathers of the Church, up to the middle ages when great women played fundamental roles, up until modern times. Think about Hildegard of Bingen who protested strongly before the bishops and the pope, of Catherine of Siena and Brigit of Sweden. In our own time too women, and we with them, must look for their right place, so to speak. Today they are very present in the departments of the Holy See. But there's a juridical problem: according to Canon Law the power to take legally binding decisions is limited to Sacred Orders. So there are limitations from this point of view but I believe that women themselves, with their energy and strength, with their superiority, with what I'd call their "spiritual power," will know how to make their own space. And we will have to try and listen to God so as not to stand in their way but, on the contrary, to rejoice when the female element achieves the fully effective place in the Church best suited to her, starting with the Mother of God and with Mary Magdalene.

Fuchs: Recently there's been talk of a new fascination with Catholicism. What is the attraction and the future of this ancient institution?

I'd say that the entire pontificate of John Paul II drew people's attention and brought them together. What happened at the time of his death remains something historically very special: how hundreds of thousands of people flowed towards St Peter's Square in an orderly fashion, stood for hours, and while they should have collapsed, they resisted as if moved by an inner strength. Then we relived the experience on the occasion of the inauguration of my pontificate and again in Cologne. It's very beautiful when the experience of community becomes an experience of faith at the same time. When the experience of community doesn't happen just anywhere but that this experience becomes more alive and gives to Catholicism its luminous intensity right there in the places of the faith. Of course, this has to continue in everyday life. The two must go together. On one hand, the great moments during which one feels how good it is to be there, that the Lord is present and that we form a great community reconciled beyond all boundaries. From here we get the impetus to resist during the tiring pilgrimage of everyday existence, to live starting from these bright points and turning towards them, knowing how to invite others to join our pilgrim community. I'd like to take this opportunity to say: I blush when I think of all the preparations that are made for my visit, for everything that people do. My house was freshly painted, a professional school redid the fence. The evangelical professor helped to do the fence. And these are just small details but they're a sign of the many things that are done. I find all of this extraordinary, and I don't think it's for me, but rather a sign of wanting to be part of this faith community and to serve one another. Demonstrating this solidarity means letting ourselves be inspired by the Lord. It's something that touches me and I'd like to express my gratitude with all my heart.

Lanz: You spoke about the experience of community. You'll be coming to Germany for the second time following your election. After World Youth Day and, for different reasons, after the world soccer championships, the atmosphere seems to have changed. The impression is that Germans have become more open to the world, more tolerant and more joyful. What would you still like from us Germans?

I'd say that from the end of the Second World War German society began an inner transformation. The German way of thinking too, which was further reinforced after reunification. We have become more deeply part of world society and, naturally, we have been changed by its mentality. Aspects of the German character which others weren't aware of before, have come to light. Perhaps we were always depicted too much as always very disciplined and reserved, which has some basis in truth. But if we now see better that which everyone is seeing, I think it's lovely: Germans aren't just reserved, punctual and disciplined, they are also spontaneous, happy and hospitable. This is very lovely. This is my hope: that these virtues may continue to grow and that they may last and may receive added impetus from the Christian faith.

Gemmingen: Your predecessor beatified and canonized a huge number of Christians. Some people say even too many. This is my question: beatifications and canonizations only bring something new to the Church when these people are seen as true models. Germany produces relatively few saints and blessed in comparison with other countries. Can anything be done to develop this pastoral sphere so that beatifications and canonizations can give real pastoral fruit?

In the beginning I also thought that the large number of beatifications was almost overwhelming and that perhaps we needed to be more selective; choosing figures that entered our consciousness more clearly. Meanwhile, I decentralized the beatifications in order to make these figures more visible in the specific places they came from. Perhaps a saint from Guatemala doesn't interest us in Germany and vice versa, someone from Altötting is of no interest in Los Angeles, and so on, right? I also think that this decentralization is more in keeping with the collegiality of the episcopate, with its collegial structures, and that it's suitable for stressing how different countries have their own personalities and these are especially effective in these countries. I've also seen how these beatifications in different places touch vast numbers of people and that people say: "At last, this one is one of us!" They pray to him and are inspired. The blessed soul belongs to them and we're happy there are lots of them. And if, gradually, with the development of a global society, we too get to know them, that's wonderful. But it's especially important that multiplicity exists in this field also because it's important that we too in Germany get to know our own figures and are happy for them. Besides this issue there's that of the canonization of greater figures who are examples for the whole Church. I'd say that the individual Episcopal Conferences ought to choose, ought to decide what's best for them, what this person is saying to us, and they should give visibility to people who leave a profound impression, but not too many of them. They can do it through catechesis, preaching, or through the presentation of a film, perhaps. I can imagine some wonderful films. Of course, I only know well the Church Fathers: a film about Augustine, or one on Gregory Nazianzen who was very special, how he continually fled the ever greater responsibilities he was given, and so on. We need to study: there are not only the awful situations we depict in many of our films, there are also wonderful historical figures who are not at all boring and who are very contemporary. We must try not to overload people too much but to give visibility to many figures who are topical and inspirational.

Fuchs: Stories with humor in them too? In 1989 in Munich you were given the Karl Valentin Award. What role does humor play in the life of a pope?

I'm not a man who constantly thinks up jokes. But I think it's very important to be able to see the funny side of life and its joyful dimension and not to take everything too tragically. I'd also say it's necessary for my ministry. A writer once said that angels can fly because they don't take themselves too seriously. Maybe we could also fly a bit if we didn't think we were so important.

Lanz: When you have an important job like yours, Holy Father, you are much observed. Other people talk about you. I was reading and I was struck by what many observers say: that Pope Benedict is different from Cardinal Ratzinger. How do you see yourself, if I may be so bold as to ask?

I've been taken apart various times: in my first phase as professor and in the intermediate phase, during my first phase as cardinal and in the successive phase. Now comes a new division. Of course circumstances and situations and even people influence you because you take on different responsibilities. Let's say that my basic personality and even my basic vision have grown, but in everything that is essential I have remained identical. I'm happy that certain aspects that weren't noticed at first are now coming into the open.

Bellut: Would you say that you like what you do, that it isn't a burden for you?

That would be saying a bit too much, because it really is tiring. But in any case, I try to find joy here too.

Photo Source: AFP/HO/Arturo Mari

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"On Paradise" by St. John Vianney

Image: St. Philomena Appears to St. John Vianney

"Blessed, O Lord, are those who dwell in Thy house: they shall praise Thee for ever and ever."

To dwell in the house of the good God, to enjoy the presence of the good God, to be happy with the happiness of the good God--oh, what happiness, my children! Who can understand all the joy and consolation with which the saints are inebriated in Paradise? Saint Paul, who was taken up into the third heaven, tells us that there are things above which he cannot reveal to us, and which we cannot comprehend.... Indeed, my children, we can never form a true idea of Heaven till we shall be there. It is a hidden treasure, an abundance of secret sweetness, a plenitude of joy, which may be felt, but which our poor tongue cannot explain. What can we imagine greater? The good God Himself will be our recompense: Ego merces tua magna nimis--I am thy reward exceeding great. O God! the happiness Thou promisest us is such that the eyes of man cannot see it, his ears cannot hear it, nor his heart conceive it.

Yes, my children, the happiness of Heaven is incomprehensible; it is the last effort of the good God, who wishes to reward us. God, being admirable in all His works, will be so too when He recompenses the good Christians who have made all their happiness consist in the possession of Heaven. This possession contains all good, and excludes all evil; sin being far from Heaven, all the pains and miseries which are the consequences of sin are also banished from it. No more death! The good God will be in us the Principle of everlasting life. No more sickness, no more sadness, no more pains, no more grief. You who are afflicted, rejoice! Your fears and your weeping will not extend beyond the grave. . . . The good God will Himself wipe away your tears! Rejoice, O you whom the world persecutes! your sorrows will soon be over, and for a moment of tribulation, you will have in Heaven an immense weight of glory. Rejoice! for you possess all good things in one-the source of all good, the good God Himself.

Can anyone be unhappy when he is with the good God; when he is happy with the happiness of the good God, of the good God Himself; when he sees the good God as he sees himself? As Saint Paul says, my children, we shall see God face to face, because then there will be no veil between Him and us. We shall possess Him without uneasiness, for we shall no longer fear to lose Him. We shall love Him with an uninterrupted and undivided love, because He alone will occupy our whole heart. We shall enjoy Him without weariness, because we shall discover in Him ever new perfections; and in proportion as we penetrate into that immense abyss of wisdom, of goodness, of mercy, of justice, of grandeur, and of holiness, we shall plunge ourselves in it with fresh eagerness. If an interior consolation, if a grace from the good God, gives us so much pleasure in this world that it diminishes our troubles, that it helps us to bear our crosses, that it gives to so many martyrs strength to suffer the most cruel torments --what will be the happiness of Heaven, where consolations and delights are given, not drop by drop, but by torrents!

Let us represent to ourselves, my children, an everlasting day always new, a day always serene, always calm; the most delicious, the most perfect society. What joy, what happiness, if we could possess on earth, only for a few minutes, the angels, the Blessed Virgin, Jesus Christi In Heaven we shall eternally see, not only the Blessed Virgin and Jesus Christ, we shall see the good God Himself! We shall see Him no longer through the darkness of faith, but in the light of day, in all His Majesty! What happiness thus to see the good God! The angels have contemplated Him since the beginning of the world, and they are not satiated; it would be the greatest misfortune to them to be deprived of Him for a single moment. The possession of Heaven, my children, can never weary us; we possess the good God, the Author of all perfections. See, the more we possess God, the more He pleases; the more we know Him, the more attractions and charms we find in the knowledge of Him. We shall always see Him and shall always desire to see Him; we shall always taste the pleasure there is in enjoying the good God, and we shall never be satiated with it. The blessed will be enveloped in the Divine Immensity, they will revel in delights and be all surrounded with them, and, as it were, inebriated. Such is the happiness which the good God destines for us.

We can all, my children, acquire this happiness. The good God wills the salvation of the whole world; He has merited Heaven for us by His death, and by the effusion of all His Blood. What a happiness to be able to say, "Jesus Christ died for me; He has opened Heaven for me; it is my inheritance. . . . Jesus has prepared a place for me; it only depends on me to go and occupy it. Vado vobis parare locum--I go to prepare a place for you. The good God has given us faith, and with this virtue we can attain to eternal life. For, though the good God wills the salvation of all men, He particularly wills that of the Christians who believe in Him: Qui credit, habeat vitam aeternam--He that believeth hath life everlasting. Let us, then, thank the good God, my children; let us rejoice--our names are written in Heaven, like those of the Apostles. Yes, they are written in the Book of Life: if we choose, they will be there forever, since we have the means of reaching Heaven.

The happiness of Heaven, my children, is easy to acquire; the good God has furnished us with so many means of doing it! See, there is not a single creature which does not furnish us with the means of attaining to the good God; if any of them become an obstacle, it is only by our abuse of them. The goods and the miseries of this life, even the chastisements made use of by the good God to punish our infidelities, serve to our salvation. The good God, as Saint Paul says, makes all things turn to the good of His elect; even our very faults may be useful to us; even bad examples and temptations. Job was saved in the midst of an idolatrous people. All the saints have been tempted. If these things are, in the hands of God, an assistance in reaching Heaven, what will happen if we have recourse to the Sacraments, to that never-failing source of all good, to that fountain of grace supplied by the good God Himself! It was easy for the disciples of Jesus to be saved, having the Divine Saviour constantly with them. Is it more difficult for us to secure our salvation, having Him constantly with us? They were happy in obtaining whatever they wished for, whatever they chose; are we less so? We possess Jesus Christ in the Eucharist; He is continually with us, He is ready to grant us whatever we ask, He is waiting for us; we have only to ask. O my children! the poor know how to express their wants to the rich; we have only our indifference, then, to accuse, if assistance and graces are wanting to us. If an ambitious or a covetous man had as ample means of enriching himself, would he hesitate a moment, would he let so favourable an opportunity escape? Alas! we do everything for this world, and nothing for the other? What labor, what trouble, what cares, what sorrows, in order to gather up a little fortune! See, my children, of what use are our perishable goods? Solomon, the greatest, the richest, the most fortunate of kings, said, in the height of the most brilliant fortune: "I have seen all things that are done under the sun; and behold, all is vanity and vexation of spirit. " And these are the goods to acquire which we labor so much, whilst we never think of the goods of Heaven! How shameful for us not to labor to acquire it, and to neglect so many means of reaching it! If the fig tree was cast into the fire for not having profited by the care that had been taken to render it fertile; if the unprofitable servant was reproved for having hidden the talent that he had received, what fate awaits us, who have so often abused the aids which might have taken us to Heaven? If we have abused the graces that the good God has given us, let us make haste to repair the past by great fidelity, and let us endeavour to acquire merits worthy of eternal life.

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"On Lust" by St. John Vianney

Lust is the love of the pleasures that are contrary to purity.

No sins, my children, ruin and destroy a soul so quickly as this shameful sin; it snatches us out of the hands of the good God and hurls us like a stone into an abyss of mire and corruption. Once plunged in this mire, we cannot get out, we make a deeper hole in it every day, we sink lower and lower. Then we lose the faith, we laugh at the truths of religion, we no longer see Heaven, we do not fear Hell. O my children! how much are they to be pitied who give way to this passion! How wretched they are! Their soul, which was so beautiful, which attracted the eyes of the good God, over which He leant as one leans over a perfumed rose, has become like a rotten carcass, of which the pestilential door rises even to His throne. . . .
See, my children! Jesus Christ endured patiently, among His Apostles, men who were proud, ambitious, greedy--even one who betrayed Him; but He could not bear the least stain of impurity in any of them; it is of all vices that which He has most in abhorrence: "My Spirit does not dwell in you," the Lord says, "if you are nothing but flesh and corruption. "

God gives up the impure to all the wicked inclinations of his heart. He lets him wallow, like the vile swine, in the mire, and does not even let him smell its offensive exhalations. . . . The immodest man is odious to everyone, and is not aware of it. God has set the mark of ignominy on his forehead, and he is not ashamed; he has a face of brass and a heart of bronze; it is in vain you talk to him of honour, of virtue; he is full of arrogance and pride. The eternal truths, death, judgment, Paradise, Hell-nothing terrifies him, nothing can move him. So, my children, of all sins, that of impurity is the most difficult to eradicate. Other sins forge for us chains of iron, but this one makes them of bull's hide, which can be neither broken nor rent; it is a fire, a furnace, which consumes even to the most advanced old age. See those two infamous old men who attempted the purity of the chaste Susannah; they had kept the fire of their youth even till they were decrepit. When the body is worn out with debauchery, when they can no longer satisfy their passions, they supply the place of it, oh, sham! by infamous desires and memories.

With one foot in the grave, they still speak the language of passion, till their last breath; they die as they have lived, impenitent; for what penance can be done by the impure, what sacrifice can be imposed on himself at his death, who during his life has always given way to his passions? Can one at the last moment expect a good confession, a good Communion, from him who has concealed one of these shameful sins, perhaps, from his earliest youth--who has heaped sacrilege on sacrilege? Will the tongue, which has been silent up to this day, be unloosed at the last moment? No, no, my children; God has abandoned him; many sheets of lead already weigh upon him; he will add another, and it will be the last . . .

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Solemnity of the Assumption!

[This article has moved to a different location. Click here to be re-directed now].

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If you are interested in learning more about the Assumption of the Blessed Virgin Mary please consider purchasing the applicable lesson from CatechismClass.com.  If you are interested in learning about the Assumption there are also lessons on the topic for children as well as lessons on related topics such as the Coronation of Mary.  Learn more!

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Watch a Tridentine Mass Tonight

Updated:

I found an actual video feed. Tonight you can watch a Tridentine (Latin) Mass Live! Click to view watch live from St. Martin of Tours in Kentucky.

I was so excited when a reader of my blog sent me a link about the video. Today at 5:30 EST you can see parts of the Tridentine Mass for the Solemnity of the Assumption of the Blessed Virgin Mary. You also can watch Masses at 12:30 EST on Sunday. However, for holy days of obligation and Sundays, you still need to attend Mass. So, make sure you attend Mass for the Assumption of the Blessed Virgin Mary today if you didn't attend a Vigil Mass last night.

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Assumption of Mary - Holy Day of Obligation

Tomorrow is the Solemnity of the Assumption of the Blessed Virgin Mary and it is a Holy Day of Obligation - all Catholics are required to attend the Holy Sacrifice of the Mass.

Collect of the Vigil of the Assumption (1962 Roman Catholic Daily Missal):

O God, You willed to choose the womb of Blessed Mary as Your dwelling place. Grant that we may joyfully celebrate her feast under the shield of her protection; who lives and rules with God the Father...

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Memorial of St. Kolbe

Today is the Memorial of St. Maximilian Kolbe. I just updated my post on him so please see my post: St. Maximilian Kolbe for his feastday today.

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Assumption Novena: Final Day

O Blessed Mother Assumed into Heaven, after years of heroic martyrdom on earth, we rejoice that you have at last been taken to the throne prepared for you in Heaven by the Holy Trinity. Lift our hearts with you in the glory of your Assumption above the dreadful touch of sin and impurity. Teach us how small earth becomes when viewed from heaven. Make us realize that death is the triumphant gate through which we shall pass to your Son and that someday our bodies shall rejoin our souls in the unending bliss of heaven. From this earth, over which we tread as pilgrims, we look to you for help. In honor of your Assumption into Heaven we ask for this favor (mention your request). When our hour of death has come, lead us safely to the presence of Jesus to enjoy the vision of God for all eternity together with you. Pray for us O Queen Assumed into Heaven, that we may be made worthy of the promises of Christ. Amen.

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"Catechism on Impurity" by St. John Vianney

That we may understand how horrible and detestable is this sin, which the demons make us commit, but which they do not commit themselves, we must consider what a Christian is. A Christian, created in the image of God, redeemed by the Blood of a God! a Christian, the child of God, the brother of a God, the heir of a God! a Christian, whose body is the temple of the Holy Ghost; that is what sin dishonours. We are created to reign one day in Heaven, and if we have the misfortune to commit this sin, we become the den of the devils. Our Lord said that nothing impure should enter into His kingdom. Indeed, how could a soul that has rolled itself in this filth go to appear before so pure and so holy a God?

We are all like little mirrors, in which God contemplates Himself. How can you expect that God should recognize His likeness in an impure soul? There are some souls so dead, so rotten, that they lie in their defilement without perceiving it, and can no longer clear themselves from it; everything leads them to evil, everything reminds them of evil, even the most holy things; they always have these abominations before their eyes; like the unclean animal that is accustomed to live in filth, that is happy in it, that rolls itself and goes to sleep in it, that grunts in the mud; these persons are an object of horror in the eyes of God and of the holy angels. See, my children, Our Lord was crowned with thorns to expiate our sins of pride; but for this accursed sin, He was scourged and torn to pieces, since He said Himself that after his flagellation all His bones might be counted.

O my children, if there were not some pure souls here and there, to make amends to the good God, and disarm His justice, you would see how we should be punished! For now, this crime is so common in the world, that it is enough to make one tremble. One may say, my children, that Hell vomits forth its abominations upon the earth, as the chimneys of the steam engine vomit forth smoke. The devil does all he can to defile our soul, and yet our soul is everything. . . our body is only a heap of corruption: go to the cemetery to see what you love, when you love your body. As I have often told you, there is nothing so vile as the impure soul. There was once a saint, who had asked the good God to show him one; and he saw that poor soul like a dead beast that has been dragged through the streets in the hot sun for a week.

By only looking at a person, we know if he is pure. His eyes have an air of candour and modesty which leads you to the good God. Some people, on the contrary, look quite inflamed with passion. . . Satan places himself in their eyes to make others fall and to lead them to evil. Those who have lost their purity are like a piece of cloth stained with oil; you may wash it and dry it, and the stain always appears again: so it requires a miracle to cleanse the impure soul.

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