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.

Charity in truth places man before the astonishing experience of gift. Gratuitousness is present in our lives in many different forms, which often go unrecognized because of a purely consumerist and utilitarian view of life. The human being is made for gift, which expresses and makes present his transcendent dimension. Sometimes modern man is wrongly convinced that he is the sole author of himself, his life and society. This is a presumption that follows from being selfishly closed in upon himself, and it is a consequence — to express it in faith terms — of original sin. The Church's wisdom has always pointed to the presence of original sin in social conditions and in the structure of society: “Ignorance of the fact that man has a wounded nature inclined to evil gives rise to serious errors in the areas of education, politics, social action and morals” [85]. In the list of areas where the pernicious effects of sin are evident, the economy has been included for some time now. We have a clear proof of this at the present time. The conviction that man is self-sufficient and can successfully eliminate the evil present in history by his own action alone has led him to confuse happiness and salvation with immanent forms of material prosperity and social action. Then, the conviction that the economy must be autonomous, that it must be shielded from “influences” of a moral character, has led man to abuse the economic process in a thoroughly destructive way. In the long term, these convictions have led to economic, social and political systems that trample upon personal and social freedom, and are therefore unable to deliver the justice that they promise. As I said in my Encyclical Letter Spe Salvi, history is thereby deprived of Christian hope [86], deprived of a powerful social resource at the service of integral human development, sought in freedom and in justice. Hope encourages reason and gives it the strength to direct the will [87]. It is already present in faith, indeed it is called forth by faith. Charity in truth feeds on hope and, at the same time, manifests it. As the absolutely gratuitous gift of God, hope bursts into Benedict made a controversial decision in January 2009 to revoke the excommunications of four bishops who in 1988 had been consecrated, without papal sanction, by Marcel Lefebvre (1905–91), an ultraconservative French archbishop who was excommunicated with them. In November of that same year, in an act of outreach to conservative Anglicans, Benedict approved an apostolic constitution, or special decree, that allowed Anglican clergymen and laypersons to join the Roman Catholic Church while maintaining some Anglican traditions. Openness to life is at the centre of true development. When a society moves towards the denial or suppression of life, it ends up no longer finding the necessary motivation and energy to strive for man's true good. If personal and social sensitivity towards the acceptance of a new life is lost, then other forms of acceptance that are valuable for society also wither away [67]. The acceptance of life strengthens moral fibre and makes people capable of mutual help. By cultivating openness to life, wealthy peoples can better understand the needs of poor ones, they can avoid employing huge economic and intellectual resources to satisfy the selfish desires of their own citizens, and instead, they can promote virtuous action within the perspective of production that is morally sound and marked by solidarity, respecting the fundamental right to life of every people and every individual.

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Nhar il-Ħadd 18 t'April 2010 il-Papa kkonċelebra Quddiesa fuq il-Fosos tal-Furjana. Fl-omelija tiegħu, il-Papa qal li sa mill-wasla tiegħu nhar is-Sibt filgħaxija, ingħata l-istess merħba mill-qalb li l-antenati Maltin taw lill-Appostlu San Pawl fis-sena 60. Filwaqt li qal li San Ġorġ Preca għandu jservi bħala mudell għall-poplu Malti, il-Papa ħeġġeġ lill-Maltin biex ikomplu jgħożżu l-fidi u l-valuri li kienu mwassla lilhom minn San Pawl. L-iktar aħbar li ġibdet l-attenzjoni tal-media lokali u internazzjonali, kienet il-laqgħa li l-Papa kellu, ftit wara l-Quddiesa, mal-allegati vittmi ta’ abbuż sesswali minn saċerdoti Maltin, li fiha l-Papa assigurahom li l-Knisja kienet se tkompli tinvestiga dawn l-allegazzjonijiet u wiegħed li jimplimenta miżuri meħtieġa biex jiggarantixxi li każijiet simili ma jerġgħux iseħħu. In March 1977 Ratzinger was appointed archbishop of Munich and Freising by Paul VI, who bestowed the cardinal’s hat on him three months later. On November 25, 1981, he was made prefect of the Congregation for the Doctrine of the Faith by his friend Pope John Paul II (1978–2005), whom he had known well since 1977. The pope and his prefect shared a similar history, both having lived under totalitarian regimes, and their views concerning the church were substantially the same. For more than two decades, Ratzinger was the pope’s closest adviser. I am pleased to greet the participants in the Communications Seminar sponsored by the Pontifical University of the Holy Cross, and I offer prayerful good wishes for their work. Upon all the English-speaking visitors present at today’s Audience, especially the pilgrim groups from England, Wales, Scotland, Ireland, Sweden, Nigeria, Indonesia, Canada and the United States of America, I invoke God’s abundant blessings. Il-Papa Benedittu XVI iċċelebra l-ewwel kanonizzazzjonijiet tiegħu fit-23 ta' Ottubru 2005 fi Pjazza San Pietru meta kkanonizza lil Josef Bilczewski, Alberto Hurtado SJ, Zygmunt Gorazdowski, Gaetano Catanoso, u Felice da Nicosia. Dawn immarkaw l-għeluq tas-Sinodu tal-Isqfijiet u s-Sena tal-Ewkaristija.

Benedittu XVI ( Latin: Benedictus PP. XVI; Taljan: Benedetto XVI; Ġermaniż: Benedikt XVI.; imwieled Josef Aloisius Ratzinger; twieled fis-16 ta' April 1927) huwa il-265 Papa, Isqof ta' Ruma, Kap tal- Knisja Kattolika, u s-Sovran tal-Istat tal- Vatikan. Preżentament huwa Papa Emeritu. Kien elett Papa nhar id-19 ta' April 2005, iċċelebra l-Quddiesa Inawgurali tiegħu bħala Papa ħamest ijiem wara, u ħa pussess tal-Katidral tiegħu, il- Bażilika ta' San Ġwann Lateran, nhar is-7 ta' Mejju 2005. 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.” 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. GĦaliex, kif nafu, il-Marxiżmu fittex juri li r-rimedju waħdieni għall-mard soċjali kollu kien jinsab biss f’rivoluzzjoni dinjija: ħolma li minn dak in-nhar ’l hawn sfumat fix-xejn. Kien il-Maġisteru Kattoliku – ibda mill-Enċiklika “Rerum novarum” ta’ Ljun XIII (1891), imbagħad Quadragesimo Anno (1931) ta’ Piju XI, Mater et Magistra (1961) ta’ Ġwanni XXIII, Populorum Progressio (1967) ta’ Pawlu VI, u t-tlett Enċikliċi ta’ Ġwann Pawl II: “Laborem exercens” (1981), “Sollicitudo rei socialis” (1987), u “Centesimus annus” (1991) – li għarbel il-kwestjoni soċjali b’attenzjoni dejjem ikbar, żviluppa duttrina socjali tassew kumplessa, u ssuġġerixxa linji ta’ gwida li jgħoddu wkoll għal ambjenti ’l hinn mill-konfini tal-Knisja.Fit-23 ta' Ottubru 2011, ikkanonizza lil Bonifacia Rodriguez y Castro, l-Isqof Guido Maria Conforti, u Luigi Guanella. 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! Horowitz, Jason; Povoledo, Elisabetta (2022-12-31). "With Benedict's Death, an Unprecedented Moment for the Modern Church" (bl-Ingliż) . Miġbur 2023-01-05. 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.

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. As Pope, OCLC/WorldCat identifies 1,400+ works in 2,300+ publications in 33 languages and 55,000+ library holdings. [21] 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]. Two further documents by Paul VI without any direct link to social doctrine — the Encyclical Humanae Vitae (25 July 1968) and the Apostolic Exhortation Evangelii Nuntiandi (8 December 1975) — are highly important for delineating the fully human meaning of the development that the Church proposes. It is therefore helpful to consider these texts too in relation to Populorum Progressio.

A “man of the Word" 

Ippermettuli nħeġġiġkom biex din it-tagħqida ta’ ħiliet u qawwiet tużawha dejjem aktar biex isservi ta’ pont bejn il-popli, kulturi u reliġjonijiet li jdawru l-Mediterran,” qal Benedittu XVI, “Għad hemm ħafna xi jsir biex jinbnew relazzjonijiet ta’ fiduċja ġenwina u djalogu li jagħti frott, u Malta qiegħda f’pożizzjoni tajba li testendi l-id tal-ħbiberija lill-ġirien tagħha tat-tramuntana u n-nofsinhar, tal-lvant u tal-punent... Il-Maltin, imdawlin għal kważi żewġ millennji mit-tagħlim tal-Evanġelju u msaħħin il-ħin kollu mill-għeruq insara tagħhom, huma ġustament kburin bil-funzjoni indispensabbli li l-fidi Nisranija kellha fl-iżvilupp tan-nazzjon tagħhom. Is-sbuħija tal-fidi tagħna hija espressa b’modi diversi u komplimentari hawnhekk, u mhux l-anqas fil-ħajjiet ta’ qdusija li wasslu lill-Maltin biex jagħtu lilhom infushom għall-ġid tal-oħrajn... Nistedinkom ilkoll biex issejħu l-interċessjoni tiegħu (ta' San Ġorġ Preca) biex din l-ewwel żjara pastorali tiegħi fostkom tħalli frott spiritwali. Jien nistenna b’ħerqa li nitlob magħkom kemm indum Malta u nixtieq niżgurakom, bħala missier u bħala ħukom, mill-imħabba tiegħi lejkom u mill-ħerqa tiegħi li naqsam magħkom dan iż-żmien f’ambjent ta’ fidi u ħbiberija. B’dawn il-ħsibijiet jien nafdakom ilkoll fil-ħarsien tal-Madonna ta’ Pinu u ta’ missierkom fil-fidi, l-Appostlu l-kbir San Pawl. ”