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Image of the quote is loading... SaveSave God's dialogue with us becomes truly human, since God conducts his part as man. - Quote by Pope Benedict XVI

God’s dialogue with us becomes truly human, since God conducts his part as man.

Pope Benedict XVI
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The fundamental human right, the presupposition of every other right, is the right to life itself. This is true of life from the moment of conception until its natural end. Abortion, consequently, cannot be a human right -- it is the very opposite. It is a deep wound in society.
Pope Benedict XVI
A tolerance that no longer distinguishes between good and evil would become chaotic and self-destructive, just as a freedom that did not respect the freedom of others or find the common measure of our respective liberties would become anarchy and destroy authority.
Pope Benedict XVI
The risen Lord is the new Temple, the real meeting place between God and man.
Pope Benedict XVI
The blessing hands of Christ are like a roof that protects us. But at the same time, they are a gesture of opening up, tearing the world open so that heaven my enter in, may become "present" within it.
Pope Benedict XVI
After the evil spirit of a narrow Scholastic orthodoxy has been driven out, in the end seven much more wicked spirits return in its place.
Pope Benedict XVI
The formula "the Church is the Body of Christ" thus states that the Eucharist, in which the Lord gives us his body, forever remains the place where the Church is generated, where the Lord himself never ceases to found her anew; in the Eucharist the Church is most compactly herself - in all places, yet one only, just as he is one
Pope Benedict XVI
Creation exists to be a place for the covenant that God wants to make with man. The goal of creation is the covenant, the love story of God and man.
Pope Benedict XVI
Thus there is need of deeper reflection. Before entering into an examination of individual texts, we must direct our attention to the whole picture, the question of structure. Only in this way can a meaningful arrangement of individual elements be obtained. Is there any place at all for something like Mariology in Holy Scripture, in the overall pattern of its faith and prayer? Methodologically, one can approach this question in one of two ways, backwards or forwards, so to speak: either one can read back from the New Testament into the Old or, conversely, feel one’s way slowly from the Old Testament into the New. Ideally both ways should coincide, permeating one another, in order to produce the most exact image possible. If one begins by reading backwards or, more precisely, from the end to the beginning, it becomes obvious that the image of Mary in the New Testament is woven entirely of Old Testament threads. In this reading, two or even three major strands of tradition can be clearly distinguished which were used to express the mystery of Mary. First, the portrait of Mary includes the likeness of the great mothers of the Old Testament: Sarah and especially Hannah, the mother of Samuel. Second, into that portrait is woven the whole theology of daughter Zion, in which, above all, the prophets announced the mystery of election and covenant, the mystery of God’s love for Israel. A third strand can perhaps be identified in the Gospel of John: the figure of Eve, the “woman” par excellence, is borrowed to interpret Mary.
Pope Benedict XVI
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