Podcasts about Ratzinger

Matthew investigates whether Pope Leo XIV's appeals to Liberation Theology represent genuine solidarity with the poor or a sophisticated form of spiritual bypassing.  Drawing on Ole Jakob Løland's analysis of Francis's papacy, Remski traces how Rome has metabolized Liberation Theology into compatibility with 135 years of Catholic Social Teaching by absorbing its pastoral language while suppressing its structural conclusions. This involves a close reading of Cardinal Ratzinger's 1984 rebuke of Gutierrez et al.  Ratzinger's framing of empathy as temptation prefigures the "toxic empathy" discourse of our present moment. Francis's eulogies for Oscar Romero and Gustavo Gutiérrez honored their sacrifice but erased their politics. Learn more about your ad choices. Visit megaphone.fm/adchoices

Hoy escuchamos: La Polla Records- Salve, La Polla Recors- Banco Vaticano, Ratzinger- Matar a Ratzinger, Ghost- Con clavi con dio, Ghost- Kaisarion, Iron Maiden- The number of the beast, Reincidentes- Dejad que el Papa se acerque a mí, Mamá Ladilla- Surfin Papa, Def con Dos- El día de la bestia, Nine Inch Nails- Heresy, Hamlet- Denuncio a dios, Narco- Tu dios de madera, Moonspell- Far from god, Lamb of God- Descending, Slayer- Disciple.Escuchar audio

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Carta semanal de nuestro Arzobispo Mons. Jesús Sanz

Esta semana en Vaticano: celebramos el 99.º aniversario del nacimiento de Joseph Ratzinger, uno de los pensadores más importantes de su tiempo, que ya como cardenal previó muchas de las cosas que, con los años, acabarían haciéndose realidad. Hablaremos con el P. Roberto Regoli, nuevo presidente de la Fundación Ratzinger, y les llevaremos al corazón de la primera exposición italiana dedicada a la figura del papa alemán.

Regresamos después de una pausa con dos temas que merecían esta conversación.En la primera parte abordamos los Premios Óscar: la hegemonía de Sinners y Una batalla tras otra como expresiones de una élite liberal hollywoodense que convierte la resistencia en ritual identitario sin tocar la estructura económica. ¿Qué significa que el título de la película ganadora normalice la repetición del conflicto en lugar de apuntar a una ruptura? También comentamos las declaraciones de Timothée Chalamet sobre el supuesto declive del ballet y la ópera, y por qué el medio que realmente está en crisis es el cine en sala.En la segunda parte —más extensa— tematizamos la muerte de Jürgen Habermas (1929–2025). Recorremos brevemente su biografía marcada por el nazismo y la posguerra, su relación con Adorno y la Escuela de Frankfurt, sus enfrentamientos con Heidegger, Luhmann, Derrida y Ratzinger, y su papel como intelectual público en Alemania. Discutimos tanto sus aportes —sobre todo su análisis histórico-dialéctico de la esfera pública— como sus límites: su apuesta por la democracia liberal como horizonte insuperable. Tres textos recomendados para quien quiera leerlo en serio:— Historia y crítica de la opinión pública (su tesis doctoral)— Ciencia y técnica como ideología— El discurso filosófico de la modernidad

Jesús Huerta de Soto traces the Austrian school's intellectual roots from the Spanish scholastics to Rothbard, making the case that anarcho-capitalism is the natural endpoint of the classical liberal tradition.The Ludwig von Mises Memorial Lecture, sponsored by Yousif Almoayyed.The Austrian Economics Research Conference is the international, interdisciplinary meeting of the Austrian school, bringing together leading scholars doing research in this vibrant and influential intellectual tradition.Full Text version of the Lecture (Submitted by Prof. Huerta de Soto):Thank you very much to the Mises Institute and Joe Salerno for his kind introduction as well as for inviting me to deliver this “Ludwig von Mises Memorial Lecture” to celebrate the one hundredth anniversary of Murray N. Rothbard's birthday. It is the second time I visit the Mises Institute to deliver this most important lecture: The first one was almost thirty years ago, back in April 1997, when I delivered a lecture on “The Scholastic Roots of the Austrian School”. In this second opportunity I am very happy to have been able to accept Joe's invitation and to come with a very well represented retinue of ten of my colleagues and doctoral students. All of them are teaching as professors or making their research at our more than twenty-year-old Doctoral and Master Programs in Austrian Economics at King Juan Carlos University back in Madrid, and which is the only one officially approved and with full validity inside the whole European Union. You have already had the opportunity to hear from each one of them a detailed description of the so-called “Madrid Austrian Research Hub” and of all the activities we are developing every year, including the 54 Doctoral Theses on Austrian Economics that have been read up to now in our program. And here you have also copies of the English version of our main books published by Routledge, Edward Elgar, and by the Macmillan Austrian Series edited by my Madrid Colleagues, the German professor Philipp Bagus and the Canadian professor Dave Howden. And you will have the unique opportunity to buy these books that, as you know, have a hefty price of almost 100 pounds each one, at the almost “stolen property” and symbolic price of 5 dollars per copy, thanks to the most generous help of the Spanish Jesús Huerta de Soto Foundation that is helping to finance our participation in this important event.And now what I will do in the next forty minutes is to try to summarize not only my main contributions, but also “The Libertarian Vision of the Scientific and Moral Truth” as we see it from our Austrian School Hub in Madrid. And I will do it by focusing on a series of fundamental points.Precisely, the youngest of all sciences, Economics is the one that has provided Humanity with the most important scientific contributionThe first one is that Economics, being the last science to arrive, or as Mises said, "the youngest of all sciences," has nevertheless achieved the milestone of providing Humanity with the most important scientific contribution. For the first time, and thanks to Economic Science, human beings have discovered and understood that voluntary social cooperation, free from all institutional and systematic external coercion, generates a spontaneous order that cannot be designed nor organized by anyone, and that peacefully and without limits drives the prosperity and expansion of Humankind.This transcendental message of Economic Science, on the one hand, resolves the impossible antithesis of attempting to apply, within the realm of interactions carried out by human beings endowed with free will, the manipulative approach of external entities that human beings have no choice but to use, supported by technology and the natural sciences, in order to dominate the subject of the material world. And on the other hand, this is a radically revolutionary message: for the first time, it has been scientifically demonstrated that states, in any of their forms, are neither necessary nor viable; that Society, understood as a process of voluntary human interactions, does not need anyone to govern it, because it regulates and organizes itself spontaneously; and that the attempt to coordinate Society on the basis of social engineering and state coercive commands is impossible, doomed to failure, and gives rise to all kinds of distortions, social conflicts and violence, that continually hinder and block human progress.Economic science is generalized into a complete Theory of Liberty that makes it possible to reinterpret History and promote the expansion of civilizationThe second point is that Economics has been generalized into a whole Theory of Liberty, understood as the most essential attribute and requirement of human nature. Liberty means that all human actions are carried out voluntarily, based on the principle of non-aggression, and free of external coercion or violence imposed and organized from above by the always minority group of human beings who, under whatever title, exercise any kind of political power.Moreover, Economics dismantles and turns upside down the erroneous and biased account of Thomas Hobbes and his followers. Neither was the "state of nature" a terrifying situation, nor did a supposed "social contract" ever exist or was it necessary to create and maintain a State that would impose order and guarantee peace. What happened was precisely the opposite: natural evolution consisted, above all, in the spontaneous discovery of the great advantages provided by voluntary exchanges and peaceful trade. Systematic and generalized violence, war, and terror arose only with the appearance of States, as coercive institutions composed of the most antisocial and violent human beings, who wanted (and still want) to live at the expense of plundering those citizens who earn their living by working and trading peacefully with each other (Oppenheimer, 1926).Thus, Economics, demonstrates that what Étienne de La Boétie named "voluntary servitude", is an anti-human aberration to which human beings have been subjected for centuries. And that it is not necessary to continue with the resigned habit of obeying the State; nor do governments enjoy an aura of prestige (but are literally "stripped" of any attribute of intellectual or moral superiority); nor is the caste—or “praetorian guard”—of intellectuals, “experts”, and acolytes that surround states and rulers to be regarded as untouchable; nor should we allow ourselves to be seduced and deceived by subsidies or perks, whether supposed or real, with which they seek to purchase the will and secure the loyalty of exploited human beings, so that they will consent, voluntarily and permanently, to their exploitation and servitude (De la Boétie, 1975).Economics is the Science developed by the Austrian School of Economics, which should in fact be known as the Spanish School, as it has its origins in the thinking of our scholastics of the Spanish Golden AgeThe third point is that Economic Science has reached its highest level of development thanks to the Austrian School of Economics. As you know, our school is based on the realism of its analytical assumptions, in the dynamic approach based on the entrepreneurial, creative, and coordinating capacity of every human being, and in the study of the spontaneous and self-regulated order of the social process of voluntary human interactions (Huerta de Soto, 2008). The institutional and multidisciplinary approach of the Austrian School is also very relevant. As a result of the spontaneous social process important institutions emerge which, in turn, make it possible and drive it forward: Law and property rights rooted in human nature and discovered and developed spontaneously outside the state; the family, a basic and essential institution, on which the expansion of Humanity is made possible and consolidated; moral principles, which act as a true "automatic pilot" for liberty and which human beings internalize and transmit from generation to generation, thanks to the family and other community or religious institutions; economic institutions, and in particular, money, which also evolves spontaneously outside the State, and which can and should be considered the social institution par excellence, since by overcoming the problems of barter, it enables the exponential multiplication of voluntary exchanges and human interactions, within which the rest of the social, linguistic, moral, legal, economic, and religious institutions are discovered, shaped, and perfected.Our fourth point is that the first theorists of the spontaneous order emerged in the field of law, led by the great jurists of classical Rome. They were the first ones to understand the organic and evolutionary nature of the social process, and so they became, without being aware of it, the first economists. Their tradition was kept alive throughout the Middle Ages thanks to the Catholic Church and, through thinkers such as Saint Thomas Aquinas, Saint Antoninus of Florence, and Saint Bernardino of Siena, eventually came to influence the Spanish scholastics of the sixteenth and seventeenth centuries gathered around the University of Salamanca. As Rothbard demonstrated (Rothbard, 1976) these thinkers of the Spanish Golden Age should be considered the most immediate precedent of the Austrian School of Economics, which, precisely for this reason, should be called the Spanish School of Economics. And in fact, these Spanish scholastics were already able to articulate the following ten essential principles which constitute the theoretical foundation of the Austrian School:Firstly, the subjective theory of value developed by the Bishop of Segovia, Diego de Covarrubias, who as early as 1555 clearly explained that, although the objective nature of wheat is the same in Spain as in America, its price was higher in America because there human beings subjectively valued it much more highly; from this follows the correct relationship between prices and costs set out by Luis Sarabia de la Calle, in the sense that it is market prices that determine costs and not the other way around, as equilibrium theorists mistakenly believe; the Scholastics also realized that equilibrium models and prices lack realism and theoretical meaning because they presuppose a degree of knowledge “so complex that only God, and in no case human beings, could ever acquire it” (in latin “pretium iustum mathematicum licet soli Deo notum”), as already explained by the Jesuit cardinals Juan de Salas in 1617 and Juan de Lugo in 1643, more than three hundred years earlier than Hayek could conclude that “a science which assumes knowledge that can never be acquired is not a Science”; also the dynamic concept of competition is fundamental, understood as a process of rivalry among sellers based on the dynamic conception of market processes developed by Jerónimo Castillo de Bobadilla and Luis de Molina in 1589 and 1597, and that has nothing to do with the static model of "perfect competition" of equilibrium theorists; and also the important contributions of the Spanish Scholastics related with capital theory, business cycles, and the effects of fiduciary media generated by banks; so, particular emphasis should be placed on the rediscovery of the principle of time preference by Martín de Azpilcueta, following what Lessines had already stated in 1285; as well as on the fact that bankers commit mortal sin when they operate with fractional reserves, creating bank deposits as a form of virtual money (or chirographis pecuniarium, as Luis de Molina said in latin) that only exists in their accounting books and distorts the structure of relative prices, creating bubbles and deep economic crises that ultimately "bring everything crashing down," as Saravia de la Calle and Tomás de Mercado so vividly explained in the 16th Century; and in short, the Scholastic's idea that it is impossible to organize society through coercive commands due to lack of the information that would be required to give them coordinating content; as well as the discovery that inflation is a hidden and very harmful tax that arises from an act of tyranny, since it is neither known nor accepted by citizens, which would even justify the assassination of the King according to the theory of tyrannicide, a contribution originally made by the Castilian Comuneros eventually defeated by the tyrant King Charles V in 1521, and developed by Father Juan de Mariana almost a century later [in 1610].This entire line of proto-Austrian scholastic thought also spread throughout the Americas, especially in the newly founded universities of San Marcos in Lima and Mexico City in 1551 where brilliant disciples of these Scholastics, who had studied at the University of Salamanca itself, came to occupy prominent academic positions. Thus, for example, we should mention the cases of Bartolomé Frías de Albornoz in Mexico, and above all the great Juan de Matienzo, who became judge and president of the Royal Audiencia of Charcas and Lima from 1560 onwards (Popescu, 1997).Finally, the doctrine of our scholastics did spread even to North America two centuries later through the books of Juan de Mariana, who greatly influenced Thomas Jefferson and the founding fathers of the United States.However, the southern part of the continent ultimately proved unable to neutralize the wave of growing statism and centralization that first came with the arrivals of the Habsburgs in Spain, and which was intensified even further after the arrival of the Bourbons with Philip V at the beginning of the eighteenth century (Martínez Marina, 1820). How different and much more prosperous and libertarian might the historical evolution of Spain and Latin America have been, had the statist centralism of the Habsburgs and the Bourbons not prevailed, and had the far more libertarian, local, and decentralized traditional representative institutions of the kingdoms of Castile instead remained predominant—institutions that were dismantled, together with Europe's first libertarian revolution, beginning with the defeat of the Castilian Comuneros at Villalar on April 23, 1521 (Leonard Liggio, 2025).The most important and far-reaching contributions of economic scienceLet us now turn, in greater detail, to the most important contributions of Economics, as developed by the Austrian School.First, human cooperation takes place spontaneously, without the need for anyone to organize it coercively from outside. This is so because human beings are endowed with an entrepreneurial and creative capacity that continually drives them to discover the multiple opportunities for profit that arise in their environment. Each of these opportunities embodies a previous discoordination in human behavior that remains latent until it is discovered and overcome by the corresponding entrepreneurial act. This entrepreneurial act always arises from a creative tension and interpretation of events of the outside world that is essentially subjective and, therefore, cannot be reproduced by any artificial intelligence algorithm; in other words, the same objective events can be interpreted in multiple ways, even contradictory ones, without it being possible to postulate which is correct until the corresponding entrepreneurial process is completed in the form of a subjective profit. In any case, every entrepreneurial act involves, firstly, the creation of information that did not exist before (regarding the profit opportunity that arose from the previous discoordination that had gone unnoticed); secondly, the transmission of that knowledge (directly to the parties involved in the entrepreneurial act and indirectly through a series of institutions and signals such as market prices); and third and finally, the coordination of the previous maladjustments takes place when the parties involved learn motu proprio, that is, voluntarily and for their own benefit, to discipline their behavior according to the needs of others (for example, when they discover that they achieve their ends more effectively by specializing and trading peacefully the mutual results of their efforts). The discovery of the essence of this pure entrepreneurial act, with its elements of creation and transmission of information and the spontaneous coordination of the previous maladjustments continually generated by human coexistence, constitutes the most important contribution that Economic Science has provided to Humanity, and explains why the spontaneous process of voluntary social cooperation that drives the multiplication of human beings and the expansion of civilization does not require any statist system of institutional coercion.Another essential contribution of Economics is the concept of Dynamic Efficiency, understood as the process of unlimited expansion of human creativity and entrepreneurial coordination that arises only within a specific institutional framework of moral and legal norms. This framework is the one grounded on the ethical principle according to which every human being has a natural right to appropriate the results of his entrepreneurial creativity; that is, a property right over what one has created and which did not previously exist, which is the most obvious and important human right. For this reason, (dynamic) Efficiency and Morality and Justice (properly understood) cannot be separated one from the other; or, as we might say, they are two sides of the same coin in the sense that only Justice and Morality induce and generate efficiency; and at the same time, what is dynamically efficient in economic terms cannot be neither unjust nor immoral. All of which, on the other hand, demonstrates the integrated order that exists in the social universe, and highlights the three levels of research (theoretical, ethical, and historical) that complement and reinforce with each other and are essential in our search for truth (Huerta de Soto, 2000).Finally, another key contribution of Economic Science is to have demonstrated the impossibility of socialism, or better, the impossibility of statism, in the sense that it is impossible for the State to achieve and coordinate what it promises for the following four reasons:First, because of the enormous volume of information required for such coordination, which the State cannot acquire because it is dispersed in the minds of the eight billion human beings who participate and interact in the social process every day. Second, given the tacit and inarticulate character of this information (and therefore its inability to be transmitted in an objective manner). Third, because the information that is generated is not "given," nor is it static, but instead changes continuously as a result of human creativity, making it impossible to transmit today information that will only be created tomorrow, and which is precisely the information that the organs of State intervention and the so-called “experts” would need today in order to direct society to achieve their objectives tomorrow. And fourth, and above all, because the coercive nature of State commands blocks the entrepreneurial activity of creating the very information which the State organization itself would need in order to give its commands a coordinating content. In sum, the State is always and everywhere violence and coercion; coercion blocks the entrepreneurial act of creation, discovery, and adjustment of discoordinated human behavior, while at the same time preventing the creation of the information and the emergence of free market prices that make economic calculation and social coordination possible. For this reason, statism is not only unnecessary but is also scientifically impossible.The impact of these essential contributions of Economics on the course of social evolution has so far been very limitedAll of these scientific contributions have so far achieved only a very partial, imperfect, and limited impact on the inertia of a social and political reality that has for centuries been characterized by the coercive power of States and rulers, and by the more or less resigned servitude of the citizens. And despite the very limited nature of this impact to date, which at best has materialized in a series of naïve and "liberal" revolutions aimed, with as much arrogance as lack of success, toward the impossible objective of trying to separate and limit the powers of states and rulers through political constitutions and "liberal democracies" (Rothbard, 2009); Humanity has been propelled as never before in those places and historical moments where it has managed, despite everything, to at least partially free itself from the State and open up some of the new channels of liberty shown by the teachings of Economics. Beginning with the Industrial Revolution, which was but the first chapter of the never-completed "Revolution of Liberty" inspired by Economics. And although what has been achieved in terms of prosperity and standard of living by the now eight billion human beings seems relatively significant—and indeed it is—we cannot even conceive of the standard of living and population size that could be achieved if Humanity were able to take full advantage of and fully implement the teachings of Economic Science.We can be few and poor in a context of servitude and submission to the State, or many and wealthy in a context of liberty (Hayek, 1988, p. 133). The globe is practically empty of human beings (the Earth's current population would fit into an area equivalent to that of the state of Alaska, with a population density equal to that of Brussels). And we cannot even imagine the prosperity that could be achieved in a free market daily driven by eighty billion, or even eight hundred billion, human beings. Economics explains and demonstrates that the increasing prosperity of an ever-growing population of human beings never results from deliberate and coercive State plans, nor from the egalitarian income redistribution, nor from increases in public spending, nor from subsidies, debt, or inflation, but only arises from the free market of the capitalist system. This consists of the process of voluntary exchanges among all human beings who, endowed with an innate entrepreneurial and creative capacity, are able to detect and assess, through the system of free prices, the relative urgency and necessity of each good and service, overcoming the relative scarcity of each and satisfying, every day and in the best humanly possible way, the desires and needs of billions of consumers. Entrepreneurs who succeed in this never-ending process of profit-seeking accumulate significant resources, which, in turn, are saved and invested in capital goods and new technologies that make human beings increasingly productive, boosting their wages and standards of living; a virtuous process of continuously expanding prosperity and population growth that, if not coerced or hindered by the State, has no limits.Therefore, it is crucially important for the future of Humanity that it be able to take full and maximum advantage of the lessons and essential message in pursuit of human liberty that Economics provides. But this will only be possible if we are able to unmask and carefully analyze the powerful forces of the pseudoscientific and counterrevolutionary reaction that has been mobilized to prevent the advance of the theory of liberty derived from Economic Science. Despite their diverse origins, they all converge on the same objective: to attempt to justify and preserve State coercion at all costs under the appearance of scientific legitimacy. They are driven by the "fatal conceit" (Hayek, 1988) of many visionaries, thinkers, and supposed "experts" who believe themselves to be clever enough to correct the spontaneous market order, of course, using the violence and coercive power of the State. Together with a privileged caste of rulers, bureaucrats and acolytes, they continually manipulate a Humanity that is sadly accustomed to serving the State. For all of them, it is vital that statism be maintained and that the message of liberty provided by Economics never prevail.Next, we will list the main reactionary pseudoscientific currents that have infiltrated Economic Science like a lethal virus and constitute, in Hayek's terminology, "the counter-revolution of science" (Hayek, 1955).Pseudoscientific reactionary currents opposed to Economic Science. The role played as “useful innocents” by many libertarian economists of the counterrevolutionary mainstreamFirst, positivism and scientism as pseudoscience. By "scientism" we must understand the improper application of the methods of the natural sciences to the field of Economic Science. Thus, while the natural sciences study their object of research as something external, measurable, and quantifiable, Economics studies the implications of the voluntary actions of human beings. And given the essentially creative nature of human beings, the supposed empirical "evidence" has, at best, only a superficial, partial, and always historically contingent value. In Bastiat's words, of "what is seen" —or rather, what is believed to have been seen— but not "what is not seen" (Bastiat, 1995); and at worst, it always entails the assumption, that human beings are an object of research that can be manipulated as the matter of the external world studied by the natural sciences. This inevitably introduces the idea that to improve the world, the State and its rulers must use their coercive power to manipulate and change the things they believe they see in their historically contingent "empirical photos." But these "empirical photos" cannot capture the underlying dynamic essence of spontaneous social processes, let alone what is already happening spontaneously to solve and coordinate every problem. Therefore, it is not surprising that from the very first steps of Economic Science promoted by the Austrian School, its most violent opponents were the "socialists of the chair" gathered around the German Historical School, reinforced in France by the empiricists of the school of Saint-Simon, the insane Comte, and Durkheim, who sought to create a new and alternative pseudoscience of society. And their unhealthy positivist and ultra-empirical influence has persisted to the present day, first through American Institutionalism and later through the massive compilation of empirical data, for example, in the work of Wesley C. Mitchell or Henry Schultz, the latter, as shown by Professor Salerno, having gone on to exert a decisive influence on his assistant Milton Friedman and, through him, even on the Chicago School itself (Salerno, 2023).Secondly, the pseudoscience of neoclassical economics is characterized by its claim that only its own approach constitutes true “science,” that is, the approach based on the principles of equilibrium, maximization, and constancy. Moreover, in addition to the lack of realism of its assumptions, it adds the reductionism of a mathematical language that has developed in response to the needs and demands of the natural sciences, but which is alien to Economic Science because it does not allow for the subjective concept of time or entrepreneurial creativity. Neoclassical economists develop their pseudoscience based not on real human beings of flesh and blood, but on "ideal types" that are like "robotic penguins" who, even in their most sophisticated dynamic stochastic general equilibrium models are limited to moving and reacting to events and State coercion as if they were characters of a sort of economic video game ("videogame economics"). Yet neoclassical pseudoscience, despite its apparent and ever-increasing sophistication, is not capable of accounting for the immense complexity of the real world and rebels against the idea of spontaneous market order in two ways that are equally harmful to human liberty: on the one hand, by promoting the coercive "social engineering" of central banks, States, and governments to use "fine tuning" to force reality toward to the mathematical optimum of their models; and, on the other hand, by labeling as "market failures" everything they believe they observe in reality that does not coincide, in their empirical studies, with their ghostly models of “perfect” equilibrium and adjustment (Milei, 2023); failures that, according to them, refute the "benefits" of the spontaneous order of the market and human liberty, and justify their elimination as soon as possible by a coercive State authority. Note also how neoclassical pseudoscience needs, and feeds upon, the empirical work of the previous pseudoscience, positivism, in order to justify its conclusions against human liberty and in favor of State coercion, so that positivists and neoclassicists join hands and end up reinforcing each other in their reactionary agenda.Third, Keynesianism and macroeconomics as pseudoscience. The very “macro” approach already entails, inevitably, an obvious bias in favor of justifying State intervention, aggression, and coercion against the spontaneous order of the market and human liberty. As F. A. Hayek pointed out in his Nobel Prize acceptance speech in 1974 (Hayek, 1978), macroeconomists ignore everything they cannot measure, specifically truly relevant economic processes and theories. At the same time, they believe that certain aggregate concepts—which lack genuine economic meaning—possess a “real” existence, that permits to collect empirical information or evidence that can be manipulated and statistically treated. Once again, macroeconomic pseudoscience goes hand in hand with positivist pseudoscience, and the two reinforce with each other in their counterrevolutionary reaction. Furthermore, Keynesianism is particularly harmful: not only does it flatly deny the coordinating capacity of creative entrepreneurship and the spontaneous market order, but it also builds as an alternative explanation a whole model—of course—of equilibrium with permanent unemployment, to justify the coercive intervention of the State in the lives of human beings in the form of all kinds of fiscal and monetary manipulations. Moreover, the macroeconomic and Keynesian pseudoscience feeds upon, and is reinforced by, the pseudoscientific approach of the Neoclassical School, to the point that, the so-called "neoclassical Keynesian synthesis" became, throughout the twentieth century, the main reactionary movement inside Economics. Keynesians and macroeconomists thus become the champions of that intoxication with statism, manipulation, and political power which constitutes the framework, orchestrated by governments and central banks, to which we have, regrettably, become accustomed and in which we are forced to live. This context repeatedly destabilizes the spontaneous market order, generates serious financial and economic crises and social conflicts, and continually hampers the prosperity and advance of civilization.We have left the quasi-religious mysticism of Marxist pseudoscience for last, because Marxism was scientifically dead even before it was born: in fact, it emerged with—and was theoretically demolished by—the subjectivist revolution led by the Austrian School of Economics. From the beginning, the Austrian School's development of time preference and capital theory revealed the contradictions and grave scientific errors of Marxism, while at the same time exposing its pronounced character as an intellectual fraud (Böhm-Bawerk, 1949). This intellectual fraud was historically illustrated by the collapse of the Soviet Union, and of virtually all other communist countries, after many decades of unspeakable human suffering for a large part of the world's population, all of which was perfectly consistent with the theory on the impossibility of statism developed by the Austrian School beginning with the von Mises of 1920 (Mises, 1936), and which was the final nail that forever sealed the coffin of the corpse of Marxist pseudoscience (Huerta de Soto, 2010).Finally, in this context, we must mention the destructive role played by a number of distinguished economists who, although they defend liberty and the market economy, could be described as a kind of "useful innocents" in Mises' terminology (Mises, 1947). This is so because, even though they officially oppose rampant statism and defend liberty, by accepting—even if only partially—some of the postulates of the reactionary pseudoscientific currents we have described, they ultimately end up, often without intending to and much to their regret, providing additional impetus to the statist reaction within our discipline; for example, when they insist on advising States with proposals aimed at making them more efficient and at helping them do somewhat better things that they should not be doing at all. By way of illustration, we should include in this category of “useful innocents”, for example, thinkers as the Karl Popper of The Open Society and Its Enemies (Popper, 1966, p. 366), who came to admire the “scientific capacity” and even the “humanism” of Karl Marx, and who proposed a statist strategy of “piecemeal social engineering”; or George Stigler, when he claimed that only empirical evidence could determine which economic system, socialism or capitalism, might function (Stigler, 1975, pp. 1-13); and, more generally, the members of the Chicago School, led by Gary Becker and Milton Friedman. Becker when defending that only economics developed within the strict limits of equilibrium, constancy, and maximization, typical of the neoclassical pseudoscience, constitutes true "economic science." And even more serious could be considered the case of Milton Friedman, whose very sincere love of liberty and intense and popular media support for free markets stand in sharp contrast to his pseudoscientific approach based on the aggregate method of economics of Keynesian origin, on positivist empiricism, and on the full acceptance of the unrealism of assumptions. Only in this way it can be explained Friedman's litany of scientific errors which, much to his regret, have invariably ended up reinforcing statist interventionism, to the point that Hayek himself was forced to conclude that after Keynes's The General Theory, the book that has done the greatest harm to Economic Science has been Friedman's Essays in Positive Economics (Hayek, 1994, pp. 145).The failure of democracy and classical liberalism: the triumph of statismAs we see, many classical liberals and advocates of liberal democracy have also acted as "useful innocents." The fatal error of classical liberals lies in the failure to realize that their program is theoretically impossible, because it incorporates within itself the seeds of its own destruction, precisely to the extent that it considers necessary and accepts the existence of a State (even if it is "minimal") understood as the monopolistic agency of institutional coercion. Therefore, the great error of classical liberals is very basic: they believe in a program of political action and economic doctrine that aims to limit the power of the State, while at the same time accepting it and even considering state's existence necessary. However Economic Science has already shown that the State is unnecessary, that statism (even in its minimal form) is theoretically impossible, and that, given human nature, once the State exists, it is impossible to limit its power. On the other hand, liberal democracy is a concept as naïve as it is impossible. Mises already warned us that democracy could only function if all its participants accepted the classical liberal principles, which is impossible because democracy itself encourages and amplifies vote-buying and the partisan use of power. So, the inevitable conclusion is that "liberal democracy" is a contradiction in terms as absurd as speaking (following Anthony de Jasay) of a “square circle,” of “hot snow,” or of a “virgin prostitute” (A. de Jasay, 1990). And even Hayek considered democracy unworkable if it is understood as the exercise of absolute power by majorities (Kratos in classical Greek). It should therefore come as no surprise that democracy once and again tends to be a perverse system based on lying and buying votes with money stolen through taxation.The fact is that the State attracts like a magnet the worst passions and vices of human nature, for instance, when individuals try to obtain rents produced by others using the State's coercive power. Moreover, the combined effect of the privileged groups, the phenomena of governmental myopia and vote-buying, the megalomaniacal character of politicians, and the irresponsibility and blindness of bureaucracies generate a dangerous, unstable and explosive cocktail, continually shaken by social, economic, and political crises which, paradoxically, are always used by the political caste to justify further doses of intervention and statism that, instead of solving problems, further aggravate them. Statism therefore corrupts the entire social body and at the same time blocks the spontaneous and free market solutions of social and economic problems.In fact, the State has become the "idol" that almost everyone turns to and worships. Statolatry is the most serious and dangerous social disease of our time. We are educated to believe that all problems can and must be detected and solved by the State. Our destiny depends on the State, and the politicians who control it are expected to guarantee everything our well-being may require. Human beings remain immature and rebel against their own creative nature, which makes their future always uncertain. They demand a crystal ball that assures them not only knowing what will happen, but also that any problems that arise will be solved for them. This "infantilization" of the masses is encouraged by politicians, as it justifies their own existence and ensures their popularity, position of dominance, and capacity to control. In addition, a whole legion of intellectuals, so-called "experts," and social engineers join in this arrogant intoxication of power. Not even the Church and the most respectable religious denominations have been able to realize that statolatry today constitutes the principal threat to the free, moral, and responsible human being; that the State is a false idol of immense power, worshipped by all, and that does not allow Humanity to be free from its control or have moral or religious loyalties beyond those the state can dominate. Furthermore, it is kept hidden from the public that the state is the true source of social conflicts and evils, and "scapegoats" (such as "capitalism" or private property) are blamed for the problems, and they become the goal of the most serious condemnations, even from moral and religious leaders, almost none of whom have realized the deception or dared to denounce that statolatry is the main threat in the present century to religion, morality, and, therefore, to human civilization.Perhaps the main exception within the Church is included in the brilliant biography of Jesus of Nazareth written by Benedict XVI. That the State and political power constitute the institutional incarnation of the Antichrist should be obvious to anyone with a minimal knowledge of history who reads the former Pope's considerations on the most serious temptation that the Evil One can present to us (and I quote Ratzinger literally): "The tempter is not so crude as to propose to us directly the worship of the devil. He merely proposes that we opt for the rational solution, that we prefer a planned and organized world in which God may have a place as a private spiritual matter, but must not be allowed to interfere in our essential purposes. Soloviev attributes to the Antichrist a book entitled The Open Road to World Peace and Prosperity; it becomes the new Bible, and its core message is the worship of well-being and rational planning," by the state (Ratzinger, 2007). And so, we should not be surprised that, for example, the great author of The Lord of the Rings, J. R. Tolkien, whose Catholic anarchism I fully share, went so far as to say that he would arrest anyone for simply daring to pronounce the word "State." Because the State is, always and everywhere, a reality of violence and systematic coercion against the most intimate essence of the human being, which is his capacity to act freely, creatively, and spontaneously; and so, it is unavoidable to conclude that the State is essentially immoral and that statism constitutes the principal threat to humankind.A theological digression: the dismantling of statism as a logical necessity inseparable from the work of GodAnd almost without realizing it, we can go ahead with a theological digression on how dismantling the State is a logical and moral necessity inseparable from the work of God. I fully understand that referring to God in this conference may come as a shock to many of those present, but I would ask that even those who do not believe in God, at least for dialectical purposes, make an effort of imagination and, for the next few minutes, imagine that God does indeed exist.And what do we mean by God? We must understand God to be a Supreme Being, Creator out of love for all things. And the most important creature that God has created is precisely the human being: in His image and likeness. And if there is a point of connection between God and man, it is precisely in the creative entrepreneurial ability: the capacity to discover, to see, and to create new things, goals and actions. But now I am going to go one step further and attempt to demonstrate that God is not only the Supreme, loving Creator of all things, but that—moreover—God is libertarian.And what does it mean to say that God is libertarian? It means that God, the Lord of all the Universe, has absolute power over it, and yet He chooses not to use force, but always leaves his creatures free. To the point that He gives human beings the freedom to rebel against Him; even though, again and again, God forgives human beings and allows them to rise up and begin anew.God always lets the universe He has created, flow in a spontaneous manner ("laissez faire, laissez passer, le monde va de lui même" could be the motto of our libertarian God). And this despite the fact that human beings tempt God again and again and demand that He manifest His absolute power, that He give us clear and indisputable signs of His existence and supreme power in order for us to believe in Him. But of course, God does not accept our challenge. Why? Because love and liberty are inseparable, and a forced conversion, for example by an evident cataclysm, would be completely contrary to that liberty with which God has created human beings out of love.Moreover, the Kingdom of God is not of this world; Jesus himself says this to a fearful Roman state official, who was also in charge of judging him: "My kingdom is not of this world." Does this mean that there are two types of kingdoms? The kingdoms of this world or States, which would be legitimate at their own level (remember "render unto Caesar the things that are Caesar's"), and the Kingdom of God, of ("render unto God the things that are God's"). That is the standard interpretation that has prevailed until now, but I think is completely wrong. The Kingdom of God—which is the exact opposite of the kingdoms or States of this world—never makes systematic use of violence and coercion: it is a Kingdom that has already come to us and, moreover, has been given to us freely, in an act of immense mercy and love (Deus caritas est). And just as the hateful institution of slavery came to an end, the Kingdom of God will also dismantle the kingdoms of this world, the states of this world, or as St. Paul said, of every principality, power, and glory (Ephesians 1:21-23), because God is libertarian and man is made in the image and likeness of God.Ludwig von Mises, in his book Interventionism, introduced the term "destructionism" to refer to the economic and social effects of statism. If Evil (represented by statist destructionism in Mises' terminology) were to prevail, the human race and civilization would have disappeared long ago. The fact that, despite everything and the immense power of seduction of statism over humankind, the process of social cooperation continues to unfold and even prosper in certain historical periods and geographical areas, is a clear manifestation that God does not abandon the world nor leave libertarians alone in their struggle against the Evil; and that Good, represented by liberty, the principle of non-aggression, the spontaneous order of the market, entrepreneurial creativity and coordination, and above all, moral principles, always with God's help, prevails and is capable of overcoming Evil, represented by the fatal conceit of the statist ideal and the destruction that it produces.And now I will finish with some thoughts on anarcho-capitalism as the only possible system of social cooperation truly compatible with human natureAnd now I will finish with some thoughts on anarcho-capitalism as the only possible system of social cooperation truly compatible with human nature. The most important intellectual and moral event that is taking place nowadays is the full fusion between Christianity and anarcho-capitalism. Because anarcho-capitalism is the only possible system of social cooperation that is truly compatible with human nature. Anarcho-capitalism is the purest representation of the spontaneous market order in which all services, including law, justice, and public order, are provided through a voluntary process of social cooperation. In this system, no area is closed to the drive of human creativity and entrepreneurial coordination; efficiency and justice in the resolution of problems are simultaneously enhanced, while the conflicts, inefficiencies, and discoordinations generated by the State are eradicated at their root.The progressive abolition of States and their gradual replacement by a dynamic network of private agencies different legal systems, and providing all kinds of prevention and defense services, constitutes the most important social transformation that will take place in the twenty first century. Without forgetting that exactly what prevents us from knowing with precision what the future without the state will look like, the creative nature of entrepreneurship, is what gives us the peace of mind of knowing that any problem will tend to be resolved and overcome, once the entrepreneurial effort and creativity of Humanity are devoted to its solution (Kirzner, 1985).Therefore, the revolution against the “Old Régime” carried out in the eighteenth and nineteenth centuries by the old classical liberals, today finds its natural continuation in the anarcho-capitalist revolution of the twenty-first century. The message of anarcho-capitalism is clearly revolutionary. Revolutionary in terms of its goal: the dismantling of the State and its replacement by a competitive market process consisting of a network of private agencies, associations, and organizations. And revolutionary in terms of its means, especially in the scientific, economic-social, and political fields:a) First, Scientific revolution, in the field of Economic Science, which becomes the general theory of spontaneous market order extended to all social areas. And by contrast and opposition, the theory and analysis of the effects of social discoordination generated by statism in any sphere in which it operates, as well as the study of the transition process from the State towards liberty.b) Second, an Economic and social revolution, as we cannot even imagine today the immense human achievements and discoveries that could be made in an entrepreneurial environment totally free from statism. Today, and despite continuous governmental harassment, an unknown civilization is already developing, with a degree of complexity that is beyond the reach and control of the state, and which will achieve unlimited expansion once it manages to completely rid itself of statism. And when human beings become more and more aware of the perverse nature of the State that restricts them, and of the immense possibilities that are frustrated each day when the State blocks the driving force of their entrepreneurial creativity, the social demand to reform and dismantle the State will multiply creating a future that is largely unknown to us but that will elevate human civilization to heights that we cannot even imagine today.c) And finally, a political revolution in which, although day-to-day political struggle is important, it should not be the top priority. It is true that the least interventionist alternatives must always be supported, in clear alliance with the efforts of classical liberals in their long term impossible democratic limitation of the State (including reforms such as those proposed by Hayek in the third volume of Law, Legislation, and Liberty). But the anarcho-capitalist does not stop at this task, for he knows that he can and must do much more. He knows that the ultimate goal is the total dismantling of the State, and this goal leads all his imagination and political action in everyday life. And here we cannot fail to mention the unprecedented impact of our disciple and follower of our Master Program in Austrian Economics in Madrid, the President of Argentina, Javier Milei, who has done more than anyone else before to disseminate the principles of the Austrian School and the anarcho-capitalist ideal. Principles that he never ceases to quote and explain and defend once and again in all his public appearances, from the United Nations to the Davos Forum; and in all his meetings with other Heads of State, universities, and parliaments, to whom he even gives copies of the most important Austrian works by Mises, Hayek and even myself, as he did, for example, with the two popes, Francis and Leo XIV, with the French President Macron, the Italian Prime Minister Meloni, and even with Elon Musk. For us, it is a great honor that Milei has, to a large extent, emerged from the Austrian School of Madrid and that he continually keeps drawing inspiration from us. This is, without a doubt, much more important than incremental political steps in the right direction—which should of course be welcomed—and that should never fall into a political pragmatism that could betray the ultimate goal of achieving the end of the State (Huerta de Soto, 2010).And all this with tireless enthusiasm in the search for scientific and moral truth, an attitude that, inspired by the immortal work of Miguel de Cervantes, we could describe as follows: "It matters not whether they be giants or windmills, when the plume of our helm is stirred by the winds of tenacity and faith." And always creating a future that, although it may seem distant today, may at any moment witness giant steps that will surprise even the most optimistic among us. History has entered into an accelerated process of change which, although it will never stop, will open a whole new chapter when humankind finally succeeds in ridding itself definitively of the State, reducing it to no more than a dark historical relic of tragic memory.Thank you very much.REFERENCESBASTIAT, Frédéric: Selected Essays on Political Economy, Foundation for Economic Education, New York 1995.DE LA BOÉTIE, Étienne: The Politics of Obedience: The Discourse of Voluntary Servitude, Free Life Editions, Nueva York 1975.BÖHM-BAWERK, Eugen von: Karl Marx and the Close of His System, Augustus M. Kelley, Nueva York 1949."The Exploitation Theory," Capital and Interest, Vol. I: History and Critique of Interest Theories, Libertarian Press, South Holland 1959.HAYEK, Friedrich A. von: The Counter-Revolution of Science, Free Press, New York, 1955.Hayek on Hayek: An Autobiographical Dialogue (eds. Stephen Kresge and Leif Wenar), University of Chicago Press, Chicago 1994.Law, Legislation and Liberty, Vol. III: The Political Order of a Free People, Routledge & Kegan Paul, London 1979.The Fatal Conceit: the Errors of Socialism, The University of Chicago Press, Chicago 1988."The Pretence of Knowledge," in New Studies in Philosophy, Politics, Economics and the History of Ideas, University of Chicago Press, Chicago 1978.HUERTA DE SOTO, Jesús: Socialism, Economic Calculation and Entrepreneurship, Edward Elgar, Cheltenham y Northampton 2010."A Hayekian Strategy to Implement Free Market Reforms," in Theory of Dynamic Efficiency, Routledge, Oxfordshire, 2010.Proyecto Docente, Chapter I: "Ciencia y Economía," Rey Juan Carlos University, Madrid 2000.The Austrian School: Market Order and Creative Entrepreneurship, Edward Elgar, Cheltenham y Northampton 2008.DE JASAY, Anthony: Market Socialism: A Scrutiny, published by the Institute of Economic Affairs, Occasional Paper no. 84, 1990.KIRZNER, Israel: "The Perils of Regulation: A Market Process Approach" in Discovery and the Capitalist Process, University of Chicago Press, 1985.LIGGIO, Leonard: "The Hispanic tradition of Liberty," published in Procesos de Mercado: Revista Europea de Economía Política, vol. XXII, nº 1, Summer 2025, pp. 403-420.MARTÍNEZ MARINA, Francisco: Teoría de las cortes o grandes juntas nacionales de los reinos de León y Castilla, Collado, 1820.MILEI, Javier: Capitalism, Socialism, and the Neoclassical Trap, in The Emergence of a Tradition: Essays in Honor of Jesús Huerta de Soto, Volume II (editors Howden, D., Bagus, P.), Palgrave Macmillan, Cham, 2023.MISES, Ludwig von: Socialism: An Economic and Sociological Analysis, Jonathan Cape, London 1936.Planned Chaos, Foundation for Economic Education, Irvington-on-Hudson 1947.OPPENHEIMER, Franz: The State, Vanguard Press, Nueva York 1926.POPESCU, Oreste: Studies in the History of Latin American Economic Thought, Routledge, London 1997.POPPER, Karl: The Open Society and its Enemies, Princeton University Press, Princeton 1966.RATZINGER, Joseph. Jesus of Nazareth: From the Baptism in the Jordan to the Transfiguration. Translated by Adrian J. Walker. Doubleday, New York, 2007.ROTHBARD, Murray N.: "New Light on the Prehistory of the Austrian School," in The Foundations of Modern Austrian Economics (editor Edwin G. Dolan), Sheed and Ward, Kansas City 1976, pp. 52–74.Anatomy of the State, Ludwig von Mises Institute, Auburn 2009.SALERNO, Joseph. "Milton Friedman's Views on Method and Money Reconsidered in Light of the Housing Bubble", in The Emergence of a Tradition: Essays in Honor of Jesús Huerta de Soto, Volume I, (editors Howden, D., Bagus, P.), Palgrave Macmillan, Cham, 2023.STIGLER, George: The Citizen and the State, University of Chicago Press, Chicago, 1975, pp. 1-13.

Investigação revela como Ratzinger levantou punição a um frade condenado por abusos. O que diz isto sobre o legado de Bento XVI? Análise com João Francisco Gomes.See omnystudio.com/listener for privacy information.

Was, wenn dein christliches Leben nicht zuerst als „perfekte Erfahrung“ kommt – sondern als Acker? Und was, wenn gerade dort der Schatz verborgen liegt, der alles relativiert?In dieser Folge stoßen wir auf eines der kürzesten, aber explosivsten Gleichnisse Jesu: den Schatz im Acker (Mt 13,44). Ein Mann findet ihn zufällig, verbirgt ihn wieder – und verkauft in Freude alles, um diesen Acker zu erwerben. Keine langen Erklärungen. Ein Satz. Und doch: ein ganzes Leben darin.Ausgehend von der Spannung zwischen Evangelium und kirchlicher Wirklichkeit („Christus verkündete das Reich Gottes – und gekommen ist die Kirche“) sprechen wir ehrlich über das, was viele kennen: Man hört Skandale, sieht Missstände, erlebt Schwächen – und fragt sich: Soll das wirklich das Reich Gottes sein? Jesu Gleichnisse erweisen sich hier nicht als unzutreffend überführt. Vielmehr bereiten sie uns gerade auf diese Spannung vor – und zeigen, wie man die Wahrheit nicht verliert, wenn die Oberfläche irritiert.Der Acker kann öde wirken. Aber gerade im Acker ist der Schatz. Und dieser Schatz ist real: Christus selbst, sein Reich, seine Schätze ohne Ende – verborgen und doch greifbar, in uns, sichtbar in der Kirche, und letztlich in Christus, der selbst „die Regentschaft Gottes“ ist.Diese Episode lädt ein, neu hinzuhören: nicht nur zu wissen, dass es „Gold gibt“, sondern es zu finden. Und dann klug damit umzugehen: den Schatz nicht aus Eifersucht zu verstecken, sondern ihn reifen zu lassen, damit er wirklich Feuer fängt – wie Weihrauchkohle, die erst glühen muss, bevor sie trägt.Wer in dieser Fastenzeit (oder auch „einfach so“) über den Acker stolpert: fang an zu graben.Denn diese Woche wird eine Kur der Hoffnung: gegen Enttäuschung, gegen Resignation, gegen den Blick, der nur noch Acker sieht.

Hoy escuchamos: La Línea Roja- Odio y rencor, Grey Sky Bleed- The serpent with the crown, Neal Morse Band- Reaching, Giles Ramírez- Today tomorros forever. Entrevista Ratzinger: Ratzinger- En el sistema, Ratzinger- En los días de la destrucción. Mr. Weather- The one, Tailgunner- Eulogy.Escuchar audio

Fr Peyton Plessela speaks about intercessory prayer, Dr Jim Schroeder on turning freewill into willpower, and Dr Larry Chapp covers Ratzinger vs Kasper.

Há momentos em que um simples olhar muda tudo. Não porque explica, não porque resolve, mas porque dá vida.Viktor Frankl conta que, em Auschwitz, um dia recebeu escondido um pedaço de pão de um capataz. O pão alimentou o corpo. Mas o que o fez chorar foi outra coisa. Foi o olhar. A palavra breve. O gesto silencioso que dizia, sem dizer: “você ainda é humano”. Aquele olhar o alimentou mais fundo do que qualquer alimento.Existe um tipo de fome que não se sacia com coisas.É a fome de ser visto.O cristianismo nasce exatamente aí. Num Deus que olha. Um olhar que não mede utilidade, não calcula mérito, não compara. Um olhar que cria. Quando Deus olha, algo passa a existir. Quando Deus ama, algo floresce.Por isso a Trindade não é um problema matemático. É uma cena. Três Pessoas sentadas à mesa, olhando-se eternamente. O ícone da Trindade de Rublev não mostra ação, nem palavras, nem movimento. Mostra atenção. Um círculo de olhares onde cada Pessoa se entrega à outra, recebendo vida enquanto dá vida. Há um espaço vazio na mesa, aberto. Um convite silencioso para entrar naquela comunhão.Esse é o olhar que sustenta o mundo.O oposto também é verdadeiro. O olhar distraído, defensivo, apressado, julgador, mata devagar. Mata relações, mata vocações, mata a alegria. Quantas vezes alguém sofre não pela falta de ajuda, mas pela falta de atenção. Quantas vezes um celular na mesa pesa mais do que uma palavra dura. Atenção é amor. E amor é sempre sacrifício.Há um olhar que se entrega. Que não pergunta primeiro o que vai receber em troca. Que não se protege o tempo todo. Que não levanta escudos. É o olhar de Maria aos pés de Jesus. Marta faz muitas coisas, mas Maria oferece o que é mais raro: a própria atenção. E esse olhar permanece.Mas para olhar assim, é preciso estar desarmado. O medo nos fecha. O apego nos endurece. O desejo de controle nos impede de entrar na vida do outro. Amar é sempre um risco. Quem ama se expõe. Quem ama aceita perder algo para que o outro viva.Por isso esse olhar transforma em duas direções. Dá vida a quem o recebe. E converte quem o oferece.Cristo passa pela margem do lago, vê Simão e André, e os chama. Muitos estavam ali. Mas Ele vê aqueles. O olhar precede a palavra. E a palavra cria uma vida nova. A partir daquele instante, aqueles homens passam a carregar esse mesmo olhar no mundo. Tornam-se pescadores de homens não por técnica, mas por presença.O olhar do amor é vida.E talvez a pergunta mais decisiva não seja o que estamos fazendo, mas como estamos olhando. Para Deus. Para os outros. Para nós mesmos. Porque onde esse olhar chega, algo começa a viver._________________________________Referências Viktor Frankl, O homem em busca de sentidoÍcone da Trindade de RublevBento XVI, Deus Caritas Est (n. 18)J. Ratzinger, Principles of catholic theologyC. S. Lewis, O grande divórcio.Podcast que associa sacrifício à atenção: https://www.thesymbolicworld.com/cont...

Podría ser un milagro, pero no servirá para beatificar a Ratzinger. Los Patriarcas de Jerusalén rechazan ideologías que «dañan la unidad» de las comunidades como el «sionismo cristiano». Robert Royal: Las nuevas notas del Papa León. Lorenza Formicola: Los mil y un gastos de la UE que financian el islam y la inclusión. Anna Bono: Con el fin de USAID, Trump ayudará a los gobiernos africanos. Y el dinero desaparecerá. Arzobispo de Ghana reclama a los formadores actuar ante la «cultura gay» en seminarios. Gracias a la experiencia digital «Avvolti»: La Sábana Santa de Turín ya puede explorarse online desde cualquier dispositivo.

Hoy escuchamos: Ratzinger- Jóvenes promesas de la delincuencia, Victorius- Kingdom of the strong, Metal Allegiance- Black horizon, Heat- Disaster, The Gems- Firebird, Avalanch- Otra vida, Alfredo Piedrafita- Písale, Kubika- Personality disorder, Canciones con Historia: Týr- Erik the Red, Sylosis- Erased.Escuchar audio

Anna Bono: Los 17 misioneros asesinados en 2025, testigos de fe y esperanza. León XIV pidió al gobernador de Illinois no firmar ley de suicidio asistido. Serafino María Lanzetta: Corredentora por ser Madre de Dios. Notre Dame de París, visitada por 11 millones de personas; es el monumento más visitado de Francia. Michael Nazir-Ali: ¿Por qué los clérigos anglicanos se están convirtiendo al catolicismo? Secretario revela homilías inéditas de Benedicto XVI. Stefano Chiappalone: La santidad de Ratzinger, sin fanfarrias pero discreta como él.

Today’s Topics: 1, 2, 3, 4) Ratzinger, Tyconius, and Fatima: An interpretive key for the End Times https://www.marcotosatti.com/2022/09/08/ratzinger-tyconius-and-fatima-an-interpretive-key-for-the-end-times/

This final episode in the Theology and History series dives into the works of Pope Benedict XVI. Dr. Joey Belleza, Fr. Ambrose Dobrozsi, and special guest Fr. Harrison Ayre talk Ratzinger's habilitation, "The Theology of History in St. Bonaventure." Does Ratzinger really understand Bonaventure? Does Ratzinger's approach resolve any of the conflicts about history and theology of the 20th century?Episode I: https://sed-contra-a-podcast-of-catholic-theology.simplecast.com/episodes/theology-and-history-iEpisode II: https://sed-contra-a-podcast-of-catholic-theology.simplecast.com/episodes/theology-and-history-iiEpisode III: https://sed-contra-a-podcast-of-catholic-theology.simplecast.com/episodes/theology-and-history-iii

Get my free guide, "The 5-Minute Prayer Reset," and discover a simple framework to turn this inspiration into a consistent daily practice at https://midnightcarmelite.com/reset. Why does death seem so random? Why do innocent children suffer while tyrants live to old age? In this episode, Andrew Gniadek sits down with returning guest Dr. Larry Chapp to tackle the "scandal of evil." They move beyond standard textbook answers to explore the deep, emotional reality of lament and the "kenosis of the cross." Beyond the problem of evil, this conversation explores the practical side of sanctity in the modern world. Dr. Chapp shares candid insights on the dangers of "quid pro quo" prayer, the history of the Catechism as a response to post-Vatican II chaos, and how to find holiness in the everyday annoyances of marriage. Here is what you will learn in this episode: The Mystery of Suffering: Why logical arguments often fail to comfort us in the face of tragedy, and why we must instead look to the "unjust" death of Christ.Overcoming Ego in Prayer: How to interpret "unanswered" prayers not as rejection, but as protection from our own misguided desires.Sanctity in Annoyance: A practical strategy for turning marital frustrations—like quirks and habits—into moments of obedience and deep love.The Role of the Catechism: Understanding the historical pivot from the confusion of the 1970s to the theological standardization of John Paul II and Ratzinger.

“What Identity Were You Born With?” In this episode, we explore the profound connection between our identity and the Eucharist, alongside questions about the nature of identity itself and the role of sacraments in leading a fulfilling life. We also delve into how to engage in meaningful dialogue with those of different faith backgrounds and the intriguing topic of angels in spiritual warfare. Join The CA Live Club Newsletter: Click Here Invite our apologists to speak at your parish! Visit Catholicanswersspeakers.com Questions Covered: 03:40 – People are obsessed with identity 06:25 – We have to deal with the fact that we are creatures. 08:00 – Where does identity come from? 18:04 – What does it mean that our identity is Eucharistic? 23:35 – His Father is non-denominational and believes that the Catholic church is just a middle ground and not necessary. That he can just go directly to Christ and have a relationship with him. What advice can Father offer for him to better dialogue with his dad? 31:13 – So are the sacraments “the key” to a full life? 35:55 – How do angels do battle? 43:35 – Can I classify “relation” as a transcendental of being given how Ratzinger writes about it? 46:44 – Why has Jesus been portrayed as a white man throughout time and what implications has that had on the Church over time?

In this episode of Logos Podcast, Fathers Max and Joseph sit down with Dr. Christopher Blum, professor at the Augustine Institute, to unpack the deep and often unnoticed influence of secular modernity on our hearts, minds, and culture.We explore:– Why secular culture replaces worship instead of rejecting it– The dangers of replacing faith, hope, and charity with modern “virtues”– How our phones and technology curate a false version of freedom– What John Paul II, Ratzinger, and the Catholic tradition say about the modern crisis– Why liturgy, contemplation, and metaphysics matter more than everDr. Blum brings powerful clarity, humor, and wisdom to the conversation. Whether you're a student of philosophy, a young Catholic navigating culture, or just hungry for depth this episode is for you.Connect with Logos Podcast:Website: [www.logos-podcast.com](http://www.logos-podcast.com/)Spotify: [Logos on Spotify](https://open.spotify.com/show/3PCPWBvNcAbptX17PzlC2x?si=BkEHS4vGSf-xmMlDFcpZ2Q)Apple Podcasts: [Logos on Apple](https://podcasts.apple.com/us/podcast/logos-podcast/id1560191231)YouTube: [Logos on YouTube](https://youtube.com/@logospodxast?si=RaYkZAfLKea2kBtZ)Instagram: [@logospodxast](https://www.instagram.com/logospodxast)Patreon: [Support us on Patreon](https://www.patreon.com/logospodcast)---**Sponsored by the Augustine Institute:**Apply now: https://www.augustineinstitute.org/graduate-school/graduate-schoolSupport the show

In questa puntata:- Focus: siamo ancora in atmosfera conclave, quindi andiamo a Città del Vaticano assieme a Federico Sborchia e Roberto Scarcella (con un contributo audio di Damiano Benzoni)

Hoy escuchamos: Delabruma- Si nada te importa, Delabruma- La piel no miente, Argion- Mi héroe, Argion- El juicio final MMXXIV, Insania- The trinity, Ghost- Peacefield, Ghost- Square hammer, Ratzinger- Amen, Ratzinger- Matar a Ratzinger, Reincidentes- Dejad que el papa se acerque a mí, Reincidentes- Cucaracha blanca, La Polla Records- Banco Vaticano, Mama Ladilla- Surfin papa, Haken- Sempiternal beings (Live in London 2024).Escuchar audio

- “Habemus papam” Robert Francis Prevost es un cardenal estadounidense y actual prefecto del Dicasterio para los Obispos en el Vaticano (nombrado por el papa Francisco en 2023). Su postura política dentro de la Iglesia se alinea claramente con la línea reformista del papa Francisco: Pro-diálogo y pastoral: Favorece un enfoque pastoral más que doctrinal, priorizando la cercanía con las personas y el discernimiento. Moderado-progresista: No es abiertamente radical, pero apoya la renovación de la Iglesia, incluyendo una mayor participación de los laicos y el fortalecimiento del rol de las conferencias episcopales. Anticlericalismo estructural: Tiene una mirada crítica hacia los abusos de poder dentro de la Iglesia y promueve mayor responsabilidad y humildad episcopal. Latinoamericanista: Por haber trabajado años en Perú como misionero, tiene una sensibilidad social fuerte y comprensión del contexto latinoamericano. En resumen: es un reformista moderado, fiel al papa Francisco, con sensibilidad pastoral y compromiso con una Iglesia más humilde, descentralizada y cercana a los pobres. Documental que contextualiza con la historia e intrigas políticas, financieras y sociales del Vaticano, el papado de Bergolii. Interesante la versión que apunta a la renuncia de Ratzinger como un auto golpe infligido contra la curia del momento. Creo que un poco apuntan a lo que planteaban sobre el enfrentamiento de esa curia y el papado de Bergolio Secretos del Vaticano https://youtu.be/BM-zRD81DnQ?si=9sZdKBYS3GlTcvjv - ¿El estado, local y metropolitano, busca redomesticar la psicología?

Sobre presentación libro: José Celso Barbosa: Un encuentro con la Historia, editado por Gloria Tápia ACLU: medida busca facultar a policías municipales para perseguir migrantes https://www.periodicolaperla.com/actualidad/aclu-medida-busca-facultar-a-policias-municipales-para-perseguir-migrantes/ Endosos de alcaldes y policías Chavos y juguetes Peligros: Gestapocicinación del IC Back to the ‘90 Cuándo es el funeral del papa Francisco en el Vaticano: día y horario https://www.lanacion.com.ar/el-mundo/cuando-es-el-funeral-del-papa-francisco-en-el-vaticano-dia-y-horario-nid21042025/ Proceso de sustitución: “Quien entra Papa, sale Cardenal” Muerte de Francisco: ¿quién podría ser el nuevo Papa? Estos son los 'papabili' | Noticias Univision Religión | Univision Edad promedio de los papables es de 72 años El más joven, Cardenal Luis Antonio Tagle filipino, de 67 y el más viejo Cardenal Christoph Schönborn de Austria, con 80 años Conclave Intereses de las órdenes, más liberales, frente a los conservadores movimientos laicos. Por un lado la Compañía de Jesús (Jesuitas) y las órdenes mendicantes como los Franciscanos y Dominico, como los que empujaron a Bergoglio Por el otro, el Opus Dei, el Camino Neocatecumenal, los Focolares, Comunión y Liberación, y los Legionarios de Cristo, Orden de Malta que respaldaron con Wojtyła y Ratzinger

Francisco foi tão consequente como Ratzinger? E ainda o voto útil, a comissão de inquérito que Pedro Nuno admite deixar cair, a mini casa de Ventura que não o era e os legos pedagógicos de Mortágua.See omnystudio.com/listener for privacy information.

pWotD Episode 2911: Pope Benedict XVI Welcome to Popular Wiki of the Day, spotlighting Wikipedia's most visited pages, giving you a peek into what the world is curious about today.With 624,120 views on Monday, 21 April 2025 our article of the day is Pope Benedict XVI.Pope Benedict XVI (Latin: Benedictus XVI; Italian: Benedetto XVI; German: Benedikt XVI.; born Joseph Alois Ratzinger, German: [ˈjoːzɛf ˈʔaːlɔɪ̯s ˈʁat͡sɪŋɐ]; (16 April 1927 – 31 December 2022) was head of the Catholic Church and sovereign of the Vatican City State from 19 April 2005 until his resignation on 28 February 2013. Benedict's election as pope occurred in the 2005 papal conclave that followed the death of Pope John Paul II. Upon his resignation, Benedict chose to be known as "Pope emeritus", and he retained this title until his death in 2022.Ordained as a priest in 1951 in his native Bavaria, Ratzinger embarked on an academic career and established himself as a highly regarded theologian by the late 1950s. He was appointed a full professor in 1958 when aged 31. After a long career as a professor of theology at several German universities, he was appointed Archbishop of Munich and Freising and created a cardinal by Pope Paul VI in 1977, an unusual promotion for someone with little pastoral experience. In 1981, he was appointed Prefect of the Congregation for the Doctrine of the Faith, one of the most important dicasteries of the Roman Curia. From 2002 until he was elected pope, he was also Dean of the College of Cardinals. Before becoming pope, he had been "a major figure on the Vatican stage for a quarter of a century"; he had had an influence "second to none when it came to setting church priorities and directions" as one of John Paul II's closest confidants.Benedict's writings were prolific and generally defended traditional Catholic doctrine, values, and liturgy. He was originally a liberal theologian but adopted conservative views after 1968. During his papacy, Benedict advocated a return to fundamental Christian values to counter the increased secularisation of many Western countries. He viewed relativism's denial of objective truth, and the denial of moral truths in particular, as the central problem of the 21st century. Benedict also revived several traditions and permitted greater use of the Tridentine Mass. He strengthened the relationship between the Catholic Church and art, promoted the use of Latin, and reintroduced traditional papal vestments, for which reason he was called "the pope of aesthetics". He also established personal ordinariates for former Anglicans and Methodists joining the Catholic Church. Benedict's handling of sexual abuse cases within the Catholic Church and opposition to usage of condoms in areas of high HIV transmission was substantially criticised by public health officials, anti-AIDS activists, and victim's rights organizations.On 11 February 2013, Benedict announced his (effective 28 February 2013) resignation, citing a "lack of strength of mind and body" due to his advanced age. His resignation was the first by a pope since Gregory XII in 1415, and the first without external pressure since Celestine V in 1294. He was succeeded by Francis on 13 March 2013 and moved into the newly renovated Mater Ecclesiae Monastery in Vatican City for his retirement. In addition to his native German language, Benedict had some level of proficiency in French, Italian, English, and Spanish. He also knew Portuguese, Latin, Biblical Hebrew, and Biblical Greek. He was a member of several social science academies, such as the French Académie des Sciences Morales et Politiques.This recording reflects the Wikipedia text as of 03:27 UTC on Tuesday, 22 April 2025.For the full current version of the article, see Pope Benedict XVI on Wikipedia.This podcast uses content from Wikipedia under the Creative Commons Attribution-ShareAlike License.Visit our archives at wikioftheday.com and subscribe to stay updated on new episodes.Follow us on Mastodon at @wikioftheday@masto.ai.Also check out Curmudgeon's Corner, a current events podcast.Until next time, I'm neural Niamh.

Vent'anni e due giorni dopo l'elezione di Ratzinger, la scomparsa di Jorge Mario Bergoglio apre un nuovo capitolo della Chiesa Cattolica. Primo pontefice gesuita e sudamericano, nonché primo a scegliere il nome Francesco, Bergoglio è stato una guida differente per il Vaticano. Il suo pontificato ha rappresentato una netta rottura col passato tradizionalista di Ratzinger, quasi riallacciando il filo interrotto con le morti di Albino Luciani e Angelo Roncalli. Con la scomparsa del papa argentino si apre una nuova stagione di confronto in seno al collegio cardinalizio per capire come orientare la Chiesa nei confronti della società e della quotidianità. Perché la scelta del conclave non è mai frutto del caso. Learn more about your ad choices. Visit megaphone.fm/adchoices

Metzner, Fabian www.deutschlandfunkkultur.de, Studio 9

Dr. Matthew J. Ramage is Professor of Theology at Benedictine College where he is co-director of its Center for Integral Ecology. His research and writing concentrates especially on the theology of Joseph Ratzinger/Pope Benedict XVI, the wedding of ancient and modern methods of biblical interpretation, the dialogue between faith and science, and stewardship of creation. In addition to his other scholarly and outreach endeavors, Dr. Ramage is author, co-author, or translator of over fifteen books, including Dark Passages of the Bible (CUA Press, 2013), Jesus, Interpreted (CUA Press, 2017), The Experiment of Faith (CUA Press, 2020), From the Dust of the Earth: Benedict XVI, the Bible, and the Theory of Evolution (CUA Press, 2022). His most recent book, The Essential Guide to Ratzinger: The Man and his Message is available through Our Sunday Visitor.For more information on Dr. Ramage's work, visit his website, www.matthewramage.com.Today's show was sponsored in part by SockReligious.

Richard G. DeClue, Jr., S.Th.D. is the Professor of Theology at the Word on Fire Institute. In addition to his undergraduate degree in theology (Belmont Abbey College), he earned three ecclesiastical degrees in theology at the Catholic University of America. He specializes in systematic theology with a particular interest and expertise in the thought of Joseph Ratzinger / Pope Emeritus Benedict XVI. His STL thesis treated Ratzinger's Eucharistic ecclesiology in comparison to the Eastern Orthodox theologian John Zizioulas. His doctoral dissertation expounded and evaluated Ratzinger's theology of divine revelation. Dr. DeClue has published articles in peer-reviewed journals on Ratzinger's theology, and he taught a college course on the thought of Pope Benedict XVI. He is also interested in the ecclesiology of Henri de Lubac, the debate over nature and grace, and developing a rapprochement between Communio (ressourcement) theology and Thomism. The Mind of Benedict XVI by Dr. Richard DeClue: https://bookstore.wordonfire.org/products/the-mind-of-benedict-xvi

What is the meaning of national identity? Does strong national identity necessarily create a hostile relation with other nations? In this podcast, Marc Barnes and Alex Denley discuss Joseph Ratzinger's short book "The Unity of Nations." Through a discussion of the political theology of Origen and St. Augustine, Ratzinger shows how the early Christians viewed their relation to the nations, and Christianity's nation-unifying gospel. Registration is open for the New Polity Conference 2025! https://newpolity.com/events/2025 Subscribe to New Polity magazine for all our best essays: https://newpolity.com/magazine Check out the books published by New Polity press: https://newpolity.com/press Join the conversation on our discord: https://discord.gg/bNJ2uE7as6

P. Juan Manuel (Argentina)Los apóstoles son literalmente los “enviados”, quienes han sido elegidos por Dios para llevar a todo el mundo la buena noticia. En el evangelio de hoy encontramos las instrucciones del mejor camino, unas palabras que no indica solo el recorrido de un viaje, sino también la experiencia del seguimiento de Jesús. "Ser santo no comporta ser superior a los demás; por el contrario, el santo puede ser muy débil, y contar con numerosos errores en su vida. La santidad es el contacto profundo con Dios: es hacerse amigo de Dios, dejar obrar al Otro, el Único que puede hacer que este mundo sea bueno y feliz" (Card. Ratzinger, 2002).[Ver Meditación Escrita] https://www.hablarconjesus.com/meditacion_escrita/el-mejor-camino-para-salvarse/

06-feb-25 Los apóstoles son literalmente los “enviados”, quienes han sido elegidos por Dios para llevar a todo el mundo la buena noticia. En el evangelio de hoy encontramos las instrucciones del mejor camino, unas palabras que no indica solo el recorrido de un viaje, sino también la experiencia del seguimiento de Jesús. "Ser santo no comporta ser superior a los demás; por el contrario, el santo puede ser muy débil, y contar con numerosos errores en su vida. La santidad es el contacto profundo con Dios: es hacerse amigo de Dios, dejar obrar al Otro, el Único que puede hacer que este mundo sea bueno y feliz" (Card. Ratzinger, 2002). Si deseas recibir el podcast a diario directamente en tu celular, ingresa a Godcast.mx y date de alta gratis!

“La revelación del Sagrado Corazón es el centro del cristianismo y aun en centro del mundo” (Ratzinger). Sintámonos afortunados de conocer esta cima del modo de presentarse Dios. En los miles de años antes de la revelación, los hombres buscaban respuestas a los misterios y adoraban las fuerzas de la naturaleza, animales e inclusive piedras. En el signo del Sagrado Corazón hemos recibido la más maravillosa revelación de un Dios que es todo amor.

Hoy en Punto de Vista: Ratzinger y la Biblia

Comentarios del P.Santiago Martín FM a hechos de actualidad relacionados con nuestra fe. Los videos se encuentran en www.magnificat.tv Cuenta Oficial de los Franciscanos de María - Misioneros del Agradecimiento. Canales de comunicación: - Sitio web: www.magnificat.tv - Facebook: bit.ly/FacebookMagnificatTV y bit.ly/FacebookFranciscanosMaria - YouTube: bit.ly/YouTubeMagnificatTV - Twitter: twitter.com/MagnificatTV - Telegram: t.me/FranciscanosDeMaria_esp - Instagram: bit.ly/InstagramMagnificatTV - Podcast en Ivoox: bit.ly/AudiosMagnificatTV - Apple Podcast: bit.ly/AppleMagnificatTV - Google Podcast: bit.ly/GooglePodcastMagnificatTV - Spotify: bit.ly/SpotifyMagnificatTV - Amazon Music: bit.ly/—AmazonMusicMagnificatTV

FAN MAIL--We would love YOUR feedback--Send us a Text MessageWhat if the humble beginnings of a Bavarian boy under the shadows of the Weimar Republic and Nazi Germany could give rise to a theological powerhouse who would shape the course of the Catholic Church? Join me, David Kaiser, as we uncover the life and enduring impact of Pope Benedict XVI. In this episode of Catholic Corner, we reflect on the legacy of Joseph Ratzinger, a towering intellect who navigated tumultuous times to leave an indelible mark on Christianity with his profound insights and commitment to peace, reconciliation, and the core Christian values that continue to influence Europe today. With a unique blend of admiration for historical figures like Benedict XV and St. Benedict of Nursia, his papal name symbolizes a commitment to peace and monastic values.Together, we journey through Benedict XVI's theological evolution, from his early years to his influential roles within the Church, all the way to his papacy. Special attention is given to his groundbreaking work, "Jesus of Nazareth," offering a rare glimpse into a reigning pope's theological explorations. With insights from Bishop Robert Barron's "Pope Benedict XVI Reader," we examine his engagement with scripture.  Finally, we explore the teachings of Pope Benedict XVI and their implications for finding true happiness in a sad world. By reflecting on his life and theological insights, we discuss how genuine joy can transform our relationships and communities.Key Points from the Episode:• Reflection on happiness in a post-Christian world • Overview of Pope Benedict XVI's life and legacy • The significance of Ratzinger's choice of name • Insights into Pope Benedict's theological contributions • Exploration of the nativity story's deeper meaning • Discussion on spreading joy through simple actionsOther resources: Want to leave a review? Click here, and if we earned a five-star review from you **high five and knuckle bumps**, we appreciate it greatly, thank you so much!Because we care what you think about what we think and our website, please email David@teammojoacademy.com.

Pat is joined by Dr. Gaven Kerr to explore the notion of personhood from a Thomistic perspective. This builds on Dr. Kerr's recent lecture Ratzinger's Notion of Person in Theology: a Thomistic Response. For more philosophy content, head to Pat's Substack: https://journalofabsolutetruth.substack.com/ 

Pentecost VI, 2024.

This lecture was given on May 13th, 2024, at Oxford University. For more information on upcoming events, visit us at thomisticinstitute.org/upcoming-events About the Speaker: Professor Marianne Schlosser works as a professor of spiritual theology at the University of Vienna. She was a member of the International Theological Commission from 2014-2019, and in 2018 received the Ratzinger prize in recognition of her work. Her main fields of research are theology, patrology, and the spirituality of the High Middle Ages, with particular emphasis on mendicant orders, the Eucharist, and the discovery of classical texts with a Christian ethos.

Father Larry and Msgr. Pope join Bill to discuss pride month, whether Jesus ever said anything about homosexuality, and Ratzinger's document on the pastoral care of homosexual persons --- Send in a voice message: https://podcasters.spotify.com/pod/show/william-wannall/message Support this podcast: https://podcasters.spotify.com/pod/show/william-wannall/support

When Pope Benedict XVI visited Britain in 2010 he was welcomed on behalf of the youth of country by Paschal Uche, then a 22-year-old from Stratford, East London. Ten years later Father Pascal was ordained a priest for the Diocese of Brentwood. In this 77th episode of Merely Catholic, Father Pascal talks to Dr Gavin Ashenden about how he answered his call to the priesthood, his priestly formation, and about the exercise of the vocation to priestly ministry in the 21st century.

Joseph Ratzinger was one of the most prolific and significant Catholic theologians of the 20th century. Given his important roles in the Roman Catholic Church, he was involved in some of the formative conversations about Holy Orders. On this episode, we have returning guest Sr. Sara Butler to discuss Ratzinger's theology of Holy Orders and how it interacts with and differs from Protestant theologies of ministry, especially in relation to the divisive question of Women's Ordination. Sr. Sara Butler is a member of the Missionary Servants of the Blessed Trinity. She has a PhD and STL in Systematic Theology and has taught at two archdiocesan seminaries in Chicago and New York. She has published many scholarly articles and has written a book called The Catholic Priesthood and Women. John Paul II appointed her to the International Commission in 2004 and Pope Benedict extended her appointment and named her a theological expert for two World Synods of Bishops and a consultor for the Pontifical Council for the Promotion of the New Evangelization. She is the Professor Emerita of Dogmatic Theology at the University of St. Mary of the Lake. Of interest to many of our listeners, she served as a member of the Anglican-Roman Catholic Theological Consultation in the USA from 1973-84 and from 1992-2004. We would love to hear from you! Send us your feedback and questions to thesacramentalists@gmail.com or reach out to us on Twitter @sacramentalists. Be sure to join our Communion of Patreon Saints for only $5 a month.

Nuovo appuntamento con il sabato di «Giorno per giorno»: l'editorialista torna sugli argomenti di cui ha scritto durante la settimana nella sua rubrica «Il Caffè», integrandoli con i commenti nel frattempo ricevuti dai lettori.I link di corriere.it:Il Papa: «Da padre Georg Gaenswein mancanza di nobiltà e umanità. Ratzinger mi difese da alcuni cardinali, per il mio funerale niente catafalco»Elly Schlein: «La candidatura di Ilaria Salis non è in campo. L'incontro con il padre? Per capire come toglierla dalla situazione in cui si trova»Lo strappo di Conte su Bari: niente più primarie. L'ira di Schlein: è sleale, vuol far vincere la destra?

Friends of the Rosary: In his apostolic letter "Salvici Doloris", St. John Paul II wrote on the Christian meaning of human suffering: "It is through suffering that Jesus redeems us." Benedict XVI wrote in his book Jesus of Nazareth: "In Jesus' Passion, the filth of the world is wiped out in the pain of infinite love." Great pain is God's chosen way, because, as the Ratzinger-supervised Catechism clarifies: “The heart is converted by looking at him whom we have pierced. It is by discovering the greatness of God's love that our heart is shaken by the horror and weight of sin and begins to fear offending God by sin (CCC 1432).” Benedict elaborated this idea by writing that the greatest way God gave himself was by showing his crazy desire for us through his pains. "The Cross of Jesus illumines his whole life: his swaddling clothes, his baptism, the paradoxes of the Beatitudes, the Kingdom of God, and other things difficult to decipher become understandable when Jesus' Cross is at the center." Ave Maria!Jesus, I Trust In You! To Jesus through Mary!Here am I, Lord; I come to do your will! + Mikel Amigot | RosaryNetwork.com, New York • March 12, 2024, Today's Rosary on YouTube | Daily broadcast at 7:30 pm ET

Friends, today we're excited to share with you the newest episode in our “Bishop Barron Presents” series. In this discussion, Bishop Barron talks with Fr. Joseph Fessio, SJ. Fr. Fessio was formed by some of the greatest figures of twentieth-century Catholicism, including Henri de Lubac, Joseph Ratzinger, and Hans Urs von Balthasar. This fascinating conversation covers his life story, his education, his experience in Europe, the founding of Ignatius Press, and much more. Enjoy! NOTE: Do you like this podcast? Become a patron and get some great perks for helping, like free books, bonus content, and more. Word on Fire is a non-profit ministry that depends on the support of our listeners…like you! So be part of this mission, and join us today!

This is a free preview of a paid episode. To hear more, visit andrewsullivan.substack.com(The main Dish and VFYW contest are taking a break for the holiday; we'll be back with full coverage on December 1st. Happy Thanksgiving!)Matthew is a writer and philosopher. He's currently a senior fellow at UVA's Institute for Advanced Studies in Culture and a contributing editor at The New Atlantis. His most famous book is Shop Class as Soulcraft: An Inquiry Into the Value of Work. He also has an excellent substack, Archedelia.This episode was recorded on October 17. You can listen to it right away in the audio player above (or on the right side of the player, click “Listen On” to add the Dishcast feed to your favorite podcast app). For two clips of our convo — the antihumanism of Silicon Valley, and the obsession with kid safetyism — pop over to our YouTube page.Other topics: Matthew's birthplace in Berkeley; his dad the physics professor and jazz player; his mom the New Age “seeker type”; Matthew taken out of school at age 10 for five years to live in an strict ashram and travel to India; he left to join “the great bacchanal” of high school where he “didn't learn much”; did unlicensed electrical work and studied physics in college; he believes bureaucracy “compromises the vitality of life”; Hannah Arendt; Tocqueville; Christopher Lasch and the close supervision of kids' lives; Johan Huizinga and the spirit of play; Oakeshott's metaphor of a tennis match; Enoch Powell; behavioral economics; William James; Nudge and choice architecture; Kant; TS Eliot; Nietzsche; gambling addiction and casino manipulation; Twitter and “disinformation”; self-driving cars; plastic surgery; kids and trans activism; the Nordic gender paradox; nationalism; why the love of one's own is suspect on the political left; how “diversity is our strength” decreases diversity; Hillary's “deplorables”; Matthew's book The World Beyond Your Head: On Becoming an Individual in an Age of Distraction; brainy people not understanding practical ones; knowledge workers threatened by AI; the intelligence needed in manual work; why Americans are having fewer children; liquid modernity; the feminization of society; Bronze Age Pervert; Ratzinger; Matthew's recent conversion to Christianity; and gratitude being the key to living well.Browse the Dishcast archive for another convo you might enjoy (the first 102 episodes are free in their entirety — subscribe to get everything else). Coming up: Cat Bohannon on Eve: How the Female Body Drove 200 Million Years of Human Evolution, Jennifer Burns on her new biography of Milton Friedman, McKay Coppins on Romney and the GOP, and Alexandra Hudson on civility. Please send any guest recs, dissent and other comments to dish@andrewsullivan.com.