The Liberation of the Media

We are urgently appealed by the world Good and Spiritual will for a new dialogue about how we are shaping the future of our planet.

We need a conversation which includes everyone, since the environmental challenge we are undergoing, and its human roots, concern and affect us all.

Building and sustaining peace requires addressing evolving causes as they interact with other ills in an intensive and coherent manner which has yet to be pursued, but “A better post-COVID-19 world remains within our reach.”

This requires abandoning the failed, fragmented frameworks that allowed the creation of the fragilities and inequalities that are now being worsened by the pandemic.

Now, however, it is a culture of peace, stability and achievement of democracy “that stands aloft as an ideal crafted from the rubble of colonialism.

The fundamental starting point is to acknowledge that outside actors can rarely create peace but, fundamentally the role of the people within conflicted societies is critical. You cannot import peace, it is created within society.

Furthermore, when media and the digital world become omnipresent, their influence can stop people from learning how to live wisely, to think deeply and to love generously.

In this context, the great sages of the past run the risk of going unheard amid the noise and distractions of an information overload.

Efforts need to be made to help these media become sources of new cultural progress for humanity and not a threat to our deepest riches.

True wisdom, as the fruit of self-examination, dialogue and generous encounter between persons, is not acquired by a mere accumulation of data which eventually leads to a sort of mental pollution.
This was pointed out by father Antony at the Healing retread.

The wisdom of the souls – require the chalice of purified intentions and reactions, the atonement for the sins – purification and love of TRUTH.

Real relationships with others, with all the challenges they entail, now tend to be replaced by a type of internet communication which enables us to choose or eliminate relationships at whim, thus giving rise to a new type of contrived emotion.

Today’s media do enable us to communicate and to share our knowledge and affections.

Yet at times they also shield us from direct contact with the pain, the fears and the joys of others and the complexity of their personal experiences, or a harmful sense of isolation, can also arise.
We need to strengthen the conviction that we are one single human family.

There are no frontiers or barriers, political or social, behind which we can hide, still less is there room for the globalization of indifference.

It is foreseeable that, once certain resources have been depleted, the scene will be set for new wars, albeit under the guise of noble claims.
War always does grave harm to the environment.

Politics must pay greater attention to foreseeing new conflicts and addressing the causes which can lead to them. But powerful financial interests prove most resistant to this effort, and political planning tends to lack breadth of vision.

[Kristiina Rintakoski] We are now living with a great deal of uncertainty, which will increase. It is difficult to look at the relative nature of ‘traditional’ versus ‘novel’ threats, but Cyber-terrorism and Financial-terrorism are certainly part of the picture.

What is important to look at is the causes of conflict, the issues of state fragility, injustice and inequality impact EU and Global security, and link strongly with issues like terrorism (giving rise to it not only in conflict areas, but in our society).

As a society, though, we have to be prepared for threats we cannot conceive, we must build resilience not just in developed countries, but particularly in conflict areas.

We, as nations, must also consider, for example, how climate change and financial crisis affects them [conflicted and developing nations].

Pope st Francis drawn attention to the ethical and spiritual roots of environmental problems, which require that we look for solutions not only in technology but in a change of humanity; otherwise we would be dealing merely with symptoms.

In this universe, shaped by open and intercommunicating systems, we can discern countless forms of relationship and participation.

This leads us to think of the whole as open to God’s transcendence, within which it develops. Faith allows us to interpret the meaning and the mysterious beauty of what is unfolding.

We are free to apply our intelligence towards things evolving positively, or towards adding new ills, new causes of suffering and real setbacks.

This is what makes for the excitement and drama of human history, in which freedom, growth, salvation and love can blossom, or lead towards decadence and mutual destruction.

Given the complexity of the ecological crisis and its multiple causes, we need to realize that the solutions will not emerge from just one way of interpreting and transforming reality.

The creation accounts in the book of Genesis suggest that human life is grounded in three fundamental and closely intertwined relationships: with God, with our neighbour and with the earth itself.

According to the Bible, the three vital relationships have been broken, both outwardly and within us. This rupture is sin.

Together with our obligation to use the earth’s goods responsibly, we are called to recognize that other living beings have a value of their own in God’s eyes: “by their mere existence they bless him and give him glory.

The ultimate destiny of the universe is in the fullness of God, which has already been attained by the risen Christ.

A spirituality which forgets God as all-powerful and Creator is not acceptable. That is how we end up worshipping earthly powers, or ourselves usurping the place of God, even to the point of claiming an unlimited right to trample his creation underfoot.

By virtue of our unique dignity and our gift of intelligence, we are called to respect creation and its inherent laws, for “the Lord by wisdom founded the earth” .

Here we can add yet another argument for rejecting every tyrannical and irresponsible domination of human beings over other creatures.

The ultimate purpose of other creatures is not to be found in us.

Rather, all creatures are moving forward with us and through us towards a common point of arrival, which is God, in that transcendent fullness where the risen Christ embraces and illumines all things.

Human beings, endowed with intelligence and love, and drawn by the fullness of Christ, are called to lead all creatures back to their Creator.

He asks us to replace consumption with sacrifice, greed with generosity, wastefulness with a spirit of sharing, an asceticism which “entails learning to give, and not simply to give up.

It is a way of loving, of moving gradually away from what I want to what God’s world needs. It is liberation from fear, greed and compulsion”.

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