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Catechesis with Saint John Paul II, Papa Woytyla

Truth, beauty and goodness given in the wisdom and teaching of beloved Papa Woytyla at the Wednesday general audiences during the 26½ years of his pontificate.

St John Paul II gave series of catechesis on:
The four Cardinal Virtues
& then a mixture of topics during his first year
Human Love in the Divine Plan (129 audiences)
Catechesis (7 audiences)
God the Father and Creator (60 audiences)
Jesus Christ, Son of God and Saviour (97 audiences)
The Spirit, Giver of Life and Love (82 audiences)
The Church (137 audiences)
Mary, Mother of God (70 audiences)
The History of Salvation (119 audiences)
The Divine Office - The Psalms & Canticles in the Liturgy of the Hours (87 on Lauds & 44 on Vespers; BXVI completed the series).

A smattering of these catecheses are included in this Totus2us podcast which you can subscribe to on Spotify, here on iTunes or here on the RSS feed. Plus you can download the free mp3 audio recordings individually by right/double clicking on the blue play buttons. Many thanks to Father Rob Galea (track To the ends of the Earth ℗ 2011 Robert Galea. Used with permission) and Connor Flanagan (track Sweet Maria on the catecheses about Mary) for the gift of their music.

Queen of the Universe      

St JPII: "It can be concluded that the Assumption favours Mary’s full communion not only with Christ, but with each one of us: she is beside us, because her glorious state allows her to follow us on our daily earthly journey. As we read again in St Germanus: "You dwell spiritually with us and the greatness of your vigilance over us makes your communion of life with us stand out" (Hom. 1, PG 98, 344).

Therefore far from creating distance between us and her, Mary’s glorious state brings about a continuous and caring closeness. She knows everything that happens in our existence and she sustains us with maternal love in the trials of life.

Assumed into celestial glory, Mary is totally dedicated to the work of salvation so as to communicate to every living person the happiness that has been granted to her. She is a Queen who gives all that she possesses, participating above all in the life and love of Christ."

Corpus Christi      

JPII: "The Eucharist brings us closer to God in an amazing way. And it is the Sacrament of his closeness in respect of man. God in the Eucharist is precisely this God who wanted to enter into the history of man. He wanted to accept humanity itself. He wanted to become man. The Sacrament of the Body and Blood reminds us continually of his divine humanity.

We sing "Ave, verum corpus, natum ex Maria Virgine". And by living with the Eucharist, we find again all the simplicity and depth of the mystery of Incarnation.

It is the Sacrament of God's descent to man, of his approach to all that is human. It is the Sacrament of divine "condescension" (cf St John Chrysostom). The divine entry into human reality reached its culmination through the passion and death. Through his passion and death on the Cross, the Son of God Incarnate became, in a particularly radical way, the Son of Man, he shared right to the end that which is the condition of every man. The Eucharist, Sacrament of the Body and Blood, reminds us above all of this death, which Christ suffered on the cross; it reminds and, in a certain way, that is bloodless,
renews its historical reality. This is testified by the words spoken in the cenacle about the bread and the wine separately, the words which, by Christ's institution, realise the Sacrament of his Body and his Blood; the Sacrament of his death, which was expiatory sacrifice. The Sacrament of his death, in which all the power of love was expressed. The Sacrament of his death, which consisted in giving his life so as to reconquer the fullness of life.

"Manduca vitam, bibe vitami: habebis vitam, et integra est vita ("Eat life, drink life: you will have life, and life in its entirety") (St Augustine). Through this Sacrament, the death which gives life is continually announced, in the history of man (cf 1 Cor 11, 26).

It is continually realized in this very simple sense, which is the sign of the Bread and Wine. God is present in it and close to man with that penetrating closeness of his death on the cross, from which sprang the power of the Resurrection. Man, through the Eucharist, becomes a participant in this power.

The one God is the ineffable and most Holy Trinity: Father, Son and Holy Spirit      

JPII: "1. The Church professes her faith in the one God, who is at the same time the Most Holy and ineffable Trinity of Persons: Father, Son and Holy Spirit. And the Church lives of this truth, contained in the most ancient symbols of faith, and recalled in our times by Paul VI, on the occasion of the 1900th anniversary of the martyrdom of the holy apostles Peter and Paul (1968), in the symbol presented by him and universally known as the "Credo of the People of God".

Only "the One, who has wished to make Himself known to us and who 'dwelling in light inaccessible' (1 Tim 6, 16) is in Himself above every name, above all things and above every created intelligence ... can give us right and full knowledge of Himself, revealing Himself as Father, Son and Holy Spirit, in whose eternal life we are called by his grace to participate, here below in the obscurity of faith and, beyond death, in perpetual light...".

2. God, who for us is incomprehensible, has wished to reveal Himself, not only as  the one creator and omnipotent Father, but also as Father, Son and Holy Spirit. In this revelation the truth about God, who is love, is revealed in its essential source: God is love in the very interior life of a single divinity. This love is revealed as an ineffable communion of Persons."

Mary, Mother of the Church      

JPII: "Thus the title "Mother of the Church" reflects the deep conviction of the Christian faithful, who see in Mary not only the mother of the person of Christ, but also of the faithful. She who is recognized as mother of salvation, life and grace, mother of the saved and mother of the living, is with good reason proclaimed Mother of the Church.

Pope Paul VI would have liked the Second Vatican Council itself to have proclaimed "Mary Mother of the Church, that is, Mother of all the People of God, both of the faithful and the Pastors". He did so himself in his speech at the closing of the Council’s third session (21 Nov 1964), also requesting that "from now on, with this cherished title the Virgin be even more honoured and invoked by all Christian people" (AAS 1964, 37).

In this way, my venerable Predecesser explicitly enunciated the doctrine already contained in chapter VIII of Lumen Gentium, wishing that the title of Mary, Mother of the Church, would acquire an increasingly important place in the liturgy and in the piety of Christian people."

The Annunciation      

JPII: "On the eve of this feast, both Christological and Marian, my thoughts go to certain significant moments at the beginning of my pontificate: to 8th December 1978 when at Santa Maria Maggiore I entrusted the Church and the world to Our Lady; to 4th June the following year when I renewed this consecration at the Shrine of Jasna Gora. In particular, I am thinking of 25th March 1984, the Holy Year of the Redemption. Twenty years have passed since that day when in St Peter's Square, in spiritual union with all the world's bishops "convoked" beforehand, I wanted to entrust the whole of humanity to the Immaculate Heart of Mary, responding to what Our Lady had asked at Fatima.

3. Humanity was then living through difficult times, of great concern and uncertainty. Twenty years later, the world is still frighteningly marked by hatred, violence, terrorism and war. Among the numerous victims that are recorded in the news every day, there are so many defenceless people, struck while fulfilling their duties ... So much blood continues to be shed in many regions of the globe. There is an urgent need for men to open their hearts to a courageous effort of reciprocal understanding. The expectation of justice and peace
in every part of the world is becoming ever greater. How can we respond to this thirst for hope and love if not by having recourse to Christ, through Mary? To the Holy Virgin I repeat again today the supplication I made to her then:

"Mother of Christ, let there be revealed once again in the history of the world the infinite salvific power of the Redemption: the power of merciful Love! May it stop evil! May it transform consciences! In your Immaculate Heart may the light of Hope be revealed for everyone!""
(24 Mar 2004)

Advent (1st of 4)      

JPII: "Advent — as a liturgical time of the ecclesial year — takes us back to the beginnings of Revelation. And precisely at the beginnings we encounter immediately the fundamental link between these two realities: God and man.

Taking in hand the first book of Sacred Scripture, that is, Genesis, we begin by reading the words: "Beresit bara!: In the beginning He created ... " There then follows the name of God, which in this biblical text sounds "Elohim". In the beginning He created, and the one who created is God. These three words constitute as it were the threshold of Revelation. At the beginning of the book of Genesis God is not only defined with the name "Elohim"; other parts of this book also use the name "Yahweh". The verb "created" speaks even more clearly of him. This verb in fact reveals God, who God is. It expresses his substance not so much in itself as par rapport with the world, that is, with all of the creatures subject to the laws of time and space. The circumstantial complement "in the beginning" indicates God as the One who is before this beginning, who is not limited either by time or space, and who "creates", that is, who "gives beginning" to everything that is not God, that which constitutes the visible and invisible world (according to Genesis: the heaven and the earth). In this context the verb "created" says of God firstly that he himself exists, that he is, that he is the fullness of being, that such fullness manifests itself as Omnipotence, and that this Omnipotence is both Wisdom and Love. The first sentence of Sacred Scripture tells us all this about God. In this way the concept of "God" is formed in our intellect, if we refer to the beginnings of Revelation."
(29 Nov 1978)

Pope John Paul I     

JPII: "The pontificate of John Paul I, although lasting less than five weeks, has nevertheless left a particular imprint on the Roman seat and the Universal Church. Even if this imprint is still not fully outlined: it is clearly perceived. To decipher it to the end requires a fuller perspective. Only with the passing of the years do the designs of Providence become more comprehensible to minds accustomed to judging only according to categories of human history. However a moment of this brief pontificate seems particularly eloquent for all those who have looked at the figure of John Paul I, and have followed his brief activity attentively. It took place in a period in which - after the closure of the Synod of Bishops, dedicated to catechesis (October 1977) - the Church began to assimilate the fruits of this great collegial work and, above all, awaited the publication of the relevant document, which the participants at the Synod had asked of Paul VI. Unfortunately death did not permit this great Pope to publish his exhortation on this key theme for the life of the whole Church. John Paul I did not have time to do it either, his pontifical ministry having been in fact too short. .... 

It definitely seems that the pontificate of John Paul I may be summarised in this single phrase: “Come, Lord Jesus”, “Maranatha” (Ap 22, 20). The Eternal Father considered that this was what was most necessary for the Church and for the world: for each one of us and for everyone, without any exception. And on this phrase we must pause, as the anniversary approaches of the election and, shortly (thereafter), of the death of Pope John Paul I, servant of the servants of God."
(22 Aug 1979)

Mary, Mother of the Risen Christ      

JPII: "The Church of all times, beginning with the Cenacle of Pentecost, always surrounds Mary with particular veneration and addresses her with special trust. The Church of our times, through the Second Vatican Council, has made a synthesis of all that had developed through the generations. Chapter eight of the dogmatic Constitution Lumen Gentium is in a certain sense a 'magna charta' of Mariology for our times: Mary present in a particular way in the mystery of Christ and in the mystery of the Church; Mary, "Mother of the Church", as Paul VI began to call her (in the Credo of the People of God), subsequently dedicating to her a separate document (Marialis Cultus).

This presence of Mary in the mystery of the Church, that is at the same time in the daily life of the People of God all over the world, is above all a maternal presence. Mary, so to speak, gives to the salvific work of the Son and to the mission of the Church a singular form: the maternal form. Everything that can be stated in the human language on the theme of the "genius" proper to woman-mother — the genius of the heart — all this refers to her.

Mary is always the fullest accomplishment of the salvific mystery — from the Immaculate Conception to the Assumption — and she is continually a very efficacious pre-announcement of this mystery. She reveals salvation, she brings grace closer even to those who seem the most indifferent and the most distant. In the world, which together with progress manifests its "corruption" and its "aging", she is unceasingly "the beginning of the better world" (origo mundi melioris), as Paul VI put it. "To contemporary man," — wrote the late Pontiff — “the blessed Virgin Mary... offers a serene vision and a reassuring word: the victory of hope over anguish, of communion over solitude, of peace over agitation, of joy and beauty over boredom and nausea.., of life over death" (Paul VI, Marialis Cultus, 57).
" (2 May 1979)

The Cardinal Virtues - Fortitude      

JPII: "The virtue of fortitude always requires a certain overcoming of human weakness and above all of fear. Man in fact, by nature, spontaneously fears danger, displeasure, suffering. Hence courageous men and women need to be sought not only on battlefields, but also in hospital wards or on a bed of pain. Such men and women could often be encountered in concentration camps and in places of deportation. They were authentic heroes.

Fear sometimes strips civil courage from people who are living in a climate of threat, oppression or persecution. So those who are capable of crossing the so-called barrier of fear, in order to bear witness to the truth and to justice, have particular value. To reach such fortitude, man must in a certain way "go beyond" his own limits and "overcome" himself, running "the risk" of an unknown situation, the risk of being disliked, the risk of exposing himself to unpleasant consequences, insults, degradations, material losses, perhaps imprisonment or persecution. To reach such fortitude, man must be sustained by a great love for the truth and for the good, to which he dedicates himself. The virtue of fortitude proceeds hand in hand with the capacity to sacrifice oneself. This virtue already had a well-defined profile among the Ancients. With Christ it acquired an evangelical, Christian profile. The Gospel is addressed to the weak, the poor, the meek and humble, the peacemakers, the merciful and, at the same time, contains in itself a constant call to fortitude. It often repeats: "Do not be afraid" (Mt 14, 27). It teaches man that, for a just cause, for truth, for justice, one must know how to "give one's own life" (Jn 15, 13).
" (15 Nov 1978)

The Cardinal Virtues - Justice      

JPII: "Let us give our attention, today, to men. Christ left us the commandment of love of neighbour. This commandment also contains everything that concerns justice. There can not be love without justice. Love "surpasses" justice, but at the same time it finds its verification in justice. Even a father and a mother, loving their own child, must be just with him. If justice falters, love also is in danger.

To be just means to give to each one that which is due to him. This concerns temporal goods, of a material nature. The best example here can be remuneration for work or the so-called right to the fruits of one's own work or of one's own land. However to man is due furthermore his good name, respect, consideration, the reputation that he merits. The more we know a man, the more his personality, his character, his intellect and his heart are revealed to us. And the more we realize — and we must realize! — with which criterion to "measure him" and what it means to be just towards him.

It is therefore necessary continually to deepen our knowledge of justice. It is not a theoretical science. It is virtue, it is capacity of the human spirit, of the human will and also of the heart. Moreover it is necessary to pray so as to be just and know how to be just.

We cannot forget the words of Our Lord: "The amount that you measure out is the amount you will be given" ."
(8 Nov 1978)

The Cardinal Virtues - Prudence      

JPII: "Today we must speak about another virtue, as I learned from the notes of the late Pontiff that he had intended to speak not only about the three theological virtues, faith, hope and charity, but also of the four so-called cardinal virtues. John Paul I wanted to speak about the "seven lamps" of Christian life, as Pope John XXIII called them.

.. Prudence is the key for the realisation of the fundamental task that each of us has received from God. This task is the perfection of man himself. God has given to each of us his humanity. We need to respond to this task by programming it consequently.

But the Christian has the right and the duty to look at the virtue of prudence also from another perspective. It is like the image and likeness of the Providence of God himself in the dimensions of concrete man. Because man — we know from the book of Genesis — has been created in the image and likeness of God. And God realises his plan in the history of creation and above all in the history of humanity. The purpose of this design is — as St Thomas teaches — the ultimate good of the universe. In the history of humanity, this same design becomes simply the design of salvation, the design that embraces us all. At the centre of its realization is Jesus Christ, in whom was expressed the eternal love and solicitude of God the Father himself, for the salvation of man. This is at the same time the full expression of divine Providence."
(25 Oct 1978)

Pope St Paul VI      

JPII: ".. The Pope, whom Christ called to Himself on the solemnity of the Transfiguration, continuously worked tirelessly for the transformation of man, of society, of systems, work which was to bear the fruits so much desired by men, by nations, by the whole of humanity: the fruits of justice and peace. By looking with assiduous attention, and sometimes perhaps with disquiet, and above all with continual Christian hope, at the multiform development of events in the contemporary world, he always worked in favour of that civilization that he called "civilization of love", in the spirit of Christ's greatest commandment.

The Church places herself at the service of this "civilization of love" through her mission, linked to the announcement and realisation of the Gospel. Particularly dear to Paul VI was evangelization in the contemporary world to which — at the request of the bishops gathered at the Synod in 1974 — he dedicated a magnificent exhortation, Evangelii Nuntiandi, which is like a summary of thought and apostolic indications, springing from the conciliar magisterium and the continual experience of the Church.

"The commitment to announce the Gospel to the men and women of our time" he began, "men and women animated by hope but also often troubled by fear and anguish, is without doubt a service rendered not only to the Christian community, but also to the whole of humanity"."
(8 Aug 1979)

Pope St Paul VI      

JPII: "The Pope of Vatican II! The Pope of this profound transformation which was nothing other than a revelation of the face of the Church, awaited by the man and by the world of today! Here too there is an analogy with the mystery of the Lord's Transfiguration. Indeed this same Christ whom the Apostles saw on Mount Tabor was none other than the one they had known each day, the one whose words they had heard and whose actions they had seen. On Mount Tabor he revealed himself to them as the same Lord, but "transfigured. In this Transfiguration was manifested and realized an image of their Master which in all preceding circumstances had been unknown to them, had been veiled before them.

John XXIII and, after him, Paul VI received from the Holy Spirit the charism of transformation, thanks to which the figure of the Church, such as everyone knew it, was manifested at once the same and diverse. This "diversity" does not mean detachment from its own essence, but rather, more profound penetration into its very essence. It is the revelation of the figure of the Church, which was concealed in the preceding one. It was necessary that through the "signs of the times", recognized by the Council, this figure became manifest and visible, that it became principle of life and action in the times in which we live and in those that will come."
(1 Aug 1979)


JPII: ... When Christ, responding to the disciples' request "Teach us to pray" pronounces the words of his prayer, he teaches not only the words, but teaches that in our colloquy with the Father there must be total sincerity and full openness. Prayer must embrace everything that is part of our life. It cannot be something supplementary or marginal. Everything must find in it its own voice. Even everything that aggravates us; that we are ashamed of; that by its nature separates us from God. Precisely this above all. It is prayer that always, first and essentially, demolishes the barrier between us and God, which sin and evil can have put up.

Through prayer all the world must find its right reference: that is, its reference to God: my interior world and also the objective world, the one in which we live, and thus as we know it. If we convert to God, everything in us is turned towards him. Prayer is the expression of such a turning towards God; and it is, at the same time, our continual conversion: our life. Holy Scripture says: "For as the rain and the snow come down from heaven and do not return on high without having irrigated the earth, without having made it fruitful and sprout so as to give seed to the sower and bread to the eater thus shall it be of the word that comes from my mouth: it shall not return to me without effect, without having performed that which I desire and without having accomplished that for which I sent it" ."
(14 Mar 1979)

The Assumption of Mary in the tradition of the Church       

JPII: "Looking at the mystery of the Virgin's Assumption it is possible to understand the plan of divine Providence relative to humanity: after Christ, the Verb Incarnate, Mary is the human creature who realises first the eschatological ideal, anticipating the fullness of happiness, promised to the elect through the resurrection of bodies.

In the Assumption of the Virgin we can also see the divine will to promote woman. By analogy to that which happened at the origin of the human race and of the history of salvation, in God’s project the eschatological ideal was to be revealed not in an individual, but in a couple. Thus in heavenly glory, beside Christ risen, there is a woman raised up, Mary: the new Adam and the new Eve, the first-fruits of the general resurrection of the bodies of all humanity.

The eschatological condition of Christ and that of Mary certainly should not be placed on the same level. Mary, the new Eve, received from Christ, the new Adam, the fullness of grace and of heavenly glory, having been raised up through the Holy Spirit by the sovereign power of the Son.

Although succinct, these notes allow us to shine light on the fact that the Assumption of Mary reveals the nobility and dignity of the human body. Faced with the profanation and debasement to which modern society frequently subjects, in particular, the female body, the mystery of the Assumption proclaims the supernatural destiny and dignity of every human body, called by the Lord to become an instrument of holiness and to participate in his glory."
(9 Jul 1997)

The Assumption of Mary, a truth of faith      

JPII: "So it was that in May 1946 with the encyclical Deiparae Virginis Mariae Pius XII initiated a broad consultation, questioning the Bishops and, through them, the clergy and the people of God, about the possibility and opportunity of defining the bodily assumption of Mary as a dogma of faith. The feedback was widely positive: only six responses out of 1181 showed any reservations about the revealed character of this truth.

Citing this data, the Bull Munificentissimus Deus affirms: "The universal consensus of the Church's ordinary Magisterium provides a certain and solid argument to prove that the bodily Assumption of the Blessed Virgin Mary into heaven ... is a truth revealed by God, and should thus be firmly and faithfully believed by all the children of the Church". The definition of the dogma, in the wake of the universal faith of the people of God, definitively excludes every doubt and postulates the express adherence of all Christians. After having underlined the Church’s actual faith in the Assumption, the Bull recalls the scriptural basis for this truth.

The New Testament, while not explictly affirming the Assumption of Mary, offers a foundation because it strongly emphasizes the perfect union of the Holy Virgin with the destiny of Jesus. This union, which is manifested from the prodigious conception of the Saviour, with the participation of the Mother in the mission of the Son and, above all, in her association with his redemptive sacrifice, cannot fail to demand a continuation after death. Perfectly united to the life and salvific work of Jesus, Mary shares in his heavenly destiny in soul and body."
(2 Jul 1997)

Pope Saint John XXIII      

JPII: "Pope John was a great gift of God to the Church. Not only because – and this would have been enough to make his memory imperishable - he linked his name to the greatest and most transforming event of our century: the convening of the Second Vatican Ecumenical Council, intuited by him, as he had to confess, as through a mysterious and irresistible inspiration of the Holy Spirit; not only because it celebrated the Roman Synod, and wanted to start the revision of the Code of Canon Law. He was a great gift of God because he made the Church feel alive to the man of today. He was, like the Baptist, a Precursor. He indicated the ways of renewal in the great wake of Tradition, as I fully developed in my speeches in Sotto il Monte and Bergamo. He wanted "to be the voice" (Jn 1, 23) so as to prepare for Christ a new advent in the Church and in the world. In his Easter message of 1962 he had wished to say: "It is still Peter, in his most recent, humble successor who, surrounded by an immense crown of bishops, with trepidation but confidence, addresses the multitude. His word comes up from the end of twenty centuries, and it is not his: it is that of Jesus Christ, Verb of the Father and redeemer of all the peoples, and it is still he who shows to humanity the best ways that lead to coexistence in truth and justice". " (25 Nov 1981)

The Rosary is a privileged occasion      
to pray with the Mother of God

JPII: "At the end of October I desire, together with you brothers and sisters, to take a look at the simplicity and, at the same time, the depth of this prayer, to which the most holy Mother in a particular way invites us, spurs us and encourages us. Reciting the Rosary, we penetrate the mysteries of the life of Jesus, which are contemporaneously the mysteries of his Mother. This is felt very clearly in the joyful mysteries, beginning with the annunciation, through the visitation and the birth in the night in Bethlehem, and then through the presentation of the Lord, ending with the finding in the Temple, when Jesus was twelve years old. Although it may seem that the sorrowful mysteries do not directly show us the Mother of Jesus - with the exception of the last two: the way of the cross and the crucifixion - how can we nevertheless think that the Mother was spiritually absent, when her Son suffered in such a terrible way in Gethsemane, at the scourging and the crowning with thorns? And the glorious mysteries are also mysteries of Christ, in which we find the spiritual presence of Mary - first among them all the mystery of the Resurrection. Speaking of the ascension, Holy Scripture does not mention the presence of Mary - but how could she not be present, if immediately after we read that she was in the Upper Room with the apostles themselves, those who had just before hailed Christ as he ascended to heaven? Together with them Mary prepares for the coming of the Holy Spirit and participates at Pentecost in his descent. The last two glorious mysteries orientate our thoughts directly towards the Mother of God, when we contemplate her assumption and coronation in heavenly glory.

The Rosary is a prayer regarding Mary united to Christ in his salvific mission. It is at the same time a prayer to Mary, our best mediator before the Son. And finally a prayer that in a special way we recite with Mary, just as the apostles prayed together with her in the Upper Room, preparing themselves to receive the Holy Spirit.
" (28 Oct 1981)

Forgiveness is a grace      
and a mystery of the human heart

JPII: "Christ has taught us to forgive. Forgiveness is also indispensable for God for Him to put questions in the human conscience, to which He awaits a response in all interior truth.

At this time, when so many innocent men perish at the hands of other men, a special need appears to impose itself to approach each one of those who kill, to approach with forgiveness in the heart together with the same question that God, Creator and Lord of human life, put to the first man who had made an attempt upon the life of his brother and had taken - had taken that which belongs only to the Creator and Lord of life.

Christ taught us to forgive. He taught Peter to forgive "as many as seventy times seven" (Mt 18, 22). God himself forgives when man answers the question put to his conscience and his heart with the whole inner truth of conversion. Leaving to God Himself the judgment and the sentence in their definitive dimension, we do not cease to ask: "Forgive us our debts as we forgive our debtors."
(21 Oct 81)

The event in May: a great divine test       

JPII: "All this should be kept in mind by those who come to Rome, to the "apostolic memories", those who return in the footsteps of St Peter and St Paul. I too am a pilgrim here. I am a foreigner, who through the will of the Church had to remain here and assume succession in the Roman See following after so many great Popes, Bishops of Rome. And I too feel deeply my human weakness - and thus with trust I repeat the words of the apostle: "virtus in infirmitate perficitur", "power is manifested in weakness" (2 Cor 12, 9 ). And thus with great gratitude to the Holy Spirit I think of this weakness, that He has allowed me to experience on the day of 13th May, believing and humbly trusting that it was able to serve for the strengthening of the Church and also for that of my human person.

This is the dimension of the divine test, that is not easy for man to unveil. It is not easy to talk about it with human words. However there is need to talk about it. This great grace needs to be confessed with deepest humility before God and the Church, for it became my portion in that period, in which the whole People of God was preparing for a particular celebration of Pentecost, dedicated this year to the remembrance of the First Council of Constantinople after 1600 years - and even the Council of Ephesus - after 1550 years.

In Ephesus then for the benefit of the whole Church echoed anew the truth about Christ, the only begotten Son of God, who through the work of the Holy Spirit was made true man, conceived in the womb of the Virgin Mary and born of her for the salvation of the world. Mary is thus true Mother of God (Theotokos).

When then together with you, dear brothers and sisters, I ponder upon the grace received together with the threat to my life and the suffering, I turn in a particular way to Her: to the one whom we call also "Mother of divine Grace". And I ask that this grace "be not in vain in me" (cf 1 Cor 15, 10), just as with every grace that man receives: everywhere at any time. I ask that with every grace that the Father, Son and Holy Spirit pours out with abundance, this strength may be born that grows in our weakness. I ask that the testimony of Truth and Love may also grow and expand, to which the Lord has called us."
(14 Oct 1981)

The Assassination Attempt, 13 May 1981      
Like Peter, I have experienced the efficacy of the prayers of the Church

JPII: "It is thus. I have become even more indebted to everyone. I am indebted to those who directly contributed to saving my life and have helped me return to good health: to the professors and doctors, the nursing sisters and lay staff at the Gemelli Hospital. I am at the same time indebted to those who have surrounded me with this extended wave of prayer all around the world. I am indebted.

And once again I became indebted to the Most Holy Virgin and to all the Patron Saints. Could I forget that the event in St Peter's Square took place on the day and at the hour on which more than sixty years earlier the first apparition of the Mother of Christ to the poor peasant children is remembered at Fatima in Portugal? Because, in everything that happened to me on that day, I felt her extraordinary maternal protection and care, which has proved stronger than the deadly bullet.

Today is the memorial of the Mother of the Holy Rosary. The whole month of October is the month of the Rosary. Now, at a distance of almost five months, with the gift of meeting you anew, dear brothers and sisters, in the Wednesday audience, I desire that these first words I address to you are words of gratitude, of love and of even deeper trust. Just as the Holy Rosary is and remains always a prayer of gratitude, of love and of trusting request: the prayer of the Mother of the Church.

And I encourage and invite you all, once again, to recite this prayer, especially during this month of the Rosary."
(7 Oct 1981)