Cardinal Wyszyński about the CHURCH

Family News Service / 19.11.2021

photo: Primate Cardinal Stefan Wyszynski Institute

Pearls and Aphorisms of Blessed Cardinal Stefan Wyszyński about the CHURCH.

Christ’s Church is called to be the living image and likeness of the Holy Trinity, and therefore to love, for it is the fruit of God’s love; it lives from the love of the Son of God and binds everything through love. Its perennity and vitality are explained by the fact that love does not die.[i]
Unity in the Church and its members, filled with the Holy Trinity, is the work of Christ. It is not a centralist unity, eliminating people and their social qualities, but it is a unity of persons filled with all the powers of the Holy Trinity, united in a complex supernatural organism; the unity of the hierarchy and the laity in their full personal rights and duties, in the love of mutual service.[ii]
The Church is a “supernatural organization of love” not only because of the constitutional form of its existence but also because of the organization transmitting love, giving people God’s love. That is why the Church teaches: Love God! Love your neighbor! Take from God’s love so that you may know how to love your brothers! God’s love urges us on.[iii]
The Church as an institution and a human society that leads to heaven – imitating Mary as Virgin and Mother. The Church gives birth to a new life and, therefore, she is a mother; in consequence, she must imitate Mary’s virtues, above all her fidelity to Christ. Therefore, the Church creates not only the cult of Mary but also asceticism and a Marian spirituality, which in Poland is expressed by entrusting everything to Mary in her maternal bondage to love.[iv]
The joy of the Church is the joy of hope, the joy of longing, which resides in the souls of even those who have departed from God.[v]
The Church never questions human possibilities. Even if a man falls to the limit of animal degradation, he does not yet lose his dignity as a child of God, and hence the ability to get out of his degradation.[vi]
The Church transforms this earthly life into eternal life, and it is the power that crosses the borders of this earth to show us life that does not end – eternal life. Thus, the Church is a community of life through Christ who lives in the Church.[vii]
The Church, which on earth stands on the two legs of reason and faith, believes that there are no difficulties that cannot be overcome! No torments that will not end! Everything passes! The spirit of God remains and rises with a grateful heart towards God![viii]
Whatever I do through Christ our Lord, in grace, passes over to the entire community of the Church and its members. Whatever I am, what I represent, what qualities, aptitudes, virtues, merits, thoughts, desires, and longings I have, all happens per Christum Dominum nostrum. This helps, affects, and in some way contributes to the entire community of Christ.[ix]
Christ, the true Light, established on earth a community with the task of kindling the Light. This is Christ’s Church. He gathers you in illuminated temples and wants the Light to fill your souls so that everything is in you—your thoughts and hearts, hands and faces, souls and bodies, everything!—may be in the Light.[x]
Just as there can be no family without a mother, there can be no Church without her Mother. Woe, if she is not in the family and if she is lacking in the Church.[xi]
The Church’s motherhood in all its spirituality is derived from the fact that the Mother of God is in the Church. She gives us Christ; she constantly directs us to him. She tells all the participants at the wedding: “Whatever my Son commands you, do it!” She directs us to Christ, but she does so in a motherly way. Sometimes it is difficult for us to communicate with everyone: with the best heavenly Father, with God’s Son, with God’s Spirit, and with the whole Holy Trinity. Sometimes you can’t get along. But you can always communicate with the Mother of the Incarnate Word, with the Mother of Christ.[xii]
Love and freedom constitute the common desire and longing of the Church and all humanity. Tormented humanity knows that when there are no more hopes, it can still expect truth, love, justice, and freedom from the Church.[xiii]
We try to remember that the Church is not something abstract. The Church is us. The Church is each of us! When we judge the Church, we judge ourselves; when we criticize the Church, we criticize ourselves; when we make demands of the Church, we make them of ourselves. We must not forget this.[xiv]
The Church is in my every action. Obviously, the more consciously, the more effectively; but even unconsciously, it continues to be the work of the Church. I visit a clinic, a hospital, a school, I walk down the street, I get on the tram, I get on the bus, everywhere I “carry in me” – not “carry with me” – the Church, and it is universal. Why? Because everything that the Church has in its essence is in me, including the Pope.[xv]
It is a quality of God’s Church that once we enter it through baptism, nothing can separate us from Him – from the love of Christ. Even death only changes our lives, but it has no strength to make our existence cease, because we are children of God who is Love, and love does not cease.[xvi]
The Church, created and saved by the God-man, is in the world tell man about his great dignity and to remind all the mighty of this world that man is a great thing – res sacra homo. Otherwise, humanity cannot be saved.[xvii]
In God’s Church, there are as many possibilities and as many ways to God as there are people. God has his way to every human being. Sometimes He walks right next to him, step by step, although sometimes He lets himself be recognized, like on the road to Emmaus, only at the end, when he breaks the bread. Sometimes, in the last moment of life, he makes himself felt and causes astonishment: “I still felt Him, kept coming back to Him with my thoughts …” It may seem to us that “my” God has died, but no. He lives![xviii]
The Church is the living Christ. Living not only in the tabernacle, in the Blessed Sacrament, but in each of us. The more we are aware of this, the stronger and more saving the Church is.[xix]
The temple is like a bread bowl in which God’s leaven penetrates and remakes what is too human in our life for it to become God’s.[xx]
The Church speaks through architecture; she wants to say a lot through it. There is a theology of sacred architecture, the mysticism of the church building. Even through stone, the Church expresses her thoughts, as Christ attested. When they wanted to shut the mouths of the children crying: Hosanna to the Son of David!, he said: I tell you, if they keep silent, the stones will cry out.[xxi]
The consecration of the temple must remind us of how we should constantly overcome ourselves and dedicate ourselves to God by an act of faith, combating all that comes from unbelief, indifference, sluggishness, and laziness in God’s service. He encourages us to be strong in faith. We must give everything to God through love, overcoming in ourselves all that, linked to hatred and anger, can introduce distinctions and conflicts in the family, in the neighborhood, at work, and in the whole country.[xxii]

The Pope

It must be remembered that the Pope is neither a conservative nor a progressist. He is the head of the teaching Church; he has received a mission from Jesus Christ, and he fulfills this mission. This mission is accompanied by the action of the Holy Spirit who himself makes the Church willing and active.[xxiii]
We should not be surprised or scandalized that the Pope is persecuted. This is nothing new! It happened almost as a rule over the centuries. Almost every Pope, however magnificent his reign, ended up knowing that he had failed in the task. For, the task of the Church is usque ad consummationem saeculi, and never can a single Pope settle all the matters, nor can he speed up in the short years of his pontificate what the entire Church must do until the end of the world.[xxiv]
In the modern world, which postulates several requirements for the Holy Father, it must be remembered that the Holy Father is the Head of the Church. He is responsible for God’s Church. He is the rock. It is on this rock that Christ built his Church. He said to Peter: And you, though you need conversion because of your weakness, you, my brother, strengthen your brothers.[xxv]

Karol Wojtyla’s Election

The election of the Holy Father John Paul II is undoubtedly not just a kind of unremarkable outcome, but it is a guideline for the Universal Church indicating the direction she should go in order to exercise her mission in the contemporary world and fulfill it properly. This, it seems to me, is the secret of the choice.[xxvi]
The election of John Paul II caused indescribable joy. You certainly saw what I found astonishing when I looked down on the sea of heads in St. Peter’s Square—this strange, universal enthusiasm. After all, there were mostly Italians and only a few tourists; the vast majority were inhabitants of Rome. They could have had the greatest difficulty accepting it. Yet, they understood the task and the need of the moment and spoke as you have seen and heard it yourself. I must admit that I did not expect the people of Rome to have such an attitude and to welcome the Polish Pope so warmly. I settled back down and believed that the Polish Pope will fulfill the heavy task that the Holy Spirit had placed on him.[xxvii]
What happened was strange, even for me, although I was along with two others, one of the oldest participants in the recurring conclave—maybe not so much in age, because they were older than me, as in the experience of a conclave. I, who thought that am Italian should be chosen for Rome, for Italy, as its Primate – since this Nation has the right to have its brother in the seat of Peter; I, who chose the arguments that it should be like this, that there was no way a foreigner would be chosen in such an atmosphere, let alone a Pole, I did not think it would be otherwise. Therefore, whatever happened, God did it: Et est mirabile in oculis nostris.[xxviii]

The Episcopate

The shepherd never leaves his fold. He goes out to meet the wolf, and even if he is mutilated by the wolf, he defends the spirit of the nation, the spirit of the people, the children of God until the very last moment. To keep them from being mutilated by untruth, falsehood, hatred, and anger. This is the task of the Catholic bishop at the head of God’s people.[xxix]
The bishop has to proclaim the Gospel to God’s children, he also has to announce the Gospel to his nation, so that this nation understands and finds strength in it in difficult times. Furthermore, the life of the nation consists of natural rights, fundamental human rights, the human person, and the rights of the people. Now, when they are violated, the Catholic bishop must stand up firmly in their defense. Then, he accomplishes his task because these laws are of divine origin. Therefore, he must always stand up for the fundamental rights of humanity and of the people. Now, this has nothing to do with politics! This is fulfilling the divine and evangelical mission.[xxx]

Priests

It largely depends on you whether your weak colleagues turn into good wine or leave the vineyard. This depends not only on spiritual fathers, professors, educators, and moderators but also on you, on the holy community that you are creating. God gathered you like the wheat from which the Eucharistic Bread is made. He has brought you together here to help and support one another.[xxxi]
All have a right to you, everyone can calmly and confidently approach you—as Church writers say—“to sink their teeth into you” as into the nutritious bread lying on the table. Anyone can “cut” as much of you as he needs. This is the priestly attitude and the priestly style; these are the qualities and characteristics that shape Christ’s model in us. The attitude of the service – “even if my hour has not yet come:” Dilitato corde …[xxxii]
Do not hope for an easy path to the priesthood, because it will be the wrong path. Desire the hard way! Do not think that modern young people want things to be easy. No! They too can afford toil. If we want to make it easier for them to come to Christ, we must boldly tell them: the path to Him is not easy. To understand this, it is important to remember that the path to the priesthood cannot be easy either. It must be hard. Only then will it be reliable and fruitful. And it will prepare you to struggle for the truth of God that you, like Aaron, must bear before you: Doctrina et veritas. And everything – through the Cross, because Christ, as the perpetual model of our priesthood, leads through the Cross to glory.[xxxiii]
Sent by Christ to renew the world, in the name of the Holy Trinity, we are to live from the altar of the Most-High, to live in prayer and work by the truth of the Holy Trinity. In a word, our entire spiritual life must be colored and permeated with the sign of the Holy Trinity.[xxxiv]
Our priestly task is clear: we must become the dwelling place of the Holy Trinity and introduce, through sanctifying grace, the Holy Trinity into the souls of the faithful. [xxxv]
When I open my Breviary, I open my window to the great world and lean out like Noah from the Ark to send my dove of peace to the world. When I open the Breviary, I am with the praying Christ, I am in the communion of saints, I am with the Holy Father, with my bishop, with the entire priesthood of Christ, with the choirs of so many religious families, with the whole people of God.[xxxvi]
The priestly apostolate is born out of love. Since God is Love, it can be said that the apostle is the flower of this love, which is to be formed into fruit. Another way of saying this is: The priest is the son of love.[xxxvii]
Just as there is no vocation without love, there is no priesthood without love. In fact, love lies at the foundation of every vocation to the priesthood.[xxxviii]
Being perfect means loving. This is even truer to be a perfect priest![xxxix]
Work not for orders, but for the immortal King of glory. Your career is in the Kingdom of Heaven. So, what could you fear?[xl]
Christ’s priesthood, although it requires obedience, is a service, a humble service to man. It is a humble supplication so that man may allow himself to be saved, allow himself to be absolved, allow himself to be washed, to be fed with Christ’s Body, to be instructed, to allow himself to be led to the Kingdom of Heaven. It is a service because in Christ’s Church ruling means serving. That is why the Pope calls himself the Servant of the Servants of God.[xli]
Priests constantly touch all worldly matters with their hands. The Church gives them a unique privilege, freeing them from the obligations of fatherhood so that they can serve spiritual fatherhood all the more and give birth not by the will of the flesh, but from God – for eternal life.[xlii]
The priesthood resides in the fact that Christ is the Offerer and the Offering. Now, our priesthood consists in being offerer and offerings. In the world, there is a strange necessity for offering in the priesthood.[xliii]
None of us established himself; we did not come through our power alone, but we were called, we were established, sometimes against our inner intention or will. There is probably no bishop or priest in the Catholic Church who feels worthy of the calling. Sometimes a person resists internally. This is a strange mystery. Some would like to be called and are not. And others, as we know from the Gospels, although they were not eager to follow Christ were called, ordained, and sent. This is the secret of the priestly life.[xliv]
You must serve the Gospel, and this – on your knees! Serve the Gospel on your knees! With all my heart, zeal, and enthusiasm. You cannot be cold, lukewarm, bland, expressionless, colorless; when you take this position, you are a loser.[xlv]
Christ, Vir Dei, rested in his Mother’s arms, and thus took away her style and manners. He was, after all, supposed to give rise to the Mother-Church, convey to it the customs and maternal style. His virtualis was to become gentler in Mary’s maternal embrace, so that Mother-Church, Mother of all children, of smallness, triviality, misery, passion, weakness, would be given proper maternal protection, to surround all this with extraordinary delicacy, subtlety, so necessary in the work of the Church. Without the maternal element, no pastoral work will be possible, and one cannot even imagine reliable priestly work.[xlvi]
One of the elements of the humanization of priestly work is sensitivity to the reality of human existence. Recently, I met a priest who was riding a bicycle. I ask him: – Where are you going? – To catechesis. – Don’t you have a motorcycle? – In my parish, nobody has a motorcycle and if I were sitting on a motorcycle, I would really scandalize them. They can’t afford it. It is clear that they may not need it (…) But in the priest I met, I noticed one thing: sensitivity to the modest and poor reality of the life of his sheep.[xlvii]
A priestly sacrifice is needed to keep the world from destruction. All those who persecute you, who make your life difficult, all of them need toil and suffering; they need the saving sacrifice of your life. So, they will be your friends! They will be a kind of service to you, which may be difficult for human nature to accept, but for the priestly vocation, it is a normal phenomenon and a duty because it is a normal need of this world.[xlviii]
The mystery of my vocation … Who can understand it, evaluate it, say anything about it? It is a mystery between me and Christ, the Eternal Priest. Is the vocation only a sign of subjective states and feelings? No, not only! I delve into the mystery. One is sent home, and he wanted it so much; it seemed to him that Christ was calling him … Another did not want it, resisted, and yet was forced by Christ to be an apostle: You, follow for me! – Let the dead bury their dead, but you, follow me … This is a great mystery![xlix]
We must always remember that the parish priest is the father of the parish family. Do not be intimidated by the accusation of paternalism, brothers. It is one of the inventions of half-baked minds that do not always know that a priest is first and foremost a father and that he is a father in his parish family. Everyone needs to know this not by an advertisement, but by a procedure. If we are not fathers, we will be “stepfathers”, officials, bureaucrats.[l]
The vocation is a mystery; it is a choice. Not by us – it is our being chosen. We didn’t choose, we were chosen and carried away. The one who has a right to us took us – God Himself. Who in the world has the right over a man? Noone! We know from the mystery of marriage that the so-called election depends not only on the will not of the one who elects but also on that of the elect. Two parties are interested. Not everyone lets himself be chosen.[li]
There is no other human community in the world that would become one in its action as those who lean over the altar and repeat: This is my Body; this is my Blood. The Church is right to not say: This is the Body of Christ, this is the Blood of Christ; only by identifying us with You, make us say in Your Name: This is my Body, this is my Blood.[lii]

Consecrated Persons

Mary had a tremendous wealth of spirit, mind, will, and heart. And it was necessary to leave it all, proving that true poverty consists not so much in the renunciation of external goods but rather in the renunciation of oneself.[liii]
The first book on perfect poverty was written by Mary in her daily life in Bethlehem and Nazareth. She then showed that true poverty consists of self-denial. This is more difficult than giving away clothes, comforts, gold, property, and the like. The paths of the exceptional perfection of the spirit of poverty were trodden by Mary.[liv]
Mary was the first to teach the spirit of obedience, chastity, and poverty, and therefore she was especially loved by religious families. You act well and with righteousness by surrendering yourselves entirely to her. To whom shall you go today, when expectations on you increase and the hope put in you grows?[lv]
Experience teaches that even the best will, in abolishing the law of the rights of the religious community and the individual, will be of no use if there is no love for the individual or religious family. There will then be vexations sub specie legis. The last argument that people will use is the law, the constitution, regulations, house order, the custom, etc. And yet this is the weakest argument, although, due to human imperfection, it is necessary to normalize the relations of common life.[lvi]
You are not called to motherhood in the domestic family. You are called to the motherhood of Christ in the supernatural family of God, which is the Church, and in the religious family to which you belong.[lvii]
What we should imitate in Mary is her docility to God’s will. She had her ideal. And yet, when God set a new task before her, enlightened by God’s Spirit, she immediately accepted it and responded to the new task as the Handmaid of the Lord.[lviii]
Peace is the mark of God’s children. Where there is tension, anxiety, or perhaps a silent, hidden, camouflaged struggle — there, God is absent. You have to think about this, penetrate it, feel and understand it.[lix]
Speak boldly and clearly to the novices: one goes to glory through the Cross; through the Cross one saves oneself; on the Cross one conquers; on the Cross, new life is born. There is holiness, peace, and unity on the Cross.[lx]
Beholding Christ – understanding Him, being interested in His task on earth, the mission he received from the Father, loving Him, and devoting ourselves to Him as He surrendered to the Father’s will and the will of people, including those who put the cross on His shoulders – this is an essential element of the spiritual formation of the Christian life, let alone the religious life![lxi]

The Lay Apostolate

We so often ask about the essence of the lay apostolate. It consists in entering into the mystery of Christ. Just as Christ entered into the Father’s saving will, just as Mary undertook the task of the Son, so too should we all share in the mission of the Church. The Church is immortal even though we die: she is holy even though we are sinful; the Church is full of God, of Christ, though full of people. The Church has the guarantee that the gates of hell will not overcome her, although they so often overcome us. And yet it is we, sinful mortals, overcome by evil, perhaps better understanding the Church than working in it – we are called to be responsible for Christ’s Church, just as Mary was called to be responsible for the Child Jesus, for the boy teaching in the temple, for the Man of Sorrows who hung on the cross.[lxii]
No one will take away the goods of your personality. Yet, you have them not only for yourself – you have them for others. This is the apostolate of the laity whom the post-Conciliar Church calls while showing us fields of work.[lxiii]

The Parish – A Community of Love

…In the parish, in parish life, is included essentially everything that the universal Church has at its disposal. All the gifts and powers of Christ, all the sanctifying and enlivening graces that are present in the universal Church – in the great Mystical Body of Christ, are collected and gathered in a small lens, in a small cell, right here in the life of the parish family. Therefore, the parish is sacred, as is the diocese and the holy Catholic Church.[lxiv]
The parish—the smallest cell of divine life in the Church—has a task proper to Christ’s whole Church. The parish is a school of life, by means of the Gospel and Christ’s grace, a school of love for God and people; it is the union of all in brotherly love; it is a family in which we learn to see every human as a brother who deserves our love and help.[lxv]
The parish—this small part of the universal Church, in the arms of the diocesan Church—is also implanted in the love of Christ, because thanks to which it lives, acts, vivifies, sanctifies, and with love unites the whole parish family, which is for us the mother of divine life.[lxvi]

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[i] List I, 96.

[ii] List II, 9.

[iii] Miłość II, 50.

[iv] Ibid., 102.

[v] From the sermon on the solemnity of the Assumption of the Blessed Virgin Mary, Laski, 15 August 1943.

[vi] On the Christian Liberation of Man (from the Pastoral Letter for the First Sunday of Advent 1946), Listy, 38.

[vii] From a sermon to the faithful of the capital, Warsaw, 9 December 1956. KP 1, 267.

[viii] From a speech at the consecration of the Warsaw Cathedral, 9 June 1960. WAW 1960, p. 583.

[ix] “A slice of bread” from Martin’s Life … The attitude and gaze of every person – Per Christum Dominum nostrum (from the conference to the Primate’s Institute during the Retreat Day), Warsaw, chapel on Mars St., 11 November 1960. KP 7, 224.

[x] People of Light (from the sermon for the feast of Our Lady of Candlemas), Gniezno, Primate’s basilica, 2 February 1961. KP 8, 58.

[xi] They will be Two in One … (from a message to young married couples), Warsaw, chapel in the Primate’s house, 27 May 1962. KP 11, 137.

[xii] On the Path of Mature Life … (from a speech to high school graduates), Warsaw, chapel in the Primate’s house, 28 May 1962. Ibid., 147.

[xiii] Here is the High Priest (from the message after the consecration of Bishop Władysław Skoromucha), Siedlce, cathedral, 21 April 1963. Ibid., 170.

[xiv] Understanding the Church and Helping Her (from a speech to the pilgrimage of the Catholic intelligentsia), Jasna Góra, April 1963. KP 14, 218.

[xv] The Supernatural Bond of Women with the Church (from a conference during the retreat of the Primate’s Institute), Warsaw, August 1964. Kobieta, 34.

[xvi] School Education in Freedom and Love (from a conference to teachers at the end of the Lenten retreat), Warsaw, St. Joseph’s Church, 4 April 1965. KP 20, 26.

[xvii] Law and Love In the Modern World (from a sermon to the faithful), Bydgoszcz, Saint Vincent Parish, 16 March 1966. KP 23, 58.

[xviii] To the Actors of Warsaw Theaters. Warsaw, 10 January 1971. Z rozważań, 159.

[xix] The Mystery of the Church’s Stability: Jesus and Mary (from the sermon during the visit to the parish), Kozłów Szlachecki, 10 May 1972. KP 40, 46.

[xx] Pastoral letter On the Day of the Consecration of the Cathedral of Saint John the Baptist in Warsaw. Warsaw, on the feast of Pentecost 1960. Z rozważań, 28.

[xxi] The Stones Will Cry Out. Warsaw, chapel in the Primate’s house, 30 April 19677. KP 26, 193.

[xxii] Consecration of the Temple of the “Primate’s Helper”. Rokitno, 15 June 15, 1968. KP 29, 40.

[xxiii] Is There Really a crisis of the Post-Conciliar Church? (from the conference to students), Warsaw, St. Anna academic church, 18 January 1969. KP 31, 60.

[xxiv] During the 20^th Anniversary (from a speech to the superiors of female religious congregations), Jasna Góra, 6 May 1969. Ibid., 240.

[xxv] From the homily at the consecration of Bishop Henryk Gulbinowicz, Białystok, cathedral, 8 February 1970. KP 33, 46.

[xxvi] The first words of the Polish Primate after his return to the Polish Institute from the conclave during which Cardinal Wojtyła was elected Pope. Rome, 17 October 1978. KP 61, 23-24. O polskim, 16.

[xxvii] Ibid.; KP 61, 24; O polskim, 17.

[xxviii] Victory, When It Came … Jasna Góra, 23 November 1978. KP 61, 159.

[xxix] God’s Wrestler in the Polish Nation (from a sermon at the consecration of Bishop Franciszek Musiel, the first bishop of the millennium), Jasna Góra, basilica, 30 January 1966. KP 22, 230.

[xxx] On the 80^th anniversary of the Death of the Servant of God, the Archbishop of Warsaw, Zygmunt Szczęsny Feliński (from a homily to the faithful of the capital), Warsaw, Cathedral Basilica of Saint John, 24 September 1975. KP 51, 247.

[xxxi] Ibid.

[xxxii] Ibid.

[xxxiii] Doctrina et Veritas. Wrocław, the building of the metropolitan seminary, 4 April 1973. KP 42, 260; Sursum, 23.

[xxxiv] Ibid., 79-80.

[xxxv] Ibid., 88-89.

[xxxvi] Ibid., 128-129.

[xxxvii] List III, 102.

[xxxviii] Ibid.

[xxxix] Ibid., 113.

[xl] Pastoral letter The Polish clergy in the Face of Contemporary Needs. Holy Thursday 1949. Listy, 114.

[xli] Sermon on the day of blessing the seminary building. Gdansk-Oliwa, 4 January 1958. KP 4, 17.

[xlii] Nothing Human is Alien to Us … Jasna Góra, 20 April 1958. Głos, 71.

[xliii] You Are Set as a Sign. Kalisz, 27 April 1960. KP 6, 195; Uświęcenie, 21.

[xliv] The Deepest Meaning of Holy Thursday Celebrations. Warsaw, Cathedral Basilica of Saint John, 19 April 1962. KP 10, 306.

[xlv] Conference to the priests of the Archdiocese of Gniezno for the opening of the Archdiocesan Synod. Gniezno, Primate’s basilica, 24 April 1962, KP 10, 355.

[xlvi] To the Heart of Mary Mother. Jasna Góra, 9 May 1962. KP 11, 47.

[xlvii] Speech at the inauguration of the lectures for the clergy on The Priest in the Modern World. Lublin, assembly hall of the Catholic University of Lublin, 22 August 1962. KP 11, 324-325.

[xlviii] The History of the Priesthood is the History of Christ. Warsaw, Cathedral Basilica of Saint John, 26 May 1963. KP 14, 257.

[xlix] I Have Told You, Mary, My Whole Secret. Jasna Góra, 2 May 1970. KP 33, 286.

[l] Address at the end of the congregation of deans of the Archdiocese of Warsaw. Warsaw, seminar, 24 September 1970. KP 35, 85.

[li] You did not choose me, but I chose you. Warsaw, Choszczówka, 25 February 1973. KP 42, 132.

[lii] An Indissoluble Priesthood. Warsaw, seminar chapel, 5 October 1976. KP 55, 175.

[liii] Gody, 164-165.

[liv] Ibid., 165.

[lv] Ibid., 167.

[lvi] Love, Law, and Peace. Warsaw, Archbishop’s House, 26 June 1962. KP 11, 219.

[lvii] The Church’s Growth from Within. Katowice-Panewniki, October 30, 1967. KP 27, 340.

[lviii] In the Footsteps of the Virtues of the Eternal Priest’s Mother. Jasna Góra, Chapel of the Miraculous Image of Our Lady of Jasna Góra. 6 November 1967. Ibid., 374.

[lix] A True Conciliar Renewal of Religious Life. Jasna Góra, 5 September 1969. KP 32, 186.

[lx] Ibid., 289-290.

[lxi] The So-Called Vocational Crisis! Warsaw, chapel in the archbishop’s house, 1 March 1973. KP 42, 150.

[lxii] From the conference To the elderly, “Rebirth,” Jasna Góra, basilica, 15 September 1973. KP 44, 59.

[lxiii] From the Slavery of Hatred – Into the Slavery of Love! … Warsaw, St. Anne’s academic church, 5 May 1968. Ibid., 68.

[lxiv] Ibid., 145-146.

[lxv] Calling parish families to create a community of love. Warsaw, 11 February 1973. Listy, 657.

[lxvi] Message from the Primate of Poland for the XXXI Week of Mercy Sacrificial Love – the Life of the Parish. Warsaw, 1975. KP 52, 33.