7. As I was writing this letter, the Covid-19 pandemic unexpectedly erupted, exposing our false securities. Aside from the different ways that various countries responded to the crisis, their inability to work together became quite evident. For all our hyper-connectivity, we witnessed a fragmentation that made it more difficult to resolve problems that affect us all. Anyone who thinks that the only lesson to be learned was the need to improve what we were already doing, or to refine existing systems and regulations, is denying reality.
52. Destroying self-esteem is an easy way to dominate others. Behind these trends that tend to level our world, there flourish powerful interests that take advantage of such low self-esteem, while attempting, through the media and networks, to create a new culture in the service of the elite. This plays into the opportunism of financial speculators and raiders, and the poor always end up the losers. Then too, ignoring the culture of their people has led to the inability of many political leaders to devise an effective development plan that could be freely accepted and sustained over time.
the third teacher 79 ways pdf 13
63. Jesus tells the story of a man assaulted by thieves and lying injured on the wayside. Several persons passed him by, but failed to stop. These were people holding important social positions, yet lacking in real concern for the common good. They would not waste a couple of minutes caring for the injured man, or even in calling for help. Only one person stopped, approached the man and cared for him personally, even spending his own money to provide for his needs. He also gave him something that in our frenetic world we cling to tightly: he gave him his time. Certainly, he had his own plans for that day, his own needs, commitments and desires. Yet he was able to put all that aside when confronted with someone in need. Without even knowing the injured man, he saw him as deserving of his time and attention.
165. True charity is capable of incorporating all these elements in its concern for others. In the case of personal encounters, including those involving a distant or forgotten brother or sister, it can do so by employing all the resources that the institutions of an organized, free and creative society are capable of generating. Even the Good Samaritan, for example, needed to have a nearby inn that could provide the help that he was personally unable to offer. Love of neighbour is concrete and squanders none of the resources needed to bring about historical change that can benefit the poor and disadvantaged. At times, however, leftist ideologies or social doctrines linked to individualistic ways of acting and ineffective procedures affect only a few, while the majority of those left behind remain dependent on the goodwill of others. This demonstrates the need for a greater spirit of fraternity, but also a more efficient worldwide organization to help resolve the problems plaguing the abandoned who are suffering and dying in poor countries. It also shows that there is no one solution, no single acceptable methodology, no economic recipe that can be applied indiscriminately to all. Even the most rigorous scientific studies can propose different courses of action.
200. Dialogue is often confused with something quite different: the feverish exchange of opinions on social networks, frequently based on media information that is not always reliable. These exchanges are merely parallel monologues. They may attract some attention by their sharp and aggressive tone. But monologues engage no one, and their content is frequently self-serving and contradictory.
202. Lack of dialogue means that in these individual sectors people are concerned not for the common good, but for the benefits of power or, at best, for ways to impose their own ideas. Round tables thus become mere negotiating sessions, in which individuals attempt to seize every possible advantage, rather than cooperating in the pursuit of the common good. The heroes of the future will be those who can break with this unhealthy mindset and determine respectfully to promote truthfulness, aside from personal interest. God willing, such heroes are quietly emerging, even now, in the midst of our society.
212. If something always serves the good functioning of society, is it not because, lying beyond it, there is an enduring truth accessible to the intellect? Inherent in the nature of human beings and society there exist certain basic structures to support our development and survival. Certain requirements thus ensue, and these can be discovered through dialogue, even though, strictly speaking, they are not created by consensus. The fact that certain rules are indispensable for the very life of society is a sign that they are good in and of themselves. There is no need, then, to oppose the interests of society, consensus and the reality of objective truth. These three realities can be harmonized whenever, through dialogue, people are unafraid to get to the heart of an issue.
214. To agnostics, this foundation could prove sufficient to confer a solid and stable universal validity on basic and non-negotiable ethical principles that could serve to prevent further catastrophes. As believers, we are convinced that human nature, as the source of ethical principles, was created by God, and that ultimately it is he who gives those principles their solid foundation.[203] This does not result in an ethical rigidity nor does it lead to the imposition of any one moral system, since fundamental and universally valid moral principles can be embodied in different practical rules. Thus, room for dialogue will always exist.
236. There are those who prefer not to talk of reconciliation, for they think that conflict, violence and breakdown are part of the normal functioning of a society. In any human group there are always going to be more or less subtle power struggles between different parties. Others think that promoting forgiveness means yielding ground and influence to others. For this reason, they feel it is better to keep things as they are, maintaining a balance of power between differing groups. Still others believe that reconciliation is a sign of weakness; incapable of truly serious dialogue, they choose to avoid problems by ignoring injustices. Unable to deal with problems, they opt for an apparent peace.
237. Forgiveness and reconciliation are central themes in Christianity and, in various ways, in other religions. Yet there is a risk that an inadequate understanding and presentation of these profound convictions can lead to fatalism, apathy and injustice, or even intolerance and violence. 2ff7e9595c
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