Shadowing Practice: 1. Enciclica MAGNIFICA HUMANITAS | Papa Leone XIV | Introduzione (Audio e Testo) - Learn English Speaking with Video

Loading...
1
1. The magnificent humanity created by God is today facing a decisive choice.
2
To raise a new tower of Babel or to build a city where God and humanity live together.
3
Every generation has the duty of giving form to their own time,
4
to make history mature as a place in which the dignity of each person is custodied,
5
the justice promoted and fraternity made possible.
6
But at every time, there is a risk of building a world disimane and more unjust.
7
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,
8
knowing that only in the mystery of the Word incarnate there is a real light, the mystery of man.
9
This magnificent humanity in Jesus Christ becomes the Via, the Verity and the Vita,
10
aprending for each of us the way to grow towards the fullness.
11
2. Founded on Christ, we are living in the power and mysterious action of the Holy Spirit.
12
and believe that every human effort to cooperate with him for the good will be blessed by the Father,
13
in which we raise our hope.
14
For this we can contribute with commitment to all the initiatives that build a right world
15
and we can call others to collaborate with us in the promotion of the integral development of every human being.
16
We want to enter into dialogue with all men and women of our time, with whom we take part of the events,
17
the questions and aspirations of humanity.
18
We want to develop, together with them, new ways for the common good and the promotion of a life dignified for everyone.
19
This attitude to dialogue is part of the vocation of the Church, because it is, in Christ,
20
in some way the sacrament of the intimate union with God and of unity of all the human beings,
21
III knows in history the place in which the Gospel interpella and acompanhing the human experience.
22
III.
23
With this spirit, in 1891, Leone XIII, ha pubblicato l'Enciclica Rerum Novarum,
24
di cui con viva riconoscenza celebriamo quest'anno il 135esimo anniversario.
25
Con quel documento, il mio amato predecessore ha dato impulso a quella riflessione sulla società,
26
sull'economia e sulla politica che oggi chiamiamo dottrina sociale della Chiesa.
27
E quando alcuni obiettavano che la Chiesa non doveva sprecare energie in questioni mondane,
28
ma preoccuparsi di comunicare un messaggio di vita eterna,
29
egli rispondeva con realismo e sapienza che l'annuncio del Vangelo non può dimenticare la vita concreta dei popoli.
30
Sono trascorse molte decadi da allora and the magistrate,
31
the pastor, the theology and the faithful have continued to reflect on social issues at the light of the Gospel.
32
Today the social doctrine of the Church is a heritage of wisdom where we find principles for thinking,
33
criteria for discernment and judging, concrete and concrete for acting.
34
It is based on the Sacra Scriture and Tradition and,
35
in dialogue with science, helps us read with lucidity the challenges of the present,
36
by using the appropriate paths to live a Christian testimony limp, with joy and at service of the world.
37
It is not a static system
38
but a living body of truth that holds and interprets the vocation of humanity to a life full and right.
39
A this living tradition, I want to add my voice, invoking the help of the spirit of knowledge,
40
which is the world from its beginning.
41
The rest of the time of our time?
42
4. If at his time, Leone XIII spoke of new questions, Rerum Novarum.
43
Today we can simply repeat his precious teachings,
44
but we have to ask God the wisdom to interpret the great trends of our time, in particular the progress of the technique.
45
In the past years, it has become more evident how quickly and deeply the digitalization,
46
the artificial intelligence, the AI and robotics are transforming our world.
47
The technique is not considered in itself as a antagonist to the person.
48
In the contrary, it is rooted in our history from the beginning, as a very human being,
49
and to the autonomy and freedom of human life.
50
The technological development has contributed in centuries to a significant improvement of the life of humanity.
51
At the same time, every phase of progress has also shown the ambiguous
52
tools that can be able to to prevent harm when not orienting to good.
53
Today, however, We are in a new situation where the power and the pervasivity of emerging technologies
54
are in the trama of the quotidianity, they are in the decision-making process and incisely in deep detail on the collective imagination.
55
The human being had so much power on itself.
56
The new technologies open an extended horizon in directions that, even intuible, 5.
57
distorsivi del potere tecnologico.
58
Ma la questione non si esaurisce nella regolamentazione.
59
Come avvertiva Papa Francesco, occorre domandarci con realismo chi oggi detenga questo potere e a quali fini lo orienti.
60
Non possiamo ignorare che l'energia nucleare,
61
la biotecnologia, l'informatica, la conoscenza del nostro stesso DNA e altre potenzialità che abbiamo acquisito
62
They give those who detengono the knowledge and,
63
above all, the economic power to use it a impressive dominion of the human race and the whole world.
64
At the time, the State were to guide and direct innovation.
65
Today, the main motor of development are private actors,
66
often transnational, dotati di risorse e capacità di intervento superiori a quelle di molti governi.
67
Il potere tecnologico assume così un volto inedito,
68
prevalentemente privato, e per questo ancora più difficile da discernere, governare e orientare al bene comune.
69
6. Per questo occorre avviare un discernimento condiviso,
70
capable of penetrating the spiritual and cultural roots of transformation in act.
71
If we limit ourselves to the contingencies,
72
we risk to let the consequences of the emergencies decide our way to the direction of the path.
73
We are experiencing a rapid transition phase, a change of epoch, where,
74
while some of us contend the future of new technologies and others are involved in thinking about it.
75
Most people remain in wait, and observe from afar, and simply hope that everything goes for the best.
76
Just for this, we impose our consciousness decisive questions, which can no longer be elusive.
77
Where are we going? Where are we going?
78
Where are we going to orient ourselves?
79
Quale direzione scegliere come comunità umana e come popoli?
80
Due icone bibliche.
81
7. Per rispondere a questi interrogativi e per discernere come abitare con responsabilità il tempo dell'intelligenza artificiale,
82
vorrei richiamare due immagini bibliche.
83
La costruzione della Torre di Babele e la ricostruzione delle mura di Gerusalemme.
84
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.
85
The human beings, established in the plain of Senna, decide to build a city and a tower, where the ceiling is the sky.
86
So they want to be able to be able and power, and, above all, to make a name, temendo di essere dispersi sulla terra.
87
L'impresa appare imponente, un'unica lingua, un'unica tecnologia, un'unica direzione.
88
Tuttavia, il progetto nasconde una profonda insidia.
89
È un'opera concepita senza riferimento a Dio, sostenuta da un'uniformità che elimina la diversità e che,
90
invece della comunione, sceglie l'omologazione.
91
When the city is built on pride and on the desire to be able to be.
92
The communication is split, the languages are confused and the human beings are not more understood.
93
The result is not unity, but dispersion.
94
Babele rivela così il limite di ogni costruzione,
95
che pur grandiosa, sorge dall'assolutizzazione dell'umano e dalla sua pretesa di autosufficienza,
96
sacrifica la dignità delle persone all'efficienza e ambisce a raggiungere il cielo senza la benedizione di Dio.
97
8. Il libro di Neemia, a sua volta, si apre and aims to reach the sky without the blessing of God.
98
8. The book of Nehemiah, in its way, opens in a moment of great vulnerability in the story of the ancient Israel.
99
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.
101
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,
104
affida a ciascuna un tratto di muro da ricostruire,
105
ascolta le paure, The story shows how the city is born,
106
not just by the initiative of a single person, but by the responsibility of the whole people,
107
priests, farmers, families, women and young people.
108
It is an opera that is in the center and reconstrued the legacy before the stone.
109
L'antica Gerusalemme ritrova così una lingua comune, non quella dell'uniformità, ma quella della comunione,
110
l'armonia che nasce quando ciascuno si assume la propria parte e tutto il popolo riconosce che la sua forza viene dal Signore.
111
9. Alla luce di queste due icone,
112
lo Spirito Santo oggi ci interpella circa il rapporto con la tecnica e con la rivoluzione digitale in corso.
113
The scientific scientific skills are a talent given to humanity because it makes it fructose.
114
The technology can cure, connect, educate, and custody the common home,
115
but also divide, scart, generate new injustices.
116
In abstract, it is not in a way to solve problems of humanity, as it is not in a way to do it,
117
but concretely, not neutral, because he assumes the role of who thinks, who finance, who rules, who uses.
118
Therefore, the first choice is not between a yes or a no to technology, but between edificing Babel or building Jerusalem,
119
between a power that pretends to dominate the world and a people that,
120
with God, is working together to raise the walls of fraternity living.
121
10. Evitiamo dunque la sindrome di Babele, l'idolatria del profitto che sacrifica i deboli,
122
l'uniformità che appiattisce le differenze, la pretesa di un linguaggio unico, anche digitale, capace di tradurre tutto,
123
persino il mistero della persona, in dati e prestazioni.
124
This is the risk of dishumanization, building the future excluding God and reducing the other half.
125
It's an ancient and always new, which today also takes a technical role.
126
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.
127
The building today means recognizing that, in plurality of voices and divisions, that sometimes reminds the dispersion of languages,
128
there is still a luminous possibility, that of building together, transforming diversity into a resource,
129
and making an listening and dialogue the common ground on which we can grow justice and fraternity.
130
And, in this performed work, the Christian find the way they find their own way to build, orient their way to God,
131
because it's not in their own way the pluralism does not disperse in the disorder,
132
but in the practice of the synodality becomes the space in which humanity finds its solid foundation and its final end.
133
In the Apocalypse, John sees the new Jerusalem to go from heaven, from God, as a gift for all humanity.
134
And this vision of grace is for us Christians a call to work together, cultivating a common and peaceful,
135
right and dignified, in the cities of today.
136
To build in the good.
137
11. To build a city on the common good, is therefore, in first place,
138
to build on the road of relationship with Dio,
139
recognizing that the truth of His love calls us to a life in abundance and to communion with Lui.
140
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.
141
Dio, in fact, has written in our heart a desire of happiness that embraces all the dimensions of life.
142
And the Church, in dialogue with men and women of our time,
143
is to avoid the urgency of and orienting this aspiration towards its true truth.
144
12. In second luogo, edificare nel bene significa accettare il limite e la fragilità dell'umanità senza considerarli un errore da correggere.
145
Today, the desire of the human being is going to be deviated towards the the illusion of a technique
146
that promises to liberate us from any fragility or models of well-being that leave behind the entire people.
147
Not of a sudden, we put the hope in a without limits,
148
in forms of progress that can exacerbate the disquaglianness, immediate solutions, capable of sanning the people's wounds.
149
So, while some follow the chimene of an auto-affirmation limit, many are free of necessary.
150
The Chiesa reminds, with a humble voice but firm, that the real realization is not from the removal of the fragilities,
151
but from the harmony of the fragilities, 13.
152
the world and no one is so weak to not be able to offer their own contribution.
153
The force, in fact, is manifested in the weakness.
154
Everyone has its own wall, scientists and researchers, entrepreneurs and workers,
155
educators and legislators, civil society, popular movements and faith communities.
156
This is the logic of the sussidiarity, which is the cooperation between generations,
157
people, disciplines and cultures, as a master's way to grow stability, prosperity and peace.
158
The tensions and differences do not disturb them.
159
They can become creative energy when they are oriented by a shared responsibility.
160
14. Finally, edificare nel bene domanda un linguaggio evangelico.
161
Evitiamo parole che umiliano o contrappongono.
162
Scegliamo la chiarezza che illumina e la franchezza che apre vie.
163
Non benediciamo entusiasmi ingenui.
164
Non alimentiamo paure sterili.
165
Piuttosto, indichiamo criteri di discernimento, dignità della persona, destinazione universale dei beni,
166
opzione per i poveri, Cura della Casa Comune.
167
Pace.
168
E traduciamoli in prassi.
169
Progettazione responsabile.
170
Valutazioni di impatto umano e sociale.
171
Inclusione dei più fragili.
172
Alfabetizzazione digitale.
173
Ricerca e industria orientate alla giustizia e alla pace.
174
Rimanere umani.
175
15. Nel recente Giubileo Ordinario del 2025 we have walked like a hope of hope and we have been filled with grace.
176
Forty of these gifts, we can move forward with confidence
177
in front of the hard work and the challenges that we face on our future.
178
In the time of artificial intelligence, in which human dignity is obscured by new forms of dishumanization,
179
we have the duty to remain deeply human,
180
loving love that magnificent humanity that has been given and shown in His fullness in Christ
181
and that no one can ever replace in His splendor.
182
The true progress is always born from a heart open to the other,
183
from an intelligence available to listen, 16.
184
A tutti i fedeli cattolici, a tutti i cristiani, a tutti gli uomini e le donne di buona volontà rivolgo un accorato appello.
185
Non temiamo di spoccarci le mani nel cantiere del nostro tempo.
186
Come un'enemia, preghiamo, progettiamo con sapienza.
187
Lavoriamo con perseveranza, rimettendo Dio all'oriente del nostro agire e l'essere umano al centro delle nostre scelte.
188
All the trees will be poor, poor, poor, poor, poor, poor, poor, poor, and on earth will be a common and on earth.
189
There will be a common and solid hospital where love and truth finally meet.
190
The justice and peace will be.
191
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.
192
serve the kingdom that comes, not the kingdom of the torrent destined to go to the house.
193
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.
194
Well, so that humanity never loses its beauty and the world can recognize it again once again.
195
In the heart of human beings, the place where God wants to live in the world,

Who Is This Video For?

This video is ideal for intermediate to advanced English learners aiming to refine their speaking skills, especially those preparing for IELTS speaking practice or looking to engage with complex, formal discourse. It suits learners curious about integrating cultural and philosophical themes into their language use, as it blends religious thought with modern societal issues. The structured yet reflective tone provides a great opportunity to practice shadowing—repeating phrases aloud in real time—to build fluency and confidence with longer, more nuanced sentences.

Words & Idioms Worth Stealing

Expand your vocabulary with standout terms from the video, perfect for elevating your speech:

  • Custodied: Protected or guarded (e.g., "custodied the dignity of each person").
  • Integral development: Holistic growth that includes physical, emotional, and spiritual well-being.
  • Antagonist: A force that opposes or conflicts with something (e.g., "technique is not an antagonist to the person").
  • Discernment: The ability to judge well (e.g., "criteria for discernment").

These terms add depth to discussions about society, ethics, and progress—key topics in IELTS speaking practice.

How to Get the Accent Right

The speaker’s deliberate, formal tone offers a great chance to practice clear pronunciation and pacing. Focus on:
- Stress in multi-syllabic words: Words like "magnificent" (mag-NIF-i-cent) and "digitalization" (dig-i-tal-i-ZA-tion) require emphasizing the correct syllables. Use the shadowing technique—repeat phrases immediately after the speaker—to mimic this stress.
- Pausing for emphasis: The speaker pauses after key ideas (e.g., "the mystery of man" or "new ways for the common good"). Practice pausing to create natural rhythm, a skill that boosts clarity in shadow speech.
- Vowel clarity: Long vowels in words like "dignified" (DIG-ni-fied) and "fraternity" (fra-TER-ni-ty) should be held slightly longer. A shadowing site can help you compare your pronunciation to the speaker’s.
By focusing on these details, you’ll improve English pronunciation and sound more confident in formal settings.

Whether you’re using the shadowing technique or practicing alone, this video’s rich content and structured delivery make it a valuable tool for growing your language skills.

What is the Shadowing Technique?

Shadowing is a science-backed language learning technique originally developed for professional interpreter training and popularized by polyglot Dr. Alexander Arguelles. The method is simple but powerful: you listen to native English audio and immediately repeat it out loud — like a shadow following the speaker with just a 1–2 second delay. Unlike passive listening or grammar drills, shadowing forces your brain and mouth muscles to simultaneously process and reproduce real speech patterns. Research shows it significantly improves pronunciation accuracy, intonation, rhythm, connected speech, listening comprehension, and speaking fluency — making it one of the most effective methods for IELTS Speaking preparation and real-world English communication.