RATZINGER - BENEDETTO XVI

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Politik und Erlösung: zum Verhältnis von Glaube, Rationalität und Irrationalem in der sogenannten Theologie der Befreiung (1986)

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. Wara vjaġġ ta’ 20 siegħa fil-bidu taż-żjara pastorali fl-Awstralja f’Mejju 2008, għall-okkażjoni tal-Jum Dinji taż-Żgħażagħ, il-Papa Benedittu XVI ingħata qattus missellef mingħand xi ħadd u pjanu ntunat biex jistrieħ mit-tul tal-vjaġġ. Il-Papa għamel ġurnata għall-mistrieħ f’post għall-irtir Kattoliku f’Sydney biex jikseb lura l-konċentrazzjoni tiegħu wara vjaġġ pjuttost twil. Danny Casey, kelliem għall-Jum Dinji taż-Żgħażagħ, kien ikkonferma li l-organizzaturi kienu saħansitra ssellfu qattus biex iżomm kumpanija lill-Papa. “Ridna nagħmluha dar verament li tilqgħek għall-Papa u biex tkun post fejn hu seta’ jiċċarġja l-batteriji tiegħu wara l-itwal vjaġġ li qatt għamel,” Casey kien qal lil stazzjon ta’ radju privat fl-Awstralja.Dan l-artiklu għandu bżonn jiġi wikifikat biex jaqbel mal- istandard tal-Wikipedija. B'mod partikolari, dan l-artiklu huwa nieqes minn referenzi għal sorsi esterni li jivverifikaw il-fatti u perspettivi dwar is-suġġett. Jekk jogħġbok għin biex ittejjeb dan l-artiklu skont il-konvenzjonijiet tal-Wikipedija. In a statistical overview derived from writings by and about Joseph Ratzinger, OCLC/ WorldCat includes roughly 360+ works in 520+ publications in 20 languages as well as library holdings. [19] Mit-2 ta’ Jannar 2023, il-katavru ta' Benedettu kien espost fil- Bażilika ta’ San Pietru. [5] Il-funeral sar fiil-5 January 2023 fi Pjazza San Pietru fid 9:30 am u kien iċċelebrat mill-Papa Franġisku u l-kardinal Giovanni Battista Re. [6] L-Isqof Georg Ganswein, is-segretarju personali tiegħu mill-2003, u l-Isqof Diego Ravelli, għalliem taċ-ċelebrazzjonijiet liturġiċi, kienu preżenti ukoll għall- funeral. [7] Din kienet l-ewwel darba li Papa attenda funeral għall-predeċessur tiegħu. In- New York Times iddeskriviet dan bħala "preċedent mhux tas-soltu". [8] Attendew il-funderal aktar minn 100,000 persuna minkejja temp kiesaħ. [9] Referenzi [ immodifika | immodifika s-sors ] 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.

In 2010 allegations of sexual and physical abuse by parish priests and in parochial schools—particularly in Germany, Ireland, and the United States—brought Benedict, and his role in the cases in Germany in particular, under close media scrutiny. In a pastoral letter, Benedict rebuked the bishops of the Irish church for a failure of leadership. The Vatican also denounced as “false and calumnious” the charge that as prefect of the Congregation for the Doctrine of the Faith Benedict had been responsible for a policy of covering up cases of sexual abuse, declaring that his handling of the cases showed “wisdom and firmness.” In 2005, Cardinal Ratzinger was elected Pope at the age of 78. At the conclave, "it was, if not Ratzinger, who? And as they came to know him, the question became, why not Ratzinger?" [11] He chose to be called Benedict XVI. [12] [13] 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. In 1967, when he issued the Encyclical Populorum Progressio, my venerable predecessor Pope Paul VI illuminated the great theme of the development of peoples with the splendour of truth and the gentle light of Christ's charity. He taught that life in Christ is the first and principal factor of development [6] and he entrusted us with the task of travelling the path of development with all our heart and all our intelligence [7], that is to say with the ardour of charity and the wisdom of truth. It is the primordial truth of God's love, grace bestowed upon us, that opens our lives to gift and makes it possible to hope for a “development of the whole man and of all men” [8], to hope for progress “from less human conditions to those which are more human” [9], obtained by overcoming the difficulties that are inevitably encountered along the way. Bħala seminarista kien iħobb jikteb poeżiji fuq il-hajja ta’ kuljum u dwar in-natura. Kien student timidu u sensittiv u distakkat minn sħabu.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. The link between Populorum Progressio and the Second Vatican Council does not mean that Paul VI's social magisterium marked a break with that of previous Popes, because the Council constitutes a deeper exploration of this magisterium within the continuity of the Church's life [19]. In this sense, clarity is not served by certain abstract subdivisions of the Church's social doctrine, which apply categories to Papal social teaching that are extraneous to it. It is not a case of two typologies of social doctrine, one pre-conciliar and one post-conciliar, differing from one another: on the contrary, there is a single teaching, consistent and at the same time ever new [20]. It is one thing to draw attention to the particular characteristics of one Encyclical or another, of the teaching of one Pope or another, but quite another to lose sight of the coherence of the overall doctrinal corpus [21]. Coherence does not mean a closed system: on the contrary, it means dynamic faithfulness to a light received. The Church's social doctrine illuminates with an unchanging light the new problems that are constantly emerging [22]. This safeguards the permanent and historical character of the doctrinal “patrimony” [23] which, with its specific characteristics, is part and parcel of the Church's ever-living Tradition [24]. Social doctrine is built on the foundation handed on by the Apostles to the Fathers of the Church, and then received and further explored by the great Christian doctors. This doctrine points definitively to the New Man, to the “last Adam [who] became a life-giving spirit” (1 Cor 15:45), the principle of the charity that “never ends” (1 Cor 13:8). It is attested by the saints and by those who gave their lives for Christ our Saviour in the field of justice and peace. It is an expression of the prophetic task of the Supreme Pontiffs to give apostolic guidance to the Church of Christ and to discern the new demands of evangelization. For these reasons, Populorum Progressio, situated within the great current of Tradition, can still speak to us today.