“Something I constantly notice is that unembarrassed joy has become rarer. Joy today is increasingly saddled with moral and ideological burdens, so to speak. When someone rejoices, he is afraid of offending against solidarity with the many people who suffer. I don't have any right to rejoice, people think, in a world where there is so much misery, so much injustice.I can understand that. There is a moral attitude at work here. But this attitude is nonetheless wrong. The loss of joy does not make the world better - and, conversely, refusing joy for the sake of suffering does not help those who suffer. The contrary is true. The world needs people who discover the good, who rejoice in it and thereby derive the impetus and courage to do good. Joy, then, does not break with solidarity. When it is the right kind of joy, when it is not egotistic, when it comes from the perception of the good, then it wants to communicate itself, and it gets passed on. In this connection, it always strikes me that in the poor neighborhoods of, say, South America, one sees many more laughing happy people than among us. Obviously, despite all their misery, they still have the perception of the good to which they cling and in which they can find encouragement and strength.In this sense we have a new need for that primordial trust which ultimately only faith can give. That the world is basically good, that God is there and is good. That it is good to live and to be a human being. This results, then, in the courage to rejoice, which in turn becomes commitment to making sure that other people, too, can rejoice and receive good news.”

“Praying actualizes and deepens our communion with God. Our prayer can and should arise above all from our heart, from our needs, our hopes, our joys, our sufferings, from our shame over sin, and from our gratitude from the good. It can and should be a wholly personal prayer.”

“The theology of littleness is a basic category of Christianity. After all, the tenor of our faith is that God's distinctive greatness is revealed precisely in powerlessness. That in the long run, the strength of history is precisely in those who love, which is to say, in a strength that, properly speaking, cannot be measured according to categories of power. So in order to show who he is, God consciously revealed himself in the powerlessness of Nazareth and Golgotha. Thus, it is not the one who can destroy the most who is the most powerful...but, on the contrary, the least power of love is already greater than the greatest power of destruction.”

“Faith, hope and charity go together. Hope is practised through the virtue of patience, which continues to do good even in the face of apparent failure, and through the virtue of humility, which accepts God's mystery and trusts him even at times of darkness. Faith tells us that God has given his Son for our sakes and gives us the victorious certainty that it is really true: God is love! It thus transforms our impatience and our doubts into the sure hope that God holds the world in his hands and that, as the dramatic imagery of the end of the Book of Revelation points out, in spite of all darkness he ultimately triumphs in glory. Faith, which sees the love of God revealed in the pierced heart of Jesus on the Cross, gives rise to love. Love is the light—and in the end, the only light—that can always illuminate a world grown dim and give us the courage needed to keep living and working. Love is possible, and we are able to practise it because we are created in the image of God. To experience love and in this way to cause the light of God to enter into the world—this is the invitation I would like to extend with the present Encyclical.”

“So keep fighting for freedom and justice, beloveds, but don't forget to have fun doin' it. Be outrageous... rejoice in all the oddities that freedom can produce. And when you get through celebrating the sheer joy of a good fight, be sure to tell those who come after how much fun it was!”

“There are times when the burden of need and our own limitations might tempt us to become discouraged. But precisely then we are helped by the knowledge that, in the end, we are only instruments in the Lord's hands; and this knowledge frees us from the presumption of thinking that we alone are personally responsible for building a better world. In all humility we will do what we can, and in all humility we will entrust the rest to the Lord. It is God who governs the world, not we. We offer him our service only to the extent that we can, and for as long as he grants us the strength. To do all we can with what strength we have, however, is the task which keeps the good servant of Jesus Christ always at work: “The love of Christ urges us on” (2 Cor 5:14).”

“Although the constellations in which I have found myself - and naturally also the periods of life and their different influences - have led to changes and development in the accents of my thought, my basic impulse, precisely during the Council, was always to free up the authentic kernel of the faith from encrustations and to give this kernel strength and dynamism. This impulse is the constant of my life ... what's important to me is that I have never deviated from this constant, which from my childhood has molded my life, and that I have remained true to it as the basic direction of my life.”