シャドーイング練習: 1. Enciclica MAGNIFICA HUMANITAS | Papa Leone XIV | Introduzione (Audio e Testo) - 動画で英語スピーキングを学ぶ
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1. The magnificent humanity created by God is today facing a decisive choice.
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To raise a new tower of Babel or to build a city where God and humanity live together.
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Every generation has the duty of giving form to their own time,
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to make history mature as a place in which the dignity of each person is custodied,
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the justice promoted and fraternity made possible.
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But at every time, there is a risk of building a world disimane and more unjust.
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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,
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knowing that only in the mystery of the Word incarnate there is a real light, the mystery of man.
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This magnificent humanity in Jesus Christ becomes the Via, the Verity and the Vita,
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aprending for each of us the way to grow towards the fullness.
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2. Founded on Christ, we are living in the power and mysterious action of the Holy Spirit.
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and believe that every human effort to cooperate with him for the good will be blessed by the Father,
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in which we raise our hope.
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For this we can contribute with commitment to all the initiatives that build a right world
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and we can call others to collaborate with us in the promotion of the integral development of every human being.
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We want to enter into dialogue with all men and women of our time, with whom we take part of the events,
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the questions and aspirations of humanity.
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We want to develop, together with them, new ways for the common good and the promotion of a life dignified for everyone.
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This attitude to dialogue is part of the vocation of the Church, because it is, in Christ,
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in some way the sacrament of the intimate union with God and of unity of all the human beings,
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III knows in history the place in which the Gospel interpella and acompanhing the human experience.
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III.
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With this spirit, in 1891, Leone XIII, ha pubblicato l'Enciclica Rerum Novarum,
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di cui con viva riconoscenza celebriamo quest'anno il 135esimo anniversario.
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Con quel documento, il mio amato predecessore ha dato impulso a quella riflessione sulla società,
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sull'economia e sulla politica che oggi chiamiamo dottrina sociale della Chiesa.
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E quando alcuni obiettavano che la Chiesa non doveva sprecare energie in questioni mondane,
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ma preoccuparsi di comunicare un messaggio di vita eterna,
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egli rispondeva con realismo e sapienza che l'annuncio del Vangelo non può dimenticare la vita concreta dei popoli.
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Sono trascorse molte decadi da allora and the magistrate,
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the pastor, the theology and the faithful have continued to reflect on social issues at the light of the Gospel.
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Today the social doctrine of the Church is a heritage of wisdom where we find principles for thinking,
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criteria for discernment and judging, concrete and concrete for acting.
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It is based on the Sacra Scriture and Tradition and,
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in dialogue with science, helps us read with lucidity the challenges of the present,
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by using the appropriate paths to live a Christian testimony limp, with joy and at service of the world.
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It is not a static system
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but a living body of truth that holds and interprets the vocation of humanity to a life full and right.
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A this living tradition, I want to add my voice, invoking the help of the spirit of knowledge,
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which is the world from its beginning.
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The rest of the time of our time?
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4. If at his time, Leone XIII spoke of new questions, Rerum Novarum.
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Today we can simply repeat his precious teachings,
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but we have to ask God the wisdom to interpret the great trends of our time, in particular the progress of the technique.
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In the past years, it has become more evident how quickly and deeply the digitalization,
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the artificial intelligence, the AI and robotics are transforming our world.
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The technique is not considered in itself as a antagonist to the person.
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In the contrary, it is rooted in our history from the beginning, as a very human being,
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and to the autonomy and freedom of human life.
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The technological development has contributed in centuries to a significant improvement of the life of humanity.
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At the same time, every phase of progress has also shown the ambiguous
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tools that can be able to to prevent harm when not orienting to good.
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Today, however, We are in a new situation where the power and the pervasivity of emerging technologies
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are in the trama of the quotidianity, they are in the decision-making process and incisely in deep detail on the collective imagination.
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The human being had so much power on itself.
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The new technologies open an extended horizon in directions that, even intuible, 5.
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distorsivi del potere tecnologico.
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Ma la questione non si esaurisce nella regolamentazione.
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Come avvertiva Papa Francesco, occorre domandarci con realismo chi oggi detenga questo potere e a quali fini lo orienti.
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Non possiamo ignorare che l'energia nucleare,
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la biotecnologia, l'informatica, la conoscenza del nostro stesso DNA e altre potenzialità che abbiamo acquisito
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They give those who detengono the knowledge and,
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above all, the economic power to use it a impressive dominion of the human race and the whole world.
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At the time, the State were to guide and direct innovation.
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Today, the main motor of development are private actors,
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often transnational, dotati di risorse e capacità di intervento superiori a quelle di molti governi.
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Il potere tecnologico assume così un volto inedito,
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prevalentemente privato, e per questo ancora più difficile da discernere, governare e orientare al bene comune.
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6. Per questo occorre avviare un discernimento condiviso,
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capable of penetrating the spiritual and cultural roots of transformation in act.
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If we limit ourselves to the contingencies,
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we risk to let the consequences of the emergencies decide our way to the direction of the path.
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We are experiencing a rapid transition phase, a change of epoch, where,
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while some of us contend the future of new technologies and others are involved in thinking about it.
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Most people remain in wait, and observe from afar, and simply hope that everything goes for the best.
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Just for this, we impose our consciousness decisive questions, which can no longer be elusive.
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Where are we going? Where are we going?
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Where are we going to orient ourselves?
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Quale direzione scegliere come comunità umana e come popoli?
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Due icone bibliche.
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7. Per rispondere a questi interrogativi e per discernere come abitare con responsabilità il tempo dell'intelligenza artificiale,
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vorrei richiamare due immagini bibliche.
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La costruzione della Torre di Babele e la ricostruzione delle mura di Gerusalemme.
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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.
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The human beings, established in the plain of Senna, decide to build a city and a tower, where the ceiling is the sky.
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So they want to be able to be able and power, and, above all, to make a name, temendo di essere dispersi sulla terra.
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L'impresa appare imponente, un'unica lingua, un'unica tecnologia, un'unica direzione.
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Tuttavia, il progetto nasconde una profonda insidia.
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È un'opera concepita senza riferimento a Dio, sostenuta da un'uniformità che elimina la diversità e che,
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invece della comunione, sceglie l'omologazione.
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When the city is built on pride and on the desire to be able to be.
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The communication is split, the languages are confused and the human beings are not more understood.
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The result is not unity, but dispersion.
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Babele rivela così il limite di ogni costruzione,
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che pur grandiosa, sorge dall'assolutizzazione dell'umano e dalla sua pretesa di autosufficienza,
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sacrifica la dignità delle persone all'efficienza e ambisce a raggiungere il cielo senza la benedizione di Dio.
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8. Il libro di Neemia, a sua volta, si apre and aims to reach the sky without the blessing of God.
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8. The book of Nehemiah, in its way, opens in a moment of great vulnerability in the story of the ancient Israel.
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After the exile of the Babylonian, part of the people is returned to Jerusalem, but the city is still in ruin.
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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.
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Prima di agire, digiuna, prega, intercede per il popolo, poi chiede al re il permesso di tornare a Gerusalemme e,
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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,
英語学習のためのこの動画の魅力
この動画は、動画で英語学習をする上で非常に役立つ素材です。特に、英語シャドーイングの練習に最適で、流暢性を高めるだけでなく、深いテーマを話す際の表現力を養います。目標は、shadowspeakの技法を使いながら、複雑な文章も自然に口に出せるようになることです。
実用的なフレーズバンク
- "Every generation has the duty of giving form to their own time"（各世代は自分たちの時代を形作る義務がある）
- "the dignity of each person is custodied"（一人ひとりの尊厳が守られる）
- "collaborate with us in the promotion of the integral development"（全体的な発展の推進に協力する）
- "the social doctrine of the Church is a heritage of wisdom"（教会の社会教理は知恵の遺産である）
- "technological development has contributed to a significant improvement"（技術開発は人類の生活向上に大きく貢献した）
弱点を克服するポイント
この動画の英語はゆっくりとしたリズムで話されていますが、長い文が続くため、shadowing siteで練習する際は、息継ぎのタイミングとアクセントの位置に注意しましょう。特に「the digitalization, the artificial intelligence, the AI and robotics are transforming our world」のような並列構造の文では、各要素を明確に発音しながら、全体の流れを崩さないことが重要です。また、宗教的・哲学的な用語の発音（例：incarnate、sacrament）も練習のポイントです。英語シャドーイングを繰り返すことで、これらの課題を克服し、自然な発話ができるようになります。
この動画を使ったshadow speakの練習は、単なる発音向上だけでなく、深い内容を伝えるための思考力も鍛えます。ぜひshadowing siteで繰り返し挑戦して、自分の英語表現をレベルアップしましょう！
シャドーイングとは？英語上達に効果的な理由
シャドーイング（Shadowing）は、もともとプロの通訳者養成プログラムで開発された言語学習法で、多言語習得者として知られるDr. Alexander Arguelles によって広く普及されました。方法はシンプルですが非常に効果的：ネイティブスピーカーの英語を聞きながら、1〜2秒の遅延で声に出してすぐに繰り返す——まるで「影（shadow）」のように話者を追いかけます。文法ドリルや受動的なリスニングと異なり、シャドーイングは脳と口の筋肉が同時にリアルタイムで英語を処理・再現することを強制します。研究により、発音精度、抑揚、リズム、連音、リスニング力、そして会話の流暢さが大幅に向上することが確認されています。IELTSスピーキング対策や自然な英語コミュニケーションを目指す方に特におすすめです。