RATZINGER - BENEDETTO XVI

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The Apostolic Exhortation Evangelii Nuntiandi, for its part, is very closely linked with development, given that, in Paul VI's words, “evangelization would not be complete if it did not take account of the unceasing interplay of the Gospel and of man's concrete life, both personal and social.” [30] “Between evangelization and human advancement — development and liberation — there are in fact profound links” [31]: on the basis of this insight, Paul VI clearly presented the relationship between the proclamation of Christ and the advancement of the individual in society. Testimony to Christ's charity, through works of justice, peace and development, is part and parcel of evangelization, because Jesus Christ, who loves us, is concerned with the whole person. These important teachings form the basis for the missionary aspect [32] of the Church's social doctrine, which is an essential element of evangelization [33]. The Church's social doctrine proclaims and bears witness to faith. It is an instrument and an indispensable setting for formation in faith. The principal new feature has been the explosion of worldwide interdependence, commonly known as globalization. Paul VI had partially foreseen it, but the ferocious pace at which it has evolved could not have been anticipated. Originating within economically developed countries, this process by its nature has spread to include all economies. It has been the principal driving force behind the emergence from underdevelopment of whole regions, and in itself it represents a great opportunity. Nevertheless, without the guidance of charity in truth, this global force could cause unprecedented damage and create new divisions within the human family. Hence charity and truth confront us with an altogether new and creative challenge, one that is certainly vast and complex. It is about broadening the scope of reason and making it capable of knowing and directing these powerful new forces, animating them within the perspective of that “civilization of love” whose seed God has planted in every people, in every culture. This dynamic of charity received and given is what gives rise to the Church's social teaching, which is caritas in veritate in re sociali: the proclamation of the truth of Christ's love in society. This doctrine is a service to charity, but its locus is truth. Truth preserves and expresses charity's power to liberate in the ever-changing events of history. It is at the same time the truth of faith and of reason, both in the distinction and also in the convergence of those two cognitive fields. Development, social well-being, the search for a satisfactory solution to the grave socio-economic problems besetting humanity, all need this truth. What they need even more is that this truth should be loved and demonstrated. Without truth, without trust and love for what is true, there is no social conscience and responsibility, and social action ends up serving private interests and the logic of power, resulting in social fragmentation, especially in a globalized society at difficult times like the present.

I look forward to meeting representatives of the many different religious and cultural traditions that make up the British population, as well as civil and political leaders. I am most grateful to Her Majesty the Queen and to His Grace the Archbishop of Canterbury for receiving me, and I look forward to meeting them. While I regret that there are many places and people I shall not have the opportunity to visit, I want you to know that you are all remembered in my prayers. God bless the people of the United Kingdom! Bħala Papa Emeritu, Benedittu baqa' jissejjaħ bħala "il-Qdusija Tiegħu", u baqa' jilbes il-libsa bajda ta' Papa. Huwa rari jidher fil-pubbliku. Il-ftit drabi li deher, ħafna minnhom għamilhom fil-preżenza tas-suċċessur tiegħu, Papa Franġisku, u qatt ma esprima ideat kuntrarji għal tiegħu. Franġisku min-naħa tiegħu dejjem semmieh b'tifħir u b'rispett f'kull okkażjoni A fresh reading of Populorum Progressio, more than forty years after its publication, invites us to remain faithful to its message of charity and truth, viewed within the overall context of Paul VI's specific magisterium and, more generally, within the tradition of the Church's social doctrine. Moreover, an evaluation is needed of the different terms in which the problem of development is presented today, as compared with forty years ago. The correct viewpoint, then, is that of the Tradition of the apostolic faith [13], a patrimony both ancient and new, outside of which Populorum Progressiowould be a document without roots — and issues concerning development would be reduced to merely sociological data. Il-ktieb, li ngħata t-titlu ta’ “Joseph u Chico”, inkiteb minn Jeanne Perego mill-Milan. Il-ktieb jirrakkonta l-ħajja tal-Papa mill-għajnejn ta’ Chico, qattus ġinġri ta’ disa’ snin. F’44 paġna, Chico jirrakkonta l-memorji taż-żgħożija ta’ Joseph Ratzinger waqt li kien qed jikber f’familja fir-reġjun tal-Bavarja fl-era tal-Ġermanja taħt il-ħakma ta’ Adolf Hitler. Because it is filled with truth, charity can be understood in the abundance of its values, it can be shared and communicated. Truth, in fact, is lógos which creates diá-logos, and hence communication and communion. Truth, by enabling men and women to let go of their subjective opinions and impressions, allows them to move beyond cultural and historical limitations and to come together in the assessment of the value and substance of things. Truth opens and unites our minds in the lógos of love: this is the Christian proclamation and testimony of charity. In the present social and cultural context, where there is a widespread tendency to relativize truth, practising charity in truth helps people to understand that adhering to the values of Christianity is not merely useful but essential for building a good society and for true integral human development. A Christianity of charity without truth would be more or less interchangeable with a pool of good sentiments, helpful for social cohesion, but of little relevance. In other words, there would no longer be any real place for God in the world. Without truth, charity is confined to a narrow field devoid of relations. It is excluded from the plans and processes of promoting human development of universal range, in dialogue between knowledge and praxis.Dwar prevenzjoni kontra mard trasmess sesswalment, il-Vatikan dejjem tkellem dwar astinenza. Gruppi kattoliċi li jaħdmu biex tkun missielta l-HIV laqgħu pożittivament il-kummenti tal-Papa. Lura għal Marzu 2009 waqt żjara fl-Afrika, kummenti tal-Benedittu XVI kontra t-tqassim tal-kondoms kienu ġabu reazzjonijiet madwar id-dinja kollha. Sadanittant, Papa Ratzinger saħaq li l-użu tal-kondom biss, mhux se jsolvi l-problema tal-HIV u l-AIDS. Qal li hemm iktar xi jsir. Il-pellegrinaġġ tiegħi f’Malta beda b’mument ta’ talba fis-skiet fil-Grotta ta’ San Pawl li ġab għall-ewwel darba l-fidi lil dawn il-gżejjer. Jien imxejt fuq il-passi ta’ dawk il-pellegrini li ma tgħoddhomx li tul is-seklu talbu f’dan il-post qaddis u fdaw lilhom infushom, lill-familji tagħhom u lil dan in-nazzjoni f’idejn l-interċessjoni tal-Appostlu Pawlu. Jien nifraħ li fl-aħħar, ninsab fostkom u nagħtikom ilkoll merħba b’imħabba kbira fil-Mulej. In-nawfraġju ta’ Pawlu u l-qagħda tiegħu f’Malta tul tliet xhur ħallew marka li ma titħassarx fl-istorja ta’ pajjiżkom. ” c)Barra min hekk, il-ħidma karitevoli nisranija m’għandhiex tkun skuża għal dak li llum jissejjaħ proselitiżmu. L-imħabba tingħata b’xejn u ma tingħatax għal skopi¬jiet ulterjuri. Dan ma jfissirx, b’danakollu, li l-ħidma nisranija għandha tħalli ’l Alla u lil Kristu fil-ġenb. L-insara għandhom ikunu jafu meta hu l-waqt li titkellem dwar Alla, u meta jaqbel li tibqa’ sieket u tħalli l-imħabba titkellem weħedha. L-innu lill-imħabba ta’ San Pawl irid ikun il-“Magna Charta” tal-qadi kollu tal-Knisja, u jħarsu milli jiddiġenera f’sempliċi attiviżmu. Il-ġurnalist Kattoliku Amerikan, John Allen, kiteb li f’intervista li l-Kardinal Ratzinger f’Novembru 2002 kien stqarr li l-media qed tonfoħ il-problema tal-iskandli sesswali fil-Knisja. Madankollu, fis-snin ta’ wara, il-Kardinal Ratzinger biddel kompletament l-atteġġjament tiegħu u kien determinat li jnaddaf il-ħmieġ fi ħdan il-Knisja, atteġġjament li ssokta kemm ilu li laħaq Papa. Minħabba r-retiċenzi f’bosta livelli tal-Knisja fir-rigward tal-abbużi sesswali, l-istess Kardinal Ratzinger kien għamel pressjoni biex il-każi kollha ta’ abbuż sesswali jibdew jaqgħu taħt il-Kongregazzjoni tad-Duttrina tal-Fidi. Fil-fatt, qabel Mejju tal-2001, tali każijiet kienu jiġu trattati minn dipartimenti differenti tal-Kurja Romana. Dan il-Papa li għamel ħafna aktar mill-predeċessuri tiegħu biex jeqred l-abbużi sesswali fost membri tal-kleru, kif jidher mill-każ tal-Leġjonarji ta’ Kristu. Intant, il-ktieb, li kien tradott f’madwar 18-il lingwa, jindirizza kwistjonijiet oħra wkoll, li jinkludu l-iskandli marbuta ma’ abbużi sesswali minn membri tal-kleru, ċ-ċelebat u l-ordinazzjoni saċerdotali tan-nisa.

The dignity of the individual and the demands of justice require, particularly today, that economic choices do not cause disparities in wealth to increase in an excessive and morally unacceptable manner [83], and that we continue to prioritize the goal of access to steady employment for everyone. All things considered, this is also required by “economic logic”. Through the systemic increase of social inequality, both within a single country and between the populations of different countries (i.e. the massive increase in relative poverty), not only does social cohesion suffer, thereby placing democracy at risk, but so too does the economy, through the progressive erosion of “social capital”: the network of relationships of trust, dependability, and respect for rules, all of which are indispensable for any form of civil coexistence. Ta' 12-il sena daħal student fis-Seminarju Minuri ta' Traunstein. Imdorri fl-ambjent żgħir tal-familja, fl-ewwel żmien tiegħu is-seminarju, Ratzinger kien iqis il-lezzjonijiet u l-ħin tal-istudju ma’ madwar sittin student ieħor bħala “tortura.” Ukoll ma kienx jista’ għall-ħin tal-isport. Fis-seminarju, l-aħwa Ratzinger kienu mlaqqma ‘Orgel Ratz’ (Ratzinger tal-orgni – Georg) u Bücher Ratz (Ratzinger tal-kotba - Joseph). Fi kliem wieħed mill-lecturers tiegħu, it-teologu Alfred Lapple, “Joseph kien qisu sponża xotta dejjem lest biex jixrob l-ilma tat-tagħlim u meta jiskopri xi ħaġa ġdida, jintefa’ b’ruħu u ġismu fuqha u jfittex il-ħin u l-mument biex jirrakkontha lill-oħrajn. In Populorum Progressio, Paul VI taught that progress, in its origin and essence, is first and foremost a vocation: “in the design of God, every man is called upon to develop and fulfil himself, for every life is a vocation.” [34] This is what gives legitimacy to the Church's involvement in the whole question of development. If development were concerned with merely technical aspects of human life, and not with the meaning of man's pilgrimage through history in company with his fellow human beings, nor with identifying the goal of that journey, then the Church would not be entitled to speak on it. Paul VI, like Leo XIII before him in Rerum Novarum [35], knew that he was carrying out a duty proper to his office by shedding the light of the Gospel on the social questions of his time [36]. Pope Benedict funeral latest: Pope Francis leading funeral Mass for his predecessor". Sky News (bl-Ingliż) . Miġbur 2023-01-05. Fil-fatt, Chico jiżvela kif waqt Milied minnhom kien attakka lill-Kardinal Ratzinger u ħallielu bosta grif f’wiċċu. “Ħafirli minnufih,” stqarr Chico fil-ktieb. Ironikament, l-awtriċi tal-ktieb qatt ma ltaqgħet mal-Papa. Iżda l-ktieb tagħha hu mimli dettall, tpinġijiet, kif ukoll xi messaġġ nisrani.

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Fil-kelmtejn ta’ qabel tal-ktieb, il-Papa jagħmilha ċara li l-punt li fuqu hu mibni l-ktieb hu li “Mingħajr rabta ma’ Alla l-persuna ta’ Ġesù tidher dell irreali u ma titfissirx”. Hu jittratta lil Ġesù min-naħa tal-għaqda mal-Missier, li hija ċ-ċentru tal-personalita’ tiegħu, u mingħajrha wieħed ma jifhem xejn, fil-waqt li permezz tagħha Ġesù jsir preżenti fostna llum. B’Ġesù, Alla daħal tabilħaqq fl-istorja reali. Jekk inwarrbu din l-istorja, il-fidi Nisranija fiha nfisha tispiċċa fix-xejn u tinbidel f’forma oħra ta’ reliġjon. Il-Papa jkompli jgħid li huwa pprova jippreżenta lil Ġesù tal-Vanġeli bħala Ġesù l-veru, Ġesù tal-istorja fis-sens uniku. Ġesù tal-Vanġeli huwa figura storikament bis-sens u konvinċenti. Il-Papa jgħid li dan il-ktieb huwa frott tal-istudju personali tiegħu fuq “il-wiċċ” tal-Mulej” (S 27:8), li ilu sejjer is-snin. Huwa jkompli jgħid li billi ma jafx kemm sa jingħata żmien u saħħa, iddeċieda li jippublika l-ewwel għaxar kapitli, dawk mill-Magħmudija fil-Ġordan sa l-istqarrija ta’ Pietru u t-Trasfigurazzjoni, bħala l-ewwel ktieb. Fit-tieni parti bi ħsiebu jittratta t-tfulija ta’ Ġesù imma deherlu li kien aktar urġenti li jippreżenta l-figura u l-messaġġ ta’ Ġesù fl-attivita’ pubblika tiegħu, biex jgħin lill-qarrejja ikabbru relazzjoni ħajja miegħu.