15. Cocktail Question It is sometimes said that Christianity is the religion of love. If so, love and personal connection is first and

foremost, and the first personal unions is that of the Christian with Christ: me and Jesus of Nazareth, Jesus

of Nazareth and me. The largest union reached in and through prayer and, in a 'body', through the

Eucharist. Without prayer and without the Eucharist, Christianity is nothing more than an airy abstraction

of well-intentioned. Some words of Benedict XVI to help deepen the two words that refer to the most

mysterious and unthinkable that unions can humans.

Benedict XVI likes to dialogue. He has a passion for truth and, from the Greeks know that the truth is

dialogical, that is the way diáologo us closer to the truth. That's why I like to ask, or better, likes to be

asked. It is left to ask for the creation, human experiences of darkness and insecurity, so surprising and so

bland, by the allied and opposed by theologians and by children. He is, and maybe that's why when he

speaks it is asking questions himself, and go to step answers. So think, and valued the opportunity to listen,

and is qualified and advances in the discovery of the truth ... Here we collect questions had been asked on

several occasions. A youth-informal meetings, sometimes by children in unique hearings organized for

them, other, of course, journalists ...

2

1. 'Hey, Dad, how is God? "

.2. Is God male or female?

3. But they say also that we should not forge any image of God?

4. But why should not life just be easy, enjoyable and pleasant? 5. How can I admit that what I read is, in any case, word of God that challenges

my life?

6. It is not easy to talk about God with my friends ... Faced with this rejection strongly feel human solitude and would like to feel the closeness

of God. Holiness, in this silence, where is God?

7. Is there someone, or something, for those who might become important? Is it possible to hope when reality denies us any dream of

happiness, any project of life?.

8. Do you believe that different cultures can live one day without fighting in the name of Jesus?

9. Dear Pope, what did mean to you when you were little, the slogan "Children help children"? Would you ever thought you would become

pope?

10. How can we help to proclaim the Gospel?

11.Knowing that many of us want to live responsibly our emotional life, would you explain what it tells us about God's word?

12. Would you explain in more detail which are, in your opinion, the greatest challenges of our time, and how you dream to be the new

apostles? What do you expect from us, Your Holiness?

13. Would you tell us how you found out your vocation? Can you give advice to understand better if the Lord calls us to follow in the

consecrated life or priesthood?

14. How I can do to harmonize science and faith?

15. What can we do to bring more to the life of Christian communities a sense of responsibility towards creation? How can we live an

exemplary Christian lifestyle that is sustainable? And how do you attach it to a quality of life that appeals to all men of our land?

16.Holy Father, April 25 you said that he felt happy to go to Cologne. Can you explain why this joy?

17 Santidad What is the specific message that you wish to bring young people from all over the world come to Cologne?. What message would

you want to convey?

18.Holy Father, being Pope means to be 'bridge-builder' - 'pontifex'. How can you build a bridge between this ancient wisdom, including also

that of the Pope, who has a certain age and youth? Is it possible?

19. Holiness, you also said that "the Church is young", not something old. In what sense?

20. Is there perhaps utopian hope that the World Youth Day can print a change in the question of ecumenism? Ecumenism "occupies a role in

Cologne?

21 .It is expressed a departure from the Church and faith in general, especially by young people. How do you counter this trend? Or rather,

how you can give an answer to the search for meaning in life by the young, for they say, "the Church is the answer, our response"?

22 .Us, Europeans, living with a certain weariness, as for example Chinese and Indians show great vitality. Do you think, Your Holiness, which

can give impetus to the search for Christian roots, especially by young people, so they can continue living in a "human"?

23. What is the ideal goal to reach with the World Youth Day in Cologne?

3

1.15 "Hey, Dad, how is God? I would reply by saying that one can imagine as we know God through Jesus Christ. Christ once said: "Whoever sees me sees the Father." And if after analyzing the whole story of Jesus, starting with the crib, for his public performance, for its grand and moving words, up to the Last Supper, the cross, resurrection and the apostolic mission ... then one can discern the face of God. A face a serious and great party. That far exceeds our measure. But ultimately, the feature is goodness in Him, He accepts us and loves us.

God and the World 2.15 Does God is male or female? God is God. It is neither male nor female, but God above all else. Otherness is the Absolute. I think it is very important to state that biblical faith always knew that God is neither male nor female, but just God and man and woman copied. The two descended from him and the potential of both are contained in HimBut the problem is that the Bible speaks of God as a father, representing him with a masculine image. First we must recognize that, indeed, the Bible uses the image of the father's prayer, not the mother, but the images of God always has been added feminine attributes. For example, when talking about "compassion" of God in the Old Testament does not mention the abstract word "compassion", but a term body Rachamin, the "womb" of God, who represents compassion. The spiritual meaning of this word also symbolizes the divine maternity. All graphics used expressions about God in the Bible make it clear, in this mosaic of images, that men and women come from Him who created them both. Consequently, both are in Him, yet He is at the same time over both.

God and the World 3.15 "But they also say that we should not forge any image of God? This requirement has become the extent that God gave himself an image. The Epistle to the Ephesians says of Christ: "He is the image of God." And he is fully met what is said of man in creation. Christ is the original image of man. That certainly does not allow us to represent God in your eternal infinity, but consider the image that He gave Himself. Since then we do not forge any image of God, but God himself shows us. Here he looks and talks. Certainly, the image of Christ is not a simple picture of God. This image of the crucified Christ shines more complete biography of Jesus, especially the intimate biography. This gives us a vision that opens and transcends the senses.

God and the World 4.15 But why should not life just be easy, enjoyable and pleasant? Not surprisingly, met with the material, so palpable, with the happy experiences that can buy and supply, is, by far, the easiest. I can go into a place of fun, and change the entry money to live a kind of ecstasy, thus saving me all the efforts of the difficult path of self-realization and self-improvement. The temptation is enormous. Happiness then becomes a commodity capable of being sold and purchased. This is the easiest way, the fastest, the internal contradiction seems eliminated because the divine matter and is unnecessary. But you could also consider the developed civilized lifestyle and absolutely consistent with our modern world. However, we also know this very soon revealed as a hoax. The individual notices, in the end I was empty, I'm exhausted, and when I fall from ecstasy and I can not, in short, no support, or to support the world. At that time shows that have been deceived. The truth is I never participated in this drama just personally, with our own privacy, but in the form of us. This form may hinder or facilitate collective destiny. The early Church instituted the catechumenate for this reason. His intention was to create a kind of alternative society in which one could respond to God and by living with others, gradually come to the area where you could learn to see. During the period leading up to the baptism, called enlightenment came the moment that came on the individual knowledge thus gained independence in faith. I think today, in societies oriented materialist atheist or agnostic, it has become a new necessity. Before giving the impression that the Church and society were so identified. Now the church has to work again to present alternative spaces where not only is offered us, but a burdensome and degrading us to open that would support the individual and teach him to see. The question is whether the faith really makes us better, more compassionate and altruistic, less greedy, less vain. Take to which God himself has chosen to faith, to people that his plan would only think to please God and human beings become almost perfect. Why are also among the clergy, the monks and nuns, as high doses of rivalry, envy, jealousy, lying and lack of charity? Why is your faith has made them better? The question is, in fact, very oppressive. Here again we see that faith is simply not there, but can shrink or grow, move up and down a line. It is not finished without a guarantee, something you might consider a paid-up capital that grows and grows. Faith is always linked to a fragile freedom. We wish it were different. But this is precisely the risk is difficult to understand God, that we have given a stronger medicine. Even if it is found that in the world of believers are wrong behaviors (which always underlies a weakening of faith), we should not overlook the other balance. Indeed, the stories of many people simple, kindly, which has made good faith, that faith show very positive effects. I think especially in elderly people very normal parishes that have matured through faith to reach a great kindness. In the meetings with them is perceived warmth, a kind of inner glow. And the reverse: we must also note that the company with the evaporation of faith, it has become harder, more violent, more scathing. The atmosphere, it has been said as critical as a theologian Vorgrimler has not improved but has become more irritable and vicious.

God and the World 5.15 Your Holiness, I am Simone from St Bartholomew's Parish. I am 21 years old and am studying chemical engineering at "La Sapienza University" of Rome. First of all, thank you for addressing to us the Message for the 21st World Youth Day on the topic of the Word of God that illuminates the human being's steps through life. In the face of anxieties and uncertainties about the future, and even simply when I find myself grappling with the daily routine, I also feel the need to be nourished by God's Word and to know Christ better in order to find answers to my questions.

4

I often wonder what Jesus would have done in my place in a specific situation, but I don't always manage to understand what the Bible tells me. Moreover, I know that the books of the Bible were written by different people in different ages, in any case, very distant from me. How can I understand that what I read is nevertheless the Word of God which calls my life into question? Thank you. To begin, I shall answer by stressing a first point: it must first of all be said that one must not read Sacred Scripture as one reads any kind of historical book, such as, for example, Homer, Ovid or Horace; it is necessary truly to read it as the Word of God, that is, entering into a conversation with God. One must start by praying and talking to the Lord: "Open the door to me". And what St Augustine often says in his homilies: "I knocked at the door of the Word to find out at last what the Lord wants to say to me", seems to me to be a very important point. One should not read Scripture in an academic way, but with prayer, saying to the Lord: "Help me to understand your Word, what it is that you want to tell me in this passage". A second point is: Sacred Scripture introduces one into communion with the family of God. Thus, one should not read Sacred Scripture on one's own. Of course, it is always important to read the Bible in a very personal way, in a personal conversation with God; but at the same time, it is important to read it in the company of people with whom one can advance, letting oneself be helped by the great masters of "Lectio divina". For example, we have many beautiful books by Cardinal Martini, a true master of "Lectio divina", who helps us enter into the life of Sacred Scripture. Nevertheless, one who is thoroughly familiar with all the historical circumstances, all the characteristic elements of the past, always seeks to open the door to show that the words which appear to belong to the past are also words of the present. These teachers help us to understand better and also to learn how to interpret Sacred Scripture properly. Moreover, it is also appropriate in general to read it in the company of friends who are journeying with me, who are seeking, together with me, how to live with Christ, to find what life the Word of God brings us. A third point: if it is important to read Sacred Scripture with the help of teachers, accompanied by friends, of fellow travelers, it is important to read a special way in the great company of the pilgrim people of God, ie in the Church . Sacred Scripture has two subjects. First of all the divine subject: it is God who speaks. But God wanted to involve men in his word. While Muslims are convinced that the Koran was verbally inspired by God, we believe that Sacred Scripture is characteristic, as theologians say "synergy", the collaboration between God and man. God requires his people with his word and so the second subject, as I said, the first subject is God-human. They are writers, but also the continuity of a permanent subject: the people of God who walks with the word of God and is in dialogue with God. Listening to God we learn to hear the word of God and then also to interpret it. So is this the word of God, because people die, but the vital subject, the people of God, is still alive and is identical over the millennia: it is always the same living subject in which he lives the Word . This also explains many structures of sacred Scripture, especially the so-called "re-examination." An ancient text is reread in another book, say, one hundred years later, and then fully understood what was not detectable at that earlier time, although it was contained in the preceding text. And reread it again some time later, and again include other aspects, other dimensions of the Word, and so, in this permanent rereading and rewriting in the context of profound continuity, as we sailed along the waiting time was develop the sacred Scriptures. Finally, with the coming of Christ and the experience of the Apostles, the Word became final, so there can be no more rewrites, but still need for further deepening of our understanding. The Lord said: "The Holy Spirit entered into a depth that can not now have." Thus, the communion of the Church is the living subject of Scripture. But now the main subject is the same Lord, who still speaks in Scripture that is in our hands. I think we should learn these three things: read it in personal conversation with God, read accompanied by teachers who have the experience of faith, which have penetrated into the meaning of Holy Scripture read in the great company of the Church in which liturgy these events are always present again, which the Lord speaks to us now, so that gradually penetrate ever more in Sacred Scripture, in which God truly speaks to us today.

World Youth Day, Thursday, April 6, 2006 6.15 It is not easy to talk about God with my friends, many of whom see the Church as a reality that young judges who oppose his wishes for happiness and love. Faced with this rejection strongly feel human solitude and would like to feel the closeness of God. Holiness, in this silence, where is God? Yes, all of us, though we are believers, we experience the silence of God. In Psalm just pray you will find this almost desperate cry: "Speak, Lord, do not hide." Recently published a book of spiritual experiences of Mother Teresa. It shows even more clearly what we already knew: with all her charity, her strength of faith, Mother Teresa suffered from God's silence. On the one hand, we must endure this silence of God also to understand our brothers who do not know God. Furthermore, with the Psalm, we continually cry to God: "Speak, show yourself." Certainly in our life, if our hearts are open, we find the great moments in which God's presence really is sensible for us. Comes to mind at this point an anecdote that John Paul II spoke in the Spiritual Exercises he preached in the Vatican when Pope was not yet. He said that after the war he visited a Russian officer, who was a scientist, which he said: "As a scientist, I am sure that God does not exist, but when I am on a mountain,with its majestic beauty, of his greatness, I am also sure that the Creator exists and that God exists. "The beauty of creation is one of the sources where we can really discover the beauty of God, we can see that the Creator exists and is good, it's true what sacred Scripture tells the story of creation, that is, and thought God made this world with his heart, his will, his reason, and it was good. We too must be good, with an open heart to really feel God's presence. Also, hear the word of God in the liturgical celebrations, festivities of faith in the great music of faith, we perceive this presence. I remember at this moment another anecdote recently told me a bishop on a visit "ad Limina" a very intelligent Christian woman began to hear the great music of Bach, Handel, Mozart. I was fascinated and one day said: "I must find the source of this beauty could emerge." That woman converted to Christianity, the Catholic faith because he discovered that beauty has a source, and the source is precisely the presence of Christ in our hearts, is the revelation of Christ in this world. Therefore, the great festivals of the faith, liturgical celebration, but also the personal dialogue with Christ, he does not always respond, but there are times when he really responds. Then comes the friendship, the company of faith. Now, gathered here in Loreto, we see how faith

5

unites, friendship creates a company of people on the road. And we feel that this does not come from nowhere, but actually has a source, that the silent God is also a God who speaks, who reveals himself, and above all that we ourselves may be witnesses of his presence, that our faith projects really light for others as well. So, first we must accept that in this world, God is silent, but we must be deaf when he speaks, when we are shown many times, we see the presence of the Lord over everything in creation, in a beautiful liturgy, friendship within the Church, and, filled with His presence, we too can enlighten others. Transition to the second part of your question: it is now difficult to speak of God to friends and perhaps even more difficult to speak of the Church, because they see God only as the limit of our freedom, a God of commandments, prohibitions, and the Church as an institution that limits our freedom, which imposes prohibitions. But we must try to introduce the living Church, not the idea of a center of power in the Church with these tags, but friendly communities where, despite all the problems of life, we all have, the joy is born of living. Here I am reminded of a third memory. In Brazil I was in the "Fazenda da Esperança", a great reality where drug addicts heal and regain hope, regain the joy of living. Drug addicts testified that just discovering that God is meant to cure them of despair. Well understood that his life has meaning and regained the joy of being in this world, the joy of dealing with problems of human life. Therefore, in every human heart, despite the problems that exist, there is a thirst for God and where God disappears, disappears the sun gives light and joy. This thirst for the infinite that is in our heart is also demonstrated in the reality of the drug: the man wants to extend his life, want more of life, wants to reach infinity, but the drug is a lie, a scam, because broadens life, but destroys it. We really have a great thirst, which speaks of God and puts us on the way to God, but we help each other. Christ came to create a network of fellowship in the world, where we can all support each other, helping us find together the way of life and realize that God's commandments are not limiting our freedom, but the road signs us towards God, towards the fullness of life. May God help us discover his presence, to be full of his revelation, his joy, to help each other in the company of faith to move forward and find more and more, with Christ, the true face of God and thus the true life.

Loreto, August 2007

7.15 Is there someone, or something, for those who might become important? Is it possible to hope when reality denies us any dream of happiness, any project of life? With respect to the periphery of this world, where there are major problems, it is now easy to answer. We do not want to live in an easy optimism, but on the other hand, we must be brave and move on. Could anticipate the nucleus of my answer: "Yes, there is hope even today, each one of you is important, because each is known and loved by God, and God has a plan for everyone. We find it and match it, so that, in spite of these situations of precariousness and marginality is possible to realize the plan of God for us. "But, going into details, you have presented a realistic situation of a company in the suburbs seems difficult to get ahead, change the world for the better. Everything seems concentrated in the major centers of economic and political power, the great bureaucracies dominate, and those in the suburbs, really seem to be excluded from this life. One aspect of this situation of marginalization of many is that the large cells of life of society, they can also build facilities on the outskirts, are broken: the family, should be the meeting place for generations, from grandparents to the grandchildren, "should not only be a place where there are generations, but also where one learns to live, where they learn the virtues essential to life is disintegrating, is in danger. Therefore, we must do everything possible so that the family is living, that is still today the living cell, the center to the periphery. Similarly, also the parish, living cell of the Church, must really be a place of inspiration, life, solidarity, helping to build schools along the periphery. In the Church often speaks of periphery and center, it would be Rome, but in fact in the Church there is no periphery, because where Christ is, there is the whole school. Where we celebrate the Eucharist, where the tabernacle, there is Christ and, therefore, there is the center, and we must do everything possible to make these live centers are effective, to be present and are truly a force that opposes to that marginalization. The living Church, the Church of the small communities, the parish church, the movement, should be also centers on the periphery, helping to overcome the difficulties that high politics is obviously not exceeded. At the same time, we must also think that, despite the concentration of power, precisely today's society needs the solidarity, the sense of legality, initiative and creativity of all. I know that is easier said than done, but I see here people who are committed to institutions also emerge in the periphery, hoping to grow. Therefore, it seems that even in the suburbs should take the lead. It is necessary that the Church present, that Christ, the center of the world, is present. We have seen, and we see today in the gospel, that God is not peripheral. The Holy Land, in the broad context of the Roman Empire was periphery periphery Nazareth was an unknown village. Yet, precisely that reality was actually the center that changed the world. So we ought to be centers of faith, hope, love and solidarity, a sense of justice and legality, of cooperation. Only thus can survive in modern society. You need this courage to make ground, but apparently there seems to be hope. We oppose this despair, we must work together with great solidarity and do everything possible to increase the hope, that men's involvement and live. As we see, it is necessary to change the world, but it is precisely the young who have the mission to change it. We can not do our own efforts alone, but in communion of faith and walk. In communion with Mary, with all the saints, in communion with Christ, we can do something essential. Encouragement and I invite you to trust in Christ, to trust in God. Being in the great company of saints and move with them can change the world, creating centers in the periphery, so that these companies will be really visible and thus become a reality in the hope of all so that everyone can say, "I I am important in all history. The Lord will help us. " Thanks.

Loreto, August 2007 8.15 My name is Anna Filippone, I am 12 years old, I am an altar girl and come from Calabria, Diocese of Oppido Mamertina-Palmi. Pope Benedict, my friend Giovanni has an Italian father and an Ecuadorian mother and is very happy. Do you think that one day the different cultures will be able to live together without quarrelling in Jesus' name? I have gathered that you all would like to know how we, from the time we were children, have managed to help one another. I must say that I spent my elementary school years in a small town of 400 inhabitants, very far from the big city centres. Therefore we were a bit ingenuous, and in this small town there were, on the one hand, very rich farmers and also others who were less rich but still well-off, and on the other,

6

poor workers, artisans. Our family had moved from another town to this one just a little before I began going to elementary school, thus we were in a way foreigners to them, as even our dialect was different. So, there was a wide range of social situations present in this school, but a beautiful communion prevailed among us. They taught me their dialect, which was new to me. We worked well together. Although, naturally enough, we would argue sometimes but afterwards we would make up and forget what had happened. I think this is significant. Sometimes in life it seems inevitable to argue; but the art of reconciling with each other remains important forgiving, beginning anew and not letting bitterness linger in the soul. With gratitude I remember how everyone co-operated: each one helped the other and we moved ahead together on our path. We were all Catholic, and this was naturally a great help. In this way we learned together to understand the Bible, beginning with the Creation and continuing to the sacrifice of Jesus upon the Cross, and then also of the beginnings of the Church. We learned the Catechism together, we learned how to pray together, we prepared together for our First Reconciliation, for First Communion: that was a splendid day. We understood that Jesus himself came among us and that he is not a distant God: he enters into my own life, my own soul. And if the same Jesus enters into each one of us, then we are brothers, sisters and friends and therefore we must behave as such. For us, both this preparation for First Reconciliation as the purification of our consciences, of our lives, as well as that for First Communion as a real meeting with Jesus who comes to me, who comes to each one of us, were factors that contributed to the formation of our community. They helped us to move ahead together, to learn together to forgive each other when necessary. We also put on little plays: it is important to collaborate, to pay attention to each other. Then when I was about eight or nine years old I became an altar boy. At that time there were not yet altar girls, but the girls read much better than we did. Therefore they read the readings during the liturgy while we filled the role of altar servers. During that period there were still many Latin texts to learn, and so each one had to make a special effort. As I said, we were not saints. We had our arguments, but there was still a beautiful communion, in which the distinctions between rich and poor, between the more and the less intelligent did not matter. It was communion with Jesus in the journey of common faith and common responsibility, in our games, in our shared work. We found the way to live together, to be friends, although I have not been in that town since 1937 that is, more than 70 years ago we have remained friends. Thus we have learned to accept one another, to carry one another's burdens. I find this significant: despite our weaknesses we accept each other and with Jesus Christ, with the Church, we find a path of peace together and learn to live in the best way.

DIALOGUE OF HIS HOLINESS BENEDICT XVI WITH THE CHILDREN OF THE PONTIFICAL SOCIETY OF THE HOLY CHILDHOOD – Saturday, 30 may 2009

9.15 My name is Letizia and I wanted to ask you a question. Dear Pope Benedict xvi, what did the motto: "Children help children" mean for you when you were a boy? Did you ever imagine you would become Pope? To tell the truth, I would never have thought of becoming Pope, because, as I have already said, I was a fairly ingenuous boy in a small town far from the city centres, in a forgotten province. We were glad to be in this area and we did not think of other things. Naturally we came to know, venerate and love the Pope Pius xi at the time but for us he was a very august figure, almost in another world: our spiritual Father, but nevertheless a reality much superior to all of us. And I must say that still today I have difficulty understanding how the Lord could have thought of me, destined me for this ministry. But I accept it from his hands, even if it is something surprising and that seems to me to be far beyond my strength. But the Lord helps me.

Audience to Work for Childhood. Tuesday, June 1, 2009

10.15 Dear Pope Benedict, my name is Alessandro. I wanted to ask you: you are the principal missionary; how can we children help you to proclaim the Gospel? I would say that the first way is this: to collaborate with the Pontifical Society of the Holy Childhood. That way you are part of a large family, which takes the Gospel to the world. That way you belong to a large network. In it we see how the family of diverse peoples is represented. You are all in this big family: each one has his part and together you are missionaries, bearers of the missionary work of the Church. You have a beautiful plan, laid out by your spokesperson: to listen, pray, understand, share, sympathize. These are the essential elements that combined are truly a way to be missionaries, to encourage the growth of the Church into the future and the presence of the Gospel in the world. I would like to emphasize some of these points. First of all, pray. Prayer is a reality: God listens to us and, when we pray, God enters into our lives, he becomes present among us, works among us. Praying is a very important thing that can change the world, because it makes the power of God present. And it is important to help each other by praying: to pray together in the liturgy, to pray together in the family. And here I would say that it is important to begin the day with a small prayer and also to end the day with a small prayer: to remember our parents in prayer. Pray before lunch, before dinner and during Sunday's shared Celebration. A Sunday without Mass, the great communal prayer of the Church, is not truly a Sunday: it lacks the very heart of Sunday and so also the light for the week. And you can also help others especially those who do not pray at home or do not know about prayer by teaching others to pray: praying with them and in this way introducing others to communion with God. Next, listen that is, learn what Jesus really says. In addition, get to know the Sacred Scriptures, the Bible. In the story of Jesus we learn as the Cardinal said the Face of God, we learn what God is like. It is important to know Jesus deeply, personally. That way he enters into our life and, through our life, enters into the world. Also, share, do not want things only for yourselves, but rather for everyone; divide things with others. And if we see that another is perhaps in need, that he or she is less gifted, we must help that person and so make God's love present without too many words, in our own personal world, which is part of the bigger world. And in this way we become a family together, in which each one has respect for the other: tolerating

7

the other's differences, accepting also those who are disagreeable, not allowing anyone to be marginalized, but instead helping others to integrate into the community. All of this simply means living in this big family of the Church, in this big missionary family. To live out essential points such as sharing, knowledge of Jesus, prayer, reciprocal listening and solidarity is missionary work, because it helps to make the Gospel a reality in our world.

Audience to Work for Childhood. Tuesday, June 1, 2009

11.15 Holy Father, I am Anna. I am 19 years old, I am studying literature, and I belong to the Parish of St Mary of Carmel. One of the problems we are constantly facing is how to approach emotional issues. We frequently find it difficult to love. Yes, difficult: because it is easy to confuse love with selfishness, especially today when most of the media almost impose on us an individualistic, secularized vision of sexuality in which everything seems licit and everything is permitted in the name of freedom and individual conscience. The family based on marriage now seems little more than a Church invention, not to speak of premarital relations, whose prohibition appears, even to many of us believers, difficult to understand or anachronistic.... Knowing well that so many of us are striving to live our emotional life responsibly, could you explain to us what the Word of God has to tell us about this? Thank you. This is a vast question and it would certainly be impossible to answer it in a few minutes, but I will try to say something. Anna herself has already given us some of the answers. She said that today love is often wrongly interpreted because it is presented as a selfish experience, whereas it is actually an abandonment of self and thus becomes a self-discovery. She also said that a consumer culture falsifies our life with a relativism that seems to grant us everything, but in fact completely drains us. So let us listen to the Word of God in this regard. Anna rightly wanted to know what the Word of God says. For me it is a beautiful thing to observe that already in the first pages of Sacred Scripture, subsequent to the story of man's Creation, we immediately find the definition of love and marriage. The sacred author tells us: "A man will leave his father and mother and will cleave to his wife, and they will become one flesh", one life (cf. Gn 2: 24-25). We are at the beginning and we are already given a prophecy of what marriage is; and this definition also remains identical in the New Testament. Marriage is this following of the other in love, thus becoming one existence, one flesh, therefore inseparable; a new life that is born from this communion of love that unites and thus also creates the future. Medieval theologians, interpreting this affirmation which is found at the beginning of Sacred Scripture, said that marriage is the first of the seven sacraments to have been instituted by God already at the moment of creation, in Paradise, at the beginning of history and before any human history. It is a sacrament of the Creator of the universe, hence, it is engraved in the human being himself, who is oriented to this journey on which man leaves his parents and is united to a woman in order to form only one flesh, so that the two may be a single existence. Thus, the sacrament of marriage is not an invention of the Church; it is really "con-created" with man as such, as a fruit of the dynamism of love in which the man and the woman find themselves and thus also find the Creator who called them to love. It is true that man fell and was expelled from Paradise, or, in other words, more modern words, it is true that all cultures are polluted by the sin, the errors of human beings in their history, and that the initial plan engraved in our nature is thereby clouded. Indeed, in human cultures we find this clouding of God's original plan. At the same time, however, if we look at cultures, the whole cultural history of humanity, we note that man was never able to forget completely this plan that exists in the depths of his being. He has always known, in a certain sense, that other forms of relationship between a man and a woman do not truly correspond with the original design for his being. And thus, in cultures, especially in the great cultures, we see again and again how they are oriented to this reality: monogamy, the man and the woman becoming one flesh. This is how a new generation can grow in fidelity, how a cultural tradition can endure, renew itself in continuity and make authentic progress. The Lord, who spoke of this in the language of the prophets of Israel, said referring to Moses, who tolerated divorce: Moses permitted you to divorce "because of the hardness of your hearts". After sin, the heart became "hard", but this was not what the Creator had intended, and the Prophets, with increasing clarity, insisted on this original plan. To renew man, the Lord - alluding to these prophetic voices which always guided Israel towards the clarity of monogamy - recognized with Ezekiel that, to live this vocation, we need a new heart; instead of a heart of stone - as Ezekiel said - we need a heart of flesh, a heart that is truly human. And the Lord "implants" this new heart in us at Baptism, through faith. It is not a physical transplant, but perhaps we can make this comparison. After a transplant, the organism needs treatment, requires the necessary medicines to be able to live with the new heart, so that it becomes "one's own heart" and not the "heart of another". This is especially so in this "spiritual transplant" when the Lord implants within us a new heart, a heart open to the Creator, to God's call. To be able to live with this new heart, adequate treatment is necessary; one must have recourse to the appropriate medicines so that it can really become "our heart". Thus, by living in communion with Christ, with his Church, the new heart truly becomes "our own heart" and makes marriage possible. The exclusive love between a man and a woman, their life as a couple planned by the Creator, becomes possible, even if the atmosphere of our world makes it difficult to the point that it appears impossible. The Lord gives us a new heart and we must live with this new heart, using the appropriate therapies to ensure that it is really "our own". In this way we live with all that the Creator has given us and this creates a truly happy life. Indeed, we can also see it in this world, despite the numerous other models of life: there are so many Christian families who live with faithfulness and joy the life and love pointed out to us by the Creator, so that a new humanity develops.

8

And lastly, I would add: we all know that to reach a goal in a sport or in one's profession, discipline and sacrifices are required; but then, by reaching a desired goal, it is all crowned with success. Life itself is like this. In other words, becoming men and women according to Jesus' plan demands sacrifices, but these are by no means negative; on the contrary, they are a help in living as people with new hearts, in living a truly human and happy life. Since a consumer culture exists that wants to prevent us from living in accordance with the Creator's plan, we must have the courage to create islands, oases, and then great stretches of land of Catholic culture where the Creator's design is lived out.

WYD, Thursday, April 6, 2006 12.15 Most Holy Father, I am Inelida. I am 17 years old, an assistant to the Scout Cub Master in the Parish of St Gregory Barberigo, and I am studying at the "Mario Mafai" senior secondary art school. In your Message for the 21st World Youth Day you said: "There is an urgent need for the emergence of a new generation of apostles anchored firmly in the Word of Christ" (L'Osservatore Romano English edition, 1 March 2006, p. 3). These are such forceful and demanding words that they are almost frightening. Of course, we also want to be new apostles, but could you explain to us in greater detail what in your opinion are the greatest challenges to face in our time, and how you imagine these new apostles should be? In other words, what does the Lord expect of us, Your Holiness? We all ask ourselves what the Lord expects of us. It seems to me that the great challenge of our time - this is what the Bishops on their ad limina visits tell me, those from Africa, for example - is secularization: that is, a way of living and presenting the world as "si Deus non daretur", in other words, as if God did not exist. There is a desire to reduce God to the private sphere, to a sentiment, as if he were not an objective reality. As a result, everyone makes his or her own plan of life. But this vision, presented as though it were scientific, accepts as valid only what can be proven. With a God who is not available for immediate experimentation, this vision ends by also injuring society. The result is in fact that each one makes his own plan and in the end finds himself opposed to the other. As can be seen, this is definitely an unliveable situation. We must make God present again in our society. This seems to me to be the first essential element: that God be once again present in our lives, that we do not live as though we were autonomous, authorized to invent what freedom and life are. We must realize that we are creatures, aware that there is a God who has created us and that living in accordance with his will is not dependence but a gift of love that makes us alive. Therefore, the first point is to know God, to know him better and better, to recognize that God is in my life, and that God has a place. The second point - if we recognize that there is a God, that our freedom is a freedom shared with others and that there must consequently be a common parameter for building a common reality - the second point, I was saying, presents the question: what God? Indeed, there are so many false images of God, a violent God, etc. The second point, therefore, is recognizing God who has shown us his face in Jesus, who suffered for us, who loved us to the point of dying, and thus overcame violence. It is necessary to make the living God present in our "own" lives first of all, the God who is not a stranger, a fictitious God, a God only thought of, but a God who has shown himself, who has shown his being and his face. Only in this way do our lives become true, authentically human; hence, the criteria of true humanism emerge in society. Here too, as I said in my first answer, it is true that we cannot be alone in building this just and righteous life but must journey on in the company of good and upright friends, companions with whom we can experience that God exists and that it is beautiful to walk with God; and to walk in the great company of the Church, which presents to us down the centuries God who speaks, who acts, who accompanies us. Therefore, I would say: to find God, to find God revealed in Jesus Christ, to walk in company with his great family, with our brothers and sisters who are God's family, this seems to me to be the essential content of this apostolate of which I spoke.

WYD, Thursday, April 6, 2006 13.15 Your Holiness, I am Vittorio, I am from the Parish of St John Bosco in Cinecittà. I am 20 years old and am studying educational sciences at the University of Tor Vergata. Once again, in your Message you invite us not to be afraid to respond to the Lord with generosity, especially when he suggests following him in the consecrated or priestly life. You tell us that if we are not afraid, if we trust in him, then we will not be deceived. I am convinced that many of us, here or among those at home who are watching us this evening on television, are thinking of following Jesus in a life of special consecration, but it is not always easy to understand if this is the right path. Can you tell us how you yourself came to understand your vocation? Can you give us some advice so that we can really understand whether the Lord is calling us to follow him in the consecrated or priestly life? Thank you. Of course, problems were not lacking. I wondered if I would really be able to live celibacy all my life. Being a man of theoretical and not practical training, I also knew that it was not enough to love theology in order to be a good priest, but that it was also necessary to be always available to young people, the elderly, the sick and the poor: the need to be simple with the simple. Theology is beautiful, but the simplicity of words and Christian life is indispensable. And so I asked myself: will I be able to live all this and not be one-sided, merely a theologian, etc.? However, the Lord helped me and the company of friends, of good priests and teachers especially helped me. To return to the question, I think it is important to be attentive to the Lord's gestures on our journey. He speaks to us through events, through people, through encounters: it is necessary to be attentive to all of this. Then, a second point, it is necessary to enter into real friendship with Jesus in a personal relationship with him and not to know who Jesus is only from others or from books, but to live an ever deeper personal relationship with Jesus, where we can begin to understand what he is asking of us. And then, the awareness of what I am, of my possibilities: on the one hand, courage, and on the other, humility, trust and openness, with the help also of friends, of Church authority and also of priests, of families: what does the Lord want of me?

9

Of course, this is always a great adventure, but life can be successful only if we have the courage to be adventurous, trusting that the Lord will never leave me alone, that the Lord will go with me and help me.

WYD, Thursday, April 6, 2006 14.15 Holy Father, I am Giovanni, I am 17 years old, I am studying at "Giovanni Giorgi" technological and scientific secondary school in Rome, and I belong to Holy Mary Mother of Mercy Parish. I ask you to help us to understand better how biblical revelation and scientific theory can converge in the search for truth. We are often led to believe that knowledge and faith are each other's enemies; that knowledge and technology are the same thing; that it was through mathematical logic that everything was discovered; that the world is the result of an accident, and that if mathematics did not discover the theorem-God, it is because God simply does not exist. In short, especially when we are studying, it is not always easy to trace everything back to a divine plan inherent in the nature and history of human beings. Thus, faith at times vacillates or is reduced to a simple sentimental act. Holy Father, like all young people, I too am thirsting for the truth: but what can I do to harmonize knowledge and faith? The great Galileo said that God wrote the book of nature in the form of the language of mathematics. He was convinced that God has given us two books: the book of Sacred Scripture and the book of nature. And the language of nature - this was his conviction - is mathematics, so it is a language of God, a language of the Creator. Let us now reflect on what mathematics is: in itself, it is an abstract system, an invention of the human spirit which as such in its purity does not exist. It is always approximated, but as such is an intellectual system, a great, ingenious invention of the human spirit. The surprising thing is that this invention of our human intellect is truly the key to understanding nature, that nature is truly structured in a mathematical way, and that our mathematics, invented by our human mind, is truly the instrument for working with nature, to put it at our service, to use it through technology. It seems to me almost incredible that an invention of the human mind and the structure of the universe coincide. Mathematics, which we invented, really gives us access to the nature of the universe and makes it possible for us to use it. Therefore, the intellectual structure of the human subject and the objective structure of reality coincide: the subjective reason and the objective reason of nature are identical. I think that this coincidence between what we thought up and how nature is fulfilled and behaves is a great enigma and a great challenge, for we see that, in the end, it is "one" reason that links them both. Our reason could not discover this other reason were there not an identical antecedent reason for both. In this sense it really seems to me that mathematics - in which as such God cannot appear - shows us the intelligent structure of the universe. Now, there are also theories of chaos, but they are limited because if chaos had the upper hand, all technology would become impossible. Only because our mathematics is reliable, is technology reliable. Our knowledge, which is at last making it possible to work with the energies of nature, supposes the reliable and intelligent structure of matter. Thus, we see that there is a subjective rationality and an objectified rationality in matter which coincide. Of course, no one can now prove - as is proven in an experiment, in technical laws - that they both really originated in a single intelligence, but it seems to me that this unity of intelligence, behind the two intelligences, really appears in our world. And the more we can delve into the world with our intelligence, the more clearly the plan of Creation appears. In the end, to reach the definitive question I would say: God exists or he does not exist. There are only two options. Either one recognizes the priority of reason, of creative Reason that is at the beginning of all things and is the principle of all things - the priority of reason is also the priority of freedom -, or one holds the priority of the irrational, inasmuch as everything that functions on our earth and in our lives would be only accidental, marginal, an irrational result - reason would be a product of irrationality. One cannot ultimately "prove" either project, but the great option of Christianity is the option for rationality and for the priority of reason. This seems to me to be an excellent option, which shows us that behind everything is a great Intelligence to which we can entrust ourselves. However, the true problem challenging faith today seems to me to be the evil in the world: we ask ourselves how it can be compatible with the Creator's rationality. And here we truly need God, who was made flesh and shows us that he is not only a mathematical reason but that this original Reason is also Love. If we look at the great options, the Christian option today is the one that is the most rational and the most human. Therefore, we can confidently work out a philosophy, a vision of the world based on this priority of reason, on this trust that the creating Reason is love and that this love is God.

WYD, Thursday, April 6, 2006

15.15 Holy Father. What can we do to bring more to the life of Christian communities a sense of responsibility towards creation? How do we get to see more and more joined the Creation and Redemption? How can we live an exemplary Christian lifestyle that is sustainable? And how do you attach it to a quality of life that appeals to all men of our land?

10

You have touched on the theme of Creation and Redemption. I believe it is necessary to re-emphasize the inseparable link. In recent decades, the doctrine of creation had almost disappeared from theology, it was almost imperceptible. Now we realize the damage that result from that attitude. The Redeemer is the Creator, and if we do not proclaim God in all his greatness as Creator and Redeemer, remove also theredemption value. Indeed, if God has nothing to say for it, whether it is relegated to only one field of history, how can you really understand allour lives? How will truly bring salvation to the whole man and the world as a whole? So for me, the renewal of the doctrine of creation and a new understanding of the inseparability of Creation and Redemption is of great importance. We must recognize once again that he is the creator Spiritus, the Reason that is the beginning and from which everything is born and from which our reason is nothing more than a spark. And is he, the Creator himself, who also entered the history and can enter the story and act on it precisely because he is the God of the whole and not just one party. If we recognize this, it will obviously Redemption, being Christian, that is simply the Christian faith, always and everywhere imply also a responsibility towards creation. Twenty or thirty years is accusing the Christians do not know if they are still being accused of this, they were the real culprits of the destruction of creation, because the words of Genesis - "subdue the earth" - have led to a arrogance with regard to the establishment, whose consequences we suffer today. I think we should strive again to see the whole falsehood that contains the charge: while the land was considered God's creation, the task of "subduing" never understood as an order to enslave, but rather as the task being guardians of creation and develop their gifts, to work ourselves actively in the work of God in evolution that he has been in the world, so that the gifts of creation are valued and not trampled and destroyed. If you believe in what has arisen around the monasteries, if we see in those places have emerged and are emerging small paradises, oases of creation, it is clear that all this is not just words. Where the Creator's word has been understood correctly, where he has been living with the Creator, Redeemer, where people are committed to the safeguarding of creation, not destruction. In this context we can cite chapter 8 of Romans, which says that creation groans and suffers the submission in which it is expected that the revelation of God's children will feel liberated when they come Creatures, men who are children of God and that the treated from God. I think that this is exactly what we can observe how reality creation groans, we perceive it, almost feel, and expects human beings who watch from God. The brutal consumption of creation begins where God is not, where matter is henceforth only material for us, where we ourselves are the ultimate, where the whole is merely our property and we consume it for ourselves. The waste of creation begins where we do not recognize and no instance above us, but we only see ourselves, begins where there is no longer any dimension of life beyond death, where in this life we must hoard everything and own life more fully as possible, we must possess all that is possible to possess. Therefore, I believe that only you can make and develop, understand and live, real and effective bodies against waste and destruction of the building where the building is viewed from God, where life is viewed from God and has larger size the responsibility before God. One day God will give us a full life, and no longer be taken from us: to give life, we receive it. Thus, I believe we must strive by all means we have to present faith in public, especially where there is sensitivity to it. And I think the feeling that the world is escaping us, because we are the ones who are driving, and feel overwhelmed by the problems of creation, precisely this gives us an occasion to speak publicly of our faith and make it to be regarded as an instance it proposes. Indeed, it is not just to find techniques to prevent damage, although it is important to find alternative energy and other things. All this will not do if we do not assume a new lifestyle, a discipline, also made sacrifices, a discipline that requires us to recognize the other, which owns the building as well as us, which can easily have it, a discipline of responsibility for the future of others and our own future, because it is the responsibility before him who is our Judge and Judge as also our Redeemer, but it is really in our court. Therefore, I believe we must always put together the two dimensions of Creation and Redemption, earthly life and eternal life, the responsibility for creation and responsibility for others and for the future, " and we have the task involved and, in a clear and decisive public opinion. To listen to us, while we demonstrate by our example, our own lifestyle, we're talking about a message that we ourselves believe and by which to live. And ask the Lord to help us all to live the faith, the responsibility of faith, so that our lifestyle becomes witness, and help us to speak so that our words convey so credible faith as a guide in our time.

Bolzano-Bressanone Wednesday August 6, 2008Pope 16:15 25 April you said that he felt happy to go to Cologne. Can you explain why this joy? If, for many reasons ... First of all, I spent years very beautiful in the Rhineland, and I am happy to feel again the character of this region, this cosmopolitan city, and everything related to it. Also because Providence has willed that my first trip abroad is just to Germany. I myself could not have ever available in this way. But if God is just arrange it so, certainly we have the right to rejoice. And also the fact that this first trip abroad is a meeting with young people around the world ... Finding young people is always nice, because maybe, despite many problems, it will surely bring much hope, so much enthusiasm and so many expectations: young people are future dynamics. In addition, a meeting with young people always goes with a new force, happier, more open. These are some of the reasons then, with the passage of time have strengthened further, and certainly not have diminished my joy.

Message from Benedict XVI in the Vatican Radio interview

17.15 Holiness, What is the specific message that you wish to bring young people from all over the world come to Cologne?. What message would you want to convey? I want to show how nice it is to be Christians, as there is a widespread idea that Christians should observe an immense number of commandments, prohibitions, principles, etc., and therefore Christianity is, according to this idea, rather than tired and depressed and that life is more free without all these burdens. I would emphasize instead be supported by a great love and a revelation is not a burden, but they are wings, and that is beautiful to be Christians. This experience gives us broad, but mostly gives us community, knowing that as Christians we are never alone: first find God, who is always with us and then we, between us, always form a large community , a community road that has a future project: all this makes us to live a life worth living. The joy of being Christian, which is also beautiful and just believe.

Message from Benedict XVI in the Vatican Radio interview

11

18.15 Holy Father became pope means to be a 'builder of bridges' - 'pontifex'. The Church is based on ancient wisdom, and you are now about to meet with the youth is excited certainly, but in regard to wisdom has a long way to go ... How can you build a bridge between the ancient wisdom - that also included the Pope, who has a certain age - and youth? Is it possible? (Laughs) Yeah, we'll see how the Lord will help me in this work. However, wisdom is not taste stale - in German, this word is associated with connotations of taste - I mean by wisdom to understand what is important, the look that reflects the essential. It is obvious that even young people should learn to live the life they want to discover for themselves, do not want to meet "the set table" ... It is here that perhaps could see a little contradiction. At one time, wisdom helps to interpret the world that is always new because, although even in the midst of new contexts, and always back to basics anyway and as essential to be implemented. In this respect, I must speak, think and live part of something that has been donated to humanity and has illuminated, it is not "stale", but rather precisely suited to the dynamism of youth, which calls for great and total . Here is what it is the wisdom of faith, not whether to recognize a great amount of detail-change feature needed in a profession, but to recognize, beyond all the details, the essence of life, how to be human, how build the future.

Message from Benedict XVI in the Vatican Radio interview

19.15 Holiness, you also said that "the Church is young", not something old. In what sense? Yes, for starters, it is strictly biological sense, because it is part so many young people, but is too young because their faith springs from the fountain of God, therefore the source of which comes all that is new and renewal ... It's not a food cooked, heated and reheated, which is before us again for two thousand years. Because God himself is the source of youth and life. And if faith is a gift that comes from Him - the fresh water has always given us - one that allows you to live and then we can take as a vivifying force in the ways of the world, it means then that the Church has the power to rejuvenate. One of the Fathers of the Church, observing, had considered that, over the years, surprisingly the Church does not age but became increasingly younger, because he always goes to meet the Lord, every time goes to meet that fountain from which flows the youth, novelty, restoration, fresh force of life.

Message from Benedict XVI in the Vatican Radio interview 20.15 You know the German Church better than me. One of the key issues is ecumenism, the unity of the Church between the Catholic and Protestant churches. Is there perhaps utopian hope that the World Youth Day can print a change in the question of ecumenism? Ecumenism "occupies a role in Cologne? Yes, and exists as to the task of unity permeates the entire institution of the Church and not a task anyone left out. When faith is lived and treated as "core" itself represents a push toward unity. Obviously, ecumenical dialogue as such is not within the agenda for upcoming events in Cologne, because Cologne is, in essence, a meeting of young Catholics from around the world, and among those young people who are not Catholic, but among us who want to find answers to your questions. So, I imagine that this dimension of ecumenism may be present at meetings between young people: young people not only speak with the pope but mainly held between them. I'll have a meeting with our friends in the Evangelical Church, unfortunately, will not have much time because the day's schedule is very tight, but it will be time enough to reflect on how we go forward. I remember very well and with great joy the first visit of John Paul II to Germany in Mainz, sat around the same table, he and representatives of the evangelical community, to reason about how to proceed. After that meeting it was established that Commission which came after Augusta Declaration on Justification. I believe it is important that we all have in mind the drive, just on the centrality of our being Christians and not just on the occasion of certain matches, which is why anything we do from our faith, has a significant ecumenical.

Message from Benedict XVI in the Vatican Radio interview 21.15 Holiness, unfortunately in our rich northern countries, manifests a departure from the Church and faith in general, especially by young people. How do you counter this trend? Or rather, how you can give an answer to the search for meaning in life by the young, for they say, "the Church is the answer, our response"? (Smiles) Yes, we all obviously trying to present the Gospel to young people so that they understand and say, "This is the message we expected." It is also true that in our modern Western society there are many false positives that take us away from Christianity, faith appears as something far away, so also God seems far away ... Instead life appears full of opportunities and objectives ... And tends to the desire of young people is to be the architects of their own lives, of living to their fullest potential ... I think the Prodigal Son he considered his father's home life boring, "I want to live life fully, gozármela until the end." And then he realizes that his life is empty and it was really free and great when I lived in the house of his father. I think young people is spreading the feeling that all entertainment to them, the whole market built on free time, everything that is done, you can do, you can buy and sell, in the end it can be all ... Somewhere has to be the best. Here we find the big question: What is so essential?. It can not be all that we have and we can buy. Behold the market called religions that somehow offers religion as a commodity and therefore degraded. But it begs the question, so it is necessary to recognize and not ignore this question, do not consider Christianity as something completed and experienced enough, but to contribute in order to be recognized as that possibility is always fresh, precisely because it originates in God , which stores and reveals itself ever new dimensions ... In fact, the Lord tells us: "The Holy Spirit will guide you on things that today I can not tell." Christianity is full of dimensions not yet revealed and displayed always fresh and new. If the question arises from the deep, in a sense, the question that exists is with the response that we ourselves live and precisely through that question, we get again and again. This should be the event in the encounter between the Gospel and being young.

Message from Benedict XVI in the Vatican Radio interview 22.15 I have a feeling that Europe is giving itself, its values, those values based on Christianity and human values, which have less and less. We, Europeans, living with a certain weariness, as for example Chinese and Indians show great vitality. We talked about the Christian roots, referring also to the Constitutional Treaty of the European Union. Europe is in crisis. Now, an event like World Youth Day, which is expected

12

to almost one million people, do you think HH can give impetus to the search for Christian roots, especially by young people, they can continue to live in a "human"? We hope so, because just such an encounter between people coming from all continents, should also give new impetus to the old continent that receives, should help us not only to look at what is in negative, exhausted, stopped side in European history - let's not forget that we are in a phase of self-pity and self-condemnation. But throughout history there has been some ill. In our culture, which has also developed technical possibilities so great, this assumes an even more dramatic meaning. We also look at the big things that have emerged in Europe. In different ways would not be possible today for everyone to experience in some way civilization has developed in Europe, if this civilization did not have deep roots. Today they only have to offer. Instead assuming that civilization, but looking for other roots, falls at the end of the conflict ... I believe that this civilization, with all its dangers and hopes, can be dominated and led to his greatness only if you learn to recognize the sources of his strength back if we could see this greatness, so that returns the orientation and the importance the possibility of man, as threatened, if we could again enjoy the fact of living on this continent that has determined the fate of the world - good and bad ... Precisely for this our duty constantly to rediscover the truth, purity, grandeur and determining the future, to place for both new and better way to serve the whole humanity.

Message from Benedict XVI in the Vatican Radio interview 23.15 What is the ideal goal to reach with the World Youth Day in Cologne? Youth surely blow a wind of renewed faith, mainly on the youth of Germany and Europe. In Germany there are large Christian institutions, the Christians performed many good deeds, but there is also very tired. We are thus engaged in resolving structural issues, so then lack the enthusiasm and joy that come from faith. If this wind you manage to revive in us the joy of knowing Christ, and able to print a new vitality to the Church in Germany and throughout Europe, I think we can say that the World Youth Day has achieved its objective.

Message from Benedict XVI in the Vatican Radio interview