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RATZINGER - BENEDETTO XVI

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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. Bernstein, Richard et al. "Turbulence on Campus in 60's Hardened Views of Future Pope," New York Times. April 24, 2005; retrieved 2011-10-26. Note on ordinal numbering: Popes Benedict XI–XVI are really the 10th–15th popes with that name. This is because Benedict X is now parsed as an antipope; but during the reign of Benedict XI, this was not recognized. The "true" or actual fifteenth pope Benedict identifies himself with the ordinal number XVI. In other words, the numbering of popes after the 10th Benedict needs to be explained -- compare Popes Boniface VIII–IX. Ratzinger was ordained as a Catholic priest in 1951. [3] He was a professor at several German universities, including the University of Bonn [4] and the University of Münster. [5] He also taught at the University of Tübingen. [6] and the University of Regensburg. [7] Cardinal [ change | change source ] L-introduzzjoni għall-ktieb inkitbet minn Dun Georg Ganswein, is-Segretarju Personali tal-Papa. Dan ifisser li l-Papa aktarx li qara l-ktieb innifsu jew inkella ta l-permess tiegħu għall-pubblikazzjoni tiegħu. Fl-introduzzjoni Dun Georg fisser kif dan il-ktieb kien “storja unika” tal-Papa Benedittu XVI.

Min jitlob ma jkunx jaħli ħinu, għalkemm is-sitwazzjoni tkun qisha titlob azzjoni weħedha; lanqas ma jkun ifittex li jibdel jew jikkoreġi l-pjan ta’ Alla. Għal kuntrarju, fuq l-eżempju ta’ Marija u l-qaddisin, hu jkun ifittex jikseb minn Alla d-dawl u l-qawwa tal-imħabba, li tegħleb kull dalma u egoiżmu preżenti fid-dinja. Pope Benedict XVI ( Latin: Benedictus PP. XVI; German: Benedikt XVI; Italian: Benedetto XVI, born Joseph Aloisius Ratzinger; 16 April 1927 – 31 December 2022) was a Pope Emeritus of the Catholic Church. He served as the 265th Pope from 2005 to 2013. In that position, he was both the leader of the Catholic Church and ruler of the Vatican City State. Benedict was elected on 19 April 2005 in a papal conclave after the death of Pope John Paul II. He celebrated his papal inauguration Mass on 24 April 2005. He took possession of his cathedral, the Archbasilica of St. John Lateran, on 7 May 2005. 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] 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 okkażjoniBenedittu miet fil-31 ta’ Diċembru 2022 fid-9:34 AM CET fir-residenza tiegħu fil-Vatikan. [4] [5] Kellu 95 sena. The world that Paul VI had before him — even though society had already evolved to such an extent that he could speak of social issues in global terms — was still far less integrated than today's world. Economic activity and the political process were both largely conducted within the same geographical area, and could therefore feed off one another. Production took place predominantly within national boundaries, and financial investments had somewhat limited circulation outside the country, so that the politics of many States could still determine the priorities of the economy and to some degree govern its performance using the instruments at their disposal. Hence Populorum Progressio assigned a central, albeit not exclusive, role to “public authorities” [59]. One of the most striking aspects of development in the present day is the important question of respect for life, which cannot in any way be detached from questions concerning the development of peoples. It is an aspect which has acquired increasing prominence in recent times, obliging us to broaden our concept of poverty [66] and underdevelopment to include questions connected with the acceptance of life, especially in cases where it is impeded in a variety of ways. After the collapse of the economic and political systems of the Communist countries of Eastern Europe and the end of the so-called opposing blocs, a complete re-examination of development was needed. Pope John Paul II called for it, when in 1987 he pointed to the existence of these blocs as one of the principal causes of underdevelopment [57], inasmuch as politics withdrew resources from the economy and from the culture, and ideology inhibited freedom. Moreover, in 1991, after the events of 1989, he asked that, in view of the ending of the blocs, there should be a comprehensive new plan for development, not only in those countries, but also in the West and in those parts of the world that were in the process of evolving [58]. This has been achieved only in part, and it is still a real duty that needs to be discharged, perhaps by means of the choices that are necessary to overcome current economic problems.

Today I would like to take up and continue my Reflection on St Hildegard of Bingen, an important female figure of the Middle Ages who was distinguished for her spiritual wisdom and the holiness of her life. Hildegard's mystical visions resemble those of the Old Testament prophets: expressing herself in the cultural and religious categories of her time, she interpreted the Sacred Scriptures in the light of God, applying them to the various circumstances of life. Thus all those who heard her felt the need to live a consistent and committed Christian lifestyle. In a letter to St Bernard the mystic from the Rhineland confesses: "The vision fascinates my whole being: I do not see with the eyes of the body but it appears to me in the spirit of the mysteries.... I recognize the deep meaning of what is expounded on in the Psalter, in the Gospels and in other books, which have been shown to me in the vision. This vision burns like a flame in my breast and in my soul and teaches me to understand the text profoundly" ( Epistolarium pars prima I-XC: CCCM 91). To regard development as a vocation is to recognize, on the one hand, that it derives from a transcendent call, and on the other hand that it is incapable, on its own, of supplying its ultimate meaning. Not without reason the word “vocation” is also found in another passage of the Encyclical, where we read: “There is no true humanism but that which is open to the Absolute, and is conscious of a vocation which gives human life its true meaning.” [37] This vision of development is at the heart of Populorum Progressio, and it lies behind all Paul VI's reflections on freedom, on truth and on charity in development. It is also the principal reason why that Encyclical is still timely in our day. Hildegard's mystical visions have a rich theological content. They refer to the principal events of salvation history, and use a language for the most part poetic and symbolic. For example, in her best known work entitled Scivias, that is, "You know the ways" she sums up in 35 visions the events of the history of salvation from the creation of the world to the end of time. With the characteristic traits of feminine sensitivity, Hildegard develops at the very heart of her work the theme of the mysterious marriage between God and humanity that is brought about in the Incarnation. On the tree of the Cross take place the nuptials of the Son of God with the Church, his Bride, filled with grace and the ability to give new children to God, in the love of the Holy Spirit (cf. Visio tertia: PL 197, 453c).The importance of this goal is such as to demand our openness to understand it in depth and to mobilize ourselves at the level of the “heart”, so as to ensure that current economic and social processes evolve towards fully human outcomes. Pożizzjonijiet fuq kwistjonijiet morali [ immodifika | immodifika s-sors ] Kontroll tat-Twelid u HIV u AIDS [ immodifika | immodifika s-sors ]

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