Welcome back to another Fantasy Friday! This week you will continue your adventure with Quin and Blair. Who is PYKSEL Industries and what exactly is this new top-secret government program, "The Prism"? If you missed last week's chapter go back and read Chapter 1 to meet Quin and Blair. This is a Sci-fi original story written by me. There is a menu option for you to just filter through "The Prism" blogs. Comment and share how your feel about the characters and the story. Let me know what you think or what you want to happen… maybe it will. If you're not following the blog yet just put in your email at the bottom of the blog (to the right on a computer) and it'll send you notifications to new blogs. Enjoy.
Quin walked into the room to find Blair sitting on the edge of the bed. He just got off the phone with his parents. She had told them that Quin has important work to do and that she will be joining him. She didn't know how long they would be gone but said she will let them know as soon as she does. When she hung up she looked down at her phone. The time was 12:27 AM. The date was April 7th, 2041. They have been packing and making arrangements for their departure all day. Quin packed the rest of his supplies in his suitcase and zipped it. Quin jumped over and landed on his back beside her on the bed. He rotated his body so he could put his head in her lap.
"Are you ready for this?" Quin asked.
"I think so. My parents are worried and a little frustrated that I won't tell them any details," Blair said with guilty eyes.
"At least your parents care." Quin reached up and brushed her hair behind her ear. Quin's parents did not accept his lifestyle and disowned him when he started going through his change. His parents were well respected American history professors. Hence why they decided to name him after a dead president. Quin always found irony in the fact that he was named after a man and now is one, but despite the origin he still associated that one letter with who he used to be. "Y." It was the question Quin asked himself over and over again. It had also become the solution. Remove the "Y" and become a new person. Simple, but decisive.
Blair cupped Quin's face in her hands and kissed him on the forehead. "I care, and you know my parents are here for you too. I think they like you more than me anyway," She laughed and kissed him again.
"I know, I didn't mean anything by it." Quin smiled and reached to grab her hand that caressed his face. He rubbed that back of her hand while she ran her fingers through his beard. "They definitely love me more though," Blair laughed and grabbed the pillow off the bed and playfully smothered Quin's face with it. Quin let out a muffled laugh and broke free from her grasp. Before he could retaliate they heard three loud knocks coming from the front door.
"PYKSEL INDUSTRIES! OPEN THE DOOR!!" A man's voice shouted followed by more knocks.
Quin pulled Blair off the bed. "Get dressed!" Blair ran into the closet. Quin decided to stay in his silk shorts and tank top. He slipped on some socks and running shoes and hurried Blair out of the closet. Blair emerged wearing similar attire.
"Let's go!" The voice yelled again. Quin grabbed both suitcases and followed Blair down the stairs to the door. She opens it quickly.
"We are ready! We apologize we didn't realize we should be expecting you this –" Blair was cut off.
"The invitation said to expect us on this date. That means anytime. Regardless you are here so let's go." The man was accompanied by a small statured woman. The man has a dark complexion and the woman had more of an olive tone to her skin.
Quin stepped up into the bus first. He held Blair's hand as she follows closely behind him. They looked around the dark rows of seating and, at first, they don't see anyone. But then they see one person sitting in the very back of the bus. His legs are pulled up with his hands wrapped tightly around them. His head is buried in his knees. They made their way to the back of the bus and stop at the back seat directly across from the man. Quin takes some sweatshirts out of their suitcases to use as pillows. He then stacked their suitcases on the racks above their seat. Quin slides into his seat first next to the window and Blair follows right after.
The woman that spoke to them took a seat behind the steering wheel and started the engine. She accelerated and it pushed them into the back of their seats. Quin and Blair looked at each other. They didn't know how to feel anymore. The reality started to sink in and they weren't sure this is what they signed up for.
"I know," Blair whispered back, uncertain. "Let's try to get some sleep. We have seven hours to get rested for what's to come." Quin nodded and folded his sweatshirt up to rest his head on against the cold window. Blair curled her legs up on the seat and rested her head on Quin's chest, her sweatshirt secured tightly in her arms against her chest.
"I love you," Quin whispered one more time.
"I love you too," Blair replied. The couple dozed off immediately.
They must've been more tired than usual because the next thing they knew they were being woken up in a hurry.
"Wake up everyone. We're here." The bus comes to a halt. Quin and Blair jumped awake and peeked over the edge of the seat in front of them. A few people are grabbing their suitcases off the racks. Many more were just waking up as well.
"In case of what?" Blair asked as she hesitantly took her suitcase. Not that she minded carrying her own stuff, but his reasoning took her by surprised.
"Just in case," Quin said with no more detail. Blair never questioned Quin's intuition. She trusted him with her life. She may ask for a reason but she never requires an answer. She trusted him fully. And Quin trusted her. Quin gave her one more kiss before they started to walk down the aisle. Before Quin went, however, he noticed the man in the seat across form them. He hasn't moved from the position they first saw him in.
Quin tapped him on the shoulder. "Hey, man. We're here." There was no response.
"Everyone off please," The woman yelled from outside the bus door. Quin, Blair and this man were the last one's on.
"Just leave him, it's not our problem Quin. There's no point in getting in trouble before we even start." Blair said with a concerned look towards the man.
Quin gave him one more nudge and his head fell back. His eyes were wide open and his skin was an ashy gray. He was dead. Blair screamed as Quin put his hand over her mouth. He also noticed a piece of paper sticking out of his hand.
"What is going on up there," The woman yelled. He heard her climbing the stairs. Quin quickly tried to pry the paper out of the corpse's cold hands. It was like trying to separate stone as rigor mortis prevented any muscle from moving. Quin was able to retrieve the paper but ripped part of it in the process. He quickly put the piece he got in his pocket as the woman came up the stairs. Blair started to cry.
"He's dead," She said through her sobs. Tears streamed down her face.
Quin looked at her not knowing what to say. He was at a loss for words. The woman grew impatient waiting for an answer.
"DID HE SAY ANYTHING TO YOU?" She yelled. Her hands flew up in exasperation.
She pursed her lips and gave them a sympathetic nod. "Very well, but you must go. Don't get behind." She hurried them out of the bus and closed the door behind them. Quin ran his fingers over the pocket with the paper and felt the outline of the crumpled edges in his pocket. He was curious as to what it said. He had a feeling that it would be a while before he had the chance to find out.
They looked up to see themselves surrounded by tall fences topped with barbed wire and sniper towers ever one hundred yards. All he could do was take Blair's hand. He gave it a reassuring squeeze as they started walking to catch up to the group. This was not going to be some kind of vacation or friendly competition. This was voluntary imprisonment. Their goal to win money for a wedding was quickly replaced with the hope to just get out alive and together.


text:
Polis est un nom propre ou un nom commun (écrit alors sans capitale initiale) qui peut désigner :

Nom commun
 Polis, communauté de citoyens libres et autonomes formant une cité-État dans la Grèce antique

Toponyme

 , localité d'Albanie
 Pólis Chrysochoús, petite ville au nord-ouest de l'île de Chypre, en Grèce

Organisme
 Arte Polis,  bureau d'architecture postmoderne belge ;
 Institut Polis,  établissement d'enseignement supérieur à Jérusalem, en Israël ;
 Water Polis Pescara,  club italien de natation et de water-polo ;
 Polis Akademisi ve Koleji, club omnisports turc.

Patronyme

 Gary Allan Polis (1946-2000), zoologiste américain
 Greg Polis (1950-2018), joueur professionnel de hockey sur glace
 Jared Polis (1975-), homme politique américain
 Joel Polis (1951-), acteur américain
 John St. Polis (1873-1946), acteur américain
 Paul Polis (1888-?), architecte belge

Voir aussi

redpajama_set_name: RedPajamaWikipedia


text:
Q: Dealing with "see who voted on my questions" posts This question has been asked at least twice today. I'm wondering should the explanation as to why it is not implemented be put into the FAQ? Although if a user doesn't go through the related questions, or even the front page they are hardly likely to read the FAQ. Should they be downvoted (I can see some are)?

A: If "How do I see who voted on me?" is not already in the FAQs, I say by all means add it as soon as possible.  Then we will have a canonical answer that we can use to flag all others as dupes.

redpajama_set_name: RedPajamaStackExchange


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text:
Chaintré är en kommun i departementet Saône-et-Loire i regionen Bourgogne-Franche-Comté i östra Frankrike. Kommunen ligger i kantonen La Chapelle-de-Guinchay som tillhör arrondissementet Mâcon. År  hade Chaintré  invånare.

Befolkningsutveckling
Antalet invånare i kommunen Chaintré

Se även
 Lista över kommuner i departementet Saône-et-Loire

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text:
Gang Jiyeon or Kang Chiyon () was a civilian in the Korean Goryeo dynasty periods. He came from the Sincheon Gang clan.

Biography
When Mongol invasion of Korea happened and Goryeo military regime relocate capital to Ganghwado, Gang Chiyon was a senior vassal. After relocation of capital, he also held important posts of politics.

Family line

According to Korean history book like Goryeosa and Pyeonnyeon-Tong-Long, Gang Chiyon is 12 generation descent of Gang Chung and 14 generation descent of Gang Ho-gyeong who is the oldest ancestor of Taejo of Goryeo. Gang Yun-Seong who failed in Imperial examination in the time of Chunghye of Goryeo is 6 generation descent of Gang Chiyon. Also, Gang Yun-Seong's daughter is Queen Sindeok who was the second wife of King Taejo of Joseon.

References

Sources

Date of birth unknown
Date of death unknown
13th-century Korean people
History of Korea
Wars involving Goryeo


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text:
Theology of Pope Benedict XVI
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Theology of
Private works
Eschatology: Death and Eternal Life
Truth and Tolerance
The Ratzinger Report
Regensburg lecture
Jesus of Nazareth series:
The Infancy Narratives
The Spirit of the Liturgy
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Peritus
Magisterial works
Prefect of the CDF
Dominus Iesus
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Catholicism portal
The theology of Pope Benedict XVI, as promulgated during his pontificate, consists mainly of three encyclical letters on love (2005), hope (2007), and "charity in truth" (2009), as well as apostolic documents and various speeches and interviews. Benedict's theology underwent developments over the years, many of which were characterized by his leadership position in the Congregation for the Doctrine of the Faith, which is entrusted with preserving the Catholic faith in its entirety. His theology originated in the view that God speaks to us through the Church today and not just through the Bible. The Bible is not a natural science textbook, but rather it is the essential testimonial of God's revelation. One cannot get from it a scientific explanation of how the world arose; one can only glean religious experience from it. Thus Scripture would not wish to inform us about how the different species of plant life gradually appeared or how the sun and the moon and the stars were established. Its purpose ultimately would be to say one thing: God created the world.[1]
The world is not a chaos of mutually opposed forces; nor is it the dwelling of demonic powers from which human beings must protect themselves. Rather, all of this comes from one power, from God's eternal Reason, which became—in the Word—the power of creation. All of this comes from the same Word of God that we meet in the act of faith. The Bible was written to help us understand God's eternal Reason. The Holy Scripture in its entirety was not written from beginning to end like a novel or a textbook. It is, rather, the echo of God's history with his people. The theme of creation is not set down once for all in one place; rather, it accompanies Israel throughout its history, and, indeed, the whole Old Testament is a journeying with the Word of God. In this respect, the Old and New Testament belong together. Thus every individual part derives its meaning from the whole, and the whole derives its meaning from Christ.[2] The Bible is constantly readapting its images to a continually developing way of thinking. In this way, a gradual and interactive process reveals something deeper and greater. Christians do not read the Old Testament for its own sake but always with Christ and through Christ.
1 The theology of Pope Benedict XVI
1.1 God is Love
1.2 Faith-based hope
1.3 The Eucharist and the Church
2 Theology, science and the dialogue with other cultures
3 Theology of Joseph Ratzinger
3.1 Congregation for the Doctrine of the Faith
3.1.1 Karl Rahner's question
3.2 Divine revelation
3.2.1 Theology of covenant
3.2.2 Role of the Church
3.2.3 Role of liturgy
3.2.4 Continuity of Vatican II
3.3 Other theological opinions
4 Dialogue with other faiths
4.1 Other Christian denominations
4.2 Judaism
4.3 Islam
4.4 Buddhism
5 Past and present views on social issues
5.1 The dignity and inclusion of gays
5.1.1 Homosexuality and LGBT rights
5.1.2 Same-sex marriage and gay adoption
5.2 AIDS
5.3 Abortion and politics
5.4 Treatment of animals
5.5 Politics and other issues
5.6 Harry Potter books
5.7 Galileo affair
The theology of Pope Benedict XVI[edit]
Pope Benedict XVI, like his predecessors, intended to present the Word of God to his time. As Pope and Bishop of Rome he explained the message of Jesus Christ, utilizing in part the array of theological analysis, methods and axioms, for which he is well known. To some this raised the question of the relation of Pope—theologian and of the distinction of papal teaching and theological point of view. Nevertheless, official theological statements such as encyclical letters constituted part of the theology of Pope Benedict XVI.
God is Love[edit]
See also: Deus caritas est
In his first Encyclical as Pope, Deus caritas est,[3] Benedict XVI describes God as love, and talks about the love which God lavishes upon us and which we in turn must share with others through acts of charity.
His letter has two parts. A theological speculative part, in which he describes "the intrinsic link between that Love and the reality of human love". The second part deals with practical aspects, and calls the world to new energy and commitment in its response to God's love.[4]
Benedict writes about love of God, and considers this important and significant, because we live in a time in which "the name of God is sometimes associated with vengeance or even a duty of hatred and violence":
We have come to know and to believe in the love God has for us. We have come to believe in God's love: in these words the Christian can express the fundamental decision of his life. Being Christian is not the result of an ethical choice or a lofty idea, but the encounter with an event, a person, which gives life a new horizon and a decisive direction. Saint John's Gospel describes that event in these words: "God so loved the world that he gave his only Son, that whoever believes in him should … have eternal life" (3:16). In acknowledging the centrality of love, Christian faith has retained the core of Israel's faith, while at the same time giving it new depth and breadth. The pious Jew prayed daily the words of the Book of Deuteronomy which expressed the heart of his existence: "Hear, O Israel: the Lord our God is one Lord, and you shall love the Lord your God with all your heart, and with all your soul and with all your might" (6:4–5). Jesus united into a single precept this commandment of love for God and the commandment of love for neighbour found in the Book of Leviticus: "You shall love your neighbour as yourself" (19:18; cf. Mk 12:29–31). Since God has first loved us (cf. 1 Jn 4:10), love is now no longer a mere "command"; it is the response to the gift of love with which God draws near to us.
—  Deus caritas est, 1
Benedict develops a positive view of sex and Eros in his first encyclical, which finally does away with the traditional Victorian view of the human body. Love between men and women is a gift of God, which should not be exploited:
Nowadays Christianity of the past is often criticized as having been opposed to the body; and it is quite true that tendencies of this sort have always existed. [5]... but ... Eros, reduced to pure "sex", has become a commodity, a mere "thing" to be bought and sold, or rather, man himself becomes a commodity. This is hardly man's great "yes" to the body. On the contrary, he now considers his body and his sexuality as the purely material part of himself, to be used and exploited at will.[6]
While condemning a view of sexuality as purely for personal enjoyment and selfish desire, Benedict also condemns a view of sex as purely for procreation. Unlike previous writings of the Congregation for the Doctrine of the Faith, the document of Pope Benedict does not contain condemnations, indicating a more pastoral approach of the new Pope. At the same time, his discussion of love is implicitly within the confines of conjugal relationships.
Faith-based hope[edit]
See also: Spe Salvi
In his second letter, Spe Salvi,[7] Benedict XVI explains the concept of faith-based hope in the New Testament and the early Church. Benedict suggests a redirection of often short-sighted hopes. Real hope must be based on faith in God. God is love. Christ, the most manifest expression of God's love, dies on the cross not to end slavery, miseries or other temporal problems.
Benedict argues in his letter against two mistaken notions of hope: 1.) Christians who may have focused their hopes too much on their own eternal salvation, and 2.) those who have placed their hope exclusively on science, rationality, freedom and justice for all, thus excluding any notion of God and eternity. Christians find lasting hope by finding their loving God, and this has real consequences for everyday life:
We have raised the question: can our encounter with the God who in Christ has shown us his face and opened his heart be for us too not just "informative" but "performative"—that is to say, can it change our lives, so that we know we are redeemed through the hope that it expresses? Before attempting to answer the question, let us return once more to the early Church. It is not difficult to realize that the experience of the African slave-girl Bakhita was also the experience of many in the period of nascent Christianity who were beaten and condemned to slavery. Christianity did not bring a message of social revolution like that of the ill-fated Spartacus, whose struggle led to so much bloodshed. Jesus was not Spartacus, he was not engaged in a fight for political liberation like Barabbas or Bar-Kochba. Jesus, who himself died on the Cross, brought something totally different: an encounter with the Lord of all lords, an encounter with the living God and thus an encounter with a hope stronger than the sufferings of slavery, a hope which therefore transformed life and the world from within.
—  Spe Salvi, 4
Benedict refers to St. Paul, who wrote from prison "Paul is sending the slave back to the master from whom he had fled, not ordering but asking: 'I appeal to you for my child ... whose father I have become in my imprisonment ... I am sending him back to you, sending my very heart ... perhaps this is why he was parted from you for a while, that you might have him back for ever, no longer as a slave but more than a slave, as a beloved brother'" (Philem 10–16).[8] He refers then to the Letter to the Hebrews, which says that Christians here on earth do not have a permanent homeland, but seek one which lies in the future (cf. Heb 11:13–16; Phil 3:20).
To Benedict, this does not mean for one moment that they lived only for the future: present society is recognized by Christians as an exile; they belong to a new society which is the goal of their common pilgrimage and which is anticipated in the course of that pilgrimage.[9] A Christian has a present and future, because of the hope for Jesus Christ, which is life changing.[10] All serious and upright human conduct is hope in action.[11] This hope gives a realistic perspective to understanding suffering and helping others: We can try to limit suffering, to fight against it, but we cannot eliminate it. It is when we attempt to avoid suffering by withdrawing from anything that might involve hurt, when we try to spare ourselves the effort and pain of pursuing truth, love, and goodness, that we drift into a life of emptiness, in which there may be almost no pain, but the dark sensation of meaninglessness and abandonment is all the greater.
Benedict believes that not by sidestepping or fleeing from suffering are we healed, but rather by our capacity for accepting it, maturing through it and finding meaning through union with Christ, who suffered with infinite love.[12]
The Eucharist and the Church[edit]
In a special letter on the Eucharist and the Church, Benedict describes the Eucharist, causal principle of the Church.[13]
Through the sacrament of the Eucharist Jesus draws the faithful into his "hour; " he shows us the bond that he willed to establish between himself and us, between his own person and the Church
—  Sacramentum Caritatis, 14
He opines that the Church was founded by Christ in the sacrifice of the Cross. At the same time, he describes the Church as his Bride and his body. This concept, the Church as the mystical body of Christ, goes back to St. Paul and has been subject to many conversations by The Fathers of the Church but also more recently at Vatican II.
A contemplative gaze "upon him whom they have pierced" (Jn 19:37) leads us to reflect on the causal connection between Christ's sacrifice, the Eucharist and the Church. The Church "draws her life from the Eucharist" (31). Since the Eucharist makes present Christ's redeeming sacrifice, we must start by acknowledging that "there is a causal influence of the Eucharist at the Church's very origins."[14] The Eucharist is Christ who gives himself to us and continually builds us up as his body. Hence, in the striking interplay between the Eucharist which builds up the Church, and the Church herself which "makes" the Eucharist, the[15] primary causality is expressed in the first formula: the Church is able to celebrate and adore the mystery of Christ present in the Eucharist precisely because Christ first gave himself to her in the sacrifice of the Cross. The Church's ability to "make" the Eucharist is completely rooted in Christ's self-gift to her.
What does this mean? According to Benedict, the Eucharist which is union with Christ has a profound impact on our social relations. Because "union with Christ is also union with all those to whom he gives himself. I cannot possess Christ just for myself; I can belong to him only in union with all those who have become, or who will become, his own."[16]
The relationship between the Eucharistic mystery and social commitment must be made explicit. The Eucharist is the sacrament of communion between brothers and sisters who allow themselves to be reconciled in Christ, who made of Jews and pagans one people, tearing down the wall of hostility which divided them (cf. Eph 2:14). Only this constant impulse towards reconciliation enables us to partake worthily of the Body and Blood of Christ (cf. Mt 5:23–24).
—  Sacramentum Caritatis, 242
Theology, science and the dialogue with other cultures[edit]
See also: Regensburg Lecture
In an address to the faculty at the University of Regensburg, Germany,[17] Benedict discussed the preconditions for an effective dialogue with Islam and other cultures. This requires a review of theology and science.[18] The Pope considers the modern concept of science too narrow in the long run, because it allows the determination of "certainty" only from the interplay of mathematical and empirical elements. "Anything that would claim to be science must be measured against this criterion. Hence the human sciences, such as history, psychology, sociology and philosophy, attempt to conform themselves to this canon of science".[19]
This limited view of scientific method excludes the question of God, making it appear an unscientific or pre-scientific question. For philosophy and, albeit in a different way, for theology, listening to the great experiences and insights of the religious traditions of humanity, and those of the Christian faith in particular, is a source of knowledge, and to ignore it would be an unacceptable restriction of our listening and responding.
The West has long been endangered by this aversion to the questions which underlie its rationality, and can only suffer great harm thereby
—  Pope Benedict XVI's Regensburg Lecture[19]
Benedict acknowledges "unreservedly" the many positive aspects of modern science, and considers the quest for truth as essential to the Christian spirit, but he favours a broadening our narrow concept of reason and its application to include philosophical and theological experiences, not only as an aim in itself but so we may enter as a culture the dialogue with the other religions and cultures from a broader perspective:
Only thus do we become capable of that genuine dialogue of cultures and religions so urgently needed today. In the Western world it is widely held that only positivistic reason and the forms of philosophy based on it are universally valid. Yet the world's profoundly religious cultures see this exclusion of the divine from the universality of reason as an attack on their most profound convictions. A reason which is deaf to the divine and which relegates religion into the realm of subcultures is incapable of entering into the dialogue of cultures.
This objective of Pope Benedict XVI has so far not been widely reviewed.
Theology of Joseph Ratzinger[edit]
Congregation for the Doctrine of the Faith[edit]
Ratzinger became known as a theologian through his position at the Congregation for the Doctrine of the Faith, which he headed until his election to the Papacy. It has been frequently overlooked that he opened up his congregation to theological and historical research, by providing greater access to the Archive of the Congregation for the Doctrine of the Faith. On January 22, 1998, the Ratzinger congregation made publicly available all Inquisition archive documents dated before and up to the death of Pope Leo XIII in 1903.
In absence of a large body of papal teachings of Benedict XVI, the Ratzinger theology is often cited. While there are likely to be many similarities between the teachings of Benedict and Ratzinger, the theology of Joseph Cardinal Ratzinger has been somewhat unusual because of his "watchdog" office, which required him to address a larger variety of issues. Joseph Cardinal Ratzinger was much on his own, since he had only a small staff at the Congregation for the Doctrine of the Faith.
Young Ratzinger was something of a "rebel",[according to whom?] who early on discarded the Thomism of his professors and much of the dominant traditional school theology.[citation needed] He viewed the early proposals for Vatican II "as narrow, stiff and insufficiently pastoral."[20] Only in the seventies, Ratzinger felt that he had finally developed his own theological view.[21]
Karl Rahner's question[edit]
This "own theological view" has raised questions by critical liberal theologians, like Hans Küng and Karl Rahner.
It would be important for him to distinguish between Ratzinger the theologian, with his justified and maybe at times problematical positions, and Ratzinger the Prefect of the Congregation of Faith. Every Roman prelate has a right to his own theological views. But he should not use his Office to force them on others. This difference is important but of course also very difficult to carry out in practice.
—  Karl Rahner[22]
Karl Rahner raises these issues. Does the Prefect defend "only" the official Magisterium, Church teachings within the framework of Canon Law? If so, he is clearly speaking for the Church and not on his own. Does he in so-called gray areas of theology, questiones disputatae, where the Magisterium has not ruled, impose his theological view on others?
Ratzinger's own theological view began with an open rebellion against powerful established Thomist theology.[citation needed]
Divine revelation[edit]
It all began with the "drama of my dissertation", as he called it,[23] a seemingly unimportant postdoctoral degree on Bonaventure, which he was almost denied because of serious reservations of some conservative professors with his interpretation of divine revelation. Ratzinger held that God reveals and revealed himself in history and throughout history and not just once to the authors of the Bible.[24] He further held that the static bible-based concept of divine revelation was nonexistent in the thirteenth century. Ratzinger contradicted traditional Catholic theology, which led to a bitter fight. Ratzinger passed after hours of heated debate, just barely. But he had established himself as an independent thinker.
His theology on revelation was discussed during Second Vatican Council. In Rome he continued the view that revelation, meaning God communicates with us, is always more than can be expressed in purely human words. God's revelation is not a big cold stone fallen from heaven many years ago, a stone which only needs to be dissected and analyzed. God has a living message to us.
I refer to what might be called Christian positivism. Christian belief is not merely concerned with the eternal, the "totally other", … on the contrary, it is much more concerned with God in history, with God as man. By thus seeming to bridge the gulf between eternal and temporal, between visible and invisible, by making us meet God as man, the eternal as the temporal, as one of us, it knows itself as revelation
—  Joseph Ratzinger, Introduction to Christianity, Seabury, New York, 1979, p. 27
Theology of covenant[edit]
In his theology of covenant, Benedict provides a unified interpretation of Scripture centered on the person and work of Jesus, with implications ranging from the Eucharist to the proper understanding of ecumenism.[25] Benedict holds that Christology must be rooted the covenantal theology of the New Testament, which is grounded in the unity of the entire Bible. In this covenantal theology, the Abrahamic covenant, as fulfilled by the new covenant, is seen as fundamental and enduring, whereas the Mosaic covenant is intervening (Rom. 5:20). The covenantal promises given to Abraham guarantee the continuity of salvation history, from the patriarchs to Jesus and the Church, which is open to Jews and Gentiles alike. The Last Supper served to seal the new covenant, and the Eucharist is an ongoing reenactment of this covenant renewal. Following the Letter to the Hebrews, Benedict describes Jesus death, along with the Eucharist, in which the blood of Jesus is offered to the Father, as the perfect realization of the Day of Atonement (cf. Heb. 9:11–14, 24–26).
Role of the Church[edit]
To comprehend God's ongoing revelation is why the Church is important at all ages.[26] Benedict's view of the church, ecclesiology places much emphasis on the Catholic Church and its institutions, as the instrument by which God's message manifests itself on Earth: a view of the Church's universal worldwide role which tends to resist local pressure to submit to external social trends in specific countries or cultures.
As such, like all his predecessors, he does not view the search for moral truth as a dialectic and incremental process, arguing that essential matters of faith and morals are universally true and therefore must be determined at the universal level: "the universal church ... takes precedence, ontologically and temporally, over the individual local churches. " Accordingly, too, he was often seen as a key player in the centralization of the hierarchy under John Paul II.
Role of liturgy[edit]
The ongoing revelation of God is also the reason why Pope Benedict XVI puts so much emphasis on sacred liturgy, and why he abhorred often tasteless experiments with it. To him the crisis of the Church is a crisis of the liturgy, in which clergy and community too often backslap and celebrate each other and themselves, almost as if God did not exist.
There is more and more a tendency today, to resolve the Christian religion completely into brotherly love, fellowship, and not to admit any direct love of God or adoration of God... It is not difficult to see, ... how this at first sight very attractive conception fails to grasp not only the substance of Christianity but also that of true humanity. Brotherly love that aimed at self-sufficiency would become for this very reason the extreme egoism of self-assertion.
—  Joseph Ratzinger (1979)[27]
To Pope Benedict XVI, liturgy means openness to God, community of faith, worldwide unity with the Church and its history; it means "celebrating the mystery of the living Christ".[28] To get there, Ratzinger calls for an almost revolution like liturgical movement to rekindle the spirit of Vatican II. Not surprisingly at one of the first masses of his pontificate he urged Catholics to show a greater devotion to the "Eucharistic Jesus. "
Continuity of Vatican II[edit]
None of the Council Fathers saw an end of the Middle Ages or a revolution. It was viewed as a continuation of the reforms initiated by Pius X and systematically but gently continued by Pius XII.
—  Joseph Kardinal Ratzinger, Aus meinem Leben, Erinnerungen, DVA, 1997, p.104
This Ratzinger quote on the liturgical reform of the council is symbolic for his interpretation of Vatican II. He has spoken only positively about the Vatican II council, but differentiated between the council and a spirit of the council, which has nothing in common with its texts and resolutions. As noted above, he believes that essential elements of the Council, such as the spirit of liturgy still need to materialize and has shown no evidence that he intends to reverse or limit the decisions of that council. He has, however, stated in books and interviews that Vatican II did not represent a radical break; a new age, but a more pastoral reformulation of old truths earlier doctrine, but applied the teachings of the Apostles and church fathers to the contemporary world. Indeed, the council documents quoted 205 times the allegedly conservative Pope Pius XII more than any other person.[29] Benedict has also spoken out against some post-conciliar innovations, especially liturgical novelties, which forget their purpose, and he continues to remind the faithful that the Council did not entirely do away with the former rite and many of its noble features.
In the pre-conclave mass to the assembled cardinals in St. Peter's Basilica, he warned, "We are moving toward a dictatorship of relativism which does not recognize anything as definitive and has as its highest value one's own ego and one's own desires."
In his Christmas address to the Roman Curia, he asked that Council be interpreted not with the "hermeneutic of discontinuity and rupture" but with the "hermeneutic of reform, of renewal in the continuity of the one subject-Church which the Lord has given to us." [30]
Other theological opinions[edit]
Pope John Paul II and Benedict strongly opposed liberation theology as a political movement. Benedict has acknowledged the good aspects of charismatic Catholicism while at the same time "providing some cautions."[31]
Benedict is a theologian in an orthodox vein. His theology aims at a synthesis of Thomism, philosophical personalism[citation needed] (with such proponents as Martin Buber, John Paul II—tempered however by phenomenology, and, more recently, Leon Kass) and the 'Nouvelle Théologie' of Henri de Lubac and Hans Urs von Balthasar. This is a sharp contrast with the school of thought, until recently ascendant in the theological academy of Europe and the United States, represented by Karl Rahner, Hans Küng, and Edward Schillebeeckx.[citation needed]
Dialogue with other faiths[edit]
Cardinal Ratzinger's approach to ecumenical dialogue was fundamentally centered on his theology of covenant, as described in his work Many Religions—One Covenant: Israel, the Church, and the World (1999). In 2000, the Congregation for the Doctrine of the Faith issued a document entitled Dominus Iesus, which created a lot of controversy. Some religious groups took offense to the document because it allegedly stated that "only in the Catholic Church is the eternal salvation. "[32] However this statement appears nowhere in the document. The document condemned "relativistic theories" of religious pluralism and described other faiths as "gravely deficient" in the means of salvation. The document was primarily aimed at reining in liberal Catholic theologians like Jacques Dupuis, who argued that other religions could contain God-given means of salvation not found in the Church of Christ, but it offended many religious leaders. Jewish religious leaders boycotted several interfaith meetings in protest.[33]
Other Christian denominations[edit]
Main article: Pope Benedict XVI and ecumenism
A remarkable but unappreciated aspect of Dominus Iesus can be found in the official Latin text, in which the famous "filioque" clause ("and the Son") is quietly omitted. The changed Latin sentence reads "Et in Spiritum Sanctum (…), qui ex Patre procedit" ("and in the Holy Spirit (…), who proceeds from the Father") instead of "qui ex Patre Filioque procedit" ("who proceeds from the Father and the Son"). The filioque clause has been a source of conflict between Roman Catholic and Orthodox Church for about one thousand years. Leaving it out may be seen as Ratzinger's attempt to reach a hand across the theological/historical chasm separating Eastern and Western Churches. Dominus Iesus also went on to state that any church outside of the Catholic Church lacks "the fullness of the means of salvation", stating that the Catholic Church is the one true church. In 2007, the Pope approved a document which stated that Orthodox churches were defective because they did not recognize the primacy of the Pope, and that other Christian denominations were not true churches because they lacked apostolic succession; a move which sparked criticism from Orthodox and Protestant denominations.[34][35][36]
Ratzinger's election as pope was met with enthusiasm from many prominent Anglicans. The Archbishop of Canterbury described Ratzinger as "a theologian of great stature, who has written some profound reflections on the nature of God and the church". Scotland's senior Anglican Bishop Idris Jones also had a positive view of the new pope and stated "I offer the warmest of welcomes to the new Pope…under his leadership the church will continue to work for the poor and underprivileged in the world. " However, an Anglican-council of bishops rejected the Pope's view of Catholic authority which was mirrored by Benedict's refusal to alter the Catholic position on refusing to recognise the Church of England.
Judaism[edit]
Even before becoming pope, Benedict advocated a "special relationship" between the Roman Church and the Jewish faith. Some Jewish organisations, such as the Anti-Defamation League, the American Jewish Committee, the Union of Reform Judaism, and the Jewish Community Relations Council of Greater Boston, believe Ratzinger was responsible for Pope John Paul II's attempts to improve Jewish-Catholic ties. However, Pope Benedict did create some controversy when he said that the Church is waiting for the moment when Jews will "say yes to Christ." He went on to say, "We believe that. The fact remains, however, that our Christian conviction is that Christ is also the Messiah of Israel."
Islam[edit]
Main article: Pope Benedict XVI and Islam
Pope Benedict XVI called for Christians "to open their arms and hearts" to Muslim immigrants and "to dialogue" with them on religious issues. The Pope also called on peaceful talk with Muslims and was against the War in Iraq and gravely concerned about events around the Middle East.
Buddhism[edit]
Though his advent was congratulated by Buddhist leaders around the world,[1][2] critics remembered that in March 1997 Cardinal Ratzinger predicted that Buddhism would, over the coming century, replace Marxism as the main "enemy" of the Catholic Church. Some also criticized him for calling Buddhism an "autoerotic spirituality" that offered "transcendence without imposing concrete religious obligations", though that might be a mistranslation from the French auto-erotisme, which more properly translates to self-absorption, or narcissism.[37][38] Also the quote did not address Buddhism as such, but rather about how Buddhism "appears" to those Europeans who are using it to obtain some type of self-satisfying spiritual experience.[39]
Past and present views on social issues[edit]
Before becoming Pope, Cardinal Ratzinger was a well-known and quite controversial figure inside and outside the Catholic Church. This is due in part from the perception among those who felt the Vatican II reforms did not go far enough that Ratzinger is a conservative.[40] To this view, Ratzinger's theology is based on his early works, staunch Catholicism and ancient Tradition.[41] According to this often held view, Benedict has made clear that he intends to preserve the Church doctrine and not give in to modern pressures for change to fundamental dogma and teaching on such issues as birth control, abortion, and homosexuality. It is also noted, that the Pope has a strong opposition to moral relativism, which he sees as producing views ranging "from one extreme to the other: from Marxism to liberalism, even to libertinism; from collectivism to radical individualism; from atheism to a vague religious mysticism; from agnosticism to syncretism, and so forth."[42]
Benedict XVI's views appear to be similar to those of his predecessor, Pope John Paul II, in maintaining the traditional positions on birth control, abortion, and homosexuality and promoting Catholic social teaching. In his biography journalist John L Allen, Jr. portrayed Cardinal Ratzinger as a figure that sometimes expressed more conservative views than Pope John Paul II, during the time he was Pope. As Pope Benedict was noted for being less outspoken than predicted. Benedict has criticized genetic manipulation and the cloning of human embryos. He has said that even "good goals" cannot justify such means. Benedict, in his most recent book, indicated that evolution, although more than a theory, was still not and as a scientific theory could not be definitively proven and that in any case, the creation and evolution of the universe and its matter could not comprehensively be explained by empirical, existential, logical methods of science – necessitating other disciplines like philosophy and theology to fill in where science could not be wholly applied or where questions were not solveable by, or in the realm of, the sciences.[citation needed]
Although teaching opposition to death penalty, he has stated that there may be among Catholics a "legitimate diversity of opinion"[citation needed]
He has also defended the traditional Church position on the indissolubility of marriage and thus rejected that the divorced be allowed to remarry during their spouses' lifetime. In a 1994 letter to the bishops he said that those who do so are not in a state to receive communion.[43]
Ratzinger has maintained that the Catholic Church does not possess the authority to ordain women to the priestly sacramental ministry (the Vatican, and the Catholic Church by extension, have long held that this is shown by Jesus's choosing only men as apostles, saying this was the constant practice and consistent teaching of the Church).
During the 1980s, as prefect of the Congregation for the Doctrine of the Faith, he criticized liberation theologians and twice silenced proponent Leonardo Boff.
In The Spirit of the Liturgy in 2000, Ratzinger attacked Rock and Roll as "the expression of elemental passions" and described some rock concerts as becoming "a form of worship … in opposition to Christian worship. " However, he is a great lover of classical and folk music, and included much new music into his recent pastoral visit to Cologne.
The dignity and inclusion of gays[edit]
For several decades, questions have been raised[by whom?], especially in the USA and Western Europe, regarding the access of gays to Catholic services as an indication of their non-discrimination. The Church under Pope John Paul II and Cardinal Ratzinger took the position based on the traditional Magisterium of the Catholic Church, that while confirming respect for individuals, and showing "great respect for these people who also suffer", gay wedding services are not to be tolerated in the church and that Church facilities cannot be made available for them.
Homosexuality and LGBT rights[edit]
See also: Homosexuality and Roman Catholicism
LGBT rights advocates widely criticized his 1986 letter to the Bishops of the Church, On the Pastoral Care of Homosexual Persons, in which he stated that "although the particular inclination of the homosexual person is not a sin, it is a more or less strong tendency ordered toward an intrinsic moral evil; and thus the inclination itself must be seen as an objective disorder." However, then Cardinal Ratzinger also said: "It is deplorable that homosexual persons have been and are the object of violent malice in speech or in action. Such treatment deserves condemnation from the Church's pastors wherever it occurs."
In a separate letter dated September 30, 1985, Ratzinger reprimanded Seattle Archbishop Raymond Hunthausen for his unorthodox views on women, homosexuals, and doctrinal issues, stating, "The Archdiocese should withdraw all support from any group, which does not unequivocally accept the teaching of the Magisterium concerning the intrinsic evil of homosexual activity. " Archbishop Hunthausen was temporarily relieved of his authority.[44]
Same-sex marriage and gay adoption[edit]
The Pontiff also holds the traditional Catholic views on same-sex marriage; in 2004 he said to the Italian newspaper La Repubblica "Above all, we must have great respect for these people who also suffer and who want to find their own way of correct living (also including those who wish to try to be gay and celibate). On the other hand, to create a legal form of a kind of homosexual marriage, in reality, does not help these people."[45] The Pope later described gay marriage as "pseudo-matrimony" and declared that "The various forms of the dissolution of matrimony today, like free unions, trial marriages…by people of the same sex, are rather expressions of an anarchic freedom that wrongly passes for true freedom of man."
Benedict XVI is also against gay couples adopting children; he wrote a Vatican paper concerned with the adoption of children into same-sex couples. "Allowing children to be adopted by persons living in such unions would actually mean doing violence to these children, in the sense that their condition of dependency would be used to place them in an environment that is not conducive to their full human development. "
AIDS[edit]
In 1988 a debate within the Catholic Church over the use of condoms to prevent AIDS sparked controversy again. The Church in 1968 had already stated in Humanae Vitae that chemical and barrier methods of contraception went against Church teachings. The debate was over the different issue of whether or not condoms could be used, not as contraceptives, but as a means of preventing the spread of HIV/AIDS and other sexually transmitted diseases. In 1987, the U. S. Conference of Catholic Bishops issued a document suggesting that education on the use of condoms could be an acceptable part of an anti-AIDS program.
In response, Cardinal Ratzinger stated that such an approach "would result in at least the facilitation of evil" – not merely its toleration. For the full text of the letter, see: On "The Many Faces of AIDS" (See also Karol Wojtyla's-the future Pope John Paul II's- Love and Responsibility). Critics argue that Ratzinger's approach would lead to increases in the frequency of HIV/AIDS infections, while many Catholics dispute this and emphasize the value of faithful relationships or chastity, as it is scientifically impossible to contract the disorder without having sex with an infected person, unless via some other means such as a blood transfusion or sharing a needle.
Abortion and politics[edit]
In the United States, during the 2004 presidential campaign, Cardinal Ratzinger stated that voters would be "cooperating in evil" if they voted for a political candidate precisely because of the candidate's permissive stand on legalized abortion or euthanasia. He further stated, however, that voting for these candidates for other reasons of commensurate gravity in spite of their stand concerning abortion/euthanasia was justifiable in principle. Ratzinger generated further controversy by supporting the denial of Holy Communion to these politicians. He did add, however, that bishops should only withhold communion after meeting with, teaching and warning politicians first.[46]
Treatment of animals[edit]
Although not a vegetarian, the new Pope has spoken about the exploitation of all beings, particularly of farmed animals. When he was asked about cruelty to animals in a 2002 interview, he said, "That is a very serious question. At any rate, we can see that they are given into our care, that we cannot just do whatever we want with them. Animals, too, are God's creatures… Certainly, a sort of industrial use of creatures, so that geese are fed in such a way as to produce as large a liver as possible, or hens live so packed together that they become just caricatures of birds, this degrading of living creatures to a commodity seems to me in fact to contradict the relationship of mutuality that comes across in the Bible." Cardinal Ratzinger was echoing official church teachings laid out in the Catholic Catechism, which states clearly that ""Animals are God's creatures. He surrounds them with His providential care. By their mere existence they bless Him and give Him glory. Thus men owe them kindness. We should recall the gentleness with which saints like St. Francis of Assisi or St. Philip Neri treated animals... It is contrary to human dignity to cause animals to suffer or die needlessly."[47]
Politics and other issues[edit]
Benedict XVI with George W. Bush at the White House in 2008
"There were not sufficient reasons to unleash a war against Iraq," he said on a press conference in 2003. "To say nothing of the fact that, given the new weapons that make possible destructions that go beyond the combatant groups, today we should be asking ourselves if it is still licit to admit the very existence of a 'just war'.[48]
According to CNN, Ratzinger has condemned Communism by calling the Soviet Union "a shame of our time", and unbridled capitalism by saying, "We must coordinate the free market with the sense of responsibility of one towards the other."[49] He has repeatedly criticized the materialization of life and the "greed society".
In the spring of 2005 Pope Benedict opposed a referendum in Italy, which aimed at liberalising a restrictive law about artificial insemination and embryonic stem cell research. This was the first direct intervention in Italian politics since the collapse of the Democrazia Cristiana party. The most active person inside the Church was Cardinal Camillo Ruini, but Benedict XVI gave him clear support.
Particular controversy was stirred up by the Italian clergy's strategy of restraining Italians from voting. Since the referendum had been called on a summer weekend, turn out was expected to be low. Not voting would have helped invalidate the referendum, which needed to reach a quorum of 50% of voters, whereas voting "No" (i. e. to maintain the current legislation) might have helped reaching it, making the referendum valid and therefore actually helping the "Yes" advocates. Critics of this tactic argue that this misplaced non-voters into the "No" front, though the same could be said the other way around. It was also alleged that it hampered the secrecy of the vote.
Harry Potter books[edit]
A short (three-sentence) letter from Cardinal Ratzinger to German writer Gabriele Kuby dated March 7, 2003[50] (quoted here in unofficial English translation)[51] thanked her for sending him a copy of her "informative" book. "It is good that you enlighten people about Harry Potter, because these are subtle seductions which act imperceptibly and thereby deeply, and dissolve Christianity in the soul before it can grow properly. " Kuby's book, Harry Potter; Gut oder böse? ("Harry Potter; Good or evil?", ISBN 3-928929-43-7), was about the literary phenomenon of Harry Potter, and sought to prove that the Harry Potter books would "corrupt" the religious spirit of young generations and to refute the rumours that Pope John Paul II liked the series. Kuby later asked permission to refer to this comment, which was given.[52]
Much was made of this in some media circles after the letter was posted on the web in 2005. Catholic commentators noted that it was not binding on Catholics, and expressed various opinions on Harry Potter.[53]
Galileo affair[edit]
In 1990 Ratzinger commented on the Galileo affair, and quoted philosopher Paul Feyerabend as saying that the Church's verdict against Galileo had been "rational and just".[54] Two years later, in 1992, Pope John Paul II expressed regret for how the Galileo affair was handled, and conceded that theologians of the time erred with their understanding that literal interpretation of scripture imposes physical understanding of the natural world.[54] In January 2008 Ratzinger cancelled a visit to La Sapienza University in Rome, following a protest letter signed by sixty-seven academics which said he condoned the 1633 trial and conviction of Galileo for heresy.[54]
^ Cardinal Joseph Ratzinger, "In the Beginning...": A Catholic Understanding of the Story of Creation and the Fall (Michigan: Wm. B. Erdmans Publishing Co.. 1995), P. 5.
^ Cardinal Joseph Ratzinger, "In the Beginning...": A Catholic Understanding of the Story of Creation and the Fall (Michigan: Wm. B. Erdmans Publishing Co.. 1995), P.9.
^ ENCYCLICAL LETTER, DEUS CARITAS EST OF THE SUPREME PONTIFF BENEDICT XVI TO THE BISHOPS PRIESTS AND DEACONS MEN AND WOMEN RELIGIOUS AND ALL THE LAY FAITHFUL ON CHRISTIAN LOVE, Vatican 2005
^ Deus Catitas Est, 2
^ Deus caritas est, 5
^ Benedict XVI, Encyclical Letter Spe salvi Vatican November 30, 2007
^ Spe Salvi, 4
^ Spe Salvi 4
^ Spe Salvi 35
^ Sacramentum Caritatis: Post-Synodal Apostolic Exhortation on the Eucharist as the Source and Summit of the Church's Life and Mission (February 22, 2007)
^ Sacramentum Caritatis, 32
^ Sacramentum Caritatis, 241
^ Quoted as Benedict XVI, Meeting with the representatives of science in the Aula Magna of the University of Regensburg (September 12, 2006), Vatican, 2006. source: http://www.vatican.va/holy_father/benedict_xvi/speeches/2006/september/documents/hf_ben-xvi_spe_20060912_university-regensburg_en.html
^ This speech contained a negative citation of a medieval emperor on Islam, which weeks later caused some controversies and clarifications from the Vatican
^ a b c Benedict XVI, Meeting with the representatives of science in the Aula Magna of the University of Regensburg (September 12, 2006)
^ Joseph Cardinal Ratzinger, Aus meinem Leben, Erinnerungen, DVA, 1997, p.101
^ Karl Rahner, Bekenntnisse, Rückblick auf 80 Jahre, Herold, Munich, 1984, p.40–41
^ Joseph Cardinal Ratzinger, Aus meinem Leben, Erinnerungen, DVA, 1997, p.77
^ Joseph Kardinal Ratzinger, Aus meinem Leben, Erinnerungen, DVA, 1997, p.84
^ stephenpimentel.com The Master Key: Pope Benedict XVI's Theology of Covenant "Archived copy". Archived from the original on 2011-07-17. Retrieved 2009-07-26. CS1 maint: Archived copy as title (link)
^ Joseph Kardinal Ratzinger, Aus meinem Leben, Erinnerungen, DVA, 1997, p.129
^ Joseph Ratzinger, Introduction to Christianity, Seabury, New York, 1979, p. 219
^ Georges Huber, Pius XII, Vorläufer des 2.vatikanischen Konzils, in Konstantin, Prinz von Bayern, Pius XII, Stein am Rhein, 1980, p. 407
^ "Christmas greetings to the Members of the Roman Curia and Prelature (December 22, 2005) | BENEDICT XVI". w2.vatican.va. Retrieved 2018-04-13.
^ http://www.ewtn.com Charismatic Renewal, Ecclesiastical Acknowledgementd
^ http://www. theaustralian.news.com. au April 18, 2005. Nazi link may dog favourite
^ https://www.nytimes.com April 24, 2005. Crossing Cardinal Nein
^ "Pope: Other denominations not true churches". msnbc.com. 2007-07-10. Retrieved 2017-07-23.
^ "Pope: Other Christian Denominations Not True Churches". Fox News. July 10, 2007.
^ "Pope: Only One "True" Church". CBS News. July 10, 2007.
^ http://www.worldjewishcongress.org April 19, 2005. Election of Cardinal Ratzinger as new Pope welcomed
^ http://www.phayul.com April 20, 2005. His Holiness the Dalai Lama Greets New Pope
^ Dharma Forest April 20, 2005. Pope Benedict XVI's Buddhist Encounter
^ "Theologian Hans Kung on Pope Benedict: 'A Putinization of the Catholic Church'". Spiegel.de. 2011-09-21. Retrieved 2013-11-25.
^ "Archived copy". Archived from the original on 2011-03-16. Retrieved 2012-12-03. CS1 maint: Archived copy as title (link)
^ http://www.hughhewitt.com April 18, 2005. Cardinal Ratzinger Spells It Out for You
^ Michael Griffin, New Pope a Strong Critic of Modern War. Traditional Catholic Reflections
^ monasticdialog.com March 2000. Book Review: John Paul II and Interreligious Dialogue
^ "BBC NEWS | World | Europe | Pope Benedict XVI in his own words". news.bbc.co.uk. Retrieved 2017-07-23.
^ Boston Globe: Cardinal sees risk in withholding Communion. June 24, 2004.
^ Pope Benedict XVI. God and the world: a conversation with Peter Seewald. San Francisco: Ignatius Press, 2002; 78 http://www.ignatius.com/Products/GODW-P/god-and-the-world.aspx?src=iinsight
^ catholiceducation.org October 2004. The "Social Vaccine", c-fam.org December 13, 2002 Condom Lobby Drives AIDS Debate Besides Abstinence Success in Africa, www. washingtonpost.com February 24, 2005. Uganda's AIDS Decline Attributed to Deaths www. washingtonpost.com March 8, 2005. Faulty Conclusion On AIDS in Uganda
^ http://www.defide.com March 20, 2004. John Paul II speech on Euthanasia.
^ Inc., Piccirilli Dorsey,. "News | LifeSite" (PDF). LifeSiteNews. Retrieved 2017-07-23.
^ A similar translation (edited above) is found at http://www.lifesitenews.com/ldn/2005/jul/05071301.html
^ See links to some of the Catholic and media commentators at http://www.ratzingerfanclub.com/blog/2005/07/pope-benedict-xvi-and-harry-potter.html
^ a b c "Papal visit scuppered by scholars". BBC News. 2008-01-15.
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* I have short wings.
* I have to adjust the placement of each part.
* I changed the mounting of the arms of the aileron.
* Changed the texture of the top plate.
* Changing the shape of the trim bracket.
* Texture change of the rim.
I am remodeling during it.
This is the wind shield of the Macchi M.7bis.
I guess the 1922 Schneider specification.


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text:
| Pilates studio attracts clients
Carmen Lu
Pilates studio attracts clients
Carmen Lu 12:00 am, Feb 16, 2009
To spend Valentine's Day in a Pilates studio takes dedication — and a lot of love.
Sarah Aldrich Pilates, the latest such flexibility and fitness studio to open in New Haven, hosted its first open house Saturday afternoon. But though no one attended the open house, owner Sarah Aldrich still believes her new business, which opened in January, will weather the nation's economic malaise.
Despite being tucked at the back of a quiet office block on 681 State St., Sarah Aldrich Pilates has been steadily accumulating a loyal client base of mostly women, Aldrich said, some of whom travel from as far as Milford and Orange for their weekly dose of stretching, flexing and lunging.
"A lot of people who don't jive with the Zen and spiritual aspects of yoga turn to pilates," Aldrich said.
For Aldrich, who left her career as an elementary school teacher in Boston to work as a Pilates instructor at the Payne Whitney Gymnasium last fall, her studio's "promising start" came as both a surprise and relief.
"I was nervous at the start about how it would work out," Aldrich said, "but all my group classes are now full."
The Pilates studio has also attracted the attention and patronage of a number of Yale graduate students. Many of her clients from Yale are nursing and law students, Aldrich said, noting that her clients benefit from close personal attention in an intimate studio environment.
"Our group mat sessions only have six participants, so everyone can get a fair amount of personal attention," she said. "And they are welcome to have a cup of tea after their workout."
But Sabrina Lombardi — who shares studio space with Aldrich for her diet and nutrition consultancy, BodyWright — said the current economic gloom has interfered with business.
"The economy has definitely had a great effect on my client base," Lombardi said. "People are putting off dealing with their nutrition issues."
Aldrich noted that no Yale undergraduates currently attend any of her Pilates classes.
But, Aldrich said, the relative affordability of her classes makes her confident in her future prospects — at $15 per session, the group mat classes are comparable to the prices at Connecticut Pilates Center on Whalley Avenue and cheaper than PowerFlow Pilates on Peck Street and P2 Studio on Whitney Avenue.
"The numbers have been steadily growing since the studio opened and I expect it will continue to do so," she added.
While her clients decided to take Valentine's Day off — none attended her free Valentine's Day open house — Aldrich said those who frequent her regular mat classes come in the hopes of gaining flexibility, building core strength and shedding weight.
"People want to see results quickly and with Pilates, that can happen in weeks," she commented.
And ultimately, trainer and co-owner of BodyWright Jason Wright said, he was optimistic about the market.
"I don't think the downturn has made much of a difference to the business," he said. "I'm still getting new inquiries."
Sarah Aldrich Pilates offers private and group lessons led by Aldrich, who also works as a Pilates instructor at Payne Whitney Gymnasium.
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text:
PROGRAMAR UNA DEMOSTRACIÓNContáctenosSoporte|
Por qué Robotmaster
ContáctenosSoporte
Intuitive Robot Programming for Flexible Aerospace Manufacturing
Robots are proving to be flexible tools for aircraft manufacturing and assembly. Their full potential, however, can be limited by the challenges of programming a robot in a CAD/CAM environment. Software that integrates offline programming, simulation, code generation, and path optimization makes the process seamless and error-free.
By Robotmaster
Robots are poised to transform the aerospace industry the way they revolutionized automotive assembly in the late 1970s and '80s. Increased productivity and cost savings are fueling the move toward flexible robotic automation.
Unlike their land-bound cousins, aircraft have key differences that defy the automation paradigm. Aerospace manufacturing tolerances are much tighter, while the subassemblies tend to be significantly larger and heavier. Compared to automotive, aircraft production volumes are much lower, while the life expectancy of commercial aircraft is measured in decades, not years.
Global demand for aircraft is rising, straining current manufacturing resources. The Advanced Manufacturing Research Centre with Boeing (AMRC) is on the frontlines of this industry trend.
"Sales of commercial aircraft are increasing," says Ben Morgan, head of the Integrated Manufacturing Group at AMRC. "The majority of manufacturers have pushed their production capacity to the absolute limit and further capital investments are needed to reach the targeted rate. For some platforms we're working on, this might be up to 60 aircraft a month, which is an incredible amount. So a step change in manufacturing is needed."
That step change is coming in the form of flexible robotic automation. Ushering the robots' foray was the advent of composites in aircraft component manufacturing.
Rise of Aerospace Composites
According to a study by market research firm Lucintel, the global aerospace composites market is expected to reach $112 billion annually by 2017, with a compound annual growth rate of 5.3 percent (source: CompositesWorld).
Composites typically weigh 20 percent less than aluminum and have a longer life span than traditional metallic materials. Credited for higher strength-to-weight ratios, better fuel efficiency and longer service intervals, composite aircraft materials are vital to the aerospace industry.
The composites revolution helped extend the jet way to robots. Robotic machining and material removal is increasingly being used in nonmetallic and metallic applications, including milling, drilling, surfacing, riveting, and waterjet cutting and trimming of composite skins and components for large commercial aircraft.
Prime for Robotic Machining
For years robots were peering over the shoulders of their computer numerically controlled counterparts. Now the focus has shifted.
"With advances in robotics over the last 10 years, serial-arm devices are becoming a more feasible option," says Morgan. "There's been a boom in interest in robotic trimming, routing and machining. By developing concept robotic trimming systems and the facility we have at the AMRC, we're starting to prove to high-end automotive and aerospace manufacturers that flexible cells are an alternative to some of the traditional, expensive CNC machine tools."
Courtesy of Advanced Manufacturing Research Centre with Boeing
The AMRC was established in 2001 as a collaboration between the University of Sheffield and Boeing. Located in a sprawling high-tech industrial park in Sheffield, England, it employs more than 400 researchers and engineers focused on modernizing manufacturing by testing and proving different technologies, and has more than 100 member companies ranging from global aerospace giants to local small businesses.
"We're talking maybe $15 million for some of the big CNC machines that are being used to manufacture these aerospace parts," says Morgan. "For a robotic cell we would probably be looking at a couple of hundred thousand dollars."
The cost of deploying robots continues to decline, while their rigidity and accuracy is improving.
Robotic technology can now compete for a broad range of aerospace applications previously limited to custom machinery, including one-up assembly, drilling and filling, automated tape lay-up (ATL), and automated fiber placement (AFP).
Robot Programming the Hard Way
Most top-tier aerospace suppliers recognize the advantages of deploying robots for their subassembly operations and have even earmarked annual budgets for robotization. But for some, robot programming is the quagmire.
Singularity, calibration, collisions, reach limitations, and motion granularity are uniquely complex to robotic systems and can make programming robots for machining operations particularly cumbersome. Navigating around the errors can be time-consuming.
Companies accustomed to using CNC machine tools get stuck when they try to deploy a robot for the first time. They often try to use the robot manufacturer's software for programming. However, this software is typically intended for simulation purposes, not programming. In a simulation environment you can see the error, but the difficulty lies in identifying the cause and how to fix it.
A different approach is the use of CAD/CAM point converters, which create robot trajectories for different types of applications. The point converters tend to do a quick and inexpensive conversion to a robotic system, but there is no way to validate kinematics and check for errors.
The main problem with these methods is the lack of a path optimization tool. Once the program is applied to the robot, there may be a lengthy prove-out period.
"When we decided to buy a new solution to tool composite parts with a robot, we could not have imagined how different the robotics world was from our traditional CNC machine world," says Eddy Coubard, CAD & CAM production engineering manager at SOGERMA COMPOSITES AQUITAINE. "New vocabulary, a new working method and new problems, it was a challenge."
Courtesy of SOGERMA COMPOSITES AQUITAINE
Celebrating its 30th anniversary, SOGERMA COMPOSITES AQUITAINE is a wholly owned subsidiary of SOGERMA Group, and is based in France with 475 production and R&D personnel supporting more than 100 major suppliers in Europe and around the world with high-performance composite material products.
"We tool aeronautic composite parts in small quantities, which means we have to get the robot programming right the first time," says Coubard. "Otherwise, our costs increase dramatically."
"The first robotic software we tried was not efficient at all," he says. "It required making the tool path in CAD/CAM software and writing a kind of G-code with a post-processor, then reading this G-code on a simulator, only to realize that most of the time there were errors. Then we had to go back to the CAD/CAM software and write the robot code through another post-processor."
This is the typical scenario. A company acquires a robot, tries to deploy it for a machining operation, only to realize that they don't have the proper software for the job.
First Step, Software
A better strategy: Consider the robot programming software up front. This should be done either at the time of robot system acquisition, or even prior to the purchase.
CAD/CAM software specifically designed for programming robots addresses issues with singularity, collisions, joint limits, reach issues and wrist flips. The right software should automatically calculate and optimize robot trajectories, seamlessly integrate external axes, and provide instant visual feedback. It should be easy to use, even for operators new to robotics.
The software should also support offline programming, without interrupting production on the shop floor other than for the final test and fine-tuning. Changeovers then become a parallel, rather than a sequential, operation.
Recently named one of the 10 Most Promising Engineering Design Solution Providers by CIO Review magazine, Jabez Technologies of Montreal, Canada, released the first CAD/CAM-based offline robot programming software in 2002. The latest version of Robotmaster® software streamlines programming, simulation, code generation and path optimization into one integrated solution. All major robot models are supported.
Courtesy of Jabez Technologies
"A robot can be a difficult device to manage," says Chahe Bakmazjian, president of Jabez Technologies. "It consists of six rotary joints stacked one on top of the other, so it's very difficult to anticipate errors. Usually you encounter the error when it happens. There's no warning."
"Aircraft manufacturers often put large robotic systems in place, but they're only exploiting them to a limited area where they know they can avoid errors," says Bakmazjian. "Any time they want to go outside those areas, it becomes very restrictive."
COMPOSITES AQUITAINE's Coubard says that by replacing their old software their programming time was reduced by two to three times.
"Robotmaster allows us to work in the same way we used our CNC machines to tool parts," he says. "Since Robotmaster also interfaces with Mastercam® software, we were able to quickly and easily perform full 7-axis milling and drilling."
Coubard says they are using Robotmaster to program a rail-mounted 6-axis robot. Applications include tooling thermal protection parts made of glass fiber for the Airbus A330 airliner and honeycomb for the Airbus Super-Puma MK II helicopter.
"With Robotmaster we're able to embrace the world of robotics. Now we can tool our composite parts in the same easy way we used to tool them with the CNC machine," says Coubard. "In fact, the new simulation feature is so powerful that we have yet to exploit all of its capabilities."
Without Robotmaster, Coubard says they would have most likely abandoned robotics and gone back to old CNC machining methods.
Error-Free Programming
At the AMRC, Morgan's group uses robotics and metrology to develop new methods for assembling complex products for aerospace and other high-value industries.
"We've been working with Robotmaster for the last three years," says Morgan. "The software has allowed our operators and engineers to quickly and effectively reprogram the cell, as well as optimize the machine path. It has great flexibility and control."
"Using this software lends itself to the research environment in particular, because our range of work and part variability," says Morgan. "We don't manufacture anything here, so often we end up doing one, two, or three parts and then we'll move on to another part. But the aerospace sector itself is demanding reconfigurability as well, so we're meeting that requirement with Robotmaster."
Operators report that the software works 100 percent of the time – the first time – without the need for manual teaching intervention or touch-up. It's error-free robot programming without the complexity. So easy, even a newbie can use it.
Couple a flexible robot with an advanced software solution. Now you're free to exploit the entire robot workspace. What first appeared as a liability of an overdetermined system with various ways to reach the same point has now become an opportunity given sophisticated path optimization tools.
Robots have proven their airworthiness. They just need the right software to realize their full potential.
Acerca de Robotmaster
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Recortar
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What Does P0037 Code Mean?
The purpose of the oxygen sensor is to measure the oxygen content in the exhaust gases after they leave the combustion process of the engine. The oxygen sensor must be at a certain temperature in order for this information to be accurate. The oxygen sensor has a heater wire inside to help bring the sensor up to temperature quicker. When the PCM detects the heater wire is not operating, it will set code P0037.