Following in the steps of Liam's entry which took a bold look at our challenges around developing a more holistic and healthy use of technology especially in our Western culture, I continue our exploration of this part of Chapter 3. There's actually a rather important movement in this section that we should recap: I've previously mentioned the transition from Chapter 2 to Chapter 3, from a celebration of our spiritual heritage that helps us commune with creation, to a more sobering look at the human causes of the ecological crisis we face. As was mentioned in previous entries, this message strikes an unpleasant chord among many religious conservatives around the world that would rather ignore this uncomfortable reflection of the damage we as humans have inflicted on our common home. But what Francis is doing should would be uncomfortable to most people, as he explains that this 'technocratic paradigm' that drives much of our economic and technological growth in our world is in fact, profoundly human. Again, as we've already seen, while the Pope is keen on critiquing the system, he also is quick to recognize how easy it is for all to be guilty of the same sins it's guilty of. Especially, how 'Our freedom fades when it is handed over to the blind forces of the unconscious, of immediate needs, of self-interest, and of violence.' (105)
That profoundly human movement is at the root of our ecological crisis, and is exacerbated by the fact that many in this world try to attend to their personal needs (for profit, for wealth, for security etc...) through power. Francis illustrates that at the core of its reality, power is really a desire, or motive for a lordship over all (108)(my own emphasis. Let's not forget that such a definition of power is a part of our collective Christian narrative and history. Many Christians would still justify such a definition of power by turning to the 'stewardship model' of creation as explored in Genesis 1. It's not something the Pope, or many other activists would endorse, but it is still present.) This is emphasized even further through that technocratic paradigm that "exalts the concept of a subject who, using logical and rational procedures, progressively approaches and gains control over an external object " (106) and influences how we seek technological and economic progress. I think it's even more relevant and insightful how Liam introduced Lonergan in the last entry, because Lonergan does more than invite us to remove bias from our way of proceeding. He teaches us above all how to use prayer, reason and logic for our (and really, the world's ) personal growth, and not as it were, for our own personal benefit.
The contrast in movements here is quite clear: On the one hand, we have a paradigm that encourages people to trust our basest desires to gain control over others; on the other hand, via Lonergan, and Pope Francis, we see an invitation towards using our human abilities for creativity and reason for the greater good. In paragraph 111, Francis explains that he's not just encouraging us to agree to disagree with this paradigm. "There needs to be a distinctive way of looking at things, a way of thinking, policies, an educational program, a lifestyle and a spirituality which together generate resistance to the assault of the technocratic paradigm". It sounds like the Pope is inciting rebellion, and in some ways, he is, but not a violent overthrow of the system. It's more of a subtle change that would invite us to rethink how we live in our world.
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| As we have seen, one of the Pope's messages is that progress isn't healthy when it takes over our lives. So the real revolution he's calling for is a return to basics, something he may have picked up from Thomas Merton! |
Quite simply, a spiritual, ecological, and intellectual (and therefore, an authentically human) revolution could take place in the hearts of many if individuals learned to adopt a broader way of proceeding,of seeing the world. A perception that that did not rely so heavily on personal welfare; one that was intentionally rooted in concern for the welfare of all creation. This too could lead to progress. Perhaps not the kind of progress we've come to expect in the modern era, but one that is "more human, more social, more integral" (112) and can bring much more hope to us as we journey into the next important decades for our fragile planet.
As always, I read the Pope's bold words with some joy and optimism, but also some hesitation. I don't know yet how effective his ideas here will be, how much they will impact the world. Some would say they already have. Others will argue that he proposes 'lots of pretty ideas, not much action'. I also have a temptation to say this. However, in a way, it's not action Pope Francis is asking us to consider. In response to a culture that relies on attributing value on people based on what they do or accomplish, I feel Francis' words remind us the importance of acting in a way that reflects not our need to do more, but to get better at 'being': ' ... we do need to slow down and look at reality in a different way, to appropriate the positive and sustainable progress which has been made, but also to recover the values and the great goals swept away by our unrestrained delusions of grandeur`(114)
Notice how he speaks of 'our own' delusions..not the systems. We are indeed all a part of this mess, and shouldn't focus on attributing blame, but instead, assume the blame for it rests on our collective shoulders, and so will the response to it. Let us pray we can take the Pope's words to heart this week, and let those words inspire us to be the change we pray for in our world!
Amen
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