Recent words from the Holy Father:
Sandro Magister examines how frequently Benedict has referred to Original Sin of late:

He did the same thing at the audience on the following Wednesday, December 10. He had a written text in his hand, but he spoke almost entirely off the cuff. Early in the address he returned to the topic of original sin:
“Dear brothers and sisters, in following St. Paul we saw two things in the catechesis last Wednesday. The first is that our human history has been tainted from the beginning by the abuse of created freedom, which intends to emancipate itself from the divine will. And in this way it does not find true freedom, but opposes itself to the truth, and as a result falsifies our human realities. Above all, it falsifies the fundamental relationships: with God, between man and woman, between man and the earth. We said that this tainting of our history is spread through the entire fabric, and that this inherited defect has increased, and is now visible everywhere. This was the first thing. The second is this: we learned from St. Paul that there is a new beginning in history and of history in Jesus Christ, He who is man and God. With Jesus, who comes from God, there begins a new history formed by his yes to the Father, and thus founded not on the pride of a false emancipation, but on love and truth.
“But now the question arises: how can we enter into this new beginning, into this new history? How does this new history reach me? With the first tainted history, we are inevitably connected by our biological origin, we all belong to the one body of humanity. But communion with Jesus, the new birth in order to enter to become part of the new humanity, how does this take place? How does Jesus come into my life, into my being? The fundamental answer of St. Paul, and of the entire New Testament, is: he comes through the work of the Holy Spirit. If the first history gets underway, so to speak, with biology, the second gets underway in the Holy Spirit, the Spirit of the risen Christ. This Spirit created, at Pentecost, the beginning of the new humanity, of the new community, the Church, the Body of Christ.”
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These improvisations are an important element for understanding the thought of Benedict XVI. They highlight the things that are closest to his heart, the ones that he wants to impress most deeply in the minds of his listeners.
Original sin, this dogma that is so overlooked today, is one of these truths that Pope Ratzinger feels the need to revitalize.

The message for the World Day of Peace, 2009:

. In this context, fighting poverty requires attentive consideration of the complex phenomenon of globalization. This is important from a methodological standpoint, because it suggests drawing upon the fruits of economic and sociological research into the many different aspects of poverty. Yet the reference to globalization should also alert us to the spiritual and moral implications of the question, urging us, in our dealings with the poor, to set out from the clear recognition that we all share in a single divine plan: we are called to form one family in which all – individuals, peoples and nations – model their behaviour according to the principles of fraternity and responsibility.

This perspective requires an understanding of poverty that is wide-ranging and well articulated. If it were a question of material poverty alone, then the social sciences, which enable us to measure phenomena on the basis of mainly quantitative data, would be sufficient to illustrate its principal characteristics. Yet we know that other, non-material forms of poverty exist which are not the direct and automatic consequence of material deprivation. For example, in advanced wealthy societies, there is evidence of marginalization, as well as affective, moral and spiritual poverty, seen in people whose interior lives are disoriented and who experience various forms of malaise despite their economic prosperity. On the one hand, I have in mind what is known as “moral underdevelopment”[2], and on the other hand the negative consequences of “superdevelopment”[3]. Nor can I forget that, in so-called “poor” societies, economic growth is often hampered by cultural impediments which lead to inefficient use of available resources. It remains true, however, that every form of externally imposed poverty has at its root a lack of respect for the transcendent dignity of the human person. When man is not considered within the total context of his vocation, and when the demands of a true “human ecology” [4] are not respected, the cruel forces of poverty are unleashed, as is evident in certain specific areas that I shall now consider briefly one by one.

Last week’s GA, on Paul and Sacraments:

In this catechesis, of course, I cannot go into a detailed interpretation of this difficult text. I would like to point out briefly only three things. The first: “We have been baptized” is passive. No one can baptize himself, he needs the other. No one can become a Christian by himself. To be Christian is a passive process. We can only become Christians through another. And this “other” that makes us Christians, that gives us the gift of faith, is in the first instance the community of believers, the Church. We receive the faith, the baptism of the Church. If we do not let ourselves be formed by this community we cannot be Christians. An autonomous Christianity, self-produced, is a contradiction in itself. In the first instance, this “other” is the community of believers, the Church, but in the second instance, neither does this community act by itself, according to its own ideas or desires. The community also lives in the same passive sense: Only Christ can constitute the Church. Christ is the real giver of the sacraments. This is the first point: No one baptizes himself, no one makes himself a Christian. We become Christians.
The second is this: Baptism is more than a cleansing. It is death and resurrection. Paul himself, speaking in the Letter to the Galatians of the change in his life through the encounter with the Risen Christ, describes it thus: I have died. He really begins, at this moment, a new life. To be a Christian is more than and aesthetic operation, which would add something nice to an existence that is more or less complete. It is a new beginning, it is a rebirth: death and resurrection. Obviously, in the resurrection what was good in the previous existence re-emerges.
The third element is this: Matter forms part of the sacrament. Christianity is not a purely spiritual reality. It involves the body. It involves the cosmos. It extends to the new earth and the new heavens. Let us return to the last word of St. Paul’s text: In this way, he says, we can “live a new life.” Element of an examination of conscience for all of us: to live a new life. This through baptism.
We now turn to the sacrament of the Eucharist. I have already shown in other catecheses with what profound respect St. Paul transmits verbally the tradition on the Eucharist received from the witnesses themselves of the last night. He transmits these words with a precious treasure entrusted to his fidelity. And so we really hear in these words the witnesses of the last night. We hear the words of the Apostle: “For I received from the Lord what I also delivered to you, that the Lord Jesus on the night when he was betrayed took bread, and when he had given thanks, he broke it, and said, ‘This is my body which is for you. Do this in remembrance of me” (1 Corinthians 11:23-25). It is an inexhaustible text. Also here, in this catechesis, I will only make two brief observations. Paul transmits the Lord’s words on the chalice thus: this chalice is “the new covenant in my blood.” Hidden in these words is a reference to two fundamental texts of the Old Testament. The first reference is to the promise of a new covenant in the book of the prophet Jeremiah. Jesus says to the disciples and says to us: now, in this hour, with me and with my death the new covenant is realized; with my blood this new history of humanity begins in the world. However, present in these words also is a reference to the moment of the covenant on Sinai, where Moses said: “Behold the blood of the covenant which the Lord has made with you in accordance with all these words” (Exodus 24:8). There it was a question of the blood of animals. The blood of animals could only be expression of a desire, the hope of the new sacrifice, of true worship. With the gift of the chalice the Lord gives us the true sacrifice. The only true sacrifice is the love of the Son. With the gift of this love, eternal love, the Word enters into the new covenant. To celebrate the Eucharist means that Christ gives himself to us, his love, to conform us to himself and thus create the new world.
The second important aspect of the doctrine on the Eucharist appears in the same first Letter to the Corinthians, where Saint Paul says: “The cup of blessing which we bless, is it not a participation in the blood of Christ? Because there is one bread , we who are many are one body, for we all partake of the one bread.” (10:16-17). In these words the personal and social character of the Eucharist also appears. Christ unites himself personally to each one of us, one with the other. We receive Christ in communion, but Christ unites himself also in my neighbor. Christ and neighbor are inseparable in the Eucharist. And thus we are only one bread, only one body. A Eucharist without solidarity with others is an abuse of the Eucharist. And here we are at the root and at the same time at the center of the doctrine of the Church as Body of Christ, of the Risen Christ.
We also see all the realism of this doctrine. Christ gives us his body in the Eucharist, he gives himself in his body and so makes us his body, he unites us to his risen body. If man eats normal bread, this bread in the process of digestion becomes part of his body, transformed in substance of human life. But in Holy Communion the inverse process takes place. Christ, the Lord, assimilates us to himself, introduces us into his glorious Body and so all together we become his Body. Those who read only Chapter 12 of the First Letter to the Corinthians and Chapter 12 of the Letter to the Romans might think that the word on the Body of Christ as organism of the charisms is only a kind of sociological-theological parable. In fact, in Roman political science this word of the body with the different members that form a unity was used by the state itself, to say that the state is an organism in which each one has his function, the multiplicity and diversity of the functions form a body and each one has its place. Reading only Chapter 12 of the First Letter to the Corinthians one might think that Paul limited himself to transfer this to the Church, that this was only a sociology of the Church. But keeping this 10th chapter in mind we see that the realism of the Church is very different, much more profound and true than that of a state-organism. Because Christ really gives us his body and makes us his body. We are really united with the risen body of Christ, so we are united to one another. The Church is not just a corporation as the state; it is a body. It is not simply an organization but a real organism.