№ 818. Magnifica Humanitas

INTRODUCTION

1. Humanity, created by God in all its grandeur, is today facing a pivotal choice: either to construct a new Tower of Babel or to build the city in which God and humanity dwell together. Each generation inherits the task of shaping its own era, of guiding history to become a place where the dignity of every person is safeguarded, justice is promoted and fraternity is made possible. Yet every era also runs the risk of creating an inhumane and more unjust world. Whenever humanity is in danger of marring its true identity, we Christians lift our eyes to the Incarnate God, knowing that it is “only in the mystery of the Word made flesh that the mystery of humanity truly becomes clear.” [1] In Jesus Christ, this humanity in its grandeur becomes the Way, the Truth and the Life, opening the path for each of us to grow toward fullness.

2. Founded on Christ, the living stone, we experience the powerful and mysterious action of the Holy Spirit, and we believe that every authentic human effort to cooperate with him for the good will be blessed by our heavenly Father, in whom we place our hope. For this reason, we can diligently contribute to every initiative that builds a more just world, and we can call others to collaborate in promoting the integral development of every human being. We wish to engage in dialogue with all men and women of our time, with whom we share in the events, questions and aspirations of humanity. [2] Together with them, we seek to identify new paths for the common good and for promoting a dignified life for all. Indeed, openness to dialogue is an integral part of the Church’s vocation because, constituted in Christ as “a sacrament… of communion with God and of the unity of the entire human race,” [3] she recognizes history as the place where the Gospel challenges and directs human experience.

 

Mackay Cartoons

3. In this spirit, Pope Leo XIII published his Encyclical Rerum Novarum in 1891, the 135 ^th anniversary of which we celebrate with deep gratitude this year. With that document, my beloved predecessor gave impetus to the reflection on society, the economy and politics, which is now known as the “Social Doctrine of the Church.” When some objected that the Church should not waste energy on worldly matters, but instead focus on communicating the message of eternal life, Leo XIII responded with realism and wisdom, saying that the proclamation of the Gospel cannot overlook the concrete lives of people. [4] Many decades have passed since then, and the Magisterium, pastors, theologians and faithful have continued to reflect on social issues in the light of the Gospel. Today, the Social Doctrine of the Church is a legacy of wisdom, where we find principles for thought, criteria for discernment and judgment, and concrete guidelines for action. Founded on Sacred Scripture and Tradition, and in engagement with the sciences, it helps us clearly interpret the challenges of the present and identify appropriate ways for living out a clear Christian witness, with joy and in service to the world. It is not an inert set of concepts, but a living corpus of truth that safeguards and interprets humanity’s vocation to a full and just life. I therefore wish to add my own voice to this living tradition, invoking the help of the Spirit of wisdom, who has dwelt in the world since its beginning (cf. Prov 8:22-31).

The res novae [new affairs]* of our time

4. While Leo XIII spoke in his time of “new things” ( rerum novarum), today we cannot limit ourselves simply to repeating his insightful teachings. Instead, we must ask God for the wisdom to interpret the great trends of our time, particularly technological advances. In recent years, it has become increasingly evident how rapidly and profoundly digitalization, artificial intelligence (AI) and robotics are transforming our world. Technology should not be considered, in itself, as a force antagonistic to humanity. On the contrary, it has formed part of our history since the beginning as “a profoundly human reality, linked to the autonomy and freedom of man.” [5] Over the centuries, technological development has significantly improved the living conditions of humanity. At the same time, each phase of progress has also revealed the ambiguity of tools that can cause harm when not oriented toward the good. Today, however, we find ourselves facing a new situation. The power and prevalence of emerging technologies are interwoven into the fabric of daily life, shaping decision-making processes and deeply affecting the collective imagination: “Never has humanity had such power over itself.” [6] New technologies open up a horizon extending in directions that are imaginable but not yet fully predictable. This complicates the assessment of their potential impact and the long-term effects they may have on both the dignity of individuals and the common good.

5. It now falls to us to face the challenges of our time with clarity of thought and responsibility. It is necessary to establish adequate regulatory tools capable of upholding justice and curbing the distorting effects of technological power. Nevertheless, the issue is not limited to regulation. As Pope Francis warned, we must realistically ask ourselves who holds this power today and how they use it: “It must also be recognized that nuclear energy, biotechnology, information technology, knowledge of our own DNA, and many other abilities which we have acquired… have given those with the knowledge, and especially the economic resources to use them, an impressive dominance over the whole of humanity and the entire world.” [7] In the past, it was largely up to the State to guide and direct innovation. Today, however, the main drivers of development are private, often transnational, parties that are endowed with resources and the capacity to intervene that surpass those of many Governments. Technological power thus takes on an unprecedented, predominantly “private” aspect, which makes it even more challenging to discern, govern and direct such power toward the common good.

6. For this reason it is necessary to begin a shared discernment process for identifying the spiritual and cultural roots of ongoing transformations. If we focus only on contingencies, we risk letting the succession of emergencies dictate the direction of our path. We are living through a rapid phase of transition, a “change of era,” in which — while some are vying for the future of new technologies and others dedicate themselves to reflecting on the matter — most people are watching and waiting, observing from afar and merely hoping for the best. For this very reason, crucial questions impose themselves on our conscience and can no longer be avoided: Where are we going? Toward what goal do we wish to orient ourselves? What direction should we choose as a people and as a human community?

 

Bishops Conference of England & Wales

 

 

Two biblical images

№ 817. Questions of the Day

  

Manila Times

Signs And Wonders

By Diwa C. Guinigundo

President Ferdinand Marcos, Jr. could not have chosen more telling words.

Speaking in Tokyo on May 29, he said: “I watched with horror that the Senate has become this.” He was referring to what should have been one of the country’s most important democratic institutions descending into a spectacle of personal loyalties, factional maneuvering, and institutional paralysis.

What has unfolded in the Senate over the past several weeks is no longer merely a political drama. It is becoming a test of whether Philippine democratic institutions can still function credibly amid intense political conflict.

The sequence of events is now familiar: the controversial reorganization of Senate leadership; the dramatic reappearance of a senator who had been absent for months; allegations of attacks on the Senate itself; the arrest of Senator Jinggoy Estrada on plunder charges; the continuing uncertainty surrounding Senator Ronald dela Rosa; and finally, the decision of the former majority bloc to boycott Senate proceedings.

Until Wednesday evening, the majority senators, with the exception of former Senate President Francis “Chiz” Escudero, refused to attend session. Invoking both the Constitution and Senate rules, the remaining senators, 11 from the minority together with Escudero, constituted a quorum, arguing that the arrest of Estrada and the impending arrest of Dela Rosa reduced the Senate’s effective membership to 22, making 12 senators sufficient to conduct business.

The legal debate is important. But the larger issue is institutional.

The message being sent to the public is that the Senate, constitutionally entrusted with legislation, oversight, investigations, and the confirmation of key appointments, is increasingly unable to perform its basic functions because political factions are placing partisan considerations above institutional responsibility.

That perception matters.

Because while financial markets often appear indifferent to political controversies, they are never indifferent to institutional deterioration.

 

№ 816. Lessons from Lord of the Rings

 

 

A Harvard University Law professor stood at a podium last week and told the graduating class that their credentials were not their qualification. He did it without saying the sentence. He picked a hobbit instead.

The story most people will tell about Benjamin Sachs’s last lecture is that a professor surprised his audience by quoting Tolkien instead of Rawls. That is the charming version. The actual version is that a senior labor scholar at Harvard Law School chose, in front of the next generation of corporate attorneys, to hand them the smallest character in the trilogy as their model. He could have given them Aragorn. He gave them Frodo. The choice was the whole sermon.