You shall draw Water from the Vatican Springs

The following articles are taken from Vatican documents that I have read and found interesting.

Venerable Pius XII regarding the tendency of some to dismiss the need for the Crucifix in the Sacred Liturgy

From what We have already explained, Venerable Brethren, it is perfectly clear how much modern writers are wanting in the genuine and true liturgical spirit who, deceived by the illusion of a higher mysticism, dare to assert that attention should be paid not to the historic Christ but to a "pneumatic" or glorified Christ. They do not hesitate to assert that a change has taken place in the piety of the faithful by dethroning, as it were, Christ from His position; since they say that the glorified Christ, who liveth and reigneth forever and sitteth at the right hand of the Father, has been overshadowed and in His place has been substituted that Christ who lived on earth. For this reason, some have gone so far as to want to remove from the churches images of the divine Redeemer suffering on the cross.

Congregation for the Clergy: The Priest, Pastor and Leader of the Parish Community

The Church's history is redolent with splendid models of truly radical pastoral self-sacrifice. These include a great number of holy priests who have reached sanctity through generous and indefatigable dedication to the care of souls, commitment to asceticism and a profound spiritual life, among them the Curé of Ars, patron of parish priests. These pastors, consumed by the love of Christ and its attendant pastoral charity, are a lived expression of the Gospel. Some currents in contemporary culture regard interior virtue, mortification and spirituality as forms of introspection, alienation, or of egoism which are incapable of understanding the problems of the world and of people. In some instance, this has led to a multifarious image of the priest: it ranges from the sociologist to the therapist, from the politician to the manager. It has even led to the idea of the "retired" priest. In this context, it has to be recalled that the priest is a full-time bearer of an ontological consecration. His basic identity has to be sought in the character which has been conferred on him by the Sacrament of Holy Orders and from which pastoral grace derives. The priest, therefore, must always know what he has to do, precisely as a priest. As St John Bosco says, the priest is a priest at the altar; he is a priest in the confessional; he is a priest in the school; he is priest on the street; indeed, he is a priest everywhere. In certain contemporary situations, some priests are led to believe that their ministry is peripheral to life, whereas, in reality, it is at the very centre of life since it has the capacity to enlighten, reconcile and renew all things. It can happen that some priests, having begun their ministry full of enthusiasm and ideals, experience disaffection, disillusionment, or even failure. There are multiple reasons for this phenomenon: deficient formation, lack of fraternity in diocesan presbyterates, personal isolation, or lack of support from the Bishop[39] and the community, personal problems, health, bitterness at not being able to find responses or solution to problems, diffidence with regard to the ascetical life, abandonment of the spiritual life or even lack of faith. Indeed, a dynamic ministry that is not based on a solid priestly spirituality quickly become an empty activity devoid of any prophetic character. Clearly, the disintegration of the priest's internal unity results, in the first place, from the decline of his pastoral charity, which amounts to a decline in "that vigilant love for the mystery that he bears within his heart for the good of the Church and of mankind"[40]. Spending time in intimate conversation with, and adoration of, the Good Shepherd, present in the Most Blessed Sacrament of the Altar, is a pastoral priority far superior to any other. Every priest, who is a leader of his community, should attend to this priority so as to ensure that he does not become spiritually barren, nor transformed into a dry channel no longer capable of offering anything to anyone. Spirituality is, without doubt, the most important pastoral concern. Any pastoral initiative, missionary programme, or effort at evangelization that eschews the primacy of spirituality and divine worship is doomed to failure.

Venerable Pius XII on making one's thanksgiving after receiving Holy Communion

When the Mass, which is subject to special rules of the liturgy, is over, the person who has received holy communion is not thereby freed from his duty of thanksgiving; rather, it is most becoming that, when the Mass is finished, the person who has received the Eucharist should recollect himself, and in intimate union with the divine Master hold loving and fruitful converse with Him. Hence they have departed from the straight way of truth, who, adhering to the letter rather than the sense, assert and teach that, when Mass has ended, no such thanksgiving should be added, not only because the Mass is itself a thanksgiving, but also because this pertains to a private and personal act of piety and not to the good of the community. 124. But, on the contrary, the very nature of the sacrament demands that its reception should produce rich fruits of Christian sanctity. Admittedly the congregation has been officially dismissed, but each individual, since he is united with Christ, should not interrupt the hymn of praise in his own soul, "always returning thanks for all in the name of our Lord Jesus Christ to God the Father."[113] The sacred liturgy of the Mass also exhorts us to do this when it bids us pray in these words, "Grant, we beseech thee, that we may always continue to offer thanks[114] . . . and may never cease from praising thee."[115] Wherefore, if there is no time when we must not offer God thanks, and if we must never cease from praising Him, who would dare to reprehend or find fault with the Church, because she advises her priests[116] and faithful to converse with the divine Redeemer for at least a short while after holy communion, and inserts in her liturgical books, fitting prayers, enriched with indulgences, by which the sacred ministers may make suitable preparation before Mass and holy communion or may return thanks afterwards? So far is the sacred liturgy from restricting the interior devotion of individual Christians, that it actually fosters and promotes it so that they may be rendered like to Jesus Christ and through Him be brought to the heavenly Father; wherefore this same discipline of the liturgy demands that whoever has partaken of the sacrifice of the altar should return fitting thanks to God. For it is the good pleasure of the divine Redeemer to hearken to us when we pray, to converse with us intimately and to offer us a refuge in His loving Heart.