An Event in the Life of Mother Therese of Calcutta
എയർഹോസ്റ്റസ് സസ്യ ഭക്ഷണമാണോ അതോ മാംസഭക്ഷണമാണോ വേണ്ടത് എന്ന് അറിയുവാൻ ആ അമ്മയുടെ മുമ്പിൽ പുഞ്ചിരി തൂകി നിന്നു, ആ വിമാനത്തിലെ ഏറ്റവും പ്രധാന യാത്രക്കാരി ആ വൃദ്ധ ആണ് എന്നറിഞ്ഞു കൊണ്ട് തന്നെ. ഞാൻ ഈ ഭക്ഷണം വേണ്ട എന്ന് വെച്ചാൽ എനിക്ക് നിങ്ങൾ എത്ര പണം മടക്കി നൽകും ദുർബലമായ ശബ്ദത്തിൽ ഉയർന്ന ചോദ്യത്തിന് മുമ്പിൽ ഒന്ന് പകച്ചു എങ്കിലും പൈലറ്റിനോട് ചോദിച്ചിട്ട് ഒരു യു എസ് ഡോളർ എന്ന മറുപടിയുമായി അവൾ മടങ്ങി വന്നു. മെക്സിക്കോ സിറ്റിയിലേക്ക പറക്കുന്ന ടാക്കോ എയർലൈൻസ് വിമാനത്തിലാണ് സംഭവം. എനിക്ക് ഭക്ഷണം വേണ്ട, ഒരു ഡോളർ തരൂ പാവങ്ങളുടെ അമ്മ യാചകിയെ പോലെ കൈകൾ നീട്ടി , ഇതിനോടകം മദർ തെരേസയെ തിരിച്ചറിഞ്ഞ വിമാനത്തിലെ എല്ലാ യാത്രക്കാരും തങ്ങൾക്ക് ഭക്ഷണം വേണ്ട പണം അമ്മയ്ക്ക് നൽകൂ എന്ന് ആവശ്യപ്പെട്ടു. വിമാനം ലാൻഡ് ചെയ്തപ്പോൾ ആ ഭക്ഷണപ്പൊതികൾ നിങ്ങൾ എന്ത് ചെയ്യാൻ പോകുന്നു എന്ന് ചോദിച്ച അമ്മയോട് അത് ഇനി കളയുകയെ ഉള്ളൂ എന്ന് മറുപടി പറഞ്ഞ പൈലറ്റിനോട് അവ എനിക്ക് തന്നു കൂടെ എന്ന് അമ്മ ചോദിച്ചു. ഭക്ഷണപ്പൊതികൾ അമ്മയ്ക്ക് നൽകാൻ സന്തോഷപൂർവ്വം അനുവാദം കൊടുത്ത അയാളോട് അമ്മ അടുത്ത ആവശ്യം ഉന്നയിച്ചു , എനിക്ക് നിങ്ങളുടെ ഒരു ട്രക്ക് കൂടി തരണം. വിമാന കമ്പനിയുടെ ട്രക്കിൽ തന്നെ ആ ഭക്ഷണപ്പൊതികൾ കയറ്റി നഗരത്തിലെ ചേരി പ്രദേശത്തേക്ക് അഗതികളുടെ അമ്മ യാത്ര ആരംഭിച്ചു. സമയത്തും അസമയത്തും തന്റെ ശ്രദ്ധയും ലക്ഷ്യവും ഒന്ന് മാത്രം ആയിരുന്നു, പാവങ്ങളും അവരുടെ വിശപ്പും. “തന്റെ ഈ എളിയ സഹോദരൻമാരിൽ ഒരുവന് ചെയ്തു കൊടുത്തപ്പോൾ അത് എനിക്കുതന്നെയാണ് ചെയ്തു തന്നത്” എന്നഈശോയുടെ വചനം ജീവിതത്തിൽ പ്രാവർതിക്കുകയായിരുന്നു പാവങ്ങളുടെ അമ്മ …….യേശുവിൽ പ്രിയരേ നമുക്കും ശ്രമിച്ചുകൂടെ ഇതുപോലെയുള്ള നല്ല പ്രവര്തികൾചെയ്യാൻ …. ചുറ്റുമുള്ള സഹോദരങ്ങളിൽ ദൈവത്തെ കണ്ടുകൊണ്ടു അവര്ക്ക് സേവനം ചെയ്യുവാനും അതുവഴി കൂടുതൽ ദൈവാനുഗ്രഹം പ്രാപിക്കുവാനും നമുക്ക് സാധിക്കട്ടെ എന്ന് പ്രാർതിക്കുന്നു. ദൈവം നമ്മെ സമൃദ്ധമായി അനുഗ്രഹിക്കട്ടെ .
ഷിജു മാത്യു മങ്കുഴിക്കരി
St. Thomas and the Palace
Apostle Thomas went to preach the good news in Arabia. He was kidnapped by Arab Traders, mainly to get him out of their region. They brought him to the port of Mussoori in Kerala and sold as a slave to King Gundaforus. As the king was planning to build a palace, they told him that Thomas was an architect. Thomas was entrusted with the project of the palace and was a given a large sum of money. Thomas used all this money for the poor of the land. There was no palace for the king but there sure was a dungeon for Thomas. At this juncture the king’s younger brother died and the king was very sad and troubled. Prayers of St. Thomas brought him back to life in a miracle. Then this crown prince told the king about a vision he had. While he was in heaven he saw a beautiful palace there built by Thomas the prisoner. He was told that the palace was for the king and that it was built by the prisoner Thomas. The king was overjoyed, released Thomas from the prison and became his first disciple. Other members of the royal family and many of the Brahmin priests also got baptized.
When you plan to build a house or to invest in real estate or stock,
use ten percent of the budget money for the poor and
ensure a beautiful place for you in heaven.
“Your heart will be where your treasure is.
Store up treasures in heaven, safe from rust or thieves.”
Pope Benedict XVI in St. Peter’s Square, Rome, 2010
|Papacy began||19 April 2005|
|Predecessor||John Paul II|
|Ordination||29 June 1951
by Michael von Faulhaber
|Consecration||28 May 1977
by Josef Stangl
|Created Cardinal||27 June 1977|
|Birth name||Joseph Aloisius Ratzinger|
|Born||16 April 1927 (age 85)
Marktl, Bavaria, Germany
|Nationality||German (along with Vatican citizenship)|
|Parents||Joseph Ratzinger, Sr., Maria Peintner|
|Motto||cooperatores veritatis (cooperators of the truth)|
|Coat of arms|
|Other Popes named Benedict|
|Ordained by||Johannes Baptist Neuhäusler|
|Date of ordination||29 October 1950|
|Ordained by||Michael Cardinal von Faulhaber|
|Date of ordination||29 June 1951|
|Principal consecrator||Josef Stangl|
|Date of consecration||28 May 1977|
|Bishops consecrated by Pope Benedict XVI as principal consecrator|
|Alberto Bovone||12 May 1984|
|Zygmunt Zimowski||25 May 2002|
|Josef Clemens||6 January 2004|
|Bruno Forte||8 September 2004|
|Mieczysław Mokrzycki||29 September 2007|
|Francesco Giovanni Brugnaro||29 September 2007|
|Gianfranco Ravasi||29 September 2007|
|Tommaso Caputo||29 September 2007|
|Sergio Pagano||29 September 2007|
|Vincenzo Di Mauro||29 September 2007|
|Gabriele Giordano Caccia||12 September 2009|
|Franco Coppola||12 September 2009|
|Pietro Parolin||12 September 2009|
|Raffaello Martinelli||12 September 2009|
|Giorgio Corbellini||12 September 2009|
Benedict XVI (Latin: Benedictus PP. XVI; Italian: Benedetto XVI; Spanish: Benedicto XVI; German: Benedikt XVI.; born Joseph Aloisius Ratzinger; 16 April 1927) is the 265th Pope, a position in which he serves dual roles as Sovereign of the Vatican City State and leader of the Catholic Church. As Pope, he is regarded as the successor of Saint Peter the Apostle. Benedict XVI was elected on 19 April 2005 in a papal conclave, celebrated his Papal Inauguration Mass on 24 April 2005, and took possession of his cathedral, the Archbasilica of St. John Lateran, on 7 May 2005. A native of Bavaria, Pope Benedict XVI has both German and Vatican citizenship. On 11 February 2013, Benedict XVI announced that he would resign the papacy, effective 28 February, due to age and ill health, becoming the first pope to resign since 1415, and the first to do so voluntarily since 1294.
Ordained as a priest in 1951, Ratzinger established himself as a highly regarded university theologian by the late 1950s and was appointed a full professor in 1958. After a long career as an academic, serving as a professor of theology at several German universities—the last being the University of Regensburg, where he served as Vice President of the university 1976–1977—he was appointed Archbishop of Munich and Freising and cardinal by Pope Paul VI in 1977, an unusual promotion for someone with little pastoral experience. In 1981, he settled in Rome when he became Prefect of the Congregation for the Doctrine of the Faith, one of the most important dicasteries of the Roman Curia. From 2002 until his election as Pope, he was also Dean of the College of Cardinals, and as such the primus inter pares among the cardinals. Prior to becoming Pope, he was “a major figure on the Vatican stage for a quarter of a century” as “one of the most respected, influential and controversial members of the College of Cardinals”; he had an influence “second to none when it came to setting church priorities and directions” as one of Pope John Paul II‘s closest confidants.
Like his predecessor, Benedict XVI is theologically conservative in his teaching and his prolific writings defend traditional Catholic doctrine and values. During his papacy, Benedict XVI has advocated a return to fundamental Christian values to counter the increased secularisation of many developed countries. He views relativism‘s denial of objective truth, and the denial of moral truths in particular, as the central problem of the 21st century. He teaches the importance of both the Catholic Church and an understanding of God’s redemptive love. He has reaffirmed the “importance of prayer in the face of the activism and the growing secularism of many Christians engaged in charitable work.” Pope Benedict has also revived a number of traditions including elevating the Tridentine Mass to a more prominent position.
Benedict XVI was elected Pope at the age of 78. He is the oldest person to have been elected Pope since Pope Clement XII (1730–40). He had served longer as a cardinal than any Pope since Benedict XIII (1724–30). He is the ninth German Pope, the eighth having been the Dutch-German Pope Adrian VI (1522–23) from Utrecht. The last Pope named Benedict was Benedict XV, an Italian who reigned from 1914 to 1922, during World War I (1914–18).
Born in 1927 in Marktl, Bavaria, Germany, Ratzinger had a distinguished career as a university theologian before being appointed Archbishop of Munich and Freising by Pope Paul VI (1963–78). Shortly afterwards, he was made a cardinal in the consistory of 27 June 1977. He was appointed Prefect of the Congregation for the Doctrine of the Faith by Pope John Paul II in 1981 and was also assigned the honorific title of the cardinal bishop of Velletri-Segni on 5 April 1993. In 1998, he was elected sub-dean of the College of Cardinals. On 30 November 2002, he was elected dean, taking, as is customary, the title of cardinal bishop of the suburbicarian diocese of Ostia. He was the first Dean of the College elected Pope since Paul IV (1555–59) and the first cardinal bishop elected Pope since Pius VIII (1829–30).
Even before becoming Pope, Ratzinger was one of the most influential men in the Roman Curia, and was a close associate of John Paul II. As Dean of the College of Cardinals, he presided over the funeral of John Paul II and over the Mass immediately preceding the 2005 conclave in which he was elected. During the service, he called on the assembled cardinals to hold fast to the doctrine of the faith. He was the public face of the church in the sede vacante period, although, technically, he ranked below the Camerlengo in administrative authority during that time. Like his predecessor, Benedict XVI affirms traditional Catholic doctrine.
In addition to his native German, Benedict speaks French and Italian fluently. He also has a very good command of Latin and speaks English and Spanish adequately. Furthermore, he has some knowledge of Portuguese. He can read Ancient Greek and biblical Hebrew. He has stated that his first foreign language is French. He is a member of several scientific academies, such as the French Académie des sciences morales et politiques. He plays the piano and has a preference for Mozart and Bach.
Early life: 1927–51
Joseph Aloisius Ratzinger was born on 16 April, Holy Saturday, 1927, at Schulstraße 11, at 8:30 in the morning in his parents’ home in Marktl, Bavaria, Germany. He was baptised the same day. He was the third and youngest child of Joseph Ratzinger, Sr., a police officer, and Maria Ratzinger (née Peintner). His mother’s family was originally from South Tyrol (now in Italy). Pope Benedict XVI’s brother, Georg Ratzinger, a priest and former director of the Regensburger Domspatzen choir, is still alive. His sister, Maria Ratzinger, who never married, managed Cardinal Ratzinger’s household until her death in 1991. Their grand-uncle was the German politician Georg Ratzinger.
At the age of five, Ratzinger was in a group of children who welcomed the visiting Cardinal Archbishop of Munich with flowers. Struck by the cardinal’s distinctive garb, he later announced the very same day that he wanted to be a cardinal.
Following his 14th birthday in 1941, Ratzinger was conscripted into the Hitler Youth—as membership was required by law for all 14-year-old German boys after December 1939—but was an unenthusiastic member who refused to attend meetings, according to his brother. In 1941, one of Ratzinger’s cousins, a 14-year-old boy with Down syndrome, was taken away by the Nazi regime and murdered during the Action T4 campaign of Nazi eugenics. In 1943, while still in seminary, he was drafted into the German anti-aircraft corps as Luftwaffenhelfer (air force child soldier). Ratzinger then trained in the German infantry. As the Allied front drew closer to his post in 1945, he deserted back to his family’s home in Traunstein after his unit had ceased to exist, just as American troops established their headquarters in the Ratzinger household. As a German soldier, he was put in a POW camp but was released a few months later at the end of the war in the summer of 1945. He reentered the seminary, along with his brother Georg, in November of that year.
Thus, following repatriation in 1945, the two brothers entered Saint Michael Seminary in Traunstein, later studying at the Ducal Georgianum (Herzogliches Georgianum) of the Ludwig-Maximilian University in Munich. They were both ordained in Freising on 29 June 1951 by Cardinal Michael von Faulhaber of Munich. Ratzinger recalled:
…at the moment the elderly Archbishop laid his hands on me, a little bird – perhaps a lark – flew up from the altar in the high cathedral and trilled a little joyful song.
Ratzinger’s 1953 dissertation was on St. Augustine and was titled The People and the House of God in Augustine’s Doctrine of the Church. His Habilitation (which qualified him for a professorship) was on Bonaventure. It was completed in 1957 and he became a professor of Freising College in 1958.
Academic career: 1951–77
During this period, Ratzinger participated in the Second Vatican Council (1962–65). Ratzinger served as a peritus (theological consultant) to Cardinal Frings of Cologne. He was viewed during the time of the Council as a reformer, cooperating with theologians like Hans Küng and Edward Schillebeeckx. Ratzinger became an admirer of Karl Rahner, a well-known academic theologian of the Nouvelle Théologie and a proponent of church reform.
In 1966, Ratzinger was appointed to a chair in dogmatic theology at the University of Tübingen, where he was a colleague of Hans Küng. In his 1968 book Introduction to Christianity, he wrote that the pope has a duty to hear differing voices within the Church before making a decision, and he downplayed the centrality of the papacy. During this time, he distanced himself from the atmosphere of Tübingen and the Marxist leanings of the student movement of the 1960s that quickly radicalised, in the years 1967 and 1968, culminating in a series of disturbances and riots in April and May 1968. Ratzinger came increasingly to see these and associated developments (such as decreasing respect for authority among his students) as connected to a departure from traditional Catholic teachings. Despite his reformist bent, his views increasingly came to contrast with the liberal ideas gaining currency in theological circles.
Some voices, among them Hans Küng, deem this a turn towards conservatism, while Ratzinger himself said in a 1993 interview, “I see no break in my views as a theologian [over the years]”. Ratzinger has continued to defend the work of the Second Vatican Council, including Nostra Aetate, the document on respect of other religions, ecumenism and the declaration of the right to freedom of religion. Later, as the Prefect for the Congregation for the Doctrine of the Faith, Ratzinger most clearly spelled out the Catholic Church’s position on other religions in the 2000 document Dominus Iesus which also talks about the Roman Catholic way to engage in “ecumenical dialogue”.
During his years at Tübingen University, Ratzinger published articles in the reformist theological journal Concilium, though he increasingly chose less reformist themes than other contributors to the magazine such as Hans Küng and Edward Schillebeeckx.
In 1969, he returned to Bavaria, to the University of Regensburg. He founded the theological journal Communio, with Hans Urs von Balthasar, Henri de Lubac, Walter Kasper and others, in 1972. Communio, now published in seventeen languages, including German, English and Spanish, has become a prominent journal of contemporary Catholic theological thought. Until his election as Pope, he remained one of the journal’s most prolific contributors. In 1976, he suggested that the Augsburg Confession might possibly be recognised as a Catholic statement of faith.
He served as Vice President of the University of Regensburg from 1976 to 1977.
Archbishop of Munich and Freising: 1977–82
On 24 March 1977, Ratzinger was appointed Archbishop of Munich and Freising. He took as his episcopal motto Cooperatores Veritatis (Co-workers of the Truth) from 3 John 8, a choice he comments upon in his autobiographical work, Milestones. In the consistory of the following 27 June, he was named Cardinal-Priest of Santa Maria Consolatrice al Tiburtino by Pope Paul VI. By the time of the 2005 Conclave, he was one of only 14 remaining cardinals appointed by Paul VI, and one of only three of those under the age of 80. Of these, only he and William Wakefield Baum took part in the conclave.
Prefect of the Sacred Congregation for the Doctrine of the Faith: 1981–2005
On 25 November 1981, Pope John Paul II named Ratzinger as the Prefect of the Sacred Congregation for the Doctrine of the Faith, formerly known as the “Sacred Congregation of the Holy Office“, the historical Roman Inquisition. Consequently, he resigned his post at Munich in early 1982. He was promoted within the College of Cardinals to become Cardinal Bishop of Velletri-Segni in 1993 and was made the college’s vice-dean in 1998 and dean in 2002. Just a year after its foundation in 1990 Joseph Cardinal Ratzinger joined the European Academy of Sciences and Arts in Salzburg/Austria in 1991.
Ratzinger defended and reaffirmed Catholic doctrine, including teaching on topics such as birth control, homosexuality, and inter-religious dialogue. The theologian Leonardo Boff, for example, was suspended, while others were censured. Other issues also prompted condemnations or revocations of rights to teach: for instance, some posthumous writings of Jesuit priest Anthony de Mello were the subject of a notification. Ratzinger and the congregation viewed many of them, particularly the later works, as having an element of religious indifferentism (i.e., Christ was “one master alongside others”). In particular, Dominus Iesus, published by the congregation in the jubilee year 2000, reaffirmed many recently “unpopular” ideas, including the Catholic Church’s position that “Salvation is found in no one else, for there is no other name under heaven given to men by which we must be saved.” The document angered many Protestant churches by claiming that they are not actually churches, but “ecclesial communities”.
Ratzinger’s 2001 letter De delictis gravioribus clarified the confidentiality of internal church investigations, as defined in the 1962 document Crimen Sollicitationis, into accusations made against priests of certain crimes, including sexual abuse. This became a target of controversy during the sex abuse scandal. As a Cardinal, Raztinger had been for twenty years the man in charge of enforcing the document. While bishops hold the secrecy pertained only internally, and did not preclude investigation by civil law enforcement, the letter was often seen as promoting a coverup. Later, as Pope, he was accused in a lawsuit of conspiring to cover up the molestation of three boys in Texas, but sought and obtained diplomatic immunity from prosecution.
On 12 March 1983, Ratzinger, as prefect, notified the lay faithful and the clergy that archbishop Pierre Martin Ngo Dinh Thuc had incurred excommunication latae sententiae for illicit episcopal consecrations without the apostolic mandate.
In 1997, when he turned 70, Ratzinger asked Pope John Paul II for permission to leave the Congregation of the Doctrine of Faith and to become an archivist in the Vatican Secret Archives and a librarian in the Vatican Library, but the pope refused such permission.
Election to the papacy
On 2 January 2005, Time magazine quoted unnamed Vatican sources as saying that Ratzinger was a front runner to succeed John Paul II should the pope die or become too ill to continue as pope. On the death of John Paul II, the Financial Times gave the odds of Ratzinger becoming pope as 7–1, the lead position, but close to his rivals on the liberal wing of the church. In April 2005, before his election as pope, he was identified as one of the 100 most influential people in the world by Time. While Prefect of the Congregation for the Doctrine of the Faith, Ratzinger repeatedly stated he would like to retire to his house in the Bavarian village of Pentling near Regensburg and dedicate himself to writing books.
Though Ratzinger was increasingly considered the front runner by much of the international media, others maintained that his election was far from certain, since very few papal predictions in modern history had come true. The elections of both John Paul II and his predecessor, John Paul I had been rather unexpected. Despite being the favorite (or perhaps because he was the favorite), it was a surprise to many that he was actually elected, as traditionally the frontrunners are passed over by the conclave for someone else.
On 19 April 2005, Ratzinger was elected as the successor to Pope John Paul II on the second day of the papal conclave after four ballots. Ratzinger had hoped to retire peacefully and said that “At a certain point, I prayed to God ‘please don’t do this to me’…Evidently, this time He didn’t listen to me.” Coincidentally, 19 April is the feast of St. Leo IX, the most important German pope of the Middle Ages, known for instituting major reforms during his pontificate.
Before his first appearance at the balcony of Saint Peter’s Basilica after becoming pope, he was announced by Jorge Medina Estévez, Cardinal Protodeacon of the Holy Roman Church. Cardinal Medina Estévez first addressed the massive crowd as “dear(est) brothers and sisters” in Italian, Spanish, French, German and English, with each language receiving cheers from the international crowd, before continuing with the traditional Habemus Papam announcement in Latin.
At the balcony, Benedict’s first words to the crowd, given in Italian before he gave the traditional Urbi et Orbi blessing in Latin, were:
|“||Dear brothers and sisters, after the great Pope John Paul II, the Cardinals have elected me, a simple, humble labourer in the vineyard of the Lord. The fact that the Lord knows how to work and to act even with insufficient instruments comforts me, and above all I entrust myself to your prayers. In the joy of the Risen Lord, confident of his unfailing help, let us move forward. The Lord will help us, and Mary, His Most Holy Mother, will be on our side. Thank you.||”|
On 24 April, he celebrated the Papal Inauguration Mass in St. Peter’s Square, during which he was invested with the Pallium and the Ring of the Fisherman. Then, on 7 May, he took possession of his cathedral church, the Archbasilica of St. John Lateran.
Choice of name
Ratzinger chose the pontifical name Benedict, which comes from the Latin word meaning “the blessed”, in honour of both Pope Benedict XV and Saint Benedict of Nursia. Pope Benedict XV was Pope during the First World War, during which time he passionately pursued peace between the warring nations. St. Benedict of Nursia was the founder of the Benedictine monasteries (most monasteries of the Middle Ages were of the Benedictine order) and the author of the Rule of Saint Benedict, which is still the most influential writing regarding the monastic life of Western Christianity.
The pope explained his choice of name during his first General Audience in St. Peter’s Square, on 27 April 2005:
|“||Filled with sentiments of awe and thanksgiving, I wish to speak of why I chose the name Benedict. Firstly, I remember Pope Benedict XV, that courageous prophet of peace, who guided the Church through turbulent times of war. In his footsteps I place my ministry in the service of reconciliation and harmony between peoples. Additionally, I recall Saint Benedict of Nursia, co-patron of Europe, whose life evokes the Christian roots of Europe. I ask him to help us all to hold firm to the centrality of Christ in our Christian life: May Christ always take first place in our thoughts and actions!||”|
Tone of papacy
During his inaugural Mass, the previous custom of every cardinal submitting to the Pope was replaced by having twelve people, including cardinals, clergy, religious, a married couple and their child, and newly confirmed people, greet him. (The cardinals had formally sworn their obedience upon his election.) He began using an open-topped papal car, saying that he wanted to be closer to the people. Pope Benedict has continued the tradition of his predecessor John Paul II and baptises several infants in the Sistine Chapel at the beginning of each year, in his pastoral role as Bishop of Rome.
On 9 May 2005, Benedict XVI began the beatification process for his predecessor, Pope John Paul II. Normally, five years must pass after a person’s death before the beatification process can begin. However, in an audience with Pope Benedict, Camillo Ruini, Vicar General of the Diocese of Rome and the official responsible for promoting the cause for canonization of any person who dies within that diocese, cited “exceptional circumstances” which suggested that the waiting period could be waived. This happened before, when Pope Paul VI waived the five-year rule and announced beatification processes for his predecessors, Pope Pius XII and Pope John XXIII. Benedict XVI followed this precedent when he waived the five-year rule for John Paul II. The decision was announced on 13 May 2005, the Feast of Our Lady of Fátima and the 24th anniversary of the attempt on John Paul II’s life. John Paul II often credited Our Lady of Fátima for preserving him on that day. Cardinal Ruini inaugurated the diocesan phase of the cause for beatification in the Lateran Basilica on 28 June 2005.
The first beatification under the new Pope was celebrated on 14 May 2005, by José Cardinal Saraiva Martins, Cardinal Prefect of the Congregation for the Causes of Saints. The new Blesseds were Mother Marianne Cope and Mother Ascensión Nicol Goñi. Cardinal Clemens August Graf von Galen was beatified on 9 October 2005. Mariano de la Mata was beatified in November 2006 and Rosa Eluvathingal was beatified 3 December of that year, and Fr. Basil Moreau was beatified September 2007. In October 2008 the following beatifications took place: Celestine of the Mother of God, Giuseppina Nicoli, Hendrina Stenmanns, Maria Rosa Flesch, Marta Anna Wiecka, Michael Sopocko, Petrus Kibe Kasui and 187 Companions, Susana Paz-Castillo Ramirez, Maria Isbael Salvat Romero, and John Henry Newman.
Unlike his predecessor, Benedict XVI delegated the beatification liturgical service to a Cardinal. On 29 September 2005, the Congregation for the Causes of Saints issued a communiqué announcing that henceforth beatifications would be celebrated by a representative of the Pope, usually the Prefect of that Congregation.
Pope Benedict XVI celebrated his first canonizations on 23 October 2005 in St. Peter’s Square when he canonized Josef Bilczewski, Alberto Hurtado SJ, Zygmunt Gorazdowski, Gaetano Catanoso, and Felice da Nicosia. The canonizations were part of a Mass that marked the conclusion of the General Assembly of the Synod of Bishops and the Year of the Eucharist. Pope Benedict XVI canonized Bishop Rafael Guizar y Valencia, Mother Theodore Guerin, Filippo Smaldone, and Rosa Venerini on 15 October 2006.
During his visit to Brazil in 2007, Pope Benedict XVI presided over the canonization of Frei Galvão on 11 May, while George Preca, founder of the Malta based M.U.S.E.U.M., Szymon of Lipnica, Charles of Mount Argus, and Marie-Eugénie de Jésus were canonized in a ceremony held at the Vatican on 3 June 2007. Preca is the first Maltese saint since the country’s conversion to Christianity in 60 A.D. when St. Paul converted the inhabitants. In October 2008 the following canonizations took place: Saint Alphonsa of India, Gaetano Errico, Narcisa de Jesus Martillo Moran, Maria Bernarda Bütler. In April 2009 he canonized Arcangelo Tadini, Bernardo Tolomei, Nuno Álvares Pereira, Geltrude Comensoli, Caterina Volpicelli. In October of the same year he canonized Jeanne Jugan, Jozef Damian de Veuster, Zygmunt Szczęsny Feliński, Francisco Coll Guitart and Rafael Arnáiz Barón.
On 17 October 2010, Pope Benedict XVI formally declared sainthood for Saint André Bessette, a French-Canadian; Stanislaw Soltys, a 15th-century Polish priest; Italian nuns Giulia Salzano and Camilla Battista da Varano; Spanish nun Candida Maria de Jesus Cipitria y Barriola and an Australian nun, Mother Mary MacKillop.
In December 2011, Pope Benedict formally recognized the validity of the miracles necessary to proceed with the canonizations of Kateri Tekakwitha, who will be the first Native American saint, Marianne Cope, a nun working with lepers in what is now the state of Hawaii, Giovanni Battista Piamarta, an Italian priest, Jacques Berthieu a French Jesuit priest and African martyr, Carmen Salles y Barangueras, a Spanish nun and founder of the Sisters of the Immaculate Conception, Peter Calungsod, a lay catechist and martyr from the Philippines, and Anna Schaffer whose desire to be a missionary was unfulfilled on account of her illness. They were canonized on 21 October 2012.
Doctors of the Church
On 7 October 2012, Pope Benedict XVI named Hildegard of Bingen and John of Avila Doctors of the Church, the 34th and 35th individuals so recognised in the history of Christianity. His predecessor had only named one Doctor of the Church during his papacy.
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Politics and government of
the Holy See
Pope Benedict began downsizing the Roman Curia when he merged four existing pontifical councils into two in March 2006. The Pontifical Council for Migrants was merged with the Pontifical Council for Justice and Peace headed by Cardinal Martino. Likewise, Cardinal Poupard, who headed the Pontifical Council for Culture, now also oversees the operations of what had been the Pontifical Council for Interreligious Dialogue, though both Councils maintained separate officials and staffs while their status and competencies continued unchanged. In May 2007 it was decided that Interreligious Dialogue would again become a separate body under a different President. In June 2010 Benedict created the Pontifical Council for the Promotion of the New Evangelisation. He appointed Archbishop Salvatore Fisichella as its first president.
As Pope, one of Benedict XVI’s main roles is to teach about the Catholic faith and the solutions to the problems of discerning and living the faith, a role that he can play well as a former head of the Church’s Congregation for the Doctrine of the Faith. The main points of emphasis of his teachings are stated in more detail in Theology of Pope Benedict XVI.
“Friendship with Jesus Christ”
At the conclusion of his first homily as Pope, Benedict referred to both Jesus Christ and John Paul II. Citing John Paul II’s well-known words, “Do not be afraid! Open wide the doors for Christ!”, Benedict XVI said:
|“||Are we not perhaps all afraid in some way? If we let Christ enter fully into our lives, if we open ourselves totally to Him, are we not afraid that He might take something away from us?…And once again the Pope said: No! If we let Christ into our lives, we lose nothing, nothing, absolutely nothing of what makes life free, beautiful and great. No! Only in this friendship do we experience beauty and liberation….When we give ourselves to Him, we receive a hundredfold in return. Yes, open, open wide the doors to Christ – and you will find true life.||”|
“Friendship with Jesus Christ” is a frequent theme of his preaching. He stressed that on this intimate friendship, “everything depends.” He has also said: “We are all called to open ourselves to this friendship with God… speaking to him as to a friend, the only One who can make the world both good and happy… That is all we have to do is put ourselves at his disposal…is an extremely important message. It is a message that helps to overcome what can be considered the great temptation of our time: the claim, that after the Big Bang, God withdrew from history.” Thus, in his book Jesus of Nazareth, his main purpose was “to help foster [in the reader] the growth of a living relationship” with Jesus Christ.
He took up this theme in his first encyclical Deus Caritas Est. In his personal explanation and summary of the encyclical, he stated: “If friendship with God becomes for us something ever more important and decisive, then we will begin to love those whom God loves and who are in need of us. God wants us to be friends of his friends and we can be so, if we are interiorly close to them.” Thus, he said that prayer is “urgently needed…It is time to reaffirm the importance of prayer in the face of the activism and the growing secularism of many Christians engaged in charitable work.”
“Dictatorship of Relativism”
Continuing what he said in the pre-conclave Mass about what he has often referred to as the “central problem of our faith today”, on 6 June 2005 Pope Benedict also said:
|“||Today, a particularly insidious obstacle to the task of education is the massive presence in our society and culture of that relativism which, recognising nothing as definitive, leaves as the ultimate criterion only the self with its desires. And under the semblance of freedom it becomes a prison for each one, for it separates people from one another, locking each person into his or her own ego.||”|
He said that “a dictatorship of relativism” was the core challenge facing the church and humanity. At the root of this problem, he said, is Kant‘s “self-limitation of reason”. This, he said, is contradictory to the modern acclamation of science whose excellence is based on the power of reason to know the truth. He said that this self-amputation of reason leads to pathologies of religion such as terrorism and pathologies of science such as ecological disasters. Benedict traced the failed revolutions and violent ideologies of the 20th century to a conversion of partial points of view into absolute guides. He said “Absolutizing what is not absolute but relative is called totalitarianism.”
- The various forms of the dissolution of matrimony today, like free unions, trial marriages and going up to pseudo-matrimonies by people of the same sex, are rather expressions of an anarchic freedom that wrongly passes for true freedom of man…from here it becomes all the more clear how contrary it is to human love, to the profound vocation of man and woman, to systematically close their union to the gift of life, and even worse to suppress or tamper with the life that is born.
Christianity as religion according to reason
In the discussion with secularism and rationalism, one of Benedict’s basic ideas can be found in his address on the “Crisis of Culture” in the West, a day before Pope John Paul II died, when he referred to Christianity as the Religion of the Logos (the Greek for “word”, “reason”, “meaning”, or “intelligence”). He said:
|“||From the beginning, Christianity has understood itself as the religion of the Logos, as the religion according to reason…It has always defined men, all men without distinction, as creatures and images of God, proclaiming for them…the same dignity. In this connection, the Enlightenment is of Christian origin and it is no accident that it was born precisely and exclusively in the realm of the Christian faith….It was and is the merit of the Enlightenment to have again proposed these original values of Christianity and of having given back to reason its own voice… Today, this should be precisely [Christianity’s] philosophical strength, in so far as the problem is whether the world comes from the irrational, and reason is not other than a ‘sub-product,’ on occasion even harmful of its development—or whether the world comes from reason, and is, as a consequence, its criterion and goal…In the so necessary dialogue between secularists and Catholics, we Christians must be very careful to remain faithful to this fundamental line: to live a faith that comes from the Logos, from creative reason, and that, because of this, is also open to all that is truly rational.||”|
Benedict also emphasised that “Only creative reason, which in the crucified God is manifested as love, can really show us the way.”
In his first encyclical, Deus Caritas Est, he said that a human being, created in the image of God who is love, is able to practice love: to give himself to God and others (agape), by receiving and experiencing God’s love in contemplation. This life of love, according to him, is the life of the saints such as Teresa of Calcutta and the Blessed Virgin Mary, and is the direction Christians take when they believe that God loves them in Jesus Christ.
The encyclical contains almost 16,000 words in 42 paragraphs. The first half is said to have been written by Benedict in German, his mother tongue, in the summer of 2005; the second half is derived from uncompleted writings left by his predecessor, Pope John Paul II. The document was signed by Pope Benedict on Christmas Day, 25 December 2005. The encyclical was promulgated a month later in Latin and was translated into English, French, German, Italian, Polish, Portuguese and Spanish. It is the first encyclical to be published since the Vatican decided to assert copyright in the official writings of the Pope.
Benedict’s third encyclical titled Caritas in Veritate (“Love in Truth” or “Charity in Truth”), was signed on 29 June 2009 (the Feast of Sts. Peter and Paul) and released on 7 July 2009. In it, the Pope continued the Church’s teachings on social justice. He condemned the prevalent economic system “where the pernicious effects of sin are evident,” and called on people to rediscover ethics in business and economic relations.
Post-synodal apostolic exhortation
Sacramentum Caritatis (The Sacrament of Charity) signed 22 February 2007, released in Latin, Italian, English, French, German, Portuguese, Spanish, and Polish. It was made available in various languages 13 March 2007 in Rome. The English edition from Libera Editrice Vaticana is 158 pages. This apostolic exhortation “seeks to take up the richness and variety of the reflections and proposals which emerged from the recent Ordinary General Assembly of the Synod of Bishops…” which was held in 2006.
Motu proprio on Tridentine Mass
On 7 July 2007, Benedict XVI issued the motu proprio Summorum Pontificum, declaring that upon “the request of the faithful”, celebration of Mass according to the Missal of 1962 (commonly known as the Tridentine Mass), was to be more easily permitted. Stable groups who previously had to petition their bishop to have a Tridentine Mass may now merely request permission from their local priest. While Summorum Pontificum directs that pastors should provide the Tridentine Mass upon the requests of the faithful, it also allows for any qualified priest to offer private celebrations of the Tridentine Mass, to which the faithful may be admitted if they wish. For regularly scheduled public celebrations of the Tridentine Mass, the permission of the priest in charge of the church is required.
In an accompanying letter, the Pope outlined his position concerning questions about the new guidelines. As there were fears that the move would entail a reversal of the Second Vatican Council, Benedict emphasised that the Tridentine Mass would not detract from the Council, and that the Mass of Paul VI would still be the norm and priests were not permitted to refuse to say the Mass in that form. He pointed out that use of Tridentine Mass “was never juridically abrogated and, consequently, in principle, was always permitted.” The letter also decried “deformations of the liturgy … because in many places celebrations were not faithful to the prescriptions of the new Missal” as the Second Vatican Council was wrongly seen “as authorising or even requiring creativity”, mentioning his own experience.
The Pope considered that allowing the Tridentine Mass to those who request it was a means to prevent or heal schism, stating that, on occasions in history, “not enough was done by the Church’s leaders to maintain or regain reconciliation and unity” and that this “imposes an obligation on us today: to make every effort to enable for all those who truly desire unity to remain in that unity or to attain it anew.” Many feel the decree aimed at ending the schism between the Holy See and traditionalist groups such as the Society of St. Pius X (SSPX). Cardinal Darío Castrillón Hoyos, the president of the Pontifical Commission established for the purpose of facilitating full ecclesial communion of those associated with that Society, stated that the decree “opened the door for their return”. Bishop Bernard Fellay, superior general of the SSPX, expressed “deep gratitude to the Sovereign Pontiff for this great spiritual benefit”.
Unicity and salvific universality of the Catholic Church
Near the end of June 2007, the Congregation for the Doctrine of the Faith issued a document approved by Benedict XVI “because some contemporary theological interpretations of Vatican II‘s ecumenical intent had been ‘erroneous or ambiguous’ and had prompted confusion and doubt.” The document has been seen as restating “key sections of a 2000 text the pope wrote when he was prefect of the congregation, Dominus Iesus.”
|This section requires expansion. (June 2008)|
Benedict XVI has condemned excessive consumerism, especially among youth. He stated in December 2007 that “[A]dolescents, youths and even children are easy victims of the corruption of love, deceived by unscrupulous adults who, lying to themselves and to them, draw them into the dead-end streets of consumerism.”
In June 2009, he blamed outsourcing for greater availability of consumer goods which lead to downsizing of social security systems.
Speaking at his weekly audience in St Peter’s Square on 7 June 2006, Pope Benedict asserted that Jesus himself had entrusted the leadership of the Church to his apostle Peter. “Peter’s responsibility thus consists of guaranteeing the communion with Christ,” said Pope Benedict. “Let us pray so that the primacy of Peter, entrusted to poor human beings, may always be exercised in this original sense desired by the Lord, so that it will be increasingly recognised in its true meaning by brothers who are still not in communion with us.”
Also in 2006, Benedict met with Rowan Williams, Archbishop of Canterbury and spiritual head of the Anglican Communion. In their Common Declaration, they highlighted the previous 40 years of dialogue between Catholics and Anglicans while also acknowledging “serious obstacles to our ecumenical progress.”
Benedict has also acknowledged the Lutheran church, saying that he has had friends in that organisation.
Dialogue with other religions
Pope Benedict is open to dialogue with other religious groups, and has sought to improve relations with them throughout his pontificate. He has, however, generated certain controversies in doing so.
When Benedict ascended to the Papacy his election was welcomed by the Anti-Defamation League who noted “his great sensitivity to Jewish history and the Holocaust“. However, his election received a more reserved response from the United Kingdom’s Chief Rabbi Jonathan Sacks, who hoped that Benedict would “continue along the path of Pope John XXIII and Pope John Paul II in working to enhance relations with the Jewish people and the State of Israel.” The Foreign Minister of Israel also offered more tentative praise, though the Minister believed that “this Pope, considering his historical experience, will be especially committed to an uncompromising fight against anti-Semitism.”
Critics have accused Benedict’s papacy of insensitivity towards Judaism. The two most prominent instances were the expansion of the use of the Tridentine Mass and the lifting of the excommunication on four bishops from the Society of St. Pius X (SSPX). In the Good Friday service, the traditional Mass rubrics include a prayer that asks God to lift the veil so they [Jews] may be delivered from their darkness. This prayer has historically been contentious in Judaic-Catholic relations and several groups saw the restoration of the Tridentine Mass as problematic. Among those whose excommunications were lifted was Bishop Richard Williamson, an outspoken historical revisionist sometimes interpreted as a Holocaust denier. The lifting of his excommunication led critics to charge that the Pope was condoning his historical revisionist views.
Pope Benedict’s relations with Islam have been strained at times. On 12 September 2006 Pope Benedict XVI delivered a lecture which touched on Islam at the University of Regensburg in Germany. The pope had previously served as professor of theology at the university, and his lecture was entitled “Faith, Reason and the University—Memories and Reflections”. The lecture received much attention from political and religious authorities. Many Islamic politicians and religious leaders registered their protest against what they said was an insulting mischaracterisation of Islam, although his focus was aimed towards the rationality of religious violence, and its effect on the religion. Muslims were particularly offended by the following quotation from the Pope’s speech:
|“||Show me just what Muhammad brought that was new and there you will find things only evil and inhuman, such as his command to spread by the sword the faith he preached.||”|
The passage originally appeared in the Dialogue Held with a Certain Persian, the Worthy Mouterizes, in Anakara of Galatia written in 1391 as an expression of the views of the Byzantine emperor Manuel II Paleologus, one of the last Christian rulers before the Fall of Constantinople to the Muslim Ottoman Empire, on such issues as forced conversion, holy war, and the relationship between faith and reason. According to the German text, the Pope’s original comment was that the emperor “addresses his interlocutor in an astoundingly harsh—to us surprisingly harsh—way” (wendet er sich in erstaunlich schroffer, uns überraschend schroffer Form). Pope Benedict apologised for any offence he had caused and made a point of visiting Turkey, a predominantly Muslim country, and praying in its Blue Mosque.
Pope Benedict XVI planned on 5 March 2008, to meet with Muslim scholars and religious leaders autumn 2008 at a Catholic-Muslim seminar in Rome. That meeting, the “First Meeting of the Catholic-Muslim Forum,” was held from 4–6 November 2008.
The Dalai Lama congratulated Pope Benedict XVI upon his election, and visited him in October 2006 in the Vatican City. In 2007 China was accused of using its political influence to stop a meeting between the Pope and the Dalai Lama.
Indigenous American beliefs
While visiting Brazil in May 2007, “the pope sparked controversy by saying that native populations had been ‘silently longing’ for the Christian faith brought to South America by colonizers.” The Pope continued, stating that “the proclamation of Jesus and of his Gospel did not at any point involve an alienation of the pre-Columbus cultures, nor was it the imposition of a foreign culture.” President of Venezuela Hugo Chávez demanded an apology, and an indigenous organisation in Ecuador issued a response which stated that “representatives of the Catholic Church of those times, with honourable exceptions, were accomplices, deceivers and beneficiaries of one of the most horrific genocides of all humanity.” Later, the pope, speaking Italian, said at a weekly audience that it was:
“not possible to forget the suffering and the injustices inflicted by colonizers against the indigenous population, whose fundamental human rights were often trampled.”
International Society for Krishna Consciousness
While visiting the United States on 17 April 2008, Benedict met with International Society for Krishna Consciousness representative Radhika Ramana Dasa; a notable Hindu scholar and disciple of Hanumatpreshaka Swami. On behalf of the Hindu American community, Radhika Ramana Dasa presented a gift of an Om symbol to Benedict.
As Pontiff, Benedict XVI carries out numerous Apostolic activities including journeys across the world and in the Vatican.
Benedict travelled extensively during the first three years of his papacy. In addition to his travels within Italy, Pope Benedict XVI has made two visits to his homeland, Germany, one for World Youth Day and another to visit the towns of his childhood. He has also visited Poland and Spain, where he was enthusiastically received. His visit to Turkey, an overwhelmingly Muslim nation, was initially overshadowed by the controversy about a lecture he had given at Regensburg. His visit was met by nationalist and Islamic protesters and was placed under unprecedented security measures. However, the trip went ahead and Benedict made a joint declaration with Ecumenical Patriarch Bartholomew I in an attempt to begin to heal the rift between the Catholic and Orthodox churches.
In 2007, Pope Benedict visited Brazil in order to address the Bishops’ Conference there and canonize Friar Antônio Galvão, an 18th century Franciscan. In June 2007, Benedict made a personal pilgrimage and pastoral visit to Assisi, the birthplace of St. Francis. In September, Benedict undertook a three-day visit to Austria, during which he joined Vienna’s Chief Rabbi, Paul Chaim Eisenberg, in a memorial to the 65,000 Viennese Jews who perished in Nazi death camps. During his stay in Austria, he also celebrated Mass at the Marian shrine Mariazell and visited Heiligenkreuz Abbey.
In April 2008, Pope Benedict XVI made his first visit to the United States since becoming pope. He arrived in Washington, DC where he was formally received at the White House and met privately with U.S. President George W. Bush. While in Washington, the pope addressed representatives of US Catholic universities, met with leaders of other world religions, and celebrated Mass at the Washington Nationals’ baseball stadium with 47,000 people. The Pope also met privately with victims of sexual abuse by priests. The pope travelled to New York where he addressed the United Nations General Assembly. Also while in New York, the pope celebrated Mass at St. Patrick’s Cathedral, met with disabled children and their families, and attended an event for Catholic youth, where he addressed some 25,000 young people in attendance. On the final day of the pope’s visit, he visited the World Trade Center site and later celebrated Mass at Yankee Stadium.
In July 2008, the Pope travelled to Australia to attend World Youth Day 2008 in Sydney. On 19 July, in St. Mary’s Cathedral, he made an apology for child sex abuse perpetrated by the clergy in Australia. On 13 September 2008, at an outdoor Paris Mass attended by 250,000 people, Pope Benedict XVI condemned the modern materialism – the world’s love of power, possessions and money as a modern-day plague, comparing it to paganism.
In 2009, he visited Africa (Cameroon and Angola) for the first time as a Pope. During his visit, he suggested that altering sexual behavior was the answer to Africa’s AIDS crisis, and urged Catholics to reach out and convert believers in sorcery.
He visited the Middle East (Jordan, Israel and Palestine) in May 2009.
Pope Benedict’s main arena for pastoral activity is the Vatican itself, his Christmas and Easter homilies and Urbi et Orbi are delivered from St Peter’s Basilica. The Vatican is also the only regular place where the Pope travels via motor without the protective bulletproof case common to most popemobiles. Despite the more secure setting Pope Benedict has been victim to security risks several times inside Vatican City. On Wednesday, 6 June 2007 during his General Audience a man leapt across a barrier, evaded guards and nearly mounted the Pope’s vehicle, although he was stopped and Benedict seemed to be unaware of the event. On Thursday, 24 December 2009, while Pope Benedict was proceeding to the altar to celebrate Christmas Eve Mass at St Peter’s Basilica, a woman later identified as 25-year-old Susanna Maiolo, who holds Italian and Swiss citizenships, jumped the barrier and grabbed the pope by his vestments and pulled him to the ground. The 82-year-old fell but was assisted to his feet and he continued to proceed towards the altar to celebrate Mass. Roger Etchegaray, 87, the vice-dean of the College of Cardinals, fell also and suffered a hip fracture. Italian police reported that the woman had previously attempted to accost the Pope at the previous Christmas Eve Mass, but was prevented from doing so.
Between 17 and 18 April, Pope Benedict made an Apostolic Journey to the Republic of Malta. Following meetings with various dignitaries on his first day on the island, 50,000 people gathered in a drizzle for Papal Mass on the granaries in Floriana. The Pope also met with the Maltese youth at the Valletta Waterfront, where an estimated 10,000 young people turned up to greet him. During his visit the Pope was moved to tears while expressing his shame at cases of abuse on the island during a 20-minute meeting with victims.
Sexual abuse in the Catholic Church
Prior to 2001, the primary responsibility for investigating allegations of sexual abuse and disciplining perpetrators rested with the individual dioceses. In 2001, Ratzinger convinced John Paul II to put the Congregation for the Doctrine of the Faith in charge of all investigations and policies surrounding sexual abuse in order to combat such abuse more efficiently. According to John L. Allen, Jr., Ratzinger in the following years “acquired a familiarity with the contours of the problem that virtually no other figure in the Catholic Church can claim” and “driven by that encounter with what he would later refer to as ‘filth’ in the Church, Ratzinger seems to have undergone something of a ‘conversion experience’ throughout 2003–04. From that point forward, he and his staff seemed driven by a convert’s zeal to clean up the mess”. In his role as Head of the CFD, he “led important changes made in Church law: the inclusion in canon law of internet offences against children, the extension of child abuse offences to include the sexual abuse of all under 18, the case by case waiving of the statute of limitation and the establishment of a fast-track dismissal from the clerical state for offenders.” As the Head of the CDF, Ratzinger developed a reputation for handling these cases. According to Charles J. Scicluna, a former prosecutor handling sexual abuse cases, “Cardinal Ratzinger displayed great wisdom and firmness in handling those cases, also demonstrating great courage in facing some of the most difficult and thorny cases, sine acceptione personarum (without exceptions)”.
One of the cases Ratzinger pursued involved Father Marcial Maciel Degollado, a Mexican priest and founder of the Legion of Christ, who had been accused repeatedly of sexual abuse. Biographer Andrea Tornielli suggested that Cardinal Ratzinger had wanted to take action against Marcial Maciel Degollado, but that John Paul II and other high-ranking officials, including several cardinals and notably the pope’s influential secretary Stanisław Dziwisz, prevented him from doing so. According to Jason Berry, Angelo Sodano “pressured” Cardinal Ratzinger, who was “operating on the assumption that the charges were not justified”, to halt the proceedings against Maciel in 1999 When Maciel was honored by the Pope in 2004, new accusers came forward and Cardinal Ratzinger “took it on himself to authorize an investigation of Maciel” After Ratzinger became pope he began proceedings against Maciel and the Legion of Christ that forced Maciel out of active service in the Church. On 1 May 2010 the Vatican issued a statement denouncing Maciel’s “very serious and objectively immoral acts”, which were “confirmed by incontrovertible testimonies” and represent “true crimes and manifest a life without scruples or authentic religious sentiment.” Pope Benedict also said he would appoint a special commission to examine the Legionaries’ constitution and open an investigation into its lay affiliate Regnum Christi. Cardinal Christoph Schönborn explained that Ratzinger “made entirely clear efforts not to cover things up but to tackle and investigate them. This was not always met with approval in the Vatican”. According to Schönborn, Cardinal Ratzinger had pressed John Paul II to investigate Hans Hermann Groër, an Austrian cardinal and friend of John Paul accused of sexual abuse, resulting in Groër’s resignation.
In March 2010, the Pope sent a Pastoral Letter to the Catholic Church in Ireland addressing cases of sexual abuse by Catholic priests to minors, expressing sorrow, and promising changes in the way accusations of abuse are dealt with. Victim groups claim the letter failed to clarify if secular law enforcement has priority over canon law confidentiality pertaining to internal investigation of abuse allegations. The Pope then promised to introduce measures that would ‘safeguard young people in the future’ and ‘bring to justice’ priests who were responsible for abuse. In April, the Vatican issued guidelines on how existing Church law should be implemented. The guideline dictates that “Civil law concerning reporting of crimes… should always be followed.” The guideline was intended to follow the norms established by U.S. bishops, but it does not require the reporting of “allegations” or crimes where reporting is not required by law.
Pope Benedict XVI has re-introduced several papal garments which had previously fallen into disuse. Pope Benedict XVI resumed the use of the traditional red papal shoes, which had not been used since early in the pontificate of Pope John Paul II. Contrary to the initial speculation of the press that the shoes had been made by the Italian fashion house Prada, the Vatican announced that the shoes were provided by the pope’s personal shoemaker.
On 21 December 2005, the pope once only wore the camauro, the traditional red papal hat usually worn in the winter. It had not been seen since the pontificate of Pope John XXIII (1958–1963). On 6 September 2006 the pope began wearing the red cappello romano (also called a saturno), a wide-brimmed hat for outdoor use. Rarely used by John Paul II, it was more widely worn by his predecessors.
Prior to his election as Pope in 2005, Ratzinger had hoped to retire—on account of age-related health problems, a long-held desire to have free time to write, and the retirement age for bishops (75)—and submitted his resignation as Prefect of the Congregation for the Doctrine of the Faith three times, but continued at his post in obedience to the wishes of Pope John Paul II. In September 1991, Ratzinger suffered a hemorrhagic stroke, which slightly impaired his eyesight temporarily but he recovered completely. This was never affirmed – the official news was that Ratzinger fell and struck his head against a radiator – but an open secret known to the Conclave that elected him Pope.
Since his election in April 2005 there have been several rumors about the Pope’s health but none of them have ever been confirmed. Early in his pontificate Pope Benedict XVI predicted a short reign which led to concerns about his health. In May 2005, the Vatican announced that he had subsequently suffered another mild stroke. French Cardinal Philippe Barbarin further stated that since the first stroke, Ratzinger had been suffering from a heart condition as a result of his age, for which he is currently on medication. In late November 2006, Vatican insiders told the international press that the Pope had a routine examination of the heart. A few days later an unconfirmed rumor emerged that Pope Benedict had undergone an operation in preparation for an eventual bypass operation but this rumor was only published by a small left-wing Italian newspaper and was never confirmed by any Vatican insider.
On 17 July 2009, Benedict was hospitalized after falling and breaking his right wrist while on vacation in the Alps. His injuries were reported to be minor.
On 11 February 2013, the Vatican confirmed Pope Benedict would resign the papacy on 28 February 2013 as a result of his advanced age, becoming the first pope to do so since Gregory XII in 1415. The move was considered unexpected. In modern times, all popes have stayed in office until death. Benedict will be the first Pope to have resigned voluntarily since Pope Celestine V in 1294, and the first to leave the Papal office while still alive since Pope Gregory XII in 1415. 
In a statement, Benedict cited his deteriorating strength and the physical and mental demands of the papacy. He also declared that he would continue to serve the church “through a life dedicated to prayer”.
|“||Dear Brothers,I have convoked you to this Consistory, not only for the three canonizations, but also to communicate to you a decision of great importance for the life of the Church.
After having repeatedly examined my conscience before God, I have come to the certainty that my strengths, due to an advanced age, are no longer suited to an adequate exercise of the Petrine ministry.
I am well aware that this ministry, due to its essential spiritual nature, must be carried out not only with words and deeds, but no less with prayer and suffering.
However, in today’s world, subject to so many rapid changes and shaken by questions of deep relevance for the life of faith, in order to govern the bark of Saint Peter and proclaim the Gospel, both strength of mind and body are necessary, strength which in the last few months, has deteriorated in me to the extent that I have had to recognize my incapacity to adequately fulfil the ministry entrusted to me.
For this reason, and well aware of the seriousness of this act, with full freedom I declare that I renounce the ministry of Bishop of Rome, Successor of Saint Peter entrusted to me by the Cardinals on 19 April 2005, in such a way, that as from 28 February 2013, at 20:00 hours, the See of Rome, the See of Saint Peter, will be vacant and a Conclave to elect the new Supreme Pontiff will have to be convoked by those whose competence it is.
Dear Brothers, I thank you most sincerely for all the love and work with which you have supported me in my ministry and I ask pardon for all my defects.
And now, let us entrust the Holy Church to the care of Our Supreme Pastor, Our Lord Jesus Christ, and implore his holy Mother Mary, so that she may assist the Cardinal Fathers with her maternal solicitude, in electing a new Supreme Pontiff. With regard to myself, I wish to also devotedly serve the Holy Church of God in the future through a life dedicated to prayer.
From the Vatican, 10 February 2013
BENEDICTUS PP XVI
Titles and styles
|Papal styles of
Pope Benedict XVI
|Reference style||His Holiness|
|Spoken style||Your Holiness|
|Religious style||Holy Father|
The official style of the Pope is His Holiness Pope Benedict XVI; in Latin, Benedictus XVI, Episcopus Romae.
However, his rarely used full title is: His Holiness Pope Benedict XVI, Bishop of Rome, Vicar of Christ, Successor of the Prince of the Apostles, Supreme Pontiff of the Universal Church, Primate of Italy, Archbishop and Metropolitan of the Roman province, Sovereign of the State of the Vatican City, Servant of the Servants of God.
Before 1 March 2006, the list of titles also used to contain that of a “Patriarch of the West“, which traditionally appeared in that list of titles before “Primate of Italy”. The title of “Patriarch of the West” was first adopted in the year 642 by Pope Theodore I, but was rarely used since the East-West Schism of 1054. From the Orthodox perspective, authority in the Church could be traced to the five patriarchates of Rome, Constantinople, Alexandria, Antioch and Jerusalem. However, some Catholic theologians have argued that the term “Patriarch of the West” has no clear historical or theological basis and was introduced into the papal court in 1870 at the time of the First Vatican Council. Pope Benedict chose to remove the title at a time when discussions with the Orthodox churches have centered on the issue of papal primacy.
Positions on moral and political issues
Birth control and HIV/AIDS
In 2005, the Pope listed several ways to combat the spread of HIV, including chastity, fidelity in marriage and anti-poverty efforts; he also rejected the use of condoms. The alleged Vatican investigation of whether there are any cases when married persons may use condoms to protect against the spread of infections surprised many Catholics in the wake of John Paul II’s consistent refusal to consider condom use in response to AIDS. However, the Vatican has since stated that no such change in the Church’s teaching can occur. TIME also reported in its 30 April 2006 edition that the Vatican’s position remains what it always has been with Vatican officials “flatly dismiss[ing] reports that the Vatican is about to release a document that will condone any condom use.”
In March 2009, the Pope stated:
- I would say that this problem of AIDS cannot be overcome merely with money, necessary though it is. If there is no human dimension, if Africans do not help, the problem cannot be overcome by the distribution of prophylactics: on the contrary, they increase it. The solution must have two elements: firstly, bringing out the human dimension of sexuality, that is to say a spiritual and human renewal that would bring with it a new way of behaving towards others, and secondly, true friendship offered above all to those who are suffering, a willingness to make sacrifices and to practise self-denial, to be alongside the suffering.
In November 2010, in a book-length interview, the Pope, using the example of male prostitutes, stated that the use of condoms, with the intention of reducing the risk of HIV infection, may be an indication that the prostitute is intending to reduce the evil connected with his or her immoral activity. In the same interview, the Pope also reiterated the traditional teaching of the Church that condoms are not seen as a “real or moral solution” to the HIV/AIDS pandemic. Further, in December 2010, the Congregation of the Doctrine of the Faith explained that the Pope’s statement did not constitute a legitimization of either prostitution or contraception, both of which remain gravely immoral.
During his time as Prefect of the Congregation for the Doctrine of the Faith (CDF), Benedict XVI made several efforts to tackle the issue of homosexuality within the Church and the wider world. In 1986 the CDF sent a letter to all bishops entitled: On the Pastoral Care of Homosexual Persons. The letter condemned a liberal interpretation of the earlier CDF document Declaration on Certain Questions Concerning Sexual Ethics, which had led to a “benign” attitude “to the homosexual condition itself”. On the Pastoral Care of Homosexual Persons clarified that the Church’s position on homosexuality was 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 the document also condemned homophobic attacks and violence, stating that “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 1992 he again approved CDF documents declaring that homosexual “inclination itself must be seen as an objective disorder” and extended this principle to civil law. “Sexual orientation”, the document said, was not equivalent to race or ethnicity, and it declared that it was “not unjust discrimination to take sexual orientation into account.”
On 22 December 2008, the Pope gave an end of year message to the Roman Curia in which he talked about gender and the important distinction between men and women. The pope said that the church viewed the distinction as central to human nature, and “asks that this order, set down by creation, be respected”. He characterised gender roles which deviated from his view of what gender roles should be as “a violation of the natural order”. The church, he said, “should protect man from the destruction of himself”. He said a sort of ecology of man was needed, adding: “The tropical forests do deserve our protection; but man, as a creature, does not deserve any less.” He attacked what he described as gender theories which “lead towards the self-emancipation of man from creation and the creator”.
LGBT groups such as the Italian Arcigay and German LSVD have announced that they found the Pope’s comments homophobic. Aurelio Mancuso, head of Arcigay, saying “A divine programme for men and women is out of line with nature, where the roles are not so clear.”
Father Federico Lombardi, a Vatican spokesman, claimed the Pope had not wished specifically to attack homosexuality, and had not mentioned gays or lesbians in his text. Father Lombardi insisted, however, that there had been an overreaction to the Pope’s remarks. “He was speaking more generally about gender theories which overlook the fundamental difference in creation between men and women and focus instead on cultural conditioning.” Nevertheless, the remarks were interpreted as a call to save mankind from homosexuals and transsexuals.
During a 2012 Christmas speech, the Pope made remarks about the present-day interpretation of the notion of ‘gender‘. He stated that “sex is no longer a given element of nature, that man has to accept and personally make sense of: it is a social role that we choose for ourselves”, and “The words of the creation account: “male and female he created them” (Gen 1:27) no longer apply”. Although he didn’t mention the topic, his words were interpreted by news media as denunciations of gay marriage, with some sources adding that Benedict would have called it a threat to world peace similar to abortion and euthanasia. In March 2012, he stated that straight marriage should be defended from “every possible misrepresentation of their true nature”.
Migrants and refugees
In a message released 14 November 2006, during a Vatican press conference for the 2007 annual observance of World Day for Migrants and Refugees, the pope urged the ratification of international conventions and policies that defend all migrants, including refugees, exiles, evacuees, and internally displaced persons. “The church encourages the ratification of the international legal instruments that aim to defend the rights of migrants, refugees and their families,” the pope said. “Much is already being done for the integration of the families of immigrants, although much still remains to be done.”
Pope Benedict has also promoted various UN events, such as World Refugee Day, on which he offered up special prayers for refugees and called for the international community to do more to secure refugees’ human rights. He also called on Catholic communities and organizations to offer them concrete help.
In 2007 Benedict sent a letter at Easter to Catholics in China that could have wide-ranging implications for the church’s relationship with China’s leadership. The letter provides long-requested guidance to Chinese bishops on how to respond to illicitly ordained bishops, as well as how to strengthen ties with the Patriotic Association and the Communist government.
On 13 November 2006, Benedict said the dispute over the North Korea nuclear weapons program should be resolved through negotiations, in his first public comment on the security issue, a news report said. “The Holy See encourages bilateral or multilateral negotiations, convinced that the solution must be sought through peaceful means and in respect for agreements taken by all sides to obtain the denuclearisation of the Korean Peninsula.” Benedict was talking to the new Japanese ambassador to the Vatican.
In a 2004 Le Figaro interview, Ratzinger said that Turkey, which is demographically Muslim but governmentally secular by virtue of its state constitution, should seek its future in an association of Muslim nations rather than the European Union, which Ratzinger has stated has Christian roots. He said Turkey had always been “in permanent contrast to Europe and that linking it to Europe would be a mistake.”
Later visiting the country to “reiterate the solidarity between the cultures,” it was reported that he made a counter-statement backing Turkey’s bid to join the EU. Prime Minister of Turkey Recep Tayyip Erdoğan, said that the pope told him in their meeting that while the Vatican seeks to stay out of politics it desires Turkey’s membership in the EU. However, the Common Declaration of Pope Benedict XVI and Patriarch Bartholomew I of Constantinople implied that support for Turkey’s membership in the European Union would be contingent on the establishment of religious freedom in Turkey: “In every step towards unification, minorities must be protected, with their cultural traditions and the distinguishing features of their religion.” The Declaration also reiterates Pope Benedict XVI’s call for Europe to preserve its Christian roots.
Pope Benedict XVI and Prime Minister Nguyễn Tấn Dũng met at the Vatican on 25 January 2007 in a “new and important step towards establishing diplomatic ties”. The Pope met with President Nguyễn Minh Triết on 11 December 2009. Vatican officials called the meeting “a significant stage in the progress of bilateral relations with Vietnam.”
In 2009 the Pope intervened in global economic and political affairs with his third encyclical, Charity in Truth (Latin Caritas in Veritate), which can be viewed on the Vatican’s web site. The document sets out the Pope’s position on the case for worldwide redistribution of wealth in considerable detail and goes on to discuss the environment, migration, terrorism, sexual tourism, bioethics, energy and population issues. The Financial Times has reported that the Pope’s advocacy for a fairer redistribution of wealth has helped set the agenda for the 2009 July G8 summit.
Also included in Charity in Truth is advocacy for tax choice:
- One possible approach to development aid would be to apply effectively what is known as fiscal subsidiarity, allowing citizens to decide how to allocate a portion of the taxes they pay to the State. Provided it does not degenerate into the promotion of special interests, this can help to stimulate forms of welfare solidarity from below, with obvious benefits in the area of solidarity for development as well.
Pope Benedict XVI has called for nuclear disarmament. At the same time, he has supported the peaceful use of nuclear energy as a tool for development and the fight against poverty. In his message for the 50th anniversary of the founding of the International Atomic Energy Agency, he confirmed: “The Holy See, fully approving of the IAEA’s goal, has been a member from the organisation’s foundation and continues to support its activity.”
Pope Benedict is known to be deeply interested in classical music, and is an accomplished pianist. He has a grand piano in his papal quarters. The Pontiff’s favorite composer is Wolfgang Amadeus Mozart, of whose music the Pope said: “His music is by no means just entertainment; it contains the whole tragedy of human existence.” Benedict also stated that Mozart’s music affected him greatly as a young man and “deeply penetrated his soul.” Benedict’s favorite works of music are Mozart’s Clarinet Concerto and Clarinet Quintet.
Pope Benedict is also known to be fond of cats. As Cardinal Ratzinger he was known (according to former neighbours) to look after stray cats in his neighbourhood. A book called Joseph and Chico: A Cat Recounts the Life of Pope Benedict XVI was published in 2007 which told the story of the Pope’s life from the feline Chico’s perspective. This story was inspired by an orange tabby Pentling cat, which belonged to the family next door. During his trip to Australia for World Youth Day in 2008 the media reported that festival organizers lent the Pope a grey cat called Bella in order to keep him company during his stay.
In December 2012, the Vatican announced Benedict had joined social networking website Twitter, under the handle @Pontifex. His first tweet was made on 12 December and was “Dear friends, I am pleased to get in touch with you through Twitter. Thank you for your generous response. I bless all of you from my heart.”
Honours and awards
- 1977 Grand Cross of the National Order of Merit of the Republic of Ecuador
- 1977 Knight Grand Cross of the Bavarian Order of Merit
- 1985 Grand Merit Cross with Star and Sash of the Federal Republic of Germany
- 1985 Constitutional Medal of the Bavarian State Parliament in Gold
- 1989 Ordine della Minerva at the University of Chieti
- 1989 Augustin Bea Prize (Rome)
- 1989 Karl-Valentin-Orden (Munich)
- 1991 Leopold Kunschak Prize (Vienna)
- 1991 Georg von Hertling Medal of Kartellverband katholischer deutscher Studentenvereine
- 1992 Grand Decoration of Honour in Gold with Sash for Services to the Republic of Austria
- 1992 Literature Prize Capri S. Michele in Anacapri
- 1992 Premio Internazionale di Cultura Cattolica, Bassano del Grappa
- 1993 literary prize Premio Letterario Basilicata per la Letteratura e Poesia religiosa Spirituale in Potenza (Italy)
- 1996 Knight of the Bavarian Maximilian Order for Science and Art
- 1998 Commander of the Legion of Honour (Legion d’Honneur) (France)
- 1999 Bailiff Grand Cross of Honour and Devotion of the Sovereign Military Order of Malta
- 2002 Liberal Trieste
- 2004 Literature Prize Capri S. Michele in Anacapri
- Honorary doctorates
- 1984 College of St. Thomas (St. Paul, Minnesota, USA; Honorary Doctor of Human Letters)
- 1986 Pontificia Universidad Catolica del Peru (Pontifical Catholic University of Peru)
- 1987 Catholic University of Eichstätt-Ingolstadt
- 1988 Katolicki Uniwersytet Lubelski (Catholic University of Lublin, Poland)
- 1998 University of Navarra (Pamplona, Spain)
- 1999 Libera Università Maria SS Assunta Roma (Maria SS Assunta Free University, Rome) (honorary degree in law)
- 2000 Uniwersytet Wrocławski (University of Wroclaw, Poland; Honorary Doctor of Theology)
- 2005 Universatea Babes-Bolyai in Cluj-Napoca (Babeș-Bolyai University)
- Honorary citizenships
- 1987 Pentling, near Regensburg, location of his main German residence
- 1997 Marktl, his birthplace
- 2005 Traunstein, location of the school and the study seminar he attended
- 2006 Altötting
- 2006 Regensburg, worked as a full, later as a visiting, professor
- 2006 Aschau am Inn, started school and received Mass for the first time
- 2007 Tittmoning, where he spent part of his childhood.
- 2008 Brixen, where he holidayed several times as a Cardinal and as Pope
- 2009 Mariazell, whose sanctuary he visited in 2007 as Pope
- 2009 Introd in the Aosta Valley, where he spent some of his summer holidays in 2005, 2006 and 2009
- 2010 Freising, where he studied, was ordained a priest in 1951, where he served from 1954–1957 lecturer at the Philosophical and Theological College and worked from 1977 to 1982 as archbishop of Munich and Freising
- 2011 Natz-Schabs in South Tyrol; Benedict’s grandmother Maria Tauber Peintner and his great-grandmother Elisabeth Maria Tauber both come from Natz-Schabs
The asteroid 8661 Ratzinger was dedicated to him, on the grounds of making accessible the Vatican archives and thus allow the historians to investigate miscarriages of justice against Galileo and other scientists in the Middle Ages.
The following is a list of books written by Pope Benedict XVI arranged chronologically by English first edition. The original German first edition publication year is included in parentheses.
- Theological Highlights of Vatican II. New York: Paulist Press. 1966 (1963). ISBN 978-0-8091-4610-9.[note 1]
- Introduction to Christianity. London: Burns & Oats. 1968 (1968). ISBN 978-0-223-97705-1.
- Faith and Future. Chicago: Franciscan Herald Press. 1971 (1970). ISBN 978-1-58617-219-0.
- The God of Jesus Christ: Meditations on the Triune God. Chicago: Franciscan Herald Press. 1978 (1977). ISBN 978-1-58617-184-1.
- Daughter Zion: Meditations on the Church’s Marian Belief. Chicago: Franciscan Herald Press. 1983 (1977). ISBN 978-0-89870-026-8.
- Dogma and Preaching. Chicago: Franciscan Herald Press. 1985 (1973). ISBN 978-1-58617-327-2.
- Principles of Christian Morality. San Francisco: Ignatius Press. 1986 (1975). ISBN 978-0-89870-086-2.
- Feast of Faith: Approaches to a Theology of the Liturgy. San Francisco: Ignatius Press. 1986 (1981). ISBN 978-0-89870-056-5.
- The Ratzinger Report: An Exclusive Interview on the State of the Church. San Francisco: Ignatius Press. 1986 (1985). ISBN 978-0-89870-080-0.
- Seek That Which Is Above: Meditations through the Year. San Francisco: Ignatius Press. 1986 (1985). ISBN 978-1-58617-187-2.
- Behold the Pierced One: An Approach to a Spiritual Christology. San Francisco: Ignatius Press. 1986 (1984). ISBN 978-0-89870-087-9.
- The Blessing of Christmas: Meditations for the Season. San Francisco: Ignatius Press. 1986. ISBN 978-1-58617-172-8.
- Principles of Catholic Theology: Building Stones for a Fundamental Theology. San Francisco: Ignatius Press. 1987 (1982). ISBN 978-0-89870-215-6.
- Eschatology: Death and Eternal Life. Washington DC: Catholic University of America Press. 1988 (1977). ISBN 978-0-8132-1516-7.
- Church, Ecumenism and Politics: New Essays in Ecclesiology. New York: Crossroad. 1988 (1987). ISBN 978-1-58617-217-6.
- Ministers of Your Joy: Scriptural Meditations on Priestly Spirituality. Ann Arbor: Redeemer Books. 1989 (1988). ISBN 978-0-89283-654-3.
- The Theology of History in St. Bonaventure. Chicago: Franciscan Herald Press. 1989 (1959). ISBN 978-0-8199-0415-7.
- To Look on Christ: Exercises in Faith, Hope, and Love. New York: Crossroad. 1991 (1989). ISBN 978-0-8245-1064-0.
- A Turning Point for Europe?. San Francisco: Ignatius Press. 1994 (1991). ISBN 978-1-58617-349-4.
- The Nature and Mission of Theology: Essays to Orient Theology in Today’s Debates. San Francisco: Ignatius Press. 1995 (1993). ISBN 978-0-89870-538-6.
- In the Beginning…: A Catholic Understanding of the Story of Creation and the Fall. Grand Rapids: Eerdmans Publishing. 1995 (1986). ISBN 978-0-8028-4106-3.
- Called to Communion: Understanding the Church Today. San Francisco: Ignatius Press. 1996 (1991). ISBN 978-0-89870-578-2.
- A New Song for the Lord: Faith in Christ in Liturgy Today. New York: Crossroad. 1997 (1995). ISBN 978-0-8245-1536-2.
- Salt of the Earth: The Church at the End of the Millennium. San Francisco: Ignatius Press. 1997 (1996). ISBN 978-0-89870-640-6.
- Milestones: Memoirs 1927–1977. San Francisco: Ignatius Press. 1998 (1997). ISBN 978-0-89870-702-1.
- Many Religions, One Covenant: Israel, the Church, and the World. San Francisco: Ignatius Press. 1999 (1997). ISBN 978-0-89870-753-3.
- The Spirit of the Liturgy. San Francisco: Ignatius Press. 2000 (2000). ISBN 978-0-89870-784-7.
- God and the World. San Francisco: Ignatius Press. 2002 (2000). ISBN 978-0-89870-868-4.
- God Is Near Us: The Eucharist, the Heart of Life. San Francisco: Ignatius Press. 2003 (2001). ISBN 978-0-89870-962-9.
- Truth and Tolerance: Christian Belief and World Religions. San Francisco: Ignatius Press. 2004 (2003). ISBN 978-1-58617-035-6.
- Introduction to Christianity (revised edition). San Francisco: Ignatius Press. 2004 (1968). ISBN 978-1-58617-029-5.
- Pilgrim Fellowship of Faith: The Church as Communion. San Francisco: Ignatius Press. 2005 (2002). ISBN 978-0-89870-963-6.
- Compendium of the Catechism of the Catholic Church. Washington DC: United States Conference of Catholic Bishops. 2005. ISBN 978-1-57455-720-6.
- Mary: The Church at the Source. San Francisco: Ignatius Press. 2005 (1997). ISBN 978-1-58617-018-9.
- Way of the Cross. Boston: Pauline Books & Media. 2005. ISBN 978-0-8198-8308-7.
- On the Way to Jesus Christ. San Francisco: Ignatius Press. 2005. ISBN 978-1-58617-124-7.
- Christianity and the Crisis of Cultures. San Francisco: Ignatius Press. 2006 (2005). ISBN 978-1-58617-142-1.
- Handing on the Faith in an Age of Disbelief. San Francisco: Ignatius Press. 2006 (1983). ISBN 978-1-58617-143-8.
- Images of Hope: Meditations on Major Feasts. San Francisco: Ignatius Press. 2006 (1997). ISBN 978-0-89870-964-3.
- God’s Revolution: Pope Benedict XVI’s Cologne Talks. San Francisco: Ignatius Press. 2006 (2004). ISBN 978-1-58617-145-2.
- Values in a Time of Upheaval. San Francisco: Ignatius Press. 2006 (2004). ISBN 978-0-8245-2373-2.
- God Is Love: Deus Caritas Est. San Francisco: Ignatius Press. 2006 (2006). ISBN 978-1-58617-163-6.
- What It Means to Be a Christian. San Francisco: Ignatius Press. 2006 (1965). ISBN 978-1-58617-133-9.
- Without Roots: The West, Relativism, Christianity, Islam. San Francisco: Basic Books. 2006. ISBN 978-0-465-00627-4.
- On Conscience. San Francisco: Ignatius Press. 2007 (1984). ISBN 978-1-58617-160-5.
- Europe: Today and Tomorrow. San Francisco: Ignatius Press. 2007 (2004). ISBN 978-1-58617-134-6.
- New Outpourings of the Spirit. San Francisco: Ignatius Press. 2007 (2006). ISBN 978-1-58617-181-0.
- Jesus of Nazareth. New York: Doubleday. 2007 (2007). ISBN 978-0-385-52341-7.
- Jesus, the Apostles, and the Early Church. San Francisco: Ignatius Press. 2007. ISBN 978-1-58617-220-6.
- God’s Word: Scripture, Tradition, Office. San Francisco: Ignatius Press. 2008 (2005). ISBN 978-1-58617-179-7.
- Saved in Hope: Spe Salvi. San Francisco: Ignatius Press. 2008 (2007). ISBN 978-1-58617-251-0.
- The Fathers. Huntington: Our Sunday Visitor. 2008. ISBN 978-1-59276-440-2.
- Church Fathers: From Clement of Rome to Augustine. San Francisco: Ignatius Press. 2008. ISBN 978-1-58617-245-9.
- Charity in Truth: Caritas in Veritate. San Francisco: Ignatius Press. 2009 (2009). ISBN 978-1-58617-280-0.
- Saint Paul. Huntington: Our Sunday Visitor. 2009 (2009). ISBN 978-1-58617-367-8.
- The Joy of Knowing Christ: Meditations on the Gospels. Frederick: Word Among Us Press. 2009. ISBN 978-1-59325-151-2.
- Light of the World: The Pope, The Church, and the Signs of the Times. San Francisco: Ignatius Press. 2010. ISBN 978-1-58617-606-8.
- The Fathers, Volume II. Huntington: Our Sunday Visitor. 2010. ISBN 978-1-59276-783-0.
- The Apostles. Huntington: Our Sunday Visitor. 2010. ISBN 978-1-59276-799-1.
- The Virtues. Huntington: Our Sunday Visitor. 2010. ISBN 978-1-59276-794-6.
- Great Teachers. Huntington: Our Sunday Visitor. 2011. ISBN 978-1-59276-536-2.
- Holiness Is Always in Season. San Francisco: Ignatius Press. 2011. ISBN 978-1-58617-444-6.
- Jesus of Nazareth: Holy Week. Huntington: Our Sunday Visitor. 2011. ISBN 978-1-58617-500-9.
- Holy Women. Huntington: Our Sunday Visitor. 2011. ISBN 978-1-61278-510-3.
- Doctors of the Church. Huntington: Our Sunday Visitor. 2011. ISBN 978-1-61278-576-9.
- Jesus of Nazareth: The Infancy Narratives. Colorado Springs: Image Books. 2012. ISBN 9780385346405.
- Cardinals created by Benedict XVI
- Georg Gänswein – private secretary to Benedict
- Papal regalia and insignia – papal attire
- Pope Benedict – list of other popes and antipopes using the name Benedict
- Three Secrets of Fátima – document on the release of the Third Secret of Fátima
- ^ This book was originally published in German in four volumes: Die erste Sitzungsperiode des Zweiten Vatikanischen Konzils (1963), Das Konzil auf dem Weg (1964), Ergebnisse und Probleme der dritten Konzilsperiode (1965), and Die letzte Sitzungsperiode des Konzils (1966).
- ^ “Biography of His Holiness Pope Benedict XVI”. Vatican.va. Retrieved 9 October 2012.
- ^ The precise number of popes has been a matter for scholarly debate for centuries. John A. Hardon’s Modern Catholic Dictionary (1980) lists Pope John Paul II (1978–2005) as 264th Pope, making him the 265th.
- ^ Hern, Alex. “Why is the Pope resigning?”. New Statesman. Retrieved 11 February 2013.
- ^ “Pope Benedict XVI in shock resignation”. BBC. 2013-02-11. Retrieved 2013-02-11.
- ^ a b Jane Croft and Tom Burgis (2013-02-11). “Pope Benedict XVI to step down” ((registration required)). Financial Times. Retrieved 2013-02-11.
- ^ Walsh, Mary Ann (2005). From Pope John Paul II to Benedict XVI: an inside look at the end of an era, the beginning of a new one, and the future of the church. Rowman & Littlefield. p. 135. ISBN 1-58051-202-X.
- ^ Owen, Richard (6 June 2008). “Vatican to publish entire work by bestselling author Pope Benedict XVI”. The Times (London). Retrieved 6 May 2009. WebCitation archive
- ^ Johnston, Jerry Earl (18 February 2006). “Benedict’s encyclical offers hope for world”. Deseret News. Retrieved 12 September 2010. WebCitation archive
- ^ Gledhill, Ruth “Pope set to bring back Latin Mass that divided the Church” The Times 11 October 2006 Retrieved 21 November 2010 WebCitation archive
- ^ “Pope Benedict XVI: Quick Facts”. United States Conference of Catholic Bishops. Retrieved 4 November 2007.
- ^ a b c Willey, David (13 May 2005). “Pope Benedict’s creature comforts”. BBC News. Retrieved 2 February 2010. WebCitation archive
- ^ Mrugala, Anette (10 July 2009). “”Papst-Schule” eingeweiht [“Pope school” opened]” (in German). Innsalzach24.de. Retrieved 17 September 2011. WebCitation archive
- ^ Evans, Richard J. (2005). The Third Reich in Power. Penguin Books. p. 272. ISBN 1-59420-074-2.
- ^ a b “New Pope Defied Nazis As Teen During WWII”. USA Today. Associated Press. 23 April 2005. Retrieved 10 July 2009. WebCitation archive
- ^ Allen, John (14 October 2005). “Anti-Nazi Prelate Beatified”. The Word from Rome (National Catholic Reporter). Retrieved 15 April 2008.
- ^ Pope Benedict XVI; Thornton, John F.; Varenne, Susan B. (2007). The Essential Pope Benedict XVI: His Central Writings and Speeches. HarperCollins. pp. xxxix and xl. ISBN 0-06-112883-X. “Chronology of the Life of Pope Benedict XVI” Online version available at Google Books Retrieved 26 January 2011
- ^ a b “Pope Recalls Being German POW” Fox News 19 April 2005 Retrieved 26 January 2011 WebCitation archive
- ^ Joseph Cardinal Ratzinger; Erasmo Leiva-Merikakis (translator) (1998) (in German). Milestones: Memoirs 1927–1977. Ignatius Press. p. 99. ISBN 978-0-89870-702-1.
- ^ Van Biema, David (24 April 2005). “The Turning Point”. Time. Retrieved 7 October 2011. WebCitation archive
- ^ Wakin, Daniel J.; Bernstein, Richard; Landler, Mark (24 April 2005). “Turbulence on Campus in 60’s Hardened Views of Future Pope”. The New York Times. Retrieved 8 June 2005. WebCitation archive
- ^ Ostling, Richard N.; Moody, John; Morris, Nomi (6 December 1993). “Keeper of the Straight and Narrow”. Time. Retrieved 10 July 2009. WebCitation archive
- ^ Dulles, s.j., Avery (October 1983). “The Catholicity of the Augsburg Confession”. The Journal of Religion 63 (4): 337–354. doi:10.1086/487060. JSTOR 1203403.
- ^ Fahlbusch, Erwin; Bromiley, Geoffrey William; Barrett, David B. (1999). “Evangelical Catholicity”. The Encyclopedia of Christianity. Grand Rapids: Wm. B. Eerdmans Publishing. ISBN 90-04-11695-8.
- ^ http://www.georgiabulletin.org/local/2005/04/21/theologians/
- ^ Thavis, John; Wooden, Cindy (19 April 2005). “Cardinal Ratzinger, guardian of church doctrine, elected 265th pope”. Catholic News Service. Retrieved 17 July 2009. WebCitation archive
- ^ theology → Biography Joseph Cardinal Ratzinger / Pope Benedict XVI → Mitgliedschaften → EuropAcad → 1991
- ^ Biography of Joseph Cardinal Ratzinger / Pope Benedict XVI → Mitgliedschaften → EuropAcad → 1991
- ^ Dominus Iesus The Vatican. 16 June 2000 Retrieved 8 October 2011 WebCitation archive
- ^ Doward, Jamie (24 April 2005). “Pope ‘obstructed’ sex abuse inquiry”. The Observer (London). Retrieved 14 July 2007. WebCitation archive
- ^ Sex Crimes and the Vatican (an October 2006 BBC documentary quotation:
The man in charge of enforcing it for 20 years was Cardinal Joseph Ratzinger, the man made Pope last year. In 2001 he created the successor to the decree.
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Literature about him
- Allen, John L.: Cardinal Ratzinger: the Vatican’s enforcer of the faith. – New York: Continuum, 2000
- Benedetti, Amedeo: Il linguaggio di Benedetto XVI, al secolo Joseph Ratzinger. – Genova, Erga, 2012
- Herrmann, Horst: Benedikt XVI. Der neue Papst aus Deutschland. – Berlin 2005
- Nichols OP, Aidan: The Theology of Joseph Ratzinger: An Introductory Study. – Edinburgh; T&T Clark, 1988
- Pater Prior Maximilian Heim: Joseph Ratzinger — Kirchliche Existenz und existenzielle Theologie unter dem Anspruch von Lumen gentium (diss.).
- Twomey, D. Vincent, S.V.D.: Pope Benedict XVI: The Conscience of Our Age (A Theological Portrait). – San Francisco: Ignatius Press, 2007
- Wagner, Karl: Kardinal Ratzinger: der Erzbischof in München und Freising in Wort und Bild. – München : Pfeiffer, 1977
- Allen, John L. The Rise of Benedict XVI: The Inside Story of How the Pope Was Elected and Where He Will Take the Catholic Church. NY: Doubleday, 2005. ISBN 0-385-51320-8.
- Allen, John L. Pope Benedict XVI: A Biography of Joseph Ratzinger. New York: Continuum International Publishing Group, 2005. ISBN 0-8264-1786-8. This is a reprint of Allen’s 2000 book Cardinal Ratzinger: the Vatican’s Enforcer of the Faith.
- Bardazzi, Marco. In the Vineyard of the Lord : The Life, Faith, and Teachings of Joseph Ratzinger, Pope Benedict XVI. New York: Rizzoli International, 2005. ISBN 0-8478-2801-8
- Bunson, Matthew. We Have a Pope! Benedict XVI Huntington, IN: Our Sunday Visitor. ISBN 1-59276-180-1.
- Campbell, Paul-Henri: Pope Benedikt XVI. Audio Book. Monarda Publishing House, 2012, ISBN 3-939513-80-6.
- Pursell, Brennan, Benedict of Bavaria: An Intimate Portrait of the Pope and His Homeland (Circle Press, 2008). ISBN 1-933271-17-5.
- Tobin, Greg. Holy Father : Pope Benedict XVI: Pontiff for a New Era. Sterling, 2005. ISBN 1-4027-3172-8.
- Weigel, George. God’s Choice: Pope Benedict XVI and the Future of the Catholic Church, Harper Collins, 2005. ISBN 0-06-621331-2.
- The Keys of the Kingdom, from John Paul II to Benedict XVI, produced by Vatican Television Center, distributed by HDH Communications, 2006.
Mr Nelson Rolihlahla Mandela is sometimes called by other names.
Each name has its own special meaning and story. When you use them you should know what you are saying and why. So here is a brief explanation of each name.
Rolihlahla – This is Mr Mandela’s birth name: it is an isiXhosa name which means “pulling the branch of a tree”, but colloquially it means “troublemaker”. His father gave him this name.
Nelson – This name was given to him on his first day at school by his teacher, Miss Mdingane. Giving African children English names was a custom among Africans in those days and was influenced by British colonials who could not easily, and often would not, pronounce African names. It is unclear why Miss Mdingane chose the name “Nelson” for Mr Mandela.
Madiba – This is the name of the clan of which Mr Mandela is a member. A clan name is much more important than a surname as it refers to the ancestor from which a person is descended. Madiba was the name of a Thembu chief who ruled in the Transkei in the 18th century. It is considered very polite to use someone’s clan name.
Tata – This isiXhosa word means “father” and is a term of endearment that many South Africans use for Mr Mandela. Since he is a father figure to many, they call him Tata regardless of their own age.
Khulu – Mr Mandela is often called “Khulu”, which means great, paramount, grand. The speaker means “Great One” when referring to Mr Mandela in this way. It is also a shortened form of the isiXhosa word “uBawomkhulu” for “grandfather”.
Dalibhunga – This is the name Mr Mandela was given at the age of 16 once he had undergone initiation, the traditional Xhosa rite of passage into manhood. It means “creator or founder of the council” or “convenor of the dialogue”. The correct use of this name when greeting Mr Mandela is “Aaah! Dalibhunga”.
Other names – Of course, Mr Mandela’s family use many terms of endearment for him. His grandchildren use variants of “Grandfather”, like “Granddad” for instance. Mrs Graça Machel frequently uses “Papa”.
Nelson Rolihlahla Mandela (born July 18, 1918)
Father: Nkosi Mphakanyiswa Gadla Henry (died circa 1927)
Mother: Noqaphi Nosekeni (died 1968)
Mr Mandela has been married three times.
He had six children, four girls and two boys.
A daughter and two sons passed away: Makaziwe died as an infant in 1948; Madiba Thembekile [Thembi] died in a car accident in 1969 and Makgatho Lewanika died of an AIDS-related illness in 2005.
His surviving children are Pumla Makaziwe [Maki], Zenani and Zindziswa [Zindzi]
1944 Married Evelyn Ntoko Mase (born 1922, died April 30, 2004) – Divorced March 19, 1958
June 14, 1958 Married Winifred Nomzamo Zanyiwe Madikizela (born 1934) – Divorced March 19, 1996
July 18, 1998 Married Graça Machel (born 1945)
With Evelyn Mase
1. Madiba Thembekile Mandela (born 1945, died July 13, 1969 aged 24)
2. Makaziwe Mandela (died 1948 aged nine months)
3. Magkatho Lewanika Mandela (born 1950, died January 6, 2005 aged 55)
4. Pumla Makaziwe Mandela (born 1954)
With Winnie Mandela
5. Zenani Dlamini (born 1959)
6. Zindzi Mandela (born 1960)
1. Ndileka Mandela [1965—F—Thembi]
2. Nandi Mandela [1968—F—Thembi]
3. Mandla Mandela [1974—M—Makgatho]
4. Ndaba Mandela [1983—M—Makgatho]
5. Mbuso Mandela [1991—M—Makgatho]
6. Andile Mandela [1993—M—Makgatho]
7. Tukwini Mandela [1974—F—Makaziwe]
8. Dumani Mandela[1976—M—Makaziwe]
9. Kweku Mandela [1985—M—Makaziwe]
10. Zaziwe Manaway [1977—F—Zenani]
11. Zamaswazi Dlamini [1979—F—Zenani]
12. Zinhle Dlamini [1980—M—Zenani]
13. Zozuko Dlamini [1992—M—Zenani]
14. Zoleka Mandela [1980—F—Zindzi]
15. Zondwa Mandela [1985—M—Zindzi]
16. Bambatha Mandela [1989—M—Zindzi]
17. Zwelabo Mandela [1992—M—Zindzi]
1. Ziyanda Manaway [2000—M—Zaziwe]
2. Zipokhazi Manaway [2009—F—Zaziwe]
3. Zenani Mandela [1997–2010—F—Zoleka ]
4. Zwelami Mandela [2003—M—Zoleka]
5. Zamakhosi Obiri [2008—F—Zamaswazi]
6. Thembela Mandela [1984—M—Ndileka]
7. Pumla Mandela [1993—F—Ndileka]
8. Hlanganani Mandela [1986—M—Nandi]
9. Zazi Kazimla Vitalia Mandela [2010—F—Zondwa]
10. Lewanika Ngubencuka Mandela [2010—M—Ndaba]
11. Zenawe Zibuyile Mandela [2011–2011—M—Zoleka]
12. Qheya II Zanethemba Mandela [2011—M—Mandla]
13. Ziwelene Linge Mandela [2011—M—Zondwa]
14. Zenkosi John Brunson Manaway [2012—M—Zaziwe]
Nelson Rolihlahla Mandela was born in Transkei, South Africa on July 18, 1918. His father was Chief Henry Mandela of the Tembu Tribe. Mandela himself was educated at University College of Fort Hare and the University of Witwatersrand and qualified in law in 1942. He joined the African National Congress in 1944 and was engaged in resistance against the ruling National Party’s apartheid policies after 1948. He went on trial for treason in 1956-1961 and was acquitted in 1961.
After the banning of the ANC in 1960, Nelson Mandela argued for the setting up of a military wing within the ANC. In June 1961, the ANC executive considered his proposal on the use of violent tactics and agreed that those members who wished to involve themselves in Mandela’s campaign would not be stopped from doing so by the ANC. This led to the formation of Umkhonto we Sizwe. Mandela was arrested in 1962 and sentenced to five years’ imprisonment with hard labour. In 1963, when many fellow leaders of the ANC and the Umkhonto we Sizwe were arrested, Mandela was brought to stand trial with them for plotting to overthrow the government by violence. His statement from the dock received considerable international publicity. On June 12, 1964, eight of the accused, including Mandela, were sentenced to life imprisonment. From 1964 to 1982, he was incarcerated at Robben Island Prison, off Cape Town; thereafter, he was at Pollsmoor Prison, nearby on the mainland.
During his years in prison, Nelson Mandela’s reputation grew steadily. He was widely accepted as the most significant black leader in South Africa and became a potent symbol of resistance as the anti-apartheid movement gathered strength. He consistently refused to compromise his political position to obtain his freedom.
Nelson Mandela was released on February 11, 1990. After his release, he plunged himself wholeheartedly into his life’s work, striving to attain the goals he and others had set out almost four decades earlier. In 1991, at the first national conference of the ANC held inside South Africa after the organization had been banned in 1960, Mandela was elected President of the ANC while his lifelong friend and colleague, Oliver Tambo, became the organisation’s National Chairperson.
Rolihlahla Mandela was born into the Madiba clan in Mvezo, Transkei, on July 18, 1918, to Nonqaphi Nosekeni and Nkosi Mphakanyiswa Gadla Mandela, principal counsellor to the Acting King of the Thembu people, Jongintaba Dalindyebo.
After his father’s death in 1927, the young Rolihlahla became a ward of Jongintaba at the Great Place in Mqhekezweni. Hearing the elder’s stories of his ancestor’s valour during the wars of resistance, he dreamed also of making his own contribution to the freedom struggle of his people.
He attended primary school in Qunu where his teacher Miss Mdingane gave him the name Nelson, in accordance with the custom to give all school children “Christian” names.
He completed his Junior Certificate at Clarkebury Boarding Institute and went on to Healdtown, a Wesleyan secondary school of some repute, where he matriculated.
Nelson Mandela began his studies for a Bachelor of Arts Degree at the University College of Fort Hare but did not complete the degree there as he was expelled for joining in a student protest. He completed his BA through the University of South Africa and went back to Fort Hare for his graduation in 1943.
On his return to the Great Place at Mkhekezweni the King was furious and said if he didn’t return to Fort Hare he would arrange wives for him and his cousin Justice. They ran away to Johannesburg instead arriving there in 1941. There he worked as a mine security officer and after meeting Walter Sisulu, an estate agent, who introduced him to Lazar Sidelsky who arranged that he do his articles through the firm of attorneys Witkin Eidelman and Sidelsky.
Meanwhile he began studying for an LLB at the University of the Witwatersrand. By his own admission he was a poor student and left the university in 1948 without graduating. He only started studying again through the University of London and also did not complete that degree.
In 1989, while in the last months of his imprisonment, he obtained an LLB through the University of South Africa. He graduated in absentia at a ceremony in Cape Town.
Nelson Mandela, while increasingly politically involved from 1942, only joined the African National Congress in 1944 when he helped formed the ANC Youth League.
In 1944 he married Walter Sisulu’s cousin Evelyn Mase, a nurse. They had two sons Madiba Thembekile ‘Thembi’ and Makgatho and two daughters both called Makaziwe, the first of whom died in infancy. They effectively separated in 1955 and divorced in 1958.
Nelson Mandela rose through the ranks of the ANCYL and through its work the ANC adopted in 1949 a more radical mass-based policy, the Programme of Action.
In 1952 he was chosen at the National Volunteer-in-Chief of the Defiance Campaign with Maulvi Cachalia as his Deputy. This campaign of civil disobedience against six unjust laws was a joint programme between the ANC and the South African Indian Congress. He and 19 others were charged under the Suppression of Communism Act for their part in the campaign and sentenced to nine months hard labour suspended for two years.
A two-year diploma in law on top of his BA allowed Nelson Mandela to practice law and in August 1952 he and Oliver Tambo established South Africa’s first black law firm, Mandela and Tambo.
At the end of 1952 had the first in a series of banning orders. As a restricted person he was only able to secretly watch as the Freedom Charter was adopted at Kliptown on 26 June 1955.
Nelson Mandela was arrested in a countrywide police swoop of 156 activists on 5 December 1955, which led to the 1956 Treason Trial. Men and women of all races found themselves in the dock in the marathon trial that only ended when the last 30 accused, including Mr. Mandela were acquitted on 29 March 1961.
On 21 March 1960 police killed 69 unarmed people in a protest at Sharpeville against the pass laws. This led to the country’s first state of emergency on 31 March and the banning of the ANC and the Pan Africanist Congress on 8 April. Nelson Mandela and his colleagues in the Treason Trial were among the thousands detained during the state of emergency.
During the trial on 14 June 1958 Nelson Mandela married a social worker Winnie Madikizela. They had two daughters Zenani and Zindziswa. The couple divorced in 1996.
Days before the end of the Treason Trial Nelson Mandela travelled to Pietermaritzburg to speak at the All-in Africa Conference, which resolved he should write to Prime Minister Verwoerd requesting a non-racial national convention, and to warn that should he not agree there would be a national strike against South Africa becoming a republic. As soon as he and his colleagues were acquitted in the Treason Trial Nelson Mandela went underground and began planning a national strike for 29, 30 and 31 March. In the face of a massive mobilization of state security the strike was called off early. In June 1961 he was asked to lead the armed struggle and helped to establish Umkhonto weSizwe (Spear of the Nation).
On 11 January 1962 using the adopted name David Motsamayi, Nelson Mandela left South Africa secretly. He travelled around Africa and visited England to gain support for the armed struggle. He received military training in Morocco and Ethiopia and returned to South Africa in July 1962. He was arrested in a police roadblock outside Howick on 5 August while returning from KwaZulu-Natal where he briefed ANC President Chief Albert Luthuli about his trip.
He was charged with leaving the country illegally and inciting workers to strike. He was convicted and sentenced to five years imprisonment which he began serving in Pretoria Local Prison, In May 1963 he was transferred to Robben Island and returned to Pretoria in mid-June. Within a month police raided a secret hide-out in Rivonia used by ANC and Communist Party activists and several of his comrades were arrested. In October 1963 Nelson Mandela joined nine others on trial for sabotage in what became known and the Rivonia Trial. Facing the death penalty his words to the court at the end of his famous ‘Speech from the Dock’ on 20 April 1964 became immortalized:
“I have fought against white domination, and I have fought against black domination. I have cherished the ideal of a democratic and free society in which all persons live together in harmony and with equal opportunities. It is an ideal which I hope to live for and to achieve. But if needs be, it is an ideal for which I am prepared to die.”
On 11 June 1964 Nelson Mandela and seven other accused Walter Sisulu, Ahmed Kathrada, Govan Mbeki, Raymond Mhlaba, Denis Goldberg, Elias Motsoaledi and Andrew Mlangeni were convicted and the next day were sentenced to life imprisonment. Denis Goldberg was sent to Pretoria Prison because he was white while the others went to Robben Island.
Nelson Mandela’s mother died in 1968 and his eldest son Thembi in 1969. He was not allowed to attend their funerals.
On 31 March 1982 Nelson Mandela was transferred to Pollsmoor Prison in Cape Town with Sisulu, Mhlaba and Mlangeni. Kathrada joined them in October. When he returned to the prison in November 1985 from prostate surgery Nelson Mandela was held alone. He began writing to the Minister of Justice Kobie Coetsee who had visited him in hospital, to initiate talks about an ultimate meeting between the apartheid government and the ANC.
In 1988 he was treated for Tuberculosis and was transferred on 7 December 1988 to a house at Victor Verster Prison near Paarl. He was released from its gates on Sunday 11 February 1990, nine days after the unbanning of the ANC and the PAC and nearly four months after the release of the remaining Rivonia comrades. Throughout his imprisonment he had rejected at least three conditional offers of release.
Nelson Mandela immersed himself into official talks to end white minority rule and in 1991 was elected ANC President to replace his ailing friend Oliver Tambo. In 1993 he and President FW de Klerk jointly won the Nobel Peace Prize and on 27 April 1994 he voted for the first time in his life and on 10 May 1994 he was inaugurated South Africa’s first democratically elected President. On his 80th birthday in 1998 he married Graça Machel.
True to his promise Nelson Mandela stepped down in 1999 after one term as President. He continued to work with the Nelson Mandela Children’s Fund he set up in 1995 and established the Nelson Mandela Foundation and The Mandela-Rhodes Foundation.
In April 2007 his grandson Mandla Mandela became head of the Mvezo Traditional Council at a ceremony at the Mvezo Great Place.
Nelson Mandela never wavered in his devotion to democracy, equality and learning. Despite terrible provocation, he never answered racism with racism. His life has been an inspiration to all who are oppressed and deprived, to all who are opposed to oppression and deprivation.
Nelson Rolihlahla Mandela (Xhosa pronunciation: [xoˈliːɬaɬa manˈdeːla]; born 18 July 1918) is a South African politician who served as president of South Africa from 1994 to 1999, the first ever to be elected in a fully representative democratic election. Before being elected president, Mandela was a militant anti-apartheid activist, and the leader and co-founder of Umkhonto we Sizwe, the armed wing of the African National Congress (ANC). In 1962 he was arrested and convicted of sabotage and other charges, and sentenced to life imprisonment. Mandela went on to serve 27 years in prison, spending many of these years on Robben Island. Following his release from prison on 11 February 1990, Mandela led his party in the negotiations that led to the establishment of democracy in 1994. As president, he frequently gave priority to reconciliation, while introducing policies aimed at combating poverty and inequality in South Africa.
In South Africa, Mandela is often known as Madiba, his Xhosa clan name; or as tata (Xhosa: father). Mandela has received more than 250 awards over four decades, including the 1993 Nobel Peace Prize.
Nelson Mandela belongs to a cadet branch of the Thembu dynasty, which reigns in the Transkei region of South Africa’s Eastern Cape Province. He was born in Mvezo, a small village located in the district of Umtata. He has Khoisan ancestry on his mother’s side. His patrilineal great-grandfather Ngubengcuka (who died in 1832), ruled as the Inkosi Enkhulu, or king, of the Thembu people. One of the king’s sons, named Mandela, became Nelson’s grandfather and the source of his surname. However, because he was only the Inkosi’s child by a wife of the Ixhiba clan (the so-called “Left-Hand House”), the descendants of his branch of the royal family were not eligible to succeed to the Thembu throne.
Mandela’s father, Gadla Henry Mphakanyiswa, served as chief of the town of Mvezo. However, upon alienating the colonial authorities, they deprived Mphakanyiswa of his position and moved his family to Qunu. Despite this, Mphakanyiswa remained a member of the Inkosi’s Privy Council and served an instrumental role in Jongintaba Dalindyebo’s ascension to the Thembu throne. Dalindyebo would later return the favour by informally adopting Mandela upon Mphakanyiswa’s death. Mandela’s father had four wives, with whom he fathered thirteen children (four boys and nine girls). Mandela was born to his third wife (‘third’ by a complex royal ranking system), Nosekeni Fanny. Fanny was a daughter of Nkedama of the Mpemvu Xhosa clan, the dynastic Right Hand House, in whose umzi or homestead Mandela spent much of his childhood. His given name Rolihlahla means “to pull a branch of a tree”, or more colloquially, “troublemaker”.
Rolihlahla Mandela became the first member of his family to attend a school, where his teacher, Miss Mdingane, gave him the English name “Nelson”.
When Mandela was nine, his father died of tuberculosis and the regent, Jongintaba, became his guardian. Mandela attended a Wesleyan mission school located next to the palace of the regent. Following Thembu custom, he was initiated at age sixteen and attended Clarkebury Boarding Institute. Mandela completed his Junior Certificate in two years, instead of the usual three. Designated to inherit his father’s position as a privy councillor, in 1937 Mandela moved to Healdtown, the Wesleyan college in Fort Beaufort which most Thembu royalty attended. At nineteen, he took an interest in boxing and running at the school.
After enrolling, Mandela began to study for a Bachelor of Arts at the Fort Hare University, where he met Oliver Tambo. Tambo and Mandela became lifelong friends and colleagues. Mandela also became close friends with his kinsman, Kaiser (“K.D.”) Matanzima who, as royal scion of the Thembu Right Hand House, was in line for the throne of Transkei, a role that would later lead him to embrace Bantustan policies. His support of these policies would place him and Mandela on opposing political sides. At the end of Nelson’s first year, he became involved in a Students’ Representative Council boycott against university policies. He was told to leave Fort Hare and not return unless he accepted election to the SRC. Later in his life, while in prison, Mandela studied for a Bachelor of Laws from the University of London External Programme.
Shortly after leaving Fort Hare, Jongintaba announced to Mandela and Justice (the regent’s son and heir to the throne) that he had arranged marriages for both of them. The young men, displeased by the arrangement, elected to relocate to Johannesburg. Upon his arrival, Mandela initially found employment as a guard at a mine. However, the employer quickly terminated Mandela after learning that he was the Regent’s runaway ward. Mandela later started work as an articled clerk at a Johannesburg law firm, Witkin, Sidelsky and Edelman, through connections with his friend and mentor, realtor Walter Sisulu. While working at Witkin, Sidelsky and Edelman, Mandela completed his B.A. degree at the University of South Africa via correspondence, after which he began law studies at the University of Witwatersrand, where he befriended fellow students and future anti-apartheid political activists Joe Slovo, Harry Schwarz and Ruth First. Slovo would eventually become Mandela’s Minister of Housing, while Schwarz would become his Ambassador to Washington. During this time, Mandela lived in Alexandra township, north of Johannesburg.
After the 1948 election victory of the Afrikaner-dominated National Party, which supported the apartheid policy of racial segregation, Mandela began actively participating in politics. He led prominently in the ANC’s 1952 Defiance Campaign and the 1955 Congress of the People, whose adoption of the Freedom Charter provided the fundamental basis of the anti-apartheid cause. During this time, Mandela and fellow lawyer Oliver Tambo operated the law firm of Mandela and Tambo, providing free or low-cost legal counsel to many blacks who lacked attorney representation.
Mahatma Gandhi influenced Mandela’s approach, and subsequently the methods of succeeding generations of South African anti-apartheid activists. (Mandela later took part in the 29–30 January 2007 conference in New Delhi marking the 100th anniversary of Gandhi’s introduction of satyagraha (non-violent resistance) in South Africa).
Initially committed to nonviolent resistance, Mandela and 150 others were arrested on 5 December 1956 and charged with treason. The marathon Treason Trial of 1956–1961 followed, with all defendants receiving acquittals. From 1952–1959, a new class of black activists known as the Africanists disrupted ANC activities in the townships, demanding more drastic steps against the National Party regime. The ANC leadership under Albert Luthuli, Oliver Tambo and Walter Sisulu felt not only that the Africanists were moving too fast but also that they challenged their leadership. The ANC leadership consequently bolstered their position through alliances with small White, Coloured, and Indian political parties in an attempt to give the appearance of wider appeal than the Africanists. The Africanists ridiculed the 1955 Freedom Charter Kliptown Conference for the concession of the 100,000-strong ANC to just a single vote in a Congressional alliance. Four secretaries-general of the five participating parties secretly belonged to the reconstituted South African Communist Party (SACP). In 2003 Blade Nzimande, the SACP General Secretary, revealed that Walter Sisulu, the ANC Secretary-General, secretly joined the SACP in 1955 which meant all five Secretaries General were SACP and thus explains why Sisulu relegated the ANC from a dominant role to one of five equals.
In 1959, the ANC lost its most militant support when most of the Africanists, with financial support from Ghana and significant political support from the Transvaal-based Basotho, broke away to form the Pan Africanist Congress (PAC) under the direction of Robert Sobukwe and Potlako Leballo.
Armed anti-apartheid activities
In 1961 Mandela became leader of the ANC’s armed wing, Umkhonto we Sizwe (translated Spear of the Nation, and also abbreviated MK), which he co-founded. He coordinated sabotage campaigns against military and government targets, making plans for a possible guerrilla war if the sabotage failed to end apartheid. Mandela also raised funds for MK abroad and arranged for paramilitary training of the group.
Fellow ANC member Wolfie Kodesh explains the bombing campaign led by Mandela: “When we knew that we [sic] going to start on 16 December 1961, to blast the symbolic places of apartheid, like pass offices, native magistrates courts, and things like that … post offices and … the government offices. But we were to do it in such a way that nobody would be hurt, nobody would get killed.” Mandela said of Wolfie: “His knowledge of warfare and his first hand battle experience were extremely helpful to me.”
Mandela described the move to armed struggle as a last resort; years of increasing repression and violence from the state convinced him that many years of non-violent protest against apartheid had not and could not achieve any progress.
In June 1961, Mandela sent a letter to South African newspapers warning the government, that if they did not meet their demands, the Umkhonto we Sizwe would embark on a campaign of sabotage. The letter demanded the government accept a call for a national constitutional convention. The demands were not met by the government and beginning on 16 December 1961, the Umkhonto we Sizwe with Mandela as its leader, launched a bombing campaign against government targets with the first action of the campaign being the bombing of an electricity sub-station. In total, over the next eighteen months, the Umkhonto we Sizwe would initiate dozens more acts of sabotage and bombings. The South African government alleged more acts of sabotage had been carried out and at the Rivonia trial the accused would be charged with 193 acts of sabotage in total. The campaign of sabotage against the government included attacks on government posts, machines, power facilities, and crop burning in various places including Johannesburg, Port Elizabeth and Durban. 
Later, mostly in the 1980s, MK, the organisation co-founded by Mandela, waged a guerrilla war against the apartheid government in which many civilians became casualties. For example, the Church Street bomb in Pretoria killed 19 people and injured 217. After he had become President, Mandela later admitted that the ANC, in its struggle against apartheid, also violated human rights, criticising those in his own party who attempted to remove statements mentioning this from the reports of the Truth and Reconciliation Commission.
Until July 2008 Mandela and ANC party members were barred from entering the United States—except to visit the United Nations headquarters in Manhattan—without a special waiver from the US Secretary of State, because of their South African apartheid-era designation as terrorists.
Arrest and Rivonia trial
On 5 August 1962 Mandela was arrested after living on the run for seventeen months, and was imprisoned in the Johannesburg Fort. A large number of groups have been accused of tipping off the police about Mandela’s whereabouts including the South African Communist Party, Mandela’s host in Durban GR Naidoo, and the CIA, but Mandela himself considers none of these connections to be credible and instead attributes his arrest to his own carelessness in concealing his movements. Of the CIA link in particular, Mandela’s official biographer Anthony Sampson believes that “the claim cannot be substantiated.”
Three days later, the charges of leading workers to strike in 1961 and leaving the country illegally were read to him during a court appearance. On 25 October 1962, Mandela was sentenced to five years in prison.
While Mandela was imprisoned, police arrested prominent ANC leaders on 11 July 1963, at Liliesleaf Farm, Rivonia, north of Johannesburg. Mandela was brought in, and at the Rivonia Trial they were charged by the chief prosecutor Dr. Percy Yutar with four charges of the capital crimes of sabotage (which Mandela admitted) and crimes which were equivalent to treason, but easier for the government to prove. The charge sheet at the trial listed 193 acts of sabotage in total. They were charged with the preparation and manufacture of explosives, according to evidence submitted, included 210,000 hand grenades, 48,000 anti-personnel mines, 1,500 time devices, 144 tons of ammonium nitrate, 21.6 tons of aluminum powder and a ton of black powder. They were also charged with plotting a foreign invasion of South Africa, which Mandela denied. The specifics of the charges to which Mandela admitted complicity involved conspiring with the African National Congress and South African Communist Party to the use of explosives to destroy water, electrical, and gas utilities in the Republic of South Africa.
Bram Fischer, Vernon Berrangé, Joel Joffe, Arthur Chaskalson and George Bizos were part of the defence team that represented the main accused. Harry Schwarz represented Jimmy Kantor, who was not a member of the ANC or MK; Kantor was acquitted long before the end of the trial. Harold Hanson was brought in at the end of the case to plead mitigation.
In his statement from the dock at the opening of the defence case in the trial on 20 April 1964 at Pretoria Supreme Court, Mandela laid out the reasoning in the ANC’s choice to use violence as a tactic. His statement described how the ANC had used peaceful means to resist apartheid for years until the Sharpeville Massacre. That event coupled with the referendum establishing the Republic of South Africa and the declaration of a state of emergency along with the banning of the ANC made it clear to Mandela and his compatriots that their only choice was to resist through acts of sabotage and that doing otherwise would have been tantamount to unconditional surrender. Mandela went on to explain how they developed the Manifesto of Umkhonto we Sizwe on 16 December 1961 intent on exposing the failure of the National Party’s policies after the economy would be threatened by foreigners’ unwillingness to risk investing in the country. He closed his statement with these words: “During my lifetime I have dedicated myself to the struggle of the African people. I have fought against white domination, and I have fought against black domination. I have cherished the ideal of a democratic and free society in which all persons live together in harmony and with equal opportunities. It is an ideal which I hope to live for and to achieve. But if needs be, it is an ideal for which I am prepared to die.”
All except Rusty Bernstein were found guilty, but they escaped the gallows and were sentenced to life imprisonment on 12 June 1964. Although many saw Mandela as a political prisoner, Amnesty International did not consider him as the group “rejects the proposal to recognize as prisoners of conscience people who use or advocate the use of force.” However, Amnesty International campaigned against the harsh conditions Mandela experienced while imprisoned.
Mandela was imprisoned on Robben Island where he remained for the next eighteen of his twenty-seven years in prison. While in jail, his reputation grew and he became widely known as the most significant black leader in South Africa. On the island, he and others performed hard labour in a lime quarry. Prison conditions were very basic. Prisoners were segregated by race, with black prisoners receiving the fewest rations. Political prisoners were kept separate from ordinary criminals and received fewer privileges. Mandela describes how, as a D-group prisoner (the lowest classification) he was allowed one visitor and one letter every six months. Letters, when they came, were often delayed for long periods and made unreadable by the prison censors.
Whilst in prison Mandela undertook study with the University of London by correspondence through its External Programme and received the degree of Bachelor of Laws. He was subsequently nominated for the position of Chancellor of the University of London in the 1981 election, but lost to Princess Anne.
In his 1981 memoir Inside BOSS secret agent Gordon Winter describes his involvement in a plot to rescue Mandela from prison in 1969: this plot was infiltrated by Winter on behalf of South African intelligence, who wanted Mandela to escape so they could shoot him during recapture. The plot was foiled by Britain’s Secret Intelligence Service.
In March 1982 Mandela was transferred from Robben Island to Pollsmoor Prison, along with other senior ANC leaders Walter Sisulu, Andrew Mlangeni, Ahmed Kathrada and Raymond Mhlaba. It was speculated that this was to remove the influence of these senior leaders on the new generation of young black activists imprisoned on Robben Island, the so-called “Mandela University”. However, National Party minister Kobie Coetsee says that the move was to enable discreet contact between them and the South African government.
In February 1985 President P.W. Botha offered Mandela his freedom on condition that he ‘unconditionally rejected violence as a political weapon’. Coetsee and other ministers had advised Botha against this, saying that Mandela would never commit his organisation to giving up the armed struggle in exchange for personal freedom. Mandela indeed spurned the offer, releasing a statement via his daughter Zindzi saying “What freedom am I being offered while the organisation of the people remains banned? Only free men can negotiate. A prisoner cannot enter into contracts.”
The first meeting between Mandela and the National Party government came in November 1985 when Kobie Coetsee met Mandela in Volks Hospital in Cape Town where Mandela was recovering from prostate surgery. Over the next four years, a series of tentative meetings took place, laying the groundwork for further contact and future negotiations, but little real progress was made.
In 1988 Mandela was moved to Victor Verster Prison and would remain there until his release. Various restrictions were lifted and people such as Harry Schwarz were able to visit him. Schwarz, a lifelong friend of Mandela, had known him since university when they were in the same law class. He was also a defence barrister at the Rivonia Trial and would become Mandela’s ambassador to Washington during his presidency.
Throughout Mandela’s imprisonment, local and international pressure mounted on the South African government to release him, under the resounding slogan Free Nelson Mandela! In 1989, South Africa reached a crossroads when Botha suffered a stroke and was replaced as president by Frederik Willem de Klerk. De Klerk announced Mandela’s release in February 1990.
Mandela was visited several times by delegates of the International Committee of the Red Cross, while at Robben Island and later at Pollsmoor prison. Mandela had this to say about the visits: “to me personally, and those who shared the experience of being political prisoners, the Red Cross was a beacon of humanity within the dark inhumane world of political imprisonment.”
On 2 February 1990, State President F. W. de Klerk reversed the ban on the ANC and other anti-apartheid organisations, and announced that Mandela would shortly be released from prison. Mandela was released from Victor Verster Prison in Paarl on 11 February 1990. The event was broadcast live all over the world.
On the day of his release, Mandela made a speech to the nation. He declared his commitment to peace and reconciliation with the country’s white minority, but made it clear that the ANC’s armed struggle was not yet over when he said “our resort to the armed struggle in 1960 with the formation of the military wing of the ANC (Umkhonto we Sizwe) was a purely defensive action against the violence of apartheid. The factors which necessitated the armed struggle still exist today. We have no option but to continue. We express the hope that a climate conducive to a negotiated settlement would be created soon, so that there may no longer be the need for the armed struggle.”
He also said his main focus was to bring peace to the black majority and give them the right to vote in both national and local elections.
Following his release from prison, Mandela returned to the leadership of the ANC and, between 1990 and 1994, led the party in the multi-party negotiations that led to the country’s first multi-racial elections.
In 1991, the ANC held its first national conference in South Africa after its unbanning, electing Mandela as President of the organisation. His old friend and colleague Oliver Tambo, who had led the organisation in exile during Mandela’s imprisonment, became National Chairperson.
Mandela’s leadership through the negotiations, as well as his relationship with President F. W. de Klerk, was recognised when they were jointly awarded the Nobel Peace Prize in 1993. However, the relationship was sometimes strained, particularly so in a sharp exchange in 1991 when he furiously referred to De Klerk as the head of “an illegitimate, discredited, minority regime”. The talks broke down following the Boipatong massacre in June 1992 when Mandela took the ANC out of the negotiations, accusing De Klerk’s government of complicity in the killings. However, talks resumed following the Bisho massacre in September 1992, when the spectre of violent confrontation made it clear that negotiations were the only way forward.
Following the assassination of ANC leader Chris Hani in April 1993, there were renewed fears that the country would erupt in violence. Mandela addressed the nation appealing for calm, in a speech regarded as ‘presidential’ even though he was not yet president of the country at that time. Mandela said “tonight I am reaching out to every single South African, black and white, from the very depths of my being. A white man, full of prejudice and hate, came to our country and committed a deed so foul that our whole nation now teeters on the brink of disaster. A white woman, of Afrikaner origin, risked her life so that we may know, and bring to justice, this assassin. The cold-blooded murder of Chris Hani has sent shock waves throughout the country and the world. …Now is the time for all South Africans to stand together against those who, from any quarter, wish to destroy what Chris Hani gave his life for – the freedom of all of us”. While some riots did follow the assassination, the negotiators were galvanised into action, and soon agreed that democratic elections should take place on 27 April 1994, just over a year after Hani’s assassination.
“Kill the Boers” controversy
Following the 7 September 1992 Bisho massacre, on September 8, at the memorial service for the 28 massacred protesters, Nelson Mandela and the freedom fighters are recorded on video singing a song in Xhosa whose lyrics include: “Go safely Mkhonto, Mkhonto we Sizwe, we the members of the MK have pledged ourselves to kill them, the amaBhulu (Boers)” The video footage caused controversy in July 2007, when members of the Suidlanders, a right-wing group with links to the Boeremag, another ring-wing group with white separatist aims, spread DVDs containing the footage to various people across the country.
Presidency of South Africa
South Africa’s first multi-racial elections in which full enfranchisement was granted were held on 27 April 1994. The ANC won 62% of the votes in the election, and Mandela, as leader of the ANC, was inaugurated on 10 May 1994 as the country’s first black President, with the National Party’s de Klerk as his first deputy and Thabo Mbeki as the second in the Government of National Unity. As President from May 1994 until June 1999, Mandela presided over the transition from minority rule and apartheid, winning international respect for his advocacy of national and international reconciliation. Mandela encouraged black South Africans to get behind the previously hated Springboks (the South African national rugby team) as South Africa hosted the 1995 Rugby World Cup. After the Springboks won an epic final over New Zealand, Mandela presented the trophy to captain Francois Pienaar, an Afrikaner, wearing a Springbok shirt with Pienaar’s own number 6 on the back. This was widely seen as a major step in the reconciliation of white and black South Africans.
After assuming the presidency, one of Mandela’s trademarks was his use of Batik shirts, known as “Madiba shirts“, even on formal occasions. In South Africa’s first post-apartheid military operation, Mandela ordered troops into Lesotho in September 1998 to protect the government of Prime Minister Pakalitha Mosisili. This came after a disputed election prompted fierce opposition threatening the unstable government. Commentators and critics including AIDS activists such as Edwin Cameron have criticised Mandela for his government’s ineffectiveness in stemming the AIDS crisis. After his retirement, Mandela admitted that he may have failed his country by not paying more attention to the HIV/AIDS epidemic. Mandela has since spoken out on several occasions about the AIDS epidemic.
During the course of his presidency, a wide range of progressive social reforms were enacted by Mandela’s government, aimed at reducing long entrenched social and economic inequalities in South Africa.
Free health care was introduced in 1994 for all children under the age of six together with pregnant and breastfeeding women making use of public sector health facilities (a provision extended to all those using primary level public sector health care services in 1996). The Reconstruction and Development Programme was lauched, which invested in essential social services such as housing and health care. Increases in welfare spending were carried out, with public spending on welfare and social grants increased by 13% in 1996/97, 13% in 1997/98, and 7% in 1998/99. The government also introduced parity in grants for communities, including disability grants, child maintenance grants, and old-age pensions, which had previously been set at different levels for South Africa’s different racial groups.
The application of the child maintenance grant was extended to blacks in rural areas, who had been previously excluded from the system. A significant increase in public spending on education was carried out, with expenditure raised by 25% in 1996/97, 7% in 1997/98 and 4% in 1998/99. In addition, reproductive health services were expanded.
The Land Restitution Act of 1994 enabled people who had lost their property as a result of the Natives Land Act, 1913 to claim back their land, leading to the settlement of tens of thousands of land claims. The Land Reform Act 3 of 1996 safeguarded the rights of labour tenants who live and grow crops or graze livestock on farms. This legislation ensured that such tenants could not be evicted without a court order or if they were over the age of sixty-five.
Child support grants were introduced in 1998 to alleviate child poverty,  while the Skills Development Act of 1998 provided for the establishment of mechanisms to finance and promote skills development at the workplace.
The Labour Relations Act of 1995, which promoted workplace democracy, orderly collective bargaining, and the effective resolution of labour disputes. The Basic Conditions of Employment Act of 1997, which improved enforcement mechanisms while extending an improved “floor” of rights to all workers, while the Employment Equity Act of 1998 was passed to put an end to unfair discrimination and ensure the implementation of affirmative action in the workplace.
3 million people were connected to telephone lines, 1.5 million children were brought into the education system,500 clinics were upgraded or constructed, 2 million people were connected to the electricity grid, water access was extended to 3 million people, and 750,000 houses were constructed, housing nearly 3 million people in the process.
The 1996 Mine Health and Safety Act (amended in 1997) was passed to improve health and safety safety conditions for miners, while a National Drug Policy was launched in 1996 to improve access to essential medicines.
The Welfare Laws Amendment Act of 1997 amended the Social Assistance Act of 1992 to provide for equality of access, uniformity and effective regulation of social assistance throughout South Africa, amongst other changes. Amendments to the Aged Persons Act in 1998, which provided for the establishment of management committees for homes for the elderly, to require reporting on the abuse of elderly persons, and to regulate the prevention of the abuse of elderly people.
The Prevention of Illegal Eviction from and Unlawful Occupation of Land Act of 1998 provided that no individual may be evicted from their home without a Court order after all relevant circumstances have been taken into account.
A National Development Agency was established in 1998, and was mandated to provide funds to civil society organizations to meet the developmental needs of poor communities, amongst other functions. The Extension of Security of Tenure Act of 1997 aimed at providing security of tenure to vulnerable occupants of land outside of urban areas. The legislation contained provisions which sought to create and support long-term security for vulnerable occupants while also safeguarding them from unfair eviction. The Land Reform (Labour Tenants) Act of 1996 safeguarded labour tenants and provided them with the right to claim land.
Amendments to the Compensation for Occupational Injuries and Diseases Act (COIDA) in 1997 ensured that the number of dependants of workers who tragically lost their lives as a result of work place accidents and diseases now had an extended right to compensation beyond the age of eighteen. In addition, workers were granted a full right to compensation “for any disease arising out of the course and scope of their employment as compensation will not be limited to diseases resulting from exposure to substances at the workplace or due to workplace practices.” Amendments to the Insolvency Act in 1998 aimed to ensure that in bankruptcy cases preference would be given to workers “to ensure that monies owed to them takes precedence over the claims of other creditors.”
President Mandela took a particular interest in helping to resolve the long-running dispute between Gaddafi‘s Libya, on the one hand, and the United States and Britain on the other, over bringing to trial the two Libyans who were indicted in November 1991 and accused of sabotaging Pan Am Flight 103, which crashed at the Scottish town of Lockerbie on 21 December 1988, with the loss of 270 lives. As early as 1992, Mandela informally approached President George H.W. Bush with a proposal to have the two indicted Libyans tried in a third country. Bush reacted favourably to the proposal, as did President François Mitterrand of France and King Juan Carlos I of Spain. In November 1994 – six months after his election as president – Mandela formally proposed that South Africa should be the venue for the Pan Am Flight 103 bombing trial.
However, British Prime Minister John Major flatly rejected the idea saying the British government did not have confidence in foreign courts. A further three years elapsed until Mandela’s offer was repeated to Major’s successor, Tony Blair, when the president visited London in July 1997. Later the same year, at the 1997 Commonwealth Heads of Government Meeting (CHOGM) at Edinburgh in October 1997, Mandela warned:
A compromise solution was then agreed for a trial to be held at Camp Zeist in the Netherlands, governed by Scots law, and President Mandela began negotiations with Colonel Gaddafi for the handover of the two accused (Megrahi and Fhimah) in April 1999. At the end of their nine-month trial, the verdict was announced on 31 January 2001. Fhimah was found not guilty, but Megrahi was convicted and sentenced to 27 years in a Scottish jail. Megrahi’s initial appeal was turned down in March 2002, and former president Mandela went to visit him in Barlinnie prison on 10 June 2002.
‘Megrahi is all alone’, Mandela told a packed press conference in the prison’s visitors room. ‘He has nobody he can talk to. It is psychological persecution that a man must stay for the length of his long sentence all alone. It would be fair if he were transferred to a Muslim country – and there are Muslim countries which are trusted by the West. It will make it easier for his family to visit him if he is in a place like the kingdom of Morocco, Tunisia or Egypt.’
Megrahi was subsequently moved to Greenock jail and out of solitary confinement. In August 2009 Megrahi, suffering from cancer and expected to have only 3 months left to live, was released on compassionate grounds and allowed to return to Libya. However, it soon became apparent that there had been an error in the prognosis, as Megrahi lived for another three years. The Nelson Mandela Foundation expressed its support for the decision to release Megrahi in a letter sent to the Scottish Government on behalf of Mandela.
Marriage and family
Mandela’s first marriage was to Evelyn Ntoko Mase who, like Mandela, was also from what later became the Transkei area of South Africa, although they actually met in Johannesburg. The couple broke up in 1957 after 13 years, divorcing under the multiple strains of his constant absences, devotion to revolutionary agitation, and the fact she was a Jehovah’s Witness, a religion which requires political neutrality. Evelyn Mase died in 2004. The couple had two sons, Madiba Thembekile (Thembi) (1946–1969) and Makgatho Mandela (1950–2005), and two daughters, both named Makaziwe Mandela (known as Maki; born 1947 and 1953). Their first daughter died aged nine months, and they named their second daughter in her honour. All their children were educated at the United World College of Waterford Kamhlaba. Thembi was killed in a car crash in 1969 at the age of 23, while Mandela was imprisoned on Robben Island, and Mandela was not allowed to attend the funeral. Makgatho died of AIDS in 2005, aged 54.
Mandela’s second wife, Winnie Madikizela-Mandela, also came from the Transkei area, although they, too, met in Johannesburg, where she was the city’s first black social worker. They had two daughters, Zenani (Zeni), born 4 February 1958, and Zindziswa (Zindzi) Mandela-Hlongwane, born 1960. Zindzi was only 18 months old when her father was sent to Robben island. Later, Winnie would be deeply torn by family discord which mirrored the country’s political strife; while her husband was serving a life sentence in the Robben Island prison, her father became the agriculture minister in the Transkei. The marriage ended in separation (April 1992) and divorce (March 1996), fueled by political estrangement.
Mandela was still in prison when his daughter Zenani was married to Prince Thumbumuzi Dlamini in 1973, elder brother of King Mswati III of Swaziland. Although she had vivid memories of her father, from the age of four up until sixteen, South African authorities did not permit her to visit him. The Dlamini couple live and run a business in Boston. One of their sons, Prince Cedza Dlamini (born 1976), educated in the United States, has followed in his grandfather’s footsteps as an international advocate for human rights and humanitarian aid. In July 2012, Zenani was appointed ambassador to Argentina, becoming the first of Mandela’s three remaining children to enter public life. Zindzi Mandela-Hlongwane made history worldwide when she read out Mandela’s speech refusing his conditional pardon in 1985. She is a businesswoman in South Africa with three children, the eldest of whom is a son, Zondwa Gadaffi Mandela.
Mandela was remarried, on his 80th birthday in 1998, to Graça Machel née Simbine, widow of Samora Machel, the former Mozambican president and ANC ally who was killed in an air crash 12 years earlier. The wedding followed months of international negotiations to set the unprecedented bride price to be remitted to Machel’s clan. Said negotiations were conducted on Mandela’s behalf by his traditional sovereign, King Buyelekhaya Zwelibanzi Dalindyebo. The paramount chief‘s grandfather was the regent Jongintaba Dalindyebo, who had arranged a marriage for Mandela, which he eluded by fleeing to Johannesburg in 1940.
Mandela still maintains a home at Qunu in the realm of his royal nephew (second cousin thrice-removed in Western reckoning), whose university expenses he defrayed and whose privy councillor he remains.
Mandela became the oldest elected President of South Africa when he took office at the age of 75 in 1994. He decided not to stand for a second term and retired in 1999, to be succeeded by Thabo Mbeki.
After his retirement as President, Mandela went on to become an advocate for a variety of social and human rights organisations. He has expressed his support for the international Make Poverty History movement of which the ONE Campaign is a part. The Nelson Mandela Invitational charity golf tournament, hosted by Gary Player, has raised over twenty million rand for children’s charities since its inception in 2000. This annual special event has become South Africa’s most successful charitable sports gathering and benefits both the Nelson Mandela Children’s Fund and Gary Player Foundation equally for various children’s causes around the world.
Mandela is a vocal supporter of SOS Children’s Villages, the world’s largest organisation dedicated to raising orphaned and abandoned children. Mandela appeared in a televised advertisement for the 2006 Winter Olympics, and was quoted for the International Olympic Committee‘s Celebrate Humanity campaign:
For seventeen days, they are roommates. For seventeen days, they are soulmates. And for twenty-two seconds, they are competitors. Seventeen days as equals. Twenty-two seconds as adversaries. What a wonderful world that would be. That’s the hope I see in the Olympic Games.
In July 2001 Mandela was diagnosed and treated for prostate cancer. He was treated with a seven-week course of radiation. In 2003 Mandela’s death was incorrectly announced by CNN when his pre-written obituary (along with those of several other famous figures) was inadvertently published on CNN’s web site due to a fault in password protection. In 2007 a fringe right-wing group distributed hoax email and SMS messages claiming that the authorities had covered up Mandela’s death and that white South Africans would be massacred after his funeral. Mandela was on holiday in Mozambique at the time.
In June 2004, at age 85, Mandela announced that he would be retiring from public life. His health had been declining, and he wanted to enjoy more time with his family. Mandela said that he did not intend to hide away totally from the public, but wanted to be in a position “of calling you to ask whether I would be welcome, rather than being called upon to do things and participate in events. My appeal therefore is: Don’t call me, I will call you.” Since 2003, he has appeared in public less often and has been less vocal on topical issues. He is white-haired and walks slowly with the support of a stick. There are reports that he may be suffering from age-related dementia.
Mandela’s 90th birthday was marked across the country on 18 July 2008, with the main celebrations held at his home town of Qunu. A concert in his honour was also held in Hyde Park, London. In a speech to mark his birthday, Mandela called for the rich people to help poor people across the world. Despite maintaining a low-profile during the 2010 FIFA World Cup in South Africa, Mandela made a rare public appearance during the closing ceremony, where he received a “rapturous reception.”
In January 2011, he was admitted to the private Milpark Hospital in Johannesburg, for what were at the time described as “routine tests” by his foundation, leading to intense media speculation about the health condition of the increasingly frail Mandela. It later emerged that he had been suffering from a respiratory infection, which had responded well to treatment. He was discharged after two and a half days in hospital in a stable condition, and returned to his Houghton, Johannesburg home in an ambulance.
On 18 July 2007, Mandela, Graça Machel, and Desmond Tutu convened a group of world leaders in Johannesburg to contribute their wisdom and independent leadership to address the world’s toughest problems. Mandela announced the formation of this new group, The Elders, in a speech he delivered on the occasion of his 89th birthday.
Archbishop Tutu serves as the chair of The Elders. The founding members of this group also include Graça Machel, Kofi Annan, Ela Bhatt, Gro Harlem Brundtland, Jimmy Carter, Li Zhaoxing, Mary Robinson and Muhammad Yunus.
“This group can speak freely and boldly, working both publicly and behind the scenes on whatever actions need to be taken”, Mandela commented. “Together we will work to support courage where there is fear, foster agreement where there is conflict, and inspire hope where there is despair.”
Since his retirement, one of Mandela’s primary commitments has been to the fight against AIDS. He gave the closing address at the XIII International AIDS Conference in 2000, in Durban, South Africa. In 2003, he had already lent his support to the 46664 AIDS fundraising campaign, named after his prison number. In July 2004, he flew to Bangkok to speak at the XV International AIDS Conference. His son, Makgatho Mandela, died of AIDS on 6 January 2005. Mandela’s AIDS activism is chronicled in Stephanie Nolen‘s book, 28: Stories of AIDS in Africa.
Criticism of US and UK foreign policy
Nelson Mandela had strongly opposed the 1999 NATO intervention in Kosovo and called it an attempt by the world’s powerful nations to police the entire world. In 2002 and 2003, Mandela criticised the foreign policy of the administration of US president George W. Bush in a number of speeches. Criticising the lack of UN involvement in the decision to begin the War in Iraq, he said, “It is a tragedy, what is happening, what Bush is doing. But Bush is now undermining the United Nations.” Mandela stated he would support action against Iraq only if it is ordered by the UN. Mandela also insinuated that the United States may have been motivated by racism in not following the UN and its secretary-general Kofi Annan on the issue of the war. “Is it because the secretary-general of the United Nations is now a black man? They never did that when secretary-generals [sic] were white”. General Colin Powell, the first of two African-Americans appointed by Bush to the position of US Secretary of State, presented to the United Nations Assembly the case for the war in Iraq and overthrow of Saddam Hussein.
Mandela urged the people of the US to join massive protests against Bush and called on world leaders, especially those with vetoes in the UN Security Council, to oppose him. “What I am condemning is that one power, with a president who has no foresight, who cannot think properly, is now wanting to plunge the world into a holocaust.” He attacked the United States for its record on human rights and for dropping atomic bombs on Japan during World War II. “If there is a country that has committed unspeakable atrocities in the world, it is the United States of America. They don’t care.” Nelson Mandela also harshly condemned British Prime Minister Tony Blair and referred to him as the “foreign minister of the United States”.
Mandela, and Kofi Annan, also strongly criticised George W Bush’s PEPFAR initiative at an international AIDS conference in 2004.
Ismail Ayob controversy
Ismail Ayob was a trusted friend and personal attorney of Mandela for over 30 years. In May 2005, Ayob was asked by Mandela to stop selling prints signed by Mandela and to account for the proceeds of their sale. This bitter dispute led to an extensive application to the High Court of South Africa by Mandela that year. Ayob denied any wrongdoing, and claimed that he was the victim of a smear campaign orchestrated by Mandela’s advisors, in particular, lawyer George Bizos.
In 2005 and 2006, Ayob, his wife, and son were subjected to a verbal attack by Mandela’s advisors. The dispute was widely reported in the media, with Ayob being portrayed in a negative light, culminating in the action by Mandela to the High Court. There were public meetings at which Mandela associates attacked Ayob and there were calls for Ayob and his family to be ostracised by society. The defence of Ismail and Zamila Ayob (his wife, and a fellow respondent) included documents signed by Mandela and witnessed by his secretaries, that, they claimed, refuted many of the allegations made by Nelson Mandela and his advisors.
The dispute again made headlines in February 2007 when, during a hearing in the Johannesburg High Court, Ayob promised to pay R700 000 to Mandela, which Ayob had transferred into trusts for Mandela’s children, and apologised,  although he later claimed that he was the victim of a “vendetta“, by Mandela. Some media commentators expressed sympathy for Ayob’s position, pointing out that Mandela’s iconic status would make it difficult for Ayob to be treated fairly.
Ayob, George Bizos and Wim Trengove were trustees of the Nelson Mandela Trust, which was set up to hold millions of rands donated to Nelson Mandela by prominent business figures, including the Oppenheimer family, for the benefit of his children and grandchildren. Ayob later resigned from the Trust. In 2006, the two remaining trustees of the Nelson Mandela Trust launched an application against Ayob for disbursing money from the trust without their consent. Ayob claimed that this money was paid to the South African Revenue Service, to Mandela’s children and grandchildren, to Mandela himself, and to an accounting company for four years of accounting work.
Bizos and Trengrove refused to ratify the payments to the children and grandchildren of Nelson Mandela and the payments to the accounting firm. A court settlement was reached in which this money, totalling over R700,000 was paid by Ismail Ayob to the trust on the grounds that Ayob had not sought the express consent of the other two trustees before disbursing the money. It was alleged that Ayob made defamatory remarks about Mandela in his affidavit, for which the court order stated that Ayob should apologise. It was pointed out that these remarks, which centred on Nelson Mandela holding foreign bank accounts and not paying tax on these, had not originated from Ayob’s affidavit but from Nelson Mandela’s and George Bizos’s own affidavits.
Blood Diamond controversy
In a The New Republic article in December 2006, Nelson Mandela was criticised for a number of positive comments he had made about the diamond industry. There were concerns that this would benefit suppliers of blood diamonds. In a letter to Edward Zwick, the director of the motion picture Blood Diamond, Mandela had noted that:
…it would be deeply regrettable if the making of the film inadvertently obscured the truth, and, as a result, led the world to believe that an appropriate response might be to cease buying mined diamonds from Africa. … We hope that the desire to tell a gripping and important real life historical story will not result in the destabilisation of African diamond producing countries, and ultimately their peoples.
The New Republic article claims that this comment, as well as various pro-diamond-industry initiatives and statements during his life and during his time as a president of South Africa, were influenced by both his friendship with Harry Oppenheimer, former chairman of De Beers, as well as an outlook for ‘narrow national interests’ of South Africa (which is a major diamond producer).
Zimbabwe and Robert Mugabe
Robert Mugabe, the president of Zimbabwe who has led the country since independence in 1980, has been widely criticised internationally for the 1980s fighting which killed tens of thousands of people as well as corruption, incompetent administration, political oppression and cronyism that has ultimately led to the economic collapse of the country.
Mandela and Mugabe were seldom seen as close. Mandela criticised Mugabe in 2000, referring to African leaders who had liberated their countries but had then overstayed their welcome. In his retirement, Mandela spoke out less often on Zimbabwe and other international and domestic issues, sometimes leading to criticism for not using his influence to greater effect to persuade Mugabe to moderate his policies. His lawyer George Bizos revealed that Mandela has been advised on medical grounds to avoid engaging in stressful activity such as political controversy. Nonetheless, in 2007, Mandela attempted to persuade Mugabe to leave office “sooner than later”, with “a modicum of dignity”, before he was hounded out like Augusto Pinochet. Mugabe did not respond to this approach. In June 2008, at the height of the crisis over the Zimbabwean presidential election, Mandela condemned the “tragic failure of leadership” in Zimbabwe.
Eve Fairbanks of Newsweek said “Mandela rightly occupies an untouched place in the South African imagination. He’s the national liberator, the saviour, its Washington and Lincoln rolled into one”.
Orders and decorations
Mandela has received many South African, foreign and international honours, including the Nobel Peace Prize in 1993 (which was shared with Frederik Willem de Klerk), the Order of Merit from, and creation as, a Baliff Grand Cross of the Order of St. John by Queen Elizabeth II and the Presidential Medal of Freedom from George W. Bush. In July 2004, the city of Johannesburg bestowed its highest honour on Mandela by granting him the freedom of the city at a ceremony in Orlando, Soweto.
As an example of his popular foreign acclaim, during his tour of Canada in 1998, 45,000 school children greeted him with adulation at a speaking engagement in the SkyDome in the city of Toronto. In 2001, he was the first living person to be made an honorary Canadian citizen (the only previous recipient, Raoul Wallenberg, was awarded honorary citizenship posthumously). While in Canada, he was also made an honorary Companion of the Order of Canada, one of the few foreigners to receive the honour.
In 1990 he received the Bharat Ratna Award from the government of India and also received the last ever Lenin Peace Prize from the Soviet Union. In 1992 he was awarded the Atatürk Peace Award by Turkey. He refused the award citing human rights violations committed by Turkey at the time, but later accepted the award in 1999. In 1992 he received the Nishan-e-Pakistan, the highest civil service award of Pakistan.
Many artists have dedicated songs to Mandela. One of the most popular was from The Special AKA who recorded the song “Free Nelson Mandela” in 1983. Stevie Wonder dedicated his 1985 Oscar for the song “I Just Called to Say I Love You” to Mandela, resulting in his music being banned by the South African Broadcasting Corporation. In 1985, Youssou N’Dour‘s album Nelson Mandela was the Senegalese artist’s first United States release.
In 1988, the Nelson Mandela 70th Birthday Tribute concert at London’s Wembley Stadium was a focal point of the anti-apartheid movement, with many musicians voicing their support for Mandela. Jerry Dammers, the author of Nelson Mandela, was one of the organisers. Simple Minds wrote and performed the song “Mandela Day” for the concert (it would appear on their next album six months later), Santana recorded the instrumental “Mandela”, Tracy Chapman performed “Freedom Now”, dedicated to Mandela and released on her album Crossroads, Salif Keita from Mali, who played at the concert, later visited South Africa and in 1995 recorded the song “Mandela” on his album Folon. and Whitney Houston performed and dedicated the gospel song “He I Believe”.
In South Africa, “Asimbonanga (Mandela)” (“We Have Not Seen Him”) became one of Johnny Clegg‘s most famous songs, appearing on his Third World Child album in 1987. Hugh Masekela, in exile in the UK, sang “Bring Him Back Home (Nelson Mandela)” in 1987. Brenda Fassie‘s 1989 song “Black President”, a tribute to Mandela, was hugely popular even though it was banned in South Africa. Nigerian reggae musician Majek Fashek released the single, “Free Mandela”, in 1992, making him one of many Nigerian recording artists who had released songs related to the anti-apartheid movement and to Mandela himself.
In 1990, Hong Kong rock band Beyond released a popular Cantonese song, “Days of Glory”. The anti-apartheid song featured lyrics referring to Mandela’s heroic struggle for racial equality. The group Ladysmith Black Mambazo accompanied Mandela to the Nobel Peace Prize ceremony in Oslo, Norway in 1993, and performed for his inauguration in 1994. In 2003, Mandela lent his weight to the 46664 campaign against AIDS, named after his prison number. Many prominent musicians performed in concerts as part of this campaign.
A summary of Mandela’s life story is featured in the 2006 music video “If Everyone Cared” by Nickelback. Raffi‘s song “Turn This World Around” is based on a speech given by Mandela where he explained the world needs to be “turned around, for the children”. A tribute concert for Mandela’s 90th birthday took place in Hyde Park, London on 27 June 2008. Singer-songwriter Ampie du Preez and cricketer AB de Villiers wrote a song called “Madibaland” in honour of Mandela. It is featured as the 4th and 14th tracks on their album, “Maak Jou Drome Waar“.
Mandela’s autobiography, Long Walk to Freedom, was published in 1994, an extended version of No Easy Walk to Freedom, published by Heinemann in 1965. Mandela had begun work on it secretly while in prison. In that book Mandela did not reveal anything about the alleged complicity of F. W. de Klerk in the violence of the eighties and nineties, or the role of his ex-wife Winnie Mandela in that bloodshed. However, he later co-operated with his friend, journalist Anthony Sampson who discussed those issues in Mandela: The Authorised Biography. Another detail that Mandela omitted was the allegedly fraudulent book, Goodbye Bafana. Its author, Robben Island warder James Gregory, claimed to have been Mandela’s confidant in prison and published details of the prisoner’s family affairs. Sampson maintained that Mandela had not known Gregory well, but that Gregory censored the letters sent to the future president and thus discovered the details of Mandela’s personal life. Sampson also averred that other warders suspected Gregory of spying for the government and that Mandela considered suing Gregory.
Cinema and television
The film Mandela and De Klerk told the story of Mandela’s release from prison. Mandela was played by Sidney Poitier. Goodbye Bafana, a feature film that focuses on Mandela’s life, had its world premiere at the Berlin film festival on 11 February 2007. The film starred Dennis Haysbert as Mandela and chronicled Mandela’s relationship with prison guard James Gregory.
On the American television series The Cosby Show Cliff and Claire Huxtable’s grandchildren were named Nelson and Winnie in honour of Mandela and his then wife Winnie.
In the BBC television sitcom Only Fools and Horses (1981–2003) the two main characters, Del Boy and Rodney Trotter live at flat 368 on the twelfth floor of the fictional Nelson Mandela House on the Dockside Estate, Peckham, London.
In the final scene of the 1992 movie Malcolm X, Mandela – recently released after 27 years of political imprisonment – appears as a schoolteacher in a Soweto classroom. He recites a portion of one of Malcolm X‘s most famous speeches, including the following sentence: “We declare our right on this earth to be a human being, to be respected as a human being, to be given the rights of a human being in this society, on this earth, in this day, which we intend to bring into existence…” The famous final phrase of that sentence is “by any means necessary.” Mandela informed director Spike Lee that he could not utter the phrase on camera fearing that the apartheid government would use it against him if he did. Lee obliged, and the final seconds of the film feature black-and-white footage of Malcolm X himself delivering the phrase.
Mandela and Springboks captain, François Pienaar, are the focus of a 2008 book by John Carlin, Playing the Enemy: Nelson Mandela and the Game that Made a Nation, that spotlights the role of the 1995 Rugby World Cup win in post-apartheid South Africa. Carlin sold the film rights to Morgan Freeman. The film, entitled Invictus, was directed by Clint Eastwood, and featured Freeman as Nelson Mandela and Matt Damon as Pienaar.
Statues and civic tributes
On 30 April 2001, Nelson Mandela Gardens in Millennium Square, Leeds was officially opened and Nelson Mandela was awarded the freedom of the city and awarded a commemorative ‘golden owl’ (the heraldic symbol of Leeds). In a speech outside Leeds Civic Hall in front of 5000 people, mistakenly Mandela famously thanked ‘the people of Liverpool for their generosity’.
On 31 March 2004, Sandton Square in Johannesburg was renamed Nelson Mandela Square, after a 6-metre statue of Nelson Mandela was installed on the square to honour the famous South African statesman.
On 29 August 2007, a statue of Nelson Mandela was unveiled at Parliament Square in London by Richard Attenborough, Ken Livingstone, Wendy Woods (widow of Donald Woods), and Gordon Brown. The campaign to erect the statue was started in 2000 by the late Donald Woods, a South African journalist driven into exile because of his anti-apartheid activities. Mandela stated that it represented not just him, but all those who have resisted oppression, especially those in South Africa. He added: “The history of the struggle in South Africa is rich with the stories of heroes and heroines, some of them leaders, some of them followers. All of them deserve to be remembered.” An earlier London statue resides on the South Bank of The Thames, dating from 1985.
On 27 August 2008, a statue of Nelson Mandela was unveiled at Groot Drakenstein Correctional Centre between Paarl and Franshhoek on the R301 road, near Cape Town. Formerly known as Victor Verster, this was where Mandela spent the last few years of his 27 years in jail in relative comfort, as he and other ANC stalwarts negotiated with the apartheid government on the terms of his release and the nature of the new South Africa. It stands on the very spot where Mandela took his first steps as a free man. Just outside the prison gates – the culmination of the Long Walk to Freedom – the title of Mandela’s autobiography.
After 1989’s Loma Prieta earthquake demolished the Cypress Street Viaduct portion of the Nimitz Freeway in Oakland, California, the city renamed the street-level boulevard that replaced it Mandela Parkway in his honour.
Mandela Day on his birthday, 18 July, is an annual international day adopted by the United Nations. Individuals, communities and organisations are asked to donate 67 minutes to doing something for others, commemorating the 67 years that Nelson Mandela gave to the struggle for social justice.
Evidence of Mandela’s presence is honoured. An example is that his signature on a green room wall was rapidly covered by a plastic cover to preserve the artifact.
In 2004, zoologists Brent E. Hendrixson and Jason E. Bond named a South African species of trapdoor spider in the family Ctenizidae as Stasimopus mandelai, “honouring Nelson Mandela, the former president of South Africa and one of the great moral leaders of our time.”
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- The Mandela legacy: How family of inspirational leader who preached peace are at war over his £10million fortune (dmhanmation.wordpress.com)
- Nelson Mandela dies at the age of 95 (metro.co.uk)
- The Mandela legacy: How family of inspirational leader who preached peace are at war over his £10million fortune (thisismoney.co.uk)
- The Mandela legacy: How family of inspirational leader who preached peace are at war over his £10million fortune (dailymail.co.uk)
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- Remembering Nelson Mandela – History in the Headlines (adejokeiyabadan.wordpress.com)
- Makaziwe Mandela, Nelson Mandela’s Daughter, Not Sure if He Loved Her (theepochtimes.com)
- Mandela arrived late to the fight against HIV-AIDS (theglobeandmail.com)
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NAME: Mahatma Gandhi
OCCUPATION: Anti-War Activist
BIRTH DATE: October 02, 1869
DEATH DATE: January 30, 1948
EDUCATION: Samaldas College at Bhavnagar, Gujarat, University College London
PLACE OF BIRTH: Porbandar
PLACE OF DEATH: New Delhi
Born on October 2, 1869, in Porbandar, India, Mohandas Gandhi studied law and came to aggravate for Indian rights both at home and in South Africa. He became a leader of India’s independence movement, organizing boycotts against British institutions in peaceful forms of civil disobedience. He was given the holy name Mahatmas and oversaw a diverse ashram. He was killed by a fanatic in 1948.
Indian nationalist leader. Born Mohandas Karamchand Gandhi on October 2, 1869 in Porbandar, Kathiawar, West India. He studied law in London, but in 1893 went to South Africa, where he spent 20 years opposing discriminatory legislation against Indians. As a pioneer of Satyagraha, or resistance through mass non-violent civil disobedience, he became one of the major political and spiritual leaders of his time. Satyagraha remains one of the most potent philosophies in freedom struggles throughout the world today.
In 1914, Gandhi returned to India, where he supported the Home Rule movement, and became leader of the Indian National Congress, advocating a policy of non-violent non-co-operation to achieve independence. His goal was to help poor farmers and laborers protest oppressive taxation and discrimination. He struggled to alleviate poverty, liberate women and put an end to caste discrimination, with the ultimate objective being self-rule for India.
Following his civil disobedience campaign (1919-22), he was jailed for conspiracy (1922-4). In 1930, he led a landmark 320 km/200 mi march to the sea to collect salt in symbolic defiance of the government monopoly. On his release from prison (1931), he attended the London Round Table Conference on Indian constitutional reform. In 1946, he negotiated with the Cabinet Mission which recommended the new constitutional structure. After independence (1947), he tried to stop the Hindu-Muslim conflict in Bengal, a policy which led to his assassination in Delhi by Nathuram Godse, a Hindu fanatic.
Even after his death, Gandhi’s commitment to non-violence and his belief in simple living–making his own clothes, eating a vegetarian diet, and using fasts for self-purification as well as a means of protest–have been a beacon of hope for oppressed and marginalized people throughout the world.
Mohandas Karamchand Gandhi:– (pronounced: [ˈmoːɦənd̪aːs ˈkərəmtʃənd̪ ˈɡaːnd̪ʱi]; 2 October 1869 – 30 January 1948), commonly known as Mahatma Gandhi, was the preeminent leader of Indian nationalism in British-ruled India. Employing non-violent civil disobedience, Gandhi led India to independence and inspired movements for non-violence, civil rights and freedom across the world.
The son of a senior government official, Gandhi was born and raised in a Hindu Bania community in coastal Gujarat, and trained in law in London. Gandhi became famous by fighting for the civil rights of Muslim and Hindu Indians in South Africa, using the new techniques of non-violent civil disobedience that he developed. Returning to India in 1915, he set about organising peasants to protest excessive land-taxes. A lifelong opponent of “communalism” (i.e. basing politics on religion) he reached out widely to all religious groups. He became a leader of Muslims protesting the declining status of the Caliphate. Assuming leadership of the Indian National Congress in 1921, Gandhi led nationwide campaigns for easing poverty, expanding women’s rights, building religious and ethnic amity, ending untouchability, increasing economic self-reliance, and above all for achieving Swaraj—the independence of India from British domination.
Gandhi led Indians in protesting the national salt tax with the 400 km (250 mi) Dandi Salt March in 1930, and later in demanding the British to immediately Quit India in 1942, during World War II. He was imprisoned for that and for numerous other political offenses over the years. Gandhi sought to practice non-violence and truth in all situations, and advocated that others do the same. He saw the villages as the core of the true India and promoted self-sufficiency; he did not support the industrialization programs of his disciple Jawaharlal Nehru. He lived modestly in a self-sufficient residential community and wore the traditional Indian dhoti and shawl, woven with yarn he had hand spun on a charkha. His chief political enemy in Britain was Winston Churchill, who ridiculed him as a “half-naked fakir.” He was a dedicated vegetarian, and undertook long fasts as means of both self-purification and political mobilization.
In his last year, unhappy at the partition of India, Gandhi worked to stop the carnage between Muslims on the one hand and Hindus and Sikhs that raged in the border area between India and Pakistan. He was assassinated on 30 January 1948 by a Hindu nationalist who thought Gandhi was too sympathetic to India’s Muslims. 30 January is observed as Martyrs’ Day in India. The honorific Mahatma (“Great Soul”), was applied to him by 1914. In India he was also called Bapu (“Father”). He is known in India as the Father of the Nation; his birthday, 2 October, is commemorated there as Gandhi Jayanti, a national holiday, and world-wide as the International Day of Non-Violence. Gandhi’s philosophy was not theoretical but one of pragmatism, that is, practicing his principles in real time. Asked to give a message to the people, he would respond, “My life is my message.”
Early life and background
Mohandas Karamchand Gandhi was born on 2 October 1869 in Porbandar, a coastal town which was then part of the Bombay Presidency, British India. He was born in his ancestral home, now known as Kirti Mandir. His father, Karamchand Gandhi (1822–1885), who belonged to the Hindu Modh community, served as the diwan (a high official) of Porbander state, a small princely state in the Kathiawar Agency of British India. His grandfather was Uttamchand Gandhi, also called Utta Gandhi. His mother, Putlibai, who came from the Pranami Vaishnava community, was Karamchand’s fourth wife, the first three wives having apparently died in childbirth. Jain ideas and practices powerfully influenced Gandhi, particularly through his mother, who was a devout Jain.
The Indian classics, especially the stories of Shravana and king Harishchandra, had a great impact on Gandhi in his childhood. In his autobiography, he admits that they left an indelible impression on his mind. He writes: “It haunted me and I must have acted Harishchandra to myself times without number.” Gandhi’s early self-identification with truth and love as supreme values is traceable to these epic characters.
In May 1883, the 13-year-old Mohandas was married to 14-year-old Kasturbai Makhanji (her first name was usually shortened to “Kasturba”, and affectionately to “Ba”) in an arranged child marriage, according to the custom of the region. In the process, he lost a year at school. Recalling the day of their marriage, he once said, “As we didn’t know much about marriage, for us it meant only wearing new clothes, eating sweets and playing with relatives.” However, as was prevailing tradition, the adolescent bride was to spend much time at her parents’ house, and away from her husband. In 1885, when Gandhi was 15, the couple’s first child was born, but survived only a few days. Gandhi’s father, Karamchand Gandhi, had also died earlier that year.
Mohandas and Kasturba had four more children, all sons: Harilal, born in 1888; Manilal, born in 1892; Ramdas, born in 1897; and Devdas, born in 1900. At his middle school in Porbandar and high school in Rajkot, Gandhi remained a mediocre student. He shone neither in the classroom nor on the playing field. One of the terminal reports rated him as “good at English, fair in Arithmetic and weak in Geography; conduct very good, bad handwriting.” He passed the matriculation exam at Samaldas College in Bhavnagar, Gujarat, with some difficulty. Gandhi’s family wanted him to be a barrister, as it would increase the prospects of succeeding to his father’s post.
In 1888, Gandhi travelled to London, England, to study law at University College London, where he studied Indian law and jurisprudence and to train as a barrister at the Inner Temple. His time in London was influenced by a vow he had made to his mother upon leaving India, in the presence of a Jain monk, to observe the Hindu precepts of abstinence from meat and alcohol as well as of promiscuity. Gandhi tried to adopt “English” customs, including taking dancing lessons for example. However, he could not appreciate the bland vegetarian food offered by his landlady and was frequently hungry until he found one of London’s few vegetarian restaurants. Influenced by Henry Salt’s writing, he joined the Vegetarian Society, was elected to its executive committee, and started a local Bayswater chapter. Some of the vegetarians he met were members of the Theosophical Society, which had been founded in 1875 to further universal brotherhood, and which was devoted to the study of Buddhist and Hindu literature. They encouraged Gandhi to join them in reading the Bhagavad Gita both in translation as well as in the original. Not having shown interest in religion before, he became interested in religious thought.
Gandhi was called to the bar in June 1891 and then left London for India, where he learned that his mother had died while he was in London and that his family had kept the news from him. His attempts at establishing a law practice in Bombay failed because he was too shy to speak up in court. He returned to Rajkot to make a modest living drafting petitions for litigants but was forced to close it when he ran afoul of a British officer. In 1893, he accepted a year-long contract from Dada Abdulla & Co., an Indian firm, to a post in the Colony of Natal, South Africa, then part of the British Empire.
Civil rights movement in South Africa (1893–1914)
Gandhi spent 21 years in South Africa, where he developed his political views, ethics and political leadership skills. Indians in South Africa were led by wealthy Muslims, who employed Gandhi as a lawyer, and by impoverished Hindu indentured laborers with very limited rights. Gandhi considered them all to be Indians, taking a lifetime view that “Indianness” transcended religion and caste. He believed he could bridge historic differences, especially regarding religion, and he took that belief back to India where he tried to implement it. The South African experience exposed handicaps to Gandhi that he had not known about. He realised he was out of contact with the enormous complexities of religious and cultural life in India, and believed he understood India by getting to know and leading Indians in South Africa.
In South Africa, Gandhi faced the discrimination directed at all coloured people. He was thrown off a train at Pietermaritzburg after refusing to move from the first-class. He protested and was allowed on first class the next day. Travelling farther on by stagecoach, he was beaten by a driver for refusing to move to make room for a European passenger. He suffered other hardships on the journey as well, including being barred from several hotels. In another incident, the magistrate of a Durban court ordered Gandhi to remove his turban, which he refused to do.
These events were a turning point in Gandhi’s life and shaped his social activism and awakened him to social injustice. After witnessing racism, prejudice and injustice against Indians in South Africa, Gandhi began to question his place in society and his people’s standing in the British Empire.
Gandhi extended his original period of stay in South Africa to assist Indians in opposing a bill to deny them the right to vote. Though unable to halt the bill’s passage, his campaign was successful in drawing attention to the grievances of Indians in South Africa. He helped found the Natal Indian Congress in 1894, and through this organisation, he moulded the Indian community of South Africa into a unified political force. In January 1897, when Gandhi landed in Durban, a mob of white settlers attacked him and he escaped only through the efforts of the wife of the police superintendent. He, however, refused to press charges against any member of the mob, stating it was one of his principles not to seek redress for a personal wrong in a court of law.
In 1906, the Transvaal government promulgated a new Act compelling registration of the colony’s Indian population. At a mass protest meeting held in Johannesburg on 11 September that year, Gandhi adopted his still evolving methodology of Satyagraha (devotion to the truth), or non-violent protest, for the first time. He urged Indians to defy the new law and to suffer the punishments for doing so. The community adopted this plan, and during the ensuing seven-year struggle, thousands of Indians were jailed, flogged, or shot for striking, refusing to register, for burning their registration cards or engaging in other forms of non-violent resistance. The government successfully repressed the Indian protesters, but the public outcry over the harsh treatment of peaceful Indian protesters by the South African government forced South African leader Jan Christiaan Smuts, himself a philosopher, to negotiate a compromise with Gandhi. Gandhi’s ideas took shape, and the concept of Satyagraha matured during this struggle.
Gandhi and the Africans
Gandhi focused his attention on Indians while in South Africa and opposed the idea that Indians should be treated at the same level as native Africans while in South Africa. After several treatments he received from Whites in South Africa, Gandhi began to change his thinking and apparently increased his interest in politics. White rule enforced strict segregation among all races and generated conflict between these communities. Bhana and Vahed argue that Gandhi, at first, shared racial notions prevalent of the times and that his experiences in jail sensitized him to the plight of blacks.
In 1906, the British declared war against the Zulu kingdom in Natal, Gandhi encouraged the British to recruit Indians. He argued that Indians should support the war efforts in order to legitimise their claims to full citizenship. The British accepted Gandhi’s offer to let a detachment of 20 Indians volunteer as a stretcher-bearer corps to treat wounded British soldiers. This corps was commanded by Gandhi and operated for less than two months. The experience taught him it was hopeless to directly challenge the overwhelming military power of the British army—he decided it could only be resisted in non-violent fashion by the pure of heart.
After the black majority came to power in South Africa, Gandhi was proclaimed a national hero with numerous monuments.
Struggle for Indian Independence (1915–47)
In 1915, Gandhi returned to India permanently. He brought an international reputation as a leading Indian nationalist, theorist and organizer. He joined the Indian National Congress and was introduced to Indian issues, politics and the Indian people primarily by Gopal Krishna Gokhale. Gokhale was a key leader of the Congress Party best known for his restraint and moderation, and his insistence on working inside the system. Gandhi took Gokhale’s liberal approach based on British Whiggish traditions and transformed it to make it look wholly Indian.
Gandhi took leadership of Congress in 1920 and began a steady escalation of demands (with Intermittent compromises or pauses) until on 26 January 1930 the Indian National Congress declared the independence of India. The British did not recognize that and more negotiations ensued, with Congress taking a role in provincial government in the late 1930s. Gandhi and Congress withdrew their support of the Raj when the Viceroy declared war on Germany in September 1939 without consulting anyone. Tensions escalated until Gandhi demanded immediate independence in 1942 and the British responded by imprisoning him and tens of thousands of Congress leaders for the duration. Meanwhile the Muslim League did cooperate with Britain and moved, against Gandhi’s strong opposition, to demands for a totally separate Muslim state of Pakistan. In August 1947 the British partitioned the land, with India and Pakistan each achieving independence on terms Gandhi disapproved.
Role in World War I
In April 1918, during the latter part of World War I, the Viceroy invited Gandhi to a War Conference in Delhi. Perhaps to show his support for the Empire and help his case for India’s independence, Gandhi agreed to actively recruit Indians for the war effort. In contrast to the Zulu War of 1906 and the outbreak of World War I in 1914, when he recruited volunteers for the Ambulance Corps, this time Gandhi attempted to recruit combatants. In a June 1918 leaflet entitled “Appeal for Enlistment”, Gandhi wrote “To bring about such a state of things we should have the ability to defend ourselves, that is, the ability to bear arms and to use them…If we want to learn the use of arms with the greatest possible despatch, it is our duty to enlist ourselves in the army.” He did, however, stipulate in a letter to the Viceroy’s private secretary that he “personally will not kill or injure anybody, friend or foe.”
Gandhi’s war recruitment campaign brought into question his consistency on nonviolence as his friend Charlie Andrews confirms, “Personally I have never been able to reconcile this with his own conduct in other respects, and it is one of the points where I have found myself in painful disagreement.” Gandhi’s private secretary also had acknowledged that “The question of the consistency between his creed of ‘Ahimsa’ (non-violence) and his recruiting campaign was raised not only then but has been discussed ever since.”
Champaran and Kheda
Gandhi’s first major achievements came in 1918 with the Champaran and Kheda agitations of Bihar and Gujarat. The Champaran agitation pitted the local peasantry against their largely British landlords who were backed by the local administration. The peasantry was forced to grow Indigo, a cash crop whose demand had been declining over two decades, and were forced to sell their crops to the planters at a fixed price. Unhappy wIth this, the peasantry appealed to Gandhi at his ashram in Ahmedabad. Pursuing a strategy of non-violent protest, Gandhi took the administration by surprise and won concessions from the authorities.
In 1918, Kheda was hit by floods and famine and the peasantry was demanding relief from taxes. Gandhi moved his headquarters to Nadiad, organising scores of supporters and fresh volunteers from the region, the most notable being Vallabhbhai Patel. Using non-cooperation as a technique, Gandhi initiated a signature campaign where peasants pledged non-payment of revenue even under the threat of confiscation of land. A social boycott of mamlatdars and talatdars (revenue officials within the district) accompanied the agitation. Gandhi worked hard to win public support for the agitation across the country. For five months, the administration refused but finally in end-May 1918, the Government gave way on important provisions and relaxed the conditions of payment of revenue tax until the famine ended. In Kheda, Vallabhbhai Patel represented the farmers in negotiations with the British, who suspended revenue collection and released all the prisoners.
In 1919 Gandhi, with his weak position in Congress, decided to broaden his base by increasing his appeal to Muslims. The opportunity came from the Khilafat movement, a worldwide protest by Muslims against the collapsing status of the Caliph, the leader of their religion. The Ottoman Empire had lost the World War and was dismembered, as Muslims feared for the safety of the holy places and the prestige of their religion. Although Gandhi did not originate the All-India Muslim Conference, which directed the movement in India, he soon became its most prominent spokesman and attracted a strong base of Muslim support with local chapters in all Muslim centers in India. His success made him India’s first national leader with a multicultural base and facilitated his rise to power within Congress, which had previously been unable to reach many Muslims. In 1920 Gandhi became a major leader in Congress. By the end of 1922 the Khilafat movement had collapsed.
Gandhi always fought against “communalism,” which pitted Muslims against Hindus in politics, but he could not reverse the rapid growth of communalism after 1922. Deadly religious riots broke out in numerous cities, including 91 in U.P. (Uttar Pradesh) alone. At the leadership level, the proportion of Muslims among delegates to Congress fell sharply, from 11% in 1921 to under 4% in 1923.
With Congress now behind him in 1920, Gandhi had the base to employ non-cooperation, non-violence and peaceful resistance as his “weapons” in the struggle against the British Raj. His wide popularity among both Hindus and Muslims made his leadership possible; he even convinced the extreme faction of Muslims to support peaceful non-cooperation. The spark that ignited a national protest was overwhelming anger at the Jallianwala Bagh massacre (or Amritsar massacre) of hundreds of peaceful civilians by British troops in Punjab. Many Britons celebrated the action as needed to prevent another Mutiny like 1857, an attitude that caused many Indian leaders to decide the Raj was controlled by their enemies, and was more an obstacle than a pathway. Gandhi criticised both the actions of the British Raj and the retaliatory violence of Indians. He authored the resolution offering condolences to British civilian victims and condemning the riots which, after initial opposition in the party, was accepted following Gandhi’s emotional speech advocating his principle that all violence was evil and could not be justified.
After the massacre and subsequent violence, Gandhi began to focus on winning complete self-government and control of all Indian government institutions, maturing soon into Swaraj or complete individual, spiritual, political independence. During this period, Gandhi claimed to be a “highly orthodox Hindu” and in January 1921 during a speech at a temple in Vadtal, he spoke of the relevance of non-cooperation to Hindu Dharma, “At this holy place, I declare, if you want to protect your ‘Hindu Dharma’, non-cooperation is first as well as the last lesson you must learn up.”.
In December 1921, Gandhi was invested with executive authority on behalf of the Indian National Congress. Under his leadership, the Congress was reorganised with a new constitution, with the goal of Swaraj. Membership in the party was opened to anyone prepared to pay a token fee. A hierarchy of committees was set up to improve discipline, transforming the party from an elite organisation to one of mass national appeal. Gandhi expanded his non-violence platform to include the swadeshi policy—the boycott of foreign-made goods, especially British goods. Linked to this was his advocacy that khadi (homespun cloth) be worn by all Indians instead of British-made textiles. Gandhi exhorted Indian men and women, rich or poor, to spend time each day spinning khadi in support of the independence movement.
Gandhi even invented a small, portable spinning wheel that could be folded into the size of a small typewriter. This was a strategy to inculcate discipline and dedication to weeding out the unwilling and ambitious and to include women in the movement at a time when many thought that such activities were not respectable activities for women. In addition to boycotting British products, Gandhi urged the people to boycott British educational institutions and law courts, to resign from government employment, and to forsake British titles and honours.
“Non-cooperation” enjoyed widespread appeal and success, increasing excitement and participation from all strata of Indian society. Yet, just as the movement reached its apex, it ended abruptly as a result of a violent clash in the town of Chauri Chaura, Uttar Pradesh, in February 1922. Fearing that the movement was about to take a turn towards violence, and convinced that this would be the undoing of all his work, Gandhi called off the campaign of mass civil disobedience. This was the third time that Gandhi had called off a major campaign. Gandhi was arrested on 10 March 1922, tried for sedition, and sentenced to six years’ imprisonment. He began his sentence on 18 March 1922. He was released in February 1924 for an appendicitis operation, having served only 2 years.
Without Gandhi’s unifying personality, the Indian National Congress began to splinter during his years in prison, splitting into two factions, one led by Chitta Ranjan Das and Motilal Nehru favouring party participation in the legislatures, and the other led by Chakravarti Rajagopalachari and Sardar Vallabhbhai Patel, opposing this move. Furthermore, cooperation among Hindus and Muslims, which had been strong at the height of the non-violence campaign, was breaking down. Gandhi attempted to bridge these differences through many means, including a three-week fast in the autumn of 1924, but with limited success. In this year, Gandhi was persuaded to preside over the Congress session to be held in Belgaum. Gandhi agreed to become president of the session on one condition that Congressmen should take to wearing khadi (made of homespun cloth). In his long political career, this was the only time when he presided over a Congress session.
Salt Satyagraha (Salt March)
Gandhi stayed out of active politics and, as such, the limelight for most of the 1920s. He focused instead on resolving the wedge between the Swaraj Party and the Indian National Congress, and expanding initiatives against untouchability, alcoholism, ignorance and poverty. He returned to the fore in 1928. In the preceding year, the British government had appointed a new constitutional reform commission under Sir John Simon, which did not include any Indian as its member. The result was a boycott of the commission by Indian political parties. Gandhi pushed through a resolution at the Calcutta Congress in December 1928 calling on the British government to grant India dominion status or face a new campaign of non-cooperation with complete independence for the country as its goal. Gandhi had not only moderated the views of younger men like Subhas Chandra Bose and Jawaharlal Nehru, who sought a demand for immediate independence, but also reduced his own call to a one year wait, instead of two.
The British did not respond. On 31 December 1929, the flag of India was unfurled in Lahore. 26 January 1930 was celebrated as India’s Independence Day by the Indian National Congress meeting in Lahore. This day was commemorated by almost every other Indian organisation. Gandhi then launched a new Satyagraha against the tax on salt in March 1930. This was highlighted by the famous Salt March to Dandi from 12 March to 6 April, where he marched 388 kilometres (241 mi) from Ahmedabad to Dandi, Gujarat to make salt himself. Thousands of Indians joined him on this march to the sea. This campaign was one of his most successful at upsetting British hold on India; Britain responded by imprisoning over 60,000 people.
Salt as a household necessity was of special interest to women. Gandhi strongly favoured the emancipation of women, and he went so far as to say that “the women have come to look upon me as one of themselves.” He opposed purdah, child marriage, untouchability, and the extreme oppression of Hindu widows, up to and including sati. He especially recruited women to participate in the salt tax campaigns and the boycott of foreign products. Sarma concludes that Gandhi’s success in enlisting women in his campaigns, including the salt tax campaign, anti-untouchability campaign and the peasant movement, gave many women a new self-confidence and dignity in the mainstream of Indian public life.
Gandhi as folk hero
Congress in the 1920s appealed to peasants by portraying Gandhi as a sort of messiah (the long-awaited savior of an entire people), a strategy that succeeded in incorporating radical forces within the peasantry into the nonviolent resistance movement. In thousands of villages plays were performed that presented Gandhi as the reincarnation of earlier Indian nationalist leaders, or even as a demigod. The plays built support among illiterate peasants steeped in traditional Hindu culture. Similar messianic imagery appeared in popular songs and poems, and in Congress-sponsored religious pageants and celebrations. The result was that Gandhi became not only a folk hero but the Congress was widely seen in the villages as his sacred instrument.
The government, represented by Lord Edward Irwin, decided to negotiate with Gandhi. The Gandhi–Irwin Pact was signed in March 1931. The British Government agreed to free all political prisoners, in return for the suspension of the civil disobedience movement. Also as a result of the pact, Gandhi was invited to attend the Round Table Conference in London as the sole representative of the Indian National Congress. The conference was a disappointment to Gandhi and the nationalists, because it focused on the Indian princes and Indian minorities rather than on a transfer of power. Lord Irwin’s successor, Lord Willingdon, taking a hard line against nationalism, began a new campaign of controlling and subduing the nationalist movement. Gandhi was again arrested, and the government tried and failed to negate his influence by completely isolating him from his followers.
In 1932, through the campaigning of the Dalit leader B. R. Ambedkar, the government granted untouchables separate electorates under the new constitution. In protest, Gandhi embarked on a six-day fast in September 1932. The resulting public outcry successfully forced the government to adopt an equitable arrangement through negotiations mediated by Palwankar Baloo. This was the start of a new campaign by Gandhi to improve the lives of the untouchables, whom he named Harijans, the children of God.
On 8 May 1933, Gandhi began a 21-day fast of self-purification and launched a one-year campaign to help the Harijan movement. This new campaign was not universally embraced within the Dalit community, as Ambedkar condemned Gandhi’s use of the term Harijans as saying that Dalits were socially immature, and that privileged caste Indians played a paternalistic role. Ambedkar and his allies also felt Gandhi was undermining Dalit political rights. Gandhi had also refused to support the untouchables in 1924–25 when they were campaigning for the right to pray in temples. Because of Gandhi’s actions, Ambedkar described him as “devious and untrustworthy”. Gandhi, although born into the Vaishya caste, insisted that he was able to speak on behalf of Dalits, despite the presence of Dalit activists such as Ambedkar. Gandhi and Ambedkar often clashed because Ambedkar sought to remove the Dalits out of the Hindu community, while Gandhi tried to save Hinduism by exorcising untouchability. Ambedkar complained that Gandhi moved too slowly, while Hindu traditionalists said Gandhi was a dangerous radical who rejected scripture. Guha noted in 2012 that, “Ideologues have carried these old rivalries into the present, with the demonization of Gandhi now common among politicians who presume to speak in Ambedkar’s name.” Guha adds that their work complemented each other, and Gandhi often praised Ambedkar.
In 1934 Gandhi resigned from Congress party membership. He did not disagree with the party’s position but felt that if he resigned, his popularity with Indians would cease to stifle the party’s membership, which actually varied, including communists, socialists, trade unionists, students, religious conservatives, and those with pro-business convictions, and that these various voices would get a chance to make themselves heard. Gandhi also wanted to avoid being a target for Raj propaganda by leading a party that had temporarily accepted political accommodation with the Raj.
Gandhi returned to active politics again in 1936, with the Nehru presidency and the Lucknow session of the Congress. Although Gandhi wanted a total focus on the task of winning independence and not speculation about India’s future, he did not restrain the Congress from adopting socialism as its goal. Gandhi had a clash with Subhas Chandra Bose, who had been elected president in 1938, and who had previously expressed a lack of faith in non-violence as a means of protest. Despite Gandhi’s opposition, Bose won a second term as Congress President, against Gandhi’s nominee, Dr. Pattabhi Sitaramayya; but left the Congress when the All-India leaders resigned en masse in protest of his abandonment of the principles introduced by Gandhi. Gandhi declared that Sitaramayya’s defeat was his defeat.
World War II and Quit India
Gandhi initially favoured offering “non-violent moral support” to the British effort when World War II broke out in 1939, but the Congressional leaders were offended by the unilateral inclusion of India in the war without consultation of the people’s representatives. All Congressmen resigned from office. After long deliberations, Gandhi declared that India could not be party to a war ostensibly being fought for democratic freedom while that freedom was denied to India itself. As the war progressed, Gandhi intensified his demand for independence, calling for the British to Quit India in a speech at Gowalia Tank Maidan. This was Gandhi’s and the Congress Party’s most definitive revolt aimed at securing the British exit from India.
Gandhi was criticised by some Congress party members and other Indian political groups, both pro-British and anti-British. Some felt that not supporting Britain more in its struggle against Nazi Germany was unethical. Others felt that Gandhi’s refusal for India to participate in the war was insufficient and more direct opposition should be taken, while Britain fought against Nazism, it continued to refuse to grant India Independence. Quit India became the most forceful movement in the history of the struggle, with mass arrests and violence on an unprecedented scale.
In 1942, although still committed in his efforts to “launch a non-violent movement”, Gandhi clarified that the movement would not be stopped by individual acts of violence, saying that the “ordered anarchy” of “the present system of administration” was “worse than real anarchy.” He called on all Congressmen and Indians to maintain discipline via ahimsa, and Karo ya maro (“Do or die”) in the cause of ultimate freedom.
Gandhi and the entire Congress Working Committee were arrested in Bombay by the British on 9 August 1942. Gandhi was held for two years in the Aga Khan Palace in Pune. It was here that Gandhi suffered two terrible blows in his personal life. His 50-year old secretary Mahadev Desai died of a heart attack 6 days later and his wife Kasturba died after 18 months imprisonment on 22 February 1944; six weeks later Gandhi suffered a severe malaria attack. He was released before the end of the war on 6 May 1944 because of his failing health and necessary surgery; the Raj did not want him to die in prison and enrage the nation. He came out of detention to an altered political scene—the Muslim League for example, which a few years earlier had appeared marginal, “now occupied the centre of the political stage” and the topic of Jinnah‘s campaign for Pakistan was a major talking point. Gandhi met Jinnah in September 1944 in Bombay but Jinnah rejected, on the grounds that it fell short of a fully independent Pakistan, his proposal of the right of Muslim provinces to opt out of substantial parts of the forthcoming political union.
While the leaders of Congress languished in jail, the other parties supported the war and gained organizational strength. Underground publications flailed at the ruthless suppression of Congress, but it had little control over events. At the end of the war, the British gave clear indications that power would be transferred to Indian hands. At this point Gandhi called off the struggle, and around 100,000 political prisoners were released, including the Congress’s leadership.
Partition and independence, 1947
As a rule, Gandhi was opposed to the concept of partition as it contradicted his vision of religious unity. Concerning the partition of India to create Pakistan, while the Indian National Congress and Gandhi called for the British to quit India, the Muslim League passed a resolution for them to divide and quit, in 1943. Gandhi suggested an agreement which required the Congress and Muslim League to cooperate and attain independence under a provisional government, thereafter, the question of partition could be resolved by a plebiscite in the districts with a Muslim majority. When Jinnah called for Direct Action, on 16 August 1946, Gandhi was infuriated and personally visited the most riot-prone areas to stop the massacres. He made strong efforts to unite the Indian Hindus, Muslims, and Christians and struggled for the emancipation of the “untouchables” in Hindu society.
On 14 and 15 August 1947 the Indian Independence Act was invoked. In border areas some 10—12 million people moved from one side to another and upwards of a half million were killed in communal riots pitting Hindus, Muslims, and Sikhs. But for his teachings, the efforts of his followers, and his own presence, there perhaps could have been much more bloodshed during the partition, according to prominent Norwegian historian, Jens Arup Seip.
Stanley Wolpert has argued, The “plan to carve up British India was never approved of or accepted by Gandhi…who realised too late that his closest comrades and disciples were more interested in power than principle, and that his own vision had long been clouded by the illusion that the struggle he led for India’s freedom was a nonviolent one.”
On 30 January 1948, Gandhi was shot while he was walking to a platform from which he was to address a prayer meeting. The assassin, Nathuram Godse, was a Hindu nationalist with links to the extremist Hindu Mahasabha, who held Gandhi responsible for weakening India by insisting upon a payment to Pakistan. Godse and his co-conspirator Narayan Apte were later tried and convicted; they were executed on 15 November 1949. Gandhi’s memorial (or Samādhi) at Rāj Ghāt, New Delhi, bears the epigraph “Hē Ram”, (Devanagari: हे ! राम or, He Rām), which may be translated as “Oh God”. These are widely believed to be Gandhi’s last words after he was shot, though the veracity of this statement has been disputed. Prime Minister Jawaharlal Nehru addressed the nation through radio:
“Friends and comrades, the light has gone out of our lives, and there is darkness everywhere, and I do not quite know what to tell you or how to say it. Our beloved leader, Bapu as we called him, the father of the nation, is no more. Perhaps I am wrong to say that; nevertheless, we will not see him again, as we have seen him for these many years, we will not run to him for advice or seek solace from him, and that is a terrible blow, not only for me, but for millions and millions in this country.”—Jawaharlal Nehru’s address to Gandhi
Gandhi’s death was mourned nationwide. Over 2 million people joined the 5 mile long funeral procession that took over 5 hours to reach Raj Ghat from Birla house, where he was assassinated. Gandhi’s body was transported on a weapons carrier, whose chassis was dismantled overnight to allow a high-floor to be installed so that people could catch a glimpse of his body. The engine of the vehicle was not used, instead 4 drag-ropes manned by 50 people each pulled the vehicle. All Indian owned establishments in London remained closed in mourning as thousands of people from all faiths and denominations and Indians from all over Britain converged at India House in London.
Professor Yasmin Khan argues that Gandhi’s death and funeral helped consolidate the authority of the new Indian state. With Nehru and Patel in charge, the government made sure everyone knew the guilty party was not a Muslim. Congress tightly controlled the epic public displays of grief over a two-week period—the funeral, mortuary rituals and distribution of the martyr’s ashes—as millions participated and hundreds of millions watched. The goal was to assert the power of the government and legitimize the Congress Party’s control. This move built upon the massive outpouring of Hindu expressions of grief. The government suppressed the RSS, the Muslim National Guards, and the Khaksars, with some 200,000 arrests. Gandhi’s death and funeral linked the distant state with the Indian people and made more understand the need to suppress religious parties during the transition to independence for the Indian people.
By Hindu tradition the ashes were to be spread on a river. Gandhi’s ashes were poured into urns which were sent across India for memorial services. Most were immersed at the Sangam at Allahabad on 12 February 1948, but some were secretly taken away. In 1997, Tushar Gandhi immersed the contents of one urn, found in a bank vault and reclaimed through the courts, at the Sangam at Allahabad. Some of Gandhi’s ashes were scattered at the source of the Nile River near Jinja, Uganda, and a memorial plaque marks the event. On 30 January 2008, the contents of another urn were immersed at Girgaum Chowpatty. Another urn is at the palace of the Aga Khan in Pune (where he had been imprisoned from 1942 to 1944) and another in the Self-Realization Fellowship Lake Shrine in Los Angeles.
Principles, practices and beliefs
Gandhism designates the ideas and principles Gandhi promoted. Of central importance is nonviolent resistance. A Gandhian can mean either an individual who follows, or a specific philosophy which is attributed to, Gandhism. M.M.Sankhdher argues that Gandhism is not a systematic position in metaphysics or in political philosophy. Rather, it is a political creed, an economic doctrine, a religious outlook, a moral precept, and especially, a humanitarian world view. It is an effort not to systematize wisdom but to transform society and is based on an undying faith in the goodness of human nature. However Gandhi himself did not approve of the notion of “Gandhism”. He explained in 1936:
There is no such thing as “Gandhism,” and I do not want to leave any sect after me. I do not claim to have originated any new principle or doctrine. I have simply tried in my own way to apply the eternal truths to our daily life and problems…The opinions I have formed and the conclusions I have arrived at are not final. I may change them tomorrow. I have nothing new to teach the world. Truth and non-violence are as old as the hills.
Historian R.B. Cribb argues that Gandhi’s thought evolved over time, with his early ideas becoming the core or scaffolding for his mature philosophy. In London he committed himself to truthfulness, temperance, chastity, and vegetarianism. His return to India to work as a lawyer was a failure, so he went to South Africa for a quarter century, where he absorbed ideas from many sources, most of them non-Indian. While Gandhi was born a Hindu, he grew up in an eclectic religious atmosphere and throughout his life searched for insights from many religious traditions. He was exposed to Jain ideas through his mother who was a devout Jain and was in contact with Jain leaders. Themes from Jainism that Gandhi absorbed included asceticism; compassion for all forms of life; the importance of vows for self-discipline; vegetarianism; fasting for self-purification; mutual tolerance among people of different creeds; and “syadvad,” the idea that all views of truth are partial, a doctrine that lies at the root of Satyagraha.
Gandhi’s London experience provided a solid philosophical base focused on truthfulness, temperance, chastity, and vegetarianism. When he returned to India in 1891, his outlook was parochial and he could not make a living as a lawyer. This challenged his belief that practicality and morality necessarily coincided. By moving in 1893 to South Africa he found a solution to this problem and developed the central concepts of his mature philosophy. N. A. Toothi felt that Gandhi was influenced by the reforms and teachings of Swaminarayan, stating “Close parallels do exist in programs of social reform based on to non-violence, truth-telling, cleanliness, temperance and upliftment of the masses.” Vallabhbhai Patel, who grew up in a Swaminarayan household was attracted to Gandhi due to this aspect of Gandhi’s doctrine.
Gandhi’s ethical thinking was heavily influenced by a handful of books, which he repeatedly meditated upon. They included especially Plato’s Apology, (which he translated into his native Gujarati); William Salter’s Ethical Religion (1889); Henry David Thoreau’s On the Duty of Civil Disobedience (1847); Leo Tolstoy’s The Kingdom of God Is Within You (1893); and John Ruskin’s Unto this Last (1862), which he also translated into Gujarati . Ruskin inspired his decision to live an austere life on a commune, at first on the Phoenix Farm in Natal and then on the Tolstoy Farm just outside Johannesburg, South Africa.
Balkrishna Gokhale argues that Gandhi took his philosophy of history from Hinduism and Jainism, supplemented by selected Christian traditions and ideas of Tolstoy and Ruskin. Hinduism provided central concepts of God’s role in history, of man as the battleground of forces of virtue and sin, and of the potential of love as an historical force. From Jainism, Gandhi took the idea of applying nonviolence to human situations and the theory that Absolute Reality can be comprehended only relatively in human affairs.
Historian Howard Spodek argues for the importance of the culture of Gujarat in shaping Gandhi’s methods. Spodek finds that some of Gandhi’s most effective methods such as fasting, noncooperation and appeals to the justice and compassion of the rulers were learned as a youth in Gujarat. Later on, the financial, cultural, organizational and geographical support needed to bring his campaigns to a national audience were drawn from Ahmedabad and Gujarat, his Indian residence 1915–1930.
In 1908 Leo Tolstoy wrote A Letter to a Hindu, which said that only by using love as a weapon through passive resistance could the Indian people overthrow colonial rule. In 1909, Gandhi wrote to Tolstoy seeking advice and permission to republish A Letter to a Hindu in Gujarati. Tolstoy responded and the two continued a correspondence until Tolstoy’s death in 1910. The letters concern practical and theological applications of non-violence. Gandhi saw himself a disciple of Tolstoy, for they agreed regarding opposition to state authority and colonialism; both hated violence and preached non-resistance. However, they differed sharply on political strategy. Gandhi called for political involvement; he was a nationalist and was prepared to use nonviolent force. He was also willing to compromise. It was at Tolstoy Farm where Gandhi and Hermann Kallenbach systematically trained their disciples in the philosophy of nonviolence.
Truth and Satyagraha
Gandhi dedicated his life to the wider purpose of discovering truth, or Satya. He tried to achieve this by learning from his own mistakes and conducting experiments on himself. He called his autobiography The Story of My Experiments with Truth.
Bruce Watson argues that Gandhi based Satyagraha on the Vedantic ideal of self-realization, and notes it also contains Jain and Buddhist notions of nonviolence, vegetarianism, the avoidance of killing, and ‘agape’ (universal love). Gandhi also borrowed Christian-Islamic ideas of equality, the brotherhood of man, and the concept of turning the other cheek.
Gandhi stated that the most important battle to fight was overcoming his own demons, fears, and insecurities. Gandhi summarised his beliefs first when he said “God is Truth”. He would later change this statement to “Truth is God”. Thus, satya (truth) in Gandhi’s philosophy is “God”.
The essence of Satyagraha (a name Gandhi invented meaning “adherence to truth”) is that it seeks to eliminate antagonisms without harming the antagonists themselves and seeks to transform or “purify” it to a higher level. A euphemism sometimes used for Satyagraha is that it is a “silent force” or a “soul force” (a term also used by Martin Luther King Jr. during his famous “I Have a Dream” speech). It arms the individual with moral power rather than physical power. Satyagraha is also termed a “universal force,” as it essentially “makes no distinction between kinsmen and strangers, young and old, man and woman, friend and foe.”
Gandiji wrote: “There must be no impatience, no barbarity, no insolence, no undue pressure. If we want to cultivate a true spirit of democracy, we cannot afford to be intolerant. Intolerance betrays want of faith in one’s cause.” Civil disobedience and non-cooperation as practised under Satyagraha are based on the “law of suffering”, a doctrine that the endurance of suffering is a means to an end. This end usually implies a moral upliftment or progress of an individual or society. Therefore, non-cooperation in Satyagraha is in fact a means to secure the cooperation of the opponent consistently with truth and justice.
Although Gandhi was not the originator of the principle of non-violence, he was the first to apply it in the political field on a large scale. The concept of nonviolence (ahimsa) and nonresistance has a long history in Indian religious thought and has had many revivals in Hindu, Buddhist, Jain, Jewish and Christian contexts. Gandhi explains his philosophy and way of life in his autobiography The Story of My Experiments with Truth. Some of his other remarks were widely quoted, such as “An eye for an eye makes the whole world blind.” “There are many causes that I am prepared to die for but no causes that I am prepared to kill for.” Gandhi realized later that this level of nonviolence required incredible faith and courage, which he believed everyone did not possess. He therefore advised that everyone need not keep to nonviolence, especially if it were used as a cover for cowardice, saying, “where there is only a choice between cowardice and violence, I would advise violence.”
Gandhi thus came under some political fire for his criticism of those who attempted to achieve independence through more violent means. His refusal to protest against the hanging of Bhagat Singh, Sukhdev, Udham Singh and Rajguru were sources of condemnation among some parties.
Of this criticism, Gandhi stated, “There was a time when people listened to me because I showed them how to give fight to the British without arms when they had no arms […] but today I am told that my non-violence can be of no avail against the [Hindu–Moslem riots] and, therefore, people should arm themselves for self-defense.”
Gandhi’s views came under heavy criticism in Britain when it was under attack from Nazi Germany, and later when the Holocaust was revealed. He told the British people in 1940, “I would like you to lay down the arms you have as being useless for saving you or humanity. You will invite Herr Hitler and Signor Mussolini to take what they want of the countries you call your possessions… If these gentlemen choose to occupy your homes, you will vacate them. If they do not give you free passage out, you will allow yourselves, man, woman, and child, to be slaughtered, but you will refuse to owe allegiance to them.”
In a post-war interview in 1946, he said, “Hitler killed five million Jews. It is the greatest crime of our time. But the Jews should have offered themselves to the butcher’s knife. They should have thrown themselves into the sea from cliffs… It would have aroused the world and the people of Germany… As it is they succumbed anyway in their millions.” Gandhi believed this act of “collective suicide”, in response to the Holocaust, “would have been heroism”.
One of Gandhi major strategies first in South Africa and then in India was uniting Muslims and Hindus to work together in opposition to British imperialism. In 1919-22 he won strong Muslim support for his leadership in the Khilafat Movement to support the historic Ottoman Caliphate. By 1924 that Muslim support had largely evaporated.
In 1931, he suggested that while he could understand the desire of European Jews to emigrate to Palestine, he opposed any movement that supported British colonialism or violence. Muslims throughout India and the Middle East strongly opposed the Zionist plan for a Jewish state in Palestine, and Gandhi (and Congress) supported the Muslims in this regard. By the 1930s all major political groups in India opposed a Jewish state in Palestine.
This led to discussions concerning the persecution of the Jews in Germany and the emigration of Jews from Europe to Palestine, which Gandhi framed through the lens of Satyagraha. In 1938, Gandhi stated that his “sympathies are all with the Jews. I have known them intimately in South Africa. Some of them became life-long companions.” In 1937, Gandhi discussed Zionism with his close Jewish friend Hermann Kallenbach. He said Zionism was not the right answer to the Jewish problem and instead recommended Satyagraha. Gandhi thought the Zionists in Palestine represented European imperialism and used violence to achieve their goals; he argued that “the Jews should disclaim any intention of realizing their aspiration under the protection of arms and should rely wholly on the goodwill of Arabs. No exception can possibly be taken to the natural desire of the Jews to found a home in Palestine. But they must wait for its fulfillment till Arab opinion is ripe for it.” Philosopher Martin Buber was highly critical of Gandhi’s approach and in 1939 wrote an open letter to him on the subject. Gandhi reiterated his stance on the use of Satyagraha in Palestine in 1947.
Vegetarianism and fasting
Stephen Hay argues that Gandhi in London looked into numerous religious and intellectual currents. He especially appreciated how the theosophical movement encouraged a religious eclecticism and an antipathy to atheism. Hay says the vegetarian movement had the greatest impact for it was Gandhi’s point of entry into other reformist agendas of the time. The idea of vegetarianism is deeply ingrained in Hindu and Jain traditions in India, especially in his native Gujarat. Gandhi was close to the chairman of the London Vegetarian Society, Dr. Josiah Oldfield, and corresponded with Henry Stephens Salt, a vegetarian campaigner. Gandhi became a strict vegetarian. He wrote the book The Moral Basis of Vegetarianism and wrote for the London Vegetarian Society’s publication.
Gandhi used fasting as a political device, often threatening suicide unless demands were met. Gandhi noted in his autobiography that vegetarianism was the beginning of his deep commitment to Brahmacharya; without total control of the palate, his success in Brahmacharya would likely falter. “You wish to know what the marks of a man are who wants to realize Truth which is God,” he wrote. “He must reduce himself to zero and have perfect control over all his senses-beginning with the palate or tongue.”
Congress publicized the fasts as a political action that generated widespread sympathy. In response the government tried to manipulate news coverage to minimize his challenge to the Raj. He fasted in 1932 to protest the voting scheme for separate political representation for Dalits; Gandhi did not want them segregated. The government stopped the London press from showing photographs of his emaciated body, because it would elicit sympathy. Gandhi’s 1943 hunger strike took place during a two-year prison term for the anticolonial Quit India movement. The government called on nutritional experts to demystify his action, and again no photos were allowed. However his final fast in 1948, after India was independent, was lauded by the British press and this time did include full-length photos.
Alter argues that Gandhi’s fixation on diet and celibacy were much deeper than exercises in self-discipline. Rather, his beliefs regarding health offered a critique of both the traditional Hindu system of ayurvedic medicine and Western concepts. This challenge was integral to his deeper challenge to tradition and modernity, as health and nonviolence became part of the same ethics.
A core Gandhian value that came in for much bantering and ribald music hall humour in Britain was his nakedness—Churchill publicly called him a “half-naked fakir” – and his experiments in “brahmacharya” or the elimination of all desire in the face of temptation. In 1906 Gandhi, although married and a father, vowed to abstain from sexual relations. In the 1940s, in his mid-seventies, he brought his grandniece Manubehn to sleep naked in his bed as part of a spiritual experiment in which Gandhi could test himself as a “brahmachari.” Several other young women and girls also sometimes shared his bed as part of his experiments. Gandhi discussed his experiment with friends and relations; most disagreed and the experiment ceased in 1947.
Nai Talim, Basic Education
Gandhi’s educational policies reflected Nai Talim (‘Basic Education for all’), a spiritual principle which states that knowledge and work are not separate. It was a reaction against the British educational system and colonialism in general, which had the negative effect of making Indian children alienated and career-based; it promoted disdain for manual work, the development of a new elite class, and the increasing problems of industrialisation and urbanisation. The three pillars of Gandhi’s pedagogy were its focus on the lifelong character of education, its social character and its form as a holistic process. For Gandhi, education is ‘the moral development of the person’, a process that is by definition ‘lifelong’.
Nai Talim evolved out of the spiritually oriented education program at Tolstoy Farm in South Africa, and Gandhi’s work at the ashram at Sevagram after 1937. After 1947 the Nehru government’s vision of an industrialized, centrally planned economy had scant place for Gandhi’s village-oriented approach.
Rudolph argues that after a false start in trying to emulate the English in an attempt to overcome his timidity, Gandhi discovered the inner courage he was seeking by helping his countrymen in South Africa. The new courage consisted of observing the traditional Bengali way of “self-suffering” and, in finding his own courage, he was enabled also to point out the way of ‘Satyagraha’ and ‘ahimsa’ to the whole of India.
Gandhi was a self-described philosophical anarchist, and his vision of India meant an India without an underlying government. He once said that “the ideally nonviolent state would be an ordered anarchy.” While political systems are largely hierarchical, with each layer of authority from the individual to the central government have increasing levels of authority over the layer below, Gandhi believed that society should be the exact opposite, where nothing is done without the consent of anyone, down to the individual. His idea was that true self-rule in a country means that every person rules his or herself and that there is no state which enforces laws upon the people.
This would be achieved over time with nonviolent conflict mediation, as power is divested from layers of hierarchical authorities, ultimately to the individual, which would come to embody the ethic of nonviolence. Rather than a system where rights are enforced by a higher authority, people are self-governed by mutual responsibilities. On returning from South Africa, when Gandhi received a letter asking for his participation in writing a world charter for human rights, he responded saying, “in my experience, it is far more important to have a charter for human duties.”
A free India did not mean merely transferring the established British administrative structure into Indian hands. He warned, “you would make India English. And when it becomes English, it will be called not Hindustan but Englishtan. This is not the Swaraj I want.” Tewari argues that Gandhi saw democracy as more than a system of government; it meant promoting both individuality and the self-discipline of the community. Democracy was a moral system that distributed power and assisted the development of every social class, especially the lowest. It meant settling disputes in a nonviolent manner; it required freedom of thought and expression. For Gandhi, democracy was a way of life.
A free India for Gandhi meant the flourishing of thousands of self-sufficient small communities who rule themselves without hindering others. Gandhian economics focused on the need for economic self-sufficiency at the village level. His policy of “sarvodaya” called for ending poverty through improved agriculture and small-scale cottage industries in every village. Gandhi challenged Nehru and the modernizers in the late 1930s who called for rapid industrialization on the Soviet model; Gandhi denounced that as dehumanizing and contrary to the needs of the villages where the great majority of the people lived. After Gandhi’s death Nehru led India to large-scale planning that emphasized modernization and heavy industry, while modernizing agriculture through irrigation. Historian Kuruvila Pandikattu says “it was Nehru’s vision, not Gandhi’s, that was eventually preferred by the Indian State.” After Gandhi’s death activists inspired by his vision promoted their opposition to industrialization through the teachings of Gandhian economics.
Gandhi was a prolific writer. One of Gandhi’s earliest publications, Hind Swaraj, published in Gujarati in 1909, is recognised[by whom?] as the intellectual blueprint of India’s freedom movement. The book was translated into English the next year, with a copyright legend that read “No Rights Reserved”. For decades he edited several newspapers including Harijan in Gujarati, in Hindi and in the English language; Indian Opinion while in South Africa and, Young India, in English, and Navajivan, a Gujarati monthly, on his return to India. Later, Navajivan was also published in Hindi. In addition, he wrote letters almost every day to individuals and newspapers.
Gandhi also wrote several books including his autobiography, The Story of My Experiments with Truth (Gujarātī “સત્યના પ્રયોગો અથવા આત્મકથા”), of which he bought the entire first edition to make sure it was reprinted. His other autobiographies included: Satyagraha in South Africa about his struggle there, Hind Swaraj or Indian Home Rule, a political pamphlet, and a paraphrase in Gujarati of John Ruskin‘s Unto This Last. This last essay can be considered his programme on economics. He also wrote extensively on vegetarianism, diet and health, religion, social reforms, etc. Gandhi usually wrote in Gujarati, though he also revised the Hindi and English translations of his books.
Gandhi’s complete works were published by the Indian government under the name The Collected Works of Mahatma Gandhi in the 1960s. The writings comprise about 50,000 pages published in about a hundred volumes. In 2000, a revised edition of the complete works sparked a controversy, as it constituted large number of errors and omissions. The Indian government later withdrew the revised edition.
Legacy and depictions in popular culture
The word Mahatma, while often mistaken for Gandhi’s given name in the West, is taken from the Sanskrit words maha (meaning Great) and atma (meaning Soul). Rabindranath Tagore is said to have accorded the title to Gandhi. In his autobiography, Gandhi nevertheless explains that he never valued the title, and was often pained by it.
Followers and international influence
Gandhi influenced important leaders and political movements. Leaders of the civil rights movement in the United States, including Martin Luther King and James Lawson, drew from the writings of Gandhi in the development of their own theories about non-violence. King said “Christ gave us the goals and Mahatma Gandhi the tactics.” Anti-apartheid activist and former President of South Africa, Nelson Mandela, was inspired by Gandhi. Others include Khan Abdul Ghaffar Khan, Steve Biko, and Aung San Suu Kyi.
In his early years, the former President of South Africa Nelson Mandela was a follower of the non-violent resistance philosophy of Gandhi. Bhana and Vahed commented on these events as “Gandhi inspired succeeding generations of South African activists seeking to end White rule. This legacy connects him to Nelson Mandela…in a sense Mandela completed what Gandhi started.”
Gandhi’s life and teachings inspired many who specifically referred to Gandhi as their mentor or who dedicated their lives to spreading Gandhi’s ideas. In Europe, Romain Rolland was the first to discuss Gandhi in his 1924 book Mahatma Gandhi, and Brazilian anarchist and feminist Maria Lacerda de Moura wrote about Gandhi in her work on pacifism. In 1931, notable European physicist Albert Einstein exchanged written letters with Gandhi, and called him “a role model for the generations to come” in a later writing about him. Einstein said of Gandhi:
Mahatma Gandhi’s life achievement stands unique in political history. He has invented a completely new and humane means for the liberation war of an oppressed country, and practised it with greatest energy and devotion. The moral influence he had on the consciously thinking human being of the entire civilized world will probably be much more lasting than it seems in our time with its overestimation of brutal violent forces. Because lasting will only be the work of such statesmen who wake up and strengthen the moral power of their people through their example and educational works.We may all be happy and grateful that destiny gifted us with such an enlightened contemporary, a role model for the generations to come.
Generations to come will scarce believe that such a one as this walked the earth in flesh and blood.
Lanza del Vasto went to India in 1936 intending to live with Gandhi; he later returned to Europe to spread Gandhi’s philosophy and founded the Community of the Ark in 1948 (modelled after Gandhi’s ashrams). Madeleine Slade (known as “Mirabehn”) was the daughter of a British admiral who spent much of her adult life in India as a devotee of Gandhi.
In addition, the British musician John Lennon referred to Gandhi when discussing his views on non-violence. At the Cannes Lions International Advertising Festival in 2007, former U.S. Vice-President and environmentalist Al Gore spoke of Gandhi’s influence on him.
“I am mindful that I might not be standing before you today, as President of the United States, had it not been for Gandhi and the message he shared with America and the world.”—Barack Obama in an address to a Joint Session of the Parliament of India, 2010
Obama in September 2009 said that his biggest inspiration came from Mahatma Gandhi. His reply was in response to the question ‘Who was the one person, dead or live, that you would choose to dine with?’. He continued that “He’s somebody I find a lot of inspiration in. He inspired Dr. King with his message of nonviolence. He ended up doing so much and changed the world just by the power of his ethics.”
Time Magazine named The 14th Dalai Lama, Lech Wałęsa, Martin Luther King, Cesar Chavez, Aung San Suu Kyi, Benigno Aquino, Jr., Desmond Tutu, and Nelson Mandela as Children of Gandhi and his spiritual heirs to non-violence. The Mahatma Gandhi District in Houston, Texas, United States, an ethnic Indian enclave, is officially named after Gandhi.
In 2007, the United Nations General Assembly declared Gandhi’s birthday 2 October as “the International Day of Non-Violence.” First proposed by UNESCO in 1948, as the School Day of Non-violence and Peace (DENIP in Spanish), 30 January is observed the School Day of Non-violence and Peace in schools of many countries In countries with a Southern Hemisphere school calendar, it is observed on 30 March.
Monument to M.K. Gandhi in New Belgrade, Serbia. On the monument is written “Non-violence is the essence of all religions”.
Time magazine named Gandhi the Man of the Year in 1930. Gandhi was also the runner-up to Albert Einstein as “Person of the Century“ at the end of 1999.The Government of India awards the annual Gandhi Peace Prize to distinguished social workers, world leaders and citizens. Nelson Mandela, the leader of South Africa’s struggle to eradicate racial discrimination and segregation, is a prominent non-Indian recipient. In 2011, Time magazine named Gandhi as one of the top 25 political icons of all time.
Gandhi did not receive the Nobel Peace Prize, although he was nominated five times between 1937 and 1948, including the first-ever nomination by the American Friends Service Committee, though he made the short list only twice, in 1937 and 1947. Decades later, the Nobel Committee publicly declared its regret for the omission, and admitted to deeply divided nationalistic opinion denying the award. Gandhi was nominated in 1948 but was assassinated before nominations closed. That year, the committee chose not to award the peace prize stating that “there was no suitable living candidate” and later research shows that the possibility of awarding the prize posthumously to Gandhi was discussed and that the reference to no suitable living candidate was to Gandhi. When the 14th Dalai Lama was awarded the Prize in 1989, the chairman of the committee said that this was “in part a tribute to the memory of Mahatma Gandhi.”
Film and literature
Mahatma Gandhi has been portrayed in film, literature, and in the theatre. Ben Kingsley portrayed Gandhi in the 1982 film Gandhi, which won the Academy Award for Best Picture. The 2007 film, Gandhi, My Father explores the relationship between Gandhi and his son Harilal. Gandhi is also a central figure in the 2006 Bollywood comedy Lage Raho Munna Bhai. The 1996 film, The Making of the Mahatma, documents Gandhi’s time in South Africa and his transformation from an inexperienced barrister to recognised political leader.
Several biographers have undertaken the task of describing Gandhi’s life. Among them are: D. G. Tendulkar with his Mahatma. Life of Mohandas Karamchand Gandhi in eight volumes, and Pyarelal and Sushila Nayyar with their Mahatma Gandhi in 10 volumes. There is also another documentary, titled Mahatma: Life of Gandhi, 1869–1948, which is 14 chapters and 6 hours long.
The April 2010 biography, Great Soul: Mahatma Gandhi and His Struggle With India by Joseph Lelyveld contained controversial material speculating about Gandhi’s sexual life. Because of this material, the book was banned in the Indian state of Gujarat, Gandhi’s birthplace. Lelyveld, however, stated that the press coverage “grossly distort[s]” the overall message of the book.
Current impact within India
India, with its rapid economic modernization and urbanization, has rejected Gandhi’s economics but accepted much of his politics and continues to revere his memory. Reporter Jim Yardley notes that, “modern India is hardly a Gandhian nation, if it ever was one. His vision of a village-dominated economy was shunted aside during his lifetime as rural romanticism, and his call for a national ethos of personal austerity and nonviolence has proved antithetical to the goals of an aspiring economic and military power.” By contrast Gandhi is “given full credit for India’s political identity as a tolerant, secular democracy.”
Gandhi’s birthday, 2 October, is a national holiday in India, Gandhi Jayanti. Gandhi’s image also appears on paper currency of all denominations issued by Reserve Bank of India, except for the one rupee note. Gandhi’s date of death, 30 January, is commemorated as a Martyrs’ Day in India.
There are two temples in India dedicated to Gandhi. One is located at Sambalpur in Orissa and the other at Nidaghatta village near Kadur in Chikmagalur district of Karnataka. The Gandhi Memorial in Kanyakumari resembles central Indian Hindu temples and the Tamukkam or Summer Palace in Madurai now houses the Mahatma Gandhi Museum.
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- ^ Uma Majmudar (2005). Gandhi’s pilgrimage of faith: from darkness to light. SUNY Press. p. 138.
- ^ Gandhi, M.K.. “Some Rules of Satyagraha Young India (Navajivan) 23 February 1930″. The Collected Works of Mahatma Gandhi 48: 340.
- ^ R. K. Prabhu & U. R. Rao, editors; from section “Power of Satyagraha,” of the book The Mind of Mahatma Gandhi, Ahemadabad, India, Revised Edition, 1967.
- ^ Gandhi, M. K. (1982) [Young India, 16 June 1920]. “156. The Law of Suffering”. Collected Works of Mahatma Gandhi. 20 (electronic ed.). New Delhi: Publications Division, Ministry of Information and Broadcasting, Govt. of India. pp. 396–399. Retrieved 14 January 2012.
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- ^ Mahatama Gandhi on Bhagat Singh.
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- ^ reprinted in Louis Fischer, ed. The Essential Gandhi: An Anthology of His Writings on His Life, Work, and Ideas 2002 (reprint edition) p. 311.
- ^ Stanley Wolpert (2002). Gandhi’s passion: the life and legacy of Mahatma Gandhi. Oxford University Press. p. 197.
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- ^ Joseph Lelyveld, Great Soul: Mahatma Gandhi and His Struggle With India (2011) pp. 278–281.
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- ^ Panter-Brick, Simone. “Gandhi’s Dream of Hindu-Muslim Unity and its two Offshoots in the Middle East.” Durham Anthropology Journal, Volume 16(2) 2009: pp. 54–66.
- ^ Homer A. Jack, The Gandhi Reader (1956) P. 317
- ^ Lelyveld, Great Soul: Mahatma Gandhi and His Struggle with India p. 280
- ^ Murti, “Buber’s Dialogue and Gandhi’s Satyagraha.” Journal of the History of Ideas. (1968), pp. 605–613.
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- ^ Wolpert, Gandhi’s passion p. 22
- ^ Cited in Mohit Chakrabarti, Gandhian Socio-Aesthetics (1997) p. 24
- ^ See also Carol Becker, “Gandhi’s Body and Further Representations of War and Peace,” Art Journal 65#4 (2006) pp 79+
- ^ Tim Pratt and James Vernon, “‘Appeal from this fiery bed . . .’: The Colonial Politics of Gandhi’s Fasts and Their Metropolitan Reception,” Journal of British Studies, Jan 2005, 44#1 pp. 92–114
- ^ Joseph S. Alter, “Gandhi’s body, Gandhi’s truth: Nonviolence and the biomoral imperative of public health,” Journal of Asian Studies, (May 1996) 35#2 pp. 301–22 in JSTOR
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- ^ Gandhi (1990) pp. 572–78
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- ^ Dinabandhu Dehury: Mahatma Gandhi’s Contribution to Education
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- ^ Jesudasan, Ignatius. A Gandhian theology of liberation. Gujarat Sahitya Prakash: Ananda India, 1987, pp. 236–237
- ^ Bidyut Chakrabarty (2006). Social and political thought of Mahatma Gandhi. Routledge. p. 138. ISBN 978-0-415-36096-8. Retrieved 25 January 2012.
- ^ Gandhi, Mohandas Karamchand; Tolstoy, Leo (September 1987). B. Srinivasa Murthy. ed. Mahatma Gandhi and Leo Tolstoy letters. Long Beach Publications.
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- ^ Collected Works of Mahatma Gandhi (CWMG) Controversy
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