Luyện nói tiếng Anh bằng Shadowing qua video: 1. Enciclica MAGNIFICA HUMANITAS | Papa Leone XIV | Introduzione (Audio e Testo)

1. The magnificent humanity created by God is today facing a decisive choice.

To raise a new tower of Babel or to build a city where God and humanity live together.

Every generation has the duty of giving form to their own time,

to make history mature as a place in which the dignity of each person is custodied,

the justice promoted and fraternity made possible.

But at every time, there is a risk of building a world disimane and more unjust.

There where humanity is in danger of breaking the danger of being in its own mind, we Christians raise our eyes towards the God that has made flesh,

knowing that only in the mystery of the Word incarnate there is a real light, the mystery of man.

This magnificent humanity in Jesus Christ becomes the Via, the Verity and the Vita,

aprending for each of us the way to grow towards the fullness.

2. Founded on Christ, we are living in the power and mysterious action of the Holy Spirit.

and believe that every human effort to cooperate with him for the good will be blessed by the Father,

in which we raise our hope.

For this we can contribute with commitment to all the initiatives that build a right world

and we can call others to collaborate with us in the promotion of the integral development of every human being.

We want to enter into dialogue with all men and women of our time, with whom we take part of the events,

the questions and aspirations of humanity.

We want to develop, together with them, new ways for the common good and the promotion of a life dignified for everyone.

This attitude to dialogue is part of the vocation of the Church, because it is, in Christ,

in some way the sacrament of the intimate union with God and of unity of all the human beings,

III knows in history the place in which the Gospel interpella and acompanhing the human experience.

III.

With this spirit, in 1891, Leone XIII, ha pubblicato l'Enciclica Rerum Novarum,

di cui con viva riconoscenza celebriamo quest'anno il 135esimo anniversario.

Con quel documento, il mio amato predecessore ha dato impulso a quella riflessione sulla società,

sull'economia e sulla politica che oggi chiamiamo dottrina sociale della Chiesa.

E quando alcuni obiettavano che la Chiesa non doveva sprecare energie in questioni mondane,

ma preoccuparsi di comunicare un messaggio di vita eterna,

egli rispondeva con realismo e sapienza che l'annuncio del Vangelo non può dimenticare la vita concreta dei popoli.

Sono trascorse molte decadi da allora and the magistrate,

the pastor, the theology and the faithful have continued to reflect on social issues at the light of the Gospel.

Today the social doctrine of the Church is a heritage of wisdom where we find principles for thinking,

criteria for discernment and judging, concrete and concrete for acting.

It is based on the Sacra Scriture and Tradition and,

in dialogue with science, helps us read with lucidity the challenges of the present,

by using the appropriate paths to live a Christian testimony limp, with joy and at service of the world.

It is not a static system

but a living body of truth that holds and interprets the vocation of humanity to a life full and right.

A this living tradition, I want to add my voice, invoking the help of the spirit of knowledge,

which is the world from its beginning.

The rest of the time of our time?

4. If at his time, Leone XIII spoke of new questions, Rerum Novarum.

Today we can simply repeat his precious teachings,

but we have to ask God the wisdom to interpret the great trends of our time, in particular the progress of the technique.

In the past years, it has become more evident how quickly and deeply the digitalization,

the artificial intelligence, the AI and robotics are transforming our world.

The technique is not considered in itself as a antagonist to the person.

In the contrary, it is rooted in our history from the beginning, as a very human being,

and to the autonomy and freedom of human life.

The technological development has contributed in centuries to a significant improvement of the life of humanity.

At the same time, every phase of progress has also shown the ambiguous

tools that can be able to to prevent harm when not orienting to good.

Today, however, We are in a new situation where the power and the pervasivity of emerging technologies

are in the trama of the quotidianity, they are in the decision-making process and incisely in deep detail on the collective imagination.

The human being had so much power on itself.

The new technologies open an extended horizon in directions that, even intuible, 5.

distorsivi del potere tecnologico.

Ma la questione non si esaurisce nella regolamentazione.

Come avvertiva Papa Francesco, occorre domandarci con realismo chi oggi detenga questo potere e a quali fini lo orienti.

Non possiamo ignorare che l'energia nucleare,

la biotecnologia, l'informatica, la conoscenza del nostro stesso DNA e altre potenzialità che abbiamo acquisito

They give those who detengono the knowledge and,

above all, the economic power to use it a impressive dominion of the human race and the whole world.

At the time, the State were to guide and direct innovation.

Today, the main motor of development are private actors,

often transnational, dotati di risorse e capacità di intervento superiori a quelle di molti governi.

Il potere tecnologico assume così un volto inedito,

prevalentemente privato, e per questo ancora più difficile da discernere, governare e orientare al bene comune.

6. Per questo occorre avviare un discernimento condiviso,

capable of penetrating the spiritual and cultural roots of transformation in act.

If we limit ourselves to the contingencies,

we risk to let the consequences of the emergencies decide our way to the direction of the path.

We are experiencing a rapid transition phase, a change of epoch, where,

while some of us contend the future of new technologies and others are involved in thinking about it.

Most people remain in wait, and observe from afar, and simply hope that everything goes for the best.

Just for this, we impose our consciousness decisive questions, which can no longer be elusive.

Where are we going? Where are we going?

Where are we going to orient ourselves?

Quale direzione scegliere come comunità umana e come popoli?

Due icone bibliche.

7. Per rispondere a questi interrogativi e per discernere come abitare con responsabilità il tempo dell'intelligenza artificiale,

vorrei richiamare due immagini bibliche.

La costruzione della Torre di Babele e la ricostruzione delle mura di Gerusalemme.

In the book of Genesis, the story of Babel is located at the origin of humanity, immediately after the genealogy of the children of Noé.

The human beings, established in the plain of Senna, decide to build a city and a tower, where the ceiling is the sky.

So they want to be able to be able and power, and, above all, to make a name, temendo di essere dispersi sulla terra.

L'impresa appare imponente, un'unica lingua, un'unica tecnologia, un'unica direzione.

Tuttavia, il progetto nasconde una profonda insidia.

È un'opera concepita senza riferimento a Dio, sostenuta da un'uniformità che elimina la diversità e che,

invece della comunione, sceglie l'omologazione.

When the city is built on pride and on the desire to be able to be.

The communication is split, the languages are confused and the human beings are not more understood.

The result is not unity, but dispersion.

Babele rivela così il limite di ogni costruzione,

che pur grandiosa, sorge dall'assolutizzazione dell'umano e dalla sua pretesa di autosufficienza,

sacrifica la dignità delle persone all'efficienza e ambisce a raggiungere il cielo senza la benedizione di Dio.

8. Il libro di Neemia, a sua volta, si apre and aims to reach the sky without the blessing of God.

8. The book of Nehemiah, in its way, opens in a moment of great vulnerability in the story of the ancient Israel.

After the exile of the Babylonian, part of the people is returned to Jerusalem, but the city is still in ruin.

100

The walls are destroyed and the doors are broken.

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Nehemiah, a Jewish Jew in service of the Persianian, Arta Cerse, riceve la notizia dello stato disastroso della città dei padri.

102

Prima di agire, digiuna, prega, intercede per il popolo, poi chiede al re il permesso di tornare a Gerusalemme e,

103

giunto sul posto, esamina in silenzio i luoghi distrutti, non impone soluzioni dall'alto, convoca le famiglie,

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affida a ciascuna un tratto di muro da ricostruire,

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ascolta le paure, The story shows how the city is born,

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not just by the initiative of a single person, but by the responsibility of the whole people,

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priests, farmers, families, women and young people.

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It is an opera that is in the center and reconstrued the legacy before the stone.

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L'antica Gerusalemme ritrova così una lingua comune, non quella dell'uniformità, ma quella della comunione,

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l'armonia che nasce quando ciascuno si assume la propria parte e tutto il popolo riconosce che la sua forza viene dal Signore.

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9. Alla luce di queste due icone,

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lo Spirito Santo oggi ci interpella circa il rapporto con la tecnica e con la rivoluzione digitale in corso.

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The scientific scientific skills are a talent given to humanity because it makes it fructose.

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The technology can cure, connect, educate, and custody the common home,

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but also divide, scart, generate new injustices.

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In abstract, it is not in a way to solve problems of humanity, as it is not in a way to do it,

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but concretely, not neutral, because he assumes the role of who thinks, who finance, who rules, who uses.

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Therefore, the first choice is not between a yes or a no to technology, but between edificing Babel or building Jerusalem,

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between a power that pretends to dominate the world and a people that,

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with God, is working together to raise the walls of fraternity living.

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10. Evitiamo dunque la sindrome di Babele, l'idolatria del profitto che sacrifica i deboli,

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l'uniformità che appiattisce le differenze, la pretesa di un linguaggio unico, anche digitale, capace di tradurre tutto,

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persino il mistero della persona, in dati e prestazioni.

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This is the risk of dishumanization, building the future excluding God and reducing the other half.

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It's an ancient and always new, which today also takes a technical role.

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We choose, instead, the Via of Nehemia, which puts in mind the value of the shared work, to make sure the city of God for the returned.

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The building today means recognizing that, in plurality of voices and divisions, that sometimes reminds the dispersion of languages,

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there is still a luminous possibility, that of building together, transforming diversity into a resource,

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and making an listening and dialogue the common ground on which we can grow justice and fraternity.

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And, in this performed work, the Christian find the way they find their own way to build, orient their way to God,

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because it's not in their own way the pluralism does not disperse in the disorder,

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but in the practice of the synodality becomes the space in which humanity finds its solid foundation and its final end.

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In the Apocalypse, John sees the new Jerusalem to go from heaven, from God, as a gift for all humanity.

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And this vision of grace is for us Christians a call to work together, cultivating a common and peaceful,

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right and dignified, in the cities of today.

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To build in the good.

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11. To build a city on the common good, is therefore, in first place,

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to build on the road of relationship with Dio,

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recognizing that the truth of His love calls us to a life in abundance and to communion with Lui.

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In addition to Sant'Agostino, we can say, we have made it for you, and our heart doesn't appose until we have not repose in you.

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Dio, in fact, has written in our heart a desire of happiness that embraces all the dimensions of life.

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And the Church, in dialogue with men and women of our time,

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is to avoid the urgency of and orienting this aspiration towards its true truth.

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12. In second luogo, edificare nel bene significa accettare il limite e la fragilità dell'umanità senza considerarli un errore da correggere.

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Today, the desire of the human being is going to be deviated towards the the illusion of a technique

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that promises to liberate us from any fragility or models of well-being that leave behind the entire people.

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Not of a sudden, we put the hope in a without limits,

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in forms of progress that can exacerbate the disquaglianness, immediate solutions, capable of sanning the people's wounds.

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So, while some follow the chimene of an auto-affirmation limit, many are free of necessary.

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The Chiesa reminds, with a humble voice but firm, that the real realization is not from the removal of the fragilities,

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but from the harmony of the fragilities, 13.

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the world and no one is so weak to not be able to offer their own contribution.

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The force, in fact, is manifested in the weakness.

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Everyone has its own wall, scientists and researchers, entrepreneurs and workers,

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educators and legislators, civil society, popular movements and faith communities.

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This is the logic of the sussidiarity, which is the cooperation between generations,

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people, disciplines and cultures, as a master's way to grow stability, prosperity and peace.

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The tensions and differences do not disturb them.

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They can become creative energy when they are oriented by a shared responsibility.

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14. Finally, edificare nel bene domanda un linguaggio evangelico.

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Evitiamo parole che umiliano o contrappongono.

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Scegliamo la chiarezza che illumina e la franchezza che apre vie.

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Non benediciamo entusiasmi ingenui.

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Non alimentiamo paure sterili.

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Piuttosto, indichiamo criteri di discernimento, dignità della persona, destinazione universale dei beni,

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opzione per i poveri, Cura della Casa Comune.

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Pace.

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E traduciamoli in prassi.

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Progettazione responsabile.

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Valutazioni di impatto umano e sociale.

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Inclusione dei più fragili.

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Alfabetizzazione digitale.

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Ricerca e industria orientate alla giustizia e alla pace.

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Rimanere umani.

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15. Nel recente Giubileo Ordinario del 2025 we have walked like a hope of hope and we have been filled with grace.

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Forty of these gifts, we can move forward with confidence

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in front of the hard work and the challenges that we face on our future.

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In the time of artificial intelligence, in which human dignity is obscured by new forms of dishumanization,

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we have the duty to remain deeply human,

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loving love that magnificent humanity that has been given and shown in His fullness in Christ

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and that no one can ever replace in His splendor.

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The true progress is always born from a heart open to the other,

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from an intelligence available to listen, 16.

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A tutti i fedeli cattolici, a tutti i cristiani, a tutti gli uomini e le donne di buona volontà rivolgo un accorato appello.

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Non temiamo di spoccarci le mani nel cantiere del nostro tempo.

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Come un'enemia, preghiamo, progettiamo con sapienza.

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Lavoriamo con perseveranza, rimettendo Dio all'oriente del nostro agire e l'essere umano al centro delle nostre scelte.

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All the trees will be poor, poor, poor, poor, poor, poor, poor, poor, and on earth will be a common and on earth.

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There will be a common and solid hospital where love and truth finally meet.

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The justice and peace will be.

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This is the blessing that we will be doing from God and the task that we are being built in communion, not architect of Bavere.

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serve the kingdom that comes, not the kingdom of the torrent destined to go to the house.

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And, with the spirit and father, I ask you to stop the camp of the seventh Babylonian and to unite the forces for edifying the world.

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Well, so that humanity never loses its beauty and the world can recognize it again once again.

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In the heart of human beings, the place where God wants to live in the world,

Phương Pháp Shadowing Là Gì?

Shadowing là kỹ thuật học ngôn ngữ có cơ sở khoa học, ban đầu được phát triển cho chương trình đào tạo phiên dịch viên chuyên nghiệp và được phổ biến rộng rãi bởi nhà đa ngôn ngữ học Dr. Alexander Arguelles. Nguyên lý cốt lõi đơn giản nhưng cực kỳ hiệu quả: bạn nghe tiếng Anh của người bản xứ và lặp lại to ngay lập tức — như một "cái bóng" (shadow) đuổi theo người nói với độ trễ chỉ 1–2 giây. Khác với luyện ngữ pháp hay học từ vựng bị động, Shadowing buộc não bộ và cơ miệng phải đồng thời xử lý và tái tạo ngôn ngữ thực tế. Các nghiên cứu khoa học xác nhận phương pháp này cải thiện đáng kể phát âm, ngữ điệu, nhịp điệu, nối âm, kỹ năng nghe và độ lưu loát khi nói — đặc biệt hiệu quả cho người luyện IELTS Speaking và muốn giao tiếp tiếng Anh tự nhiên như người bản ngữ.

Luyện nói tiếng Anh bằng Shadowing qua video: 1. Enciclica MAGNIFICA HUMANITAS | Papa Leone XIV | Introduzione (Audio e Testo)

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