ncontro con i rabbini capi e la croce nascosta.
Lunedì Papa Francesco estese una "visita di cortesia" ai due rabbini capi di Israele. L’incontro ebbe luogo presso lo Heichal Shlomo Center accanto alla Grande Sinagoga di Gerusalemme. Diversamente da quanto ci si aspettasse, si presentarono entrambi i rabbini capi, anche il rabbino capo sefardita Yitzak Josef.
Suo padre Ovadja Josef, lui stesso rabbino capo sefardita di Israele dal 1973 al 1983, nel 2009, in quanto capo del movimento ultraortodosso Shas, aveva vietato agli ebrei sefarditi qualunque partecipazione ad incontri con Papa Benedetto XVI durante il viaggio di quest’ultimo in Terra Santa (si veda il nostro resoconto 700.000 ebrei ortodossi al funerale del rabbino capo – Ovadja Josef rifiutò l’incontro con Benedetto XVI in quanto "idolatria"). Mentre suo padre in quanto capo del movimento antisionista Shas rifiutò un incontro, il figlio prese parte all’incontro nella sua funzione istituzionale in quanto rabbino capo e dunque in quanto uno dei due giudici della Corte Costituzionale israeliani.
Lunedì Papa Francesco estese una "visita di cortesia" ai due rabbini capi di Israele. L’incontro ebbe luogo presso lo Heichal Shlomo Center accanto alla Grande Sinagoga di Gerusalemme. Diversamente da quanto ci si aspettasse, si presentarono entrambi i rabbini capi, anche il rabbino capo sefardita Yitzak Josef.
Suo padre Ovadja Josef, lui stesso rabbino capo sefardita di Israele dal 1973 al 1983, nel 2009, in quanto capo del movimento ultraortodosso Shas, aveva vietato agli ebrei sefarditi qualunque partecipazione ad incontri con Papa Benedetto XVI durante il viaggio di quest’ultimo in Terra Santa (si veda il nostro resoconto 700.000 ebrei ortodossi al funerale del rabbino capo – Ovadja Josef rifiutò l’incontro con Benedetto XVI in quanto "idolatria"). Mentre suo padre in quanto capo del movimento antisionista Shas rifiutò un incontro, il figlio prese parte all’incontro nella sua funzione istituzionale in quanto rabbino capo e dunque in quanto uno dei due giudici della Corte Costituzionale israeliani.
http://www.immanuel.at/Diskurs1152I.htm
Voting 0
Con l’elezione a presidente del cardinale Gualtiero Bassetti, la Cei si prende le sue responsabilità. E’ stato formato intanto un gruppo di lavoro, guidato dal vescovo di Ravenna Lorenzo Ghizzoni (a cui si aggiungeranno due altri vescovi) aiutato nel coordinamento dal responsabile Comunicazione della Cei, don Ivan Maffeis, e dal responsabile Cei per i problemi giuridici monsignor Giuseppe Baturi. Il che significa, intanto, una prima cosa: non sarà più possibile il gioco di rimpallo delle responsabilità che si è verificato in passato in casi anche gravi, quando organizzazioni di sostegno alle vittime – per esempio Caramella Buona – volevano segnalare alla Cei l’inerzia scandalosa di certi vescovi.
La nuova presidenza dell’episcopato intende muoversi in fretta. Già prima dell’estate, informalmente, Maffeis, Baturi e il professor Venerando Marano, responsabile dell’Osservatorio giuridico-legislativo della Cei, hanno cominciato a gettare le basi di un programma di azione. Con tre indicazioni ai vescovi, che si rivolgono alla Cei quando emergono denunce:
1. Muoversi immediatamente per una prima indagine conoscitiva;
2. Incontrare subito le vittime;
3. Rendere nota in parrocchia e in diocesi, senza esitazione, l’accusa o l’indagine aperta dall’autorità civile.
Il secondo livello su cui intende muoversi il gruppo di lavoro riguarda l’elaborazione di “protocolli” (un po’ come avviene nelle strutture sanitarie in presenza di epidemie) per indicare a parroci, responsabili di gruppi parrocchiali, trainer di gruppi sportivi aggregati all’oratorio come individuare comportamenti fuori norma e come sensibilizzare anche i minori ad accorgersi e riferire di atteggiamenti morbosi.
Il terzo punto del programma attiene all’acquisizione delle “pratiche migliori già in atto negli episcopati del mondo”: così garantisce un esponente della Cei. E questa sarà la pietra di paragone in base al quale l’opinione pubblica giudicherà il nuovo corso della Cei, per ora solo messo in agenda.
La nuova presidenza dell’episcopato intende muoversi in fretta. Già prima dell’estate, informalmente, Maffeis, Baturi e il professor Venerando Marano, responsabile dell’Osservatorio giuridico-legislativo della Cei, hanno cominciato a gettare le basi di un programma di azione. Con tre indicazioni ai vescovi, che si rivolgono alla Cei quando emergono denunce:
1. Muoversi immediatamente per una prima indagine conoscitiva;
2. Incontrare subito le vittime;
3. Rendere nota in parrocchia e in diocesi, senza esitazione, l’accusa o l’indagine aperta dall’autorità civile.
Il secondo livello su cui intende muoversi il gruppo di lavoro riguarda l’elaborazione di “protocolli” (un po’ come avviene nelle strutture sanitarie in presenza di epidemie) per indicare a parroci, responsabili di gruppi parrocchiali, trainer di gruppi sportivi aggregati all’oratorio come individuare comportamenti fuori norma e come sensibilizzare anche i minori ad accorgersi e riferire di atteggiamenti morbosi.
Il terzo punto del programma attiene all’acquisizione delle “pratiche migliori già in atto negli episcopati del mondo”: così garantisce un esponente della Cei. E questa sarà la pietra di paragone in base al quale l’opinione pubblica giudicherà il nuovo corso della Cei, per ora solo messo in agenda.
http://www.ilfattoquotidiano.it/2017/...i-sessuali-commessi-dal-clero/3892898
Voting 0
Unlike most environmentalists, Francis locates the heart of climate degradation in the economic and social degradation of human beings. As the inverter of hierarchies, he views every problem through the lens of those on the bottom. It is not enough to save Earth. Francis criticizes “economists, financiers, and experts in technology” who, using “green rhetoric,” promote the eco-capitalism and technoscience that might clean the water and the air, or cope with rising sea levels, but would still preserve the cult of unlimited growth, promote open-ended consumption, reinforce an inequitable distribution of goods, and protect a market economy that continues to ravage the poor—an approach that “leads to the planet being squeezed dry beyond every limit.”
Imagine Donald Trump using the phrase “civic and political love.” Yet that defines the prescription Pope Francis offers after his stark and unyielding diagnosis. “We must regain the conviction that we need one another, that we have a shared responsibility for others and the world, that being good and decent are worth it,” he writes. “We have had enough of immorality and the mockery of ethics, goodness, faith, and honesty. It is time to acknowledge that light-hearted superficiality has done us no good.”
For Francis, as a religious man, the love of one’s neighbor is the surest sign of God’s presence. But his invitation is profoundly secular, for his critique of the shrunken circles of love that reduce family, tribe, and nation to shelters from the larger human commonwealth has everything to do with this world, not the next. This world’s value is absolute. If the rescue of our one and only heaven requires economic, psychological, political, and spiritual revolutions—or, rather, one revolution combining all of those—then let’s be about it. That is the message of this encyclical, the gift.
Imagine Donald Trump using the phrase “civic and political love.” Yet that defines the prescription Pope Francis offers after his stark and unyielding diagnosis. “We must regain the conviction that we need one another, that we have a shared responsibility for others and the world, that being good and decent are worth it,” he writes. “We have had enough of immorality and the mockery of ethics, goodness, faith, and honesty. It is time to acknowledge that light-hearted superficiality has done us no good.”
For Francis, as a religious man, the love of one’s neighbor is the surest sign of God’s presence. But his invitation is profoundly secular, for his critique of the shrunken circles of love that reduce family, tribe, and nation to shelters from the larger human commonwealth has everything to do with this world, not the next. This world’s value is absolute. If the rescue of our one and only heaven requires economic, psychological, political, and spiritual revolutions—or, rather, one revolution combining all of those—then let’s be about it. That is the message of this encyclical, the gift.
http://www.newyorker.com/news/news-de...franciss-encyclical-on-climate-change
Voting 0
Today in the Rose Garden, Mr. Trump announced that the United States would withdraw from the Paris Climate Accord, which virtually the entire world had joined in order to mitigate the effects of climate change. The United States joins Syria and Nicaragua as the only nations not committed to the voluntary restrictions outlined in the agreement.
Around the United States and the world, Catholic leaders quickly voiced their concerns.
Around the United States and the world, Catholic leaders quickly voiced their concerns.
http://www.americamagazine.org/politi...is-agreement-catholic-leaders-respond
Voting 0
Sanchez Sorondo said he believed the U.S. oil lobby was behind the decision and that the industry had "maneuvered" Trump.
A withdrawal "would not only be a disaster but completely unscientific," he said. "Saying that we need to rely on coal and oil is like saying that the earth is not round. It is an absurdity dictated by the need to make money."
Trump has called the idea of global warming a hoax.
Also In Environment
Trump abandons global climate pact; allies voice dismay
Exclusive: California to discuss linking carbon market with China
In March, Cardinal Peter Turkson, the pope's point man for the environment, immigration and development, urged Trump to listen to "dissenting voices" and reconsider his position on climate change.
Former U.S. President Barack Obama helped broker the Paris accord and praised it during a trip to Europe this month.
Canada, the European Union and China have said they will honor their commitments to the pact if the United States withdraws.
A withdrawal "would not only be a disaster but completely unscientific," he said. "Saying that we need to rely on coal and oil is like saying that the earth is not round. It is an absurdity dictated by the need to make money."
Trump has called the idea of global warming a hoax.
Also In Environment
Trump abandons global climate pact; allies voice dismay
Exclusive: California to discuss linking carbon market with China
In March, Cardinal Peter Turkson, the pope's point man for the environment, immigration and development, urged Trump to listen to "dissenting voices" and reconsider his position on climate change.
Former U.S. President Barack Obama helped broker the Paris accord and praised it during a trip to Europe this month.
Canada, the European Union and China have said they will honor their commitments to the pact if the United States withdraws.
http://www.reuters.com/article/us-usa..._medium=trueAnthem&utm_source=twitter
Voting 0
Vatican says Trump's climate decisions are 'a slap in the face,' like believing in flat earth theory 
This past September, Pope Francis held a World Day of Prayer that was almost entirely dedicated to the global problem of climate change. On Thursday, surrounded by plants that will surely die in the White House’s Rose Garden, unpopular President Trump announced that the United States would be pulling out of the Paris Climate agreement. A short while before Trump’s official statement, Reuters reported on Vatican Bishop Marcelo Sanchez’s feelings about the reports that the United States was going to do just this.
"If he really does (pull out), it would be a huge slap in the face for us," said Bishop Marcelo Sanchez Sorondo, head of the Pontifical Academy of Sciences, which has hosted numerous international conferences on climate change.
"It will be a disaster for everyone," he told the Rome newspaper La Repubblica. In a telephone call with Reuters, Sanchez Sorondo confirmed the comments in the newspaper.
Well, he has pulled out and it is a slap in the face.
Sanchez Sorondo said he believed the U.S. oil lobby was behind the decision and that the industry had "maneuvered" Trump.
A withdrawal "would not only be a disaster but completely unscientific," he said. "Saying that we need to rely on coal and oil is like saying that the earth is not round. It is an absurdity dictated by the need to make money."
"If he really does (pull out), it would be a huge slap in the face for us," said Bishop Marcelo Sanchez Sorondo, head of the Pontifical Academy of Sciences, which has hosted numerous international conferences on climate change.
"It will be a disaster for everyone," he told the Rome newspaper La Repubblica. In a telephone call with Reuters, Sanchez Sorondo confirmed the comments in the newspaper.
Well, he has pulled out and it is a slap in the face.
Sanchez Sorondo said he believed the U.S. oil lobby was behind the decision and that the industry had "maneuvered" Trump.
A withdrawal "would not only be a disaster but completely unscientific," he said. "Saying that we need to rely on coal and oil is like saying that the earth is not round. It is an absurdity dictated by the need to make money."
https://www.dailykos.com/story/2017/6...e-like-believing-in-flat-earth-theory
Voting 0
Non so se quell'enciclica l'avete mai letta, si trova gratis in rete, ma nei suoi fondamenti è il manifesto più limpido, determinato e radicale contro il paradigma economico basato sullo sfruttamento delle risorse, sui combustibili fossili, sull’eccesso di scarti e - attenzione - anche sull’eccesso di divario sociale.
In quell'enciclica infatti il papa ci dice ogni sette righe che tra queste due cose - sfruttamento del pianeta e ingiustizia sociale - c'è una stretta connessione, non solo filosofica ma proprio pratica, politica, quotidiana.
Bergoglio in sostanza spiega che al mondo ci sono sempre state due visioni opposte del rapporto con la natura. Una basata sull’idea che questa sia al servizio dell’uomo, il quale quindi ha pieno diritto a sfruttarla finché gli pare; l’altra invece fondata sulla convinzione che l’umanità debba preservare la natura e prendersene cura, facendo parte di essa.
E il papa aggiunge che quella dialettica oggi si incarna nello scontro tra l'attuale capitalismo e un altro modello di relazioni economiche, ambientali e sociali in cui l’ecologia del pianeta è anche ecologia sociale: il capitalismo attuale infatti ha creato un sistema in cui, contestualmente, il pianeta viene sfruttato e poi solo una piccola parte dell’umanità si giova della ricchezza prodotta da questo tipo di sviluppo.
In quell'enciclica infatti il papa ci dice ogni sette righe che tra queste due cose - sfruttamento del pianeta e ingiustizia sociale - c'è una stretta connessione, non solo filosofica ma proprio pratica, politica, quotidiana.
Bergoglio in sostanza spiega che al mondo ci sono sempre state due visioni opposte del rapporto con la natura. Una basata sull’idea che questa sia al servizio dell’uomo, il quale quindi ha pieno diritto a sfruttarla finché gli pare; l’altra invece fondata sulla convinzione che l’umanità debba preservare la natura e prendersene cura, facendo parte di essa.
E il papa aggiunge che quella dialettica oggi si incarna nello scontro tra l'attuale capitalismo e un altro modello di relazioni economiche, ambientali e sociali in cui l’ecologia del pianeta è anche ecologia sociale: il capitalismo attuale infatti ha creato un sistema in cui, contestualmente, il pianeta viene sfruttato e poi solo una piccola parte dell’umanità si giova della ricchezza prodotta da questo tipo di sviluppo.
http://gilioli.blogautore.espresso.re...?ref=twhe&twitter_card=20170525092407
Voting 0
If you're going to be Christian and don't want to be a retard, Catholicism is where it's at.
http://www.independent.co.uk/news/sci...evolution-physics-space-a7725706.html
Voting 0
“And then there will be another ‘you,’ and another ‘you,’ and it turns into an ‘us,’” he said, explaining that hope begins with a “you,” and when an “us” develops, “there begins a revolution.”
The Pope then repeated his frequent call for a “revolution of tenderness,” which is “the love that comes close and becomes real.”
“Tenderness means to use our hands and our heart to comfort the other, to take care of those in need,” he said, noting that God himself descended to our level, which is the same thing the Good Samaritan did.
To have tenderness, he said, “the path of choice for the strongest, most courageous men and women. Tenderness is not weakness; it is fortitude. It is the path of solidarity, the path of humility.”
Pointing to a common phrase in Argentina, Francis said “power is like drinking gin on an empty stomach. You feel dizzy, you get drunk, you lose your balance and you will end up hurting yourself and those around you if you don’t connect your power with humility and tenderness.”
Pope Francis closed his speech saying the future of humanity isn’t just in the hands of politicians or great leaders or big companies, but is primarily in the hands “of those people who recognize the other as a ‘you’ and themselves as part of an ‘us.’”
“We all need each other, he said. “So, please, think of me as well with tenderness, so that I can fulfill the task I have been given for the good of the other, of each and every one, of all of you, of all of us.”
The Pope then repeated his frequent call for a “revolution of tenderness,” which is “the love that comes close and becomes real.”
“Tenderness means to use our hands and our heart to comfort the other, to take care of those in need,” he said, noting that God himself descended to our level, which is the same thing the Good Samaritan did.
To have tenderness, he said, “the path of choice for the strongest, most courageous men and women. Tenderness is not weakness; it is fortitude. It is the path of solidarity, the path of humility.”
Pointing to a common phrase in Argentina, Francis said “power is like drinking gin on an empty stomach. You feel dizzy, you get drunk, you lose your balance and you will end up hurting yourself and those around you if you don’t connect your power with humility and tenderness.”
Pope Francis closed his speech saying the future of humanity isn’t just in the hands of politicians or great leaders or big companies, but is primarily in the hands “of those people who recognize the other as a ‘you’ and themselves as part of an ‘us.’”
“We all need each other, he said. “So, please, think of me as well with tenderness, so that I can fulfill the task I have been given for the good of the other, of each and every one, of all of you, of all of us.”
http://www.catholicnewsagency.com/new...CNA+Daily+News%29&utm_term=daily+news
Voting 0
The Transformative Power of Climate Truth was initially published 3 months ago. This updated version includes our more recent successes as an organization, as well as addressing the impact of the Laudato Si, Pope Francis’ Encyclical, which is one of the most profound, and surely the most powerful, statement of climate truth that has ever been made.
The Power of Truth for Individuals
Humans have a remarkable capacity for imagination and fantasy. This is a precious gift, which allows us to create technological breakthroughs and captivating, brilliant works of fiction. Our imagination gives us the capacity to re-make the world, a uniquely powerful ability that no other animal can come close to rivaling. The downside, however, is that our minds are such powerful and flexible creative forces that they can also easily deceive us.
In the field of science, there are processes—replication and peer review—that check the human tendency towards distortion. As individuals, we must take charge of this process ourselves. Socrates advocated that individuals must work to discover personal truth, encapsulated in his statement, “The unexamined life is not worth living.” Gautama Buddha, a near contemporary of Socrates, created a spiritual system that also emphasizes seeking personal truth and staying in touch with reality. This is no easy task—distinguishing reality from fantasy is a life-long developmental challenge. The child, for example, must learn that monsters and fairies are not real. As the child grows, she must continue to determine what is real about herself, her family, and the world—including recognizing the truth of her capacities, proclivities and limitations. She must question what she has been told, attempting to identify distortions of reality, i.e. “In this family, everyone always gets along!”
There are two basic reasons why it is critically important that individuals separate truth from distortion and fantasy. The first is very practical. If someone does not adequately understand themselves and the world, they will have a very difficult time navigating it, or growing in response to it. For example, if a teenager believes himself to be invincible, he may break bones or worse before coming to terms with the reality of his vulnerability. Or if he has been told his entire life, and now believes, that he can accomplish any goal easily, he might be in for a rude awakening when he enrolls in advanced courses for which he is unprepared. An accurate assessment of oneself allows a person to utilize their strengths and shore up their weaknesses.
The second reason was discovered by Freud, and used during the past century for psychoanalysis and related psychotherapies to relieve individual suffering and enhance individual lives. The truth is inherently energizing and enhancing to the individual because the truth is often known, but defended against—repressed, dissociated and denied. This avoidance of the truth takes continual effort and energy. Take, for example a woman who finally admits to herself that she is a lesbian after years of fighting this knowledge. When the truth is finally embraced, a weight is lifted and a new level of personal freedom is accessed. The woman feels as though she has a new lease on life, and indeed she does, because she has integrated an important truth, which is inherently invigorating and opens up new frontiers of possibility.
Sexual orientation is only one example. We all shield ourselves from unpleasant truths; it is a basic part of human mental functioning. That is why actively examining oneself is critical. Psychotherapy is one such process of active examination, and the results can be staggering. First the client’s depression lifts, then their interpersonal relationships improve, then they may make a career change that is more rewarding. Increased understanding and honesty bear many fruits.
The Power of Truth in Social Movements
All of the great social movements throughout history have successfully applied the transformative power of truth en masse. The transformative truths of social movements are widely known before the emergence of the movement, but they are repressed, denied, and ignored. The institutions of society—the government, media, academy and religious institutions often collude in denying the truth, failing the people they are meant to serve. Successful social movements take the truth into their own hands and force individuals, institutions, and especially governments to reckon with, accept, and ultimately act on the truth.
Vaclav Havel championed “Living in Truth” rather than complying with the corrupt, repressive actions of the Soviet Union. His work played a major role in starting the non-violent Velvet Revolution in Czechoslovakia, after which he became the first democratically elected President of Czechoslovakia in 41 years. Havel described the strategic power of truth:
(The power of truth) does not reside in the strength of definable political or social groups, but chiefly in a potential, which is hidden throughout the whole of society, including the official power structures of that society. Therefore this power does not rely on soldiers of its own, but on soldiers of the enemy as it were—that is to say, on everyone who is living within the lie and who may be struck at any moment (in theory, at least) by the force of truth (or who, out of an instinctive desire to protect their position, may at least adapt to that force). It is a bacteriological weapon, so to speak, utilized when conditions are ripe by a single civilian to disarm an entire division…. This, too, is why the regime prosecutes, almost as a reflex action, preventatively, even modest attempts to live in truth. (1978, emphasis added.)
The lies of the Soviet state in Czechoslovakia collapsed when confronted with the force of the truth. This was possible because, as Havel describes, the power of truth exists in everyone, including the army, governmental leaders, and other elites. All of us “know” the truth on some level, but it is buried under layers of defenses, fear and doubt. However, when people advocate the truth with clarity and moral certainty, the truth comes to the forefront of people’s minds; it cuts like a spear through layers of denial and self-deception.
Gandhi pioneered the movement strategy called “Satyagraha” which means “Truth force” and has connotations of love and inner strength. Rather than using violence to create change, practitioners of Satyagraha used their inner resources to march, fast, and otherwise demonstrate the truth of their message that colonialism was inherently degrading and that India needed to govern itself. Satyagraha was instrumental in helping India achieve independence.
Martin Luther King utilized Gandhi’s teachings and preached about the need for “soul force” in the struggle for racial equality. Before the civil rights movement, America rationalized, ignored, and passively accepted the brutal Jim Crow system. The civil rights movement brought the ugly truth of Jim Crow to the center of American life. When non-violent protesters were met with hateful violence, and these confrontations were broadcast into living rooms across America, the truth could no longer be denied and ignored: the status quo was seen as morally bankrupt. Major, immediate changes were plainly necessary. When a powerful truth is effectively communicated, change can happen very rapidly.
The Truth Allows Us to Grow
Grappling with the truth makes us, as individuals and societies, healthier and more resilient. It allows us to approach problems with rationality and creativity and energy that would otherwise be sapped by denial and avoidance. Social movements invite us to put truth into practice—to be changed by the truth and to share the truth with others. This takes dedication and courage. In successful social movements, these traits are found in abundance. When people become agents for truth and vital change, they are elevated, enlarged, and lit up. The truth, and their role in advancing it, affects how they view themselves, what occupies their mind, and how they conduct their affairs. The power of truth allows them to transcend their limitations and redefine what is possible for themselves.
Psychologist and climate activist Mary Pipher puts it this way:
We cannot solve a problem that we will not face. With awareness, everything is possible. Once we stop denying the hard truths of our environmental collapse, we can embark on a journey of transformation that begins with the initial trauma—the ‘oh shit’ moment—and can end with transcendence. In fact, despair is often a crucible for growth. When our problems seem too big for us to tackle, there’s really only one solution, which is: We must grow bigger.
The Most Powerful Truth of All
We are living in a state of planetary emergency and must mobilize our society on the scale of WW II in order to rapidly bring greenhouse gas emissions to net zero to have a chance of averting the collapse of civilization and the destruction of the natural world. The fact that we have warmed the world to this extent, and show little sign of stopping, is evidence of widespread institutional failure. We cannot expect anyone else to save us. We must do it ourselves.
This truth, while deeply unwelcome, has the potential to be the most powerful, transformative truth of all. Climate truth has the potential to be more powerful than any country’s independence; more powerful than overthrowing authoritarian states; and more powerful than civil rights or any group’s struggle for safety, recognition and equality. Climate truth contains such superordinate power because all of those causes depend on a safe climate.
If we do not solve climate change, we will never be able to build a just, free, healthy, loving society. It will be “game over”— the experiment of humanity organizing into civilizations will have failed. This will mean the deaths of billions of people and the loss of safety and security for the rest. It will be a miserable, deplorable fate. If we accept climate truth, we can channel the enormous power of our values, passions, empathy and hopes for humanity toward our fight for a safe climate.
Some people will feel that the climate crisis is not “the most powerful truth of all,” a distinction that should be reserved for the existence of God. Some even feel that the existence of God lessens or negates the need to act on the climate crisis. Pope Francis issued Laudato Si, an earth-shaking encyclical on the relationship of human, God, and nature, which firmly rebuts this position:
It must be said that some committed and prayerful Christians, with the excuse of realism and pragmatism, tend to ridicule expressions of concern for the environment. Others are passive; they choose not to change their habits and thus become inconsistent. So what they all need is an “ecological conversion,” whereby the effects of their encounter with Jesus Christ become evident in their relationship with the world around them. Living our vocation to be protectors of God’s handiwork is essential to a life of virtue; it is not an optional or a secondary aspect of our Christian experience.
Avoiding Climate Truth
The fact that climate change threatens the collapse of civilization is not only known to scientists and experts. It is widely known—and defended against. Witness the popularity of learning survival skills and packing “go bags”—people harbor the fantasy that in a collapse scenario, they would be able to successfully take their safety into their own hands. Or look at the profusion of apocalyptic movies, TV shows and video games that have been popular in recent years.
If we look squarely at the climate crisis, we realize that these portrayals of destruction are not as fantastical as they seem; that they are imaginative forecasts of the climate-ravaged planet that we are careening towards. As Pope Francis puts it, “Doomsday predictions can no longer be met with irony or disdain.”
Many Americans are willfully ignorant—they know that climate change, and the institutional failure it represents, is scary, so they keep it out of their focus. They never read about it, perhaps telling themselves that they aren’t interested.
Another common defensive reaction is to intellectually accept the “facts” of climate change, but not to connect emotionally with its implications. This attitude can be seen by those who calmly, cynically state, “We are fucked,” and remain utterly passive.
Pope Francis that denial is not primarily an intellectual phenomena. He states, “Our goal is not to amass information or to satisfy curiosity, but rather to become painfully aware, to dare to turn what is happening to the world into our own personal suffering and thus to discover what each of us can do about it” (emphasis added). Feel the pain of climate truth, and let it guide you to engagement. Accepting climate truth can affect not only your civic and political engagement, but also your priorities, goals, and sense of identity. Allowing climate truth in, to borrow Naomi Klein’s phrase, “changes everything.” You are not, as American culture has told you, an isolated actor, living in a stable country on a stable planet, whose main purpose in life is to pursue personal success and familial satisfaction. Rather, you are living in a country, and on a planet, in crisis. Your primary moral responsibility is to fight for your family, your species and all life on earth. You didn’t ask for it, you didn’t cause it, and you probably don’t like it. But here you are.
The Power of Truth for Individuals
Humans have a remarkable capacity for imagination and fantasy. This is a precious gift, which allows us to create technological breakthroughs and captivating, brilliant works of fiction. Our imagination gives us the capacity to re-make the world, a uniquely powerful ability that no other animal can come close to rivaling. The downside, however, is that our minds are such powerful and flexible creative forces that they can also easily deceive us.
In the field of science, there are processes—replication and peer review—that check the human tendency towards distortion. As individuals, we must take charge of this process ourselves. Socrates advocated that individuals must work to discover personal truth, encapsulated in his statement, “The unexamined life is not worth living.” Gautama Buddha, a near contemporary of Socrates, created a spiritual system that also emphasizes seeking personal truth and staying in touch with reality. This is no easy task—distinguishing reality from fantasy is a life-long developmental challenge. The child, for example, must learn that monsters and fairies are not real. As the child grows, she must continue to determine what is real about herself, her family, and the world—including recognizing the truth of her capacities, proclivities and limitations. She must question what she has been told, attempting to identify distortions of reality, i.e. “In this family, everyone always gets along!”
There are two basic reasons why it is critically important that individuals separate truth from distortion and fantasy. The first is very practical. If someone does not adequately understand themselves and the world, they will have a very difficult time navigating it, or growing in response to it. For example, if a teenager believes himself to be invincible, he may break bones or worse before coming to terms with the reality of his vulnerability. Or if he has been told his entire life, and now believes, that he can accomplish any goal easily, he might be in for a rude awakening when he enrolls in advanced courses for which he is unprepared. An accurate assessment of oneself allows a person to utilize their strengths and shore up their weaknesses.
The second reason was discovered by Freud, and used during the past century for psychoanalysis and related psychotherapies to relieve individual suffering and enhance individual lives. The truth is inherently energizing and enhancing to the individual because the truth is often known, but defended against—repressed, dissociated and denied. This avoidance of the truth takes continual effort and energy. Take, for example a woman who finally admits to herself that she is a lesbian after years of fighting this knowledge. When the truth is finally embraced, a weight is lifted and a new level of personal freedom is accessed. The woman feels as though she has a new lease on life, and indeed she does, because she has integrated an important truth, which is inherently invigorating and opens up new frontiers of possibility.
Sexual orientation is only one example. We all shield ourselves from unpleasant truths; it is a basic part of human mental functioning. That is why actively examining oneself is critical. Psychotherapy is one such process of active examination, and the results can be staggering. First the client’s depression lifts, then their interpersonal relationships improve, then they may make a career change that is more rewarding. Increased understanding and honesty bear many fruits.
The Power of Truth in Social Movements
All of the great social movements throughout history have successfully applied the transformative power of truth en masse. The transformative truths of social movements are widely known before the emergence of the movement, but they are repressed, denied, and ignored. The institutions of society—the government, media, academy and religious institutions often collude in denying the truth, failing the people they are meant to serve. Successful social movements take the truth into their own hands and force individuals, institutions, and especially governments to reckon with, accept, and ultimately act on the truth.
Vaclav Havel championed “Living in Truth” rather than complying with the corrupt, repressive actions of the Soviet Union. His work played a major role in starting the non-violent Velvet Revolution in Czechoslovakia, after which he became the first democratically elected President of Czechoslovakia in 41 years. Havel described the strategic power of truth:
(The power of truth) does not reside in the strength of definable political or social groups, but chiefly in a potential, which is hidden throughout the whole of society, including the official power structures of that society. Therefore this power does not rely on soldiers of its own, but on soldiers of the enemy as it were—that is to say, on everyone who is living within the lie and who may be struck at any moment (in theory, at least) by the force of truth (or who, out of an instinctive desire to protect their position, may at least adapt to that force). It is a bacteriological weapon, so to speak, utilized when conditions are ripe by a single civilian to disarm an entire division…. This, too, is why the regime prosecutes, almost as a reflex action, preventatively, even modest attempts to live in truth. (1978, emphasis added.)
The lies of the Soviet state in Czechoslovakia collapsed when confronted with the force of the truth. This was possible because, as Havel describes, the power of truth exists in everyone, including the army, governmental leaders, and other elites. All of us “know” the truth on some level, but it is buried under layers of defenses, fear and doubt. However, when people advocate the truth with clarity and moral certainty, the truth comes to the forefront of people’s minds; it cuts like a spear through layers of denial and self-deception.
Gandhi pioneered the movement strategy called “Satyagraha” which means “Truth force” and has connotations of love and inner strength. Rather than using violence to create change, practitioners of Satyagraha used their inner resources to march, fast, and otherwise demonstrate the truth of their message that colonialism was inherently degrading and that India needed to govern itself. Satyagraha was instrumental in helping India achieve independence.
Martin Luther King utilized Gandhi’s teachings and preached about the need for “soul force” in the struggle for racial equality. Before the civil rights movement, America rationalized, ignored, and passively accepted the brutal Jim Crow system. The civil rights movement brought the ugly truth of Jim Crow to the center of American life. When non-violent protesters were met with hateful violence, and these confrontations were broadcast into living rooms across America, the truth could no longer be denied and ignored: the status quo was seen as morally bankrupt. Major, immediate changes were plainly necessary. When a powerful truth is effectively communicated, change can happen very rapidly.
The Truth Allows Us to Grow
Grappling with the truth makes us, as individuals and societies, healthier and more resilient. It allows us to approach problems with rationality and creativity and energy that would otherwise be sapped by denial and avoidance. Social movements invite us to put truth into practice—to be changed by the truth and to share the truth with others. This takes dedication and courage. In successful social movements, these traits are found in abundance. When people become agents for truth and vital change, they are elevated, enlarged, and lit up. The truth, and their role in advancing it, affects how they view themselves, what occupies their mind, and how they conduct their affairs. The power of truth allows them to transcend their limitations and redefine what is possible for themselves.
Psychologist and climate activist Mary Pipher puts it this way:
We cannot solve a problem that we will not face. With awareness, everything is possible. Once we stop denying the hard truths of our environmental collapse, we can embark on a journey of transformation that begins with the initial trauma—the ‘oh shit’ moment—and can end with transcendence. In fact, despair is often a crucible for growth. When our problems seem too big for us to tackle, there’s really only one solution, which is: We must grow bigger.
The Most Powerful Truth of All
We are living in a state of planetary emergency and must mobilize our society on the scale of WW II in order to rapidly bring greenhouse gas emissions to net zero to have a chance of averting the collapse of civilization and the destruction of the natural world. The fact that we have warmed the world to this extent, and show little sign of stopping, is evidence of widespread institutional failure. We cannot expect anyone else to save us. We must do it ourselves.
This truth, while deeply unwelcome, has the potential to be the most powerful, transformative truth of all. Climate truth has the potential to be more powerful than any country’s independence; more powerful than overthrowing authoritarian states; and more powerful than civil rights or any group’s struggle for safety, recognition and equality. Climate truth contains such superordinate power because all of those causes depend on a safe climate.
If we do not solve climate change, we will never be able to build a just, free, healthy, loving society. It will be “game over”— the experiment of humanity organizing into civilizations will have failed. This will mean the deaths of billions of people and the loss of safety and security for the rest. It will be a miserable, deplorable fate. If we accept climate truth, we can channel the enormous power of our values, passions, empathy and hopes for humanity toward our fight for a safe climate.
Some people will feel that the climate crisis is not “the most powerful truth of all,” a distinction that should be reserved for the existence of God. Some even feel that the existence of God lessens or negates the need to act on the climate crisis. Pope Francis issued Laudato Si, an earth-shaking encyclical on the relationship of human, God, and nature, which firmly rebuts this position:
It must be said that some committed and prayerful Christians, with the excuse of realism and pragmatism, tend to ridicule expressions of concern for the environment. Others are passive; they choose not to change their habits and thus become inconsistent. So what they all need is an “ecological conversion,” whereby the effects of their encounter with Jesus Christ become evident in their relationship with the world around them. Living our vocation to be protectors of God’s handiwork is essential to a life of virtue; it is not an optional or a secondary aspect of our Christian experience.
Avoiding Climate Truth
The fact that climate change threatens the collapse of civilization is not only known to scientists and experts. It is widely known—and defended against. Witness the popularity of learning survival skills and packing “go bags”—people harbor the fantasy that in a collapse scenario, they would be able to successfully take their safety into their own hands. Or look at the profusion of apocalyptic movies, TV shows and video games that have been popular in recent years.
If we look squarely at the climate crisis, we realize that these portrayals of destruction are not as fantastical as they seem; that they are imaginative forecasts of the climate-ravaged planet that we are careening towards. As Pope Francis puts it, “Doomsday predictions can no longer be met with irony or disdain.”
Many Americans are willfully ignorant—they know that climate change, and the institutional failure it represents, is scary, so they keep it out of their focus. They never read about it, perhaps telling themselves that they aren’t interested.
Another common defensive reaction is to intellectually accept the “facts” of climate change, but not to connect emotionally with its implications. This attitude can be seen by those who calmly, cynically state, “We are fucked,” and remain utterly passive.
Pope Francis that denial is not primarily an intellectual phenomena. He states, “Our goal is not to amass information or to satisfy curiosity, but rather to become painfully aware, to dare to turn what is happening to the world into our own personal suffering and thus to discover what each of us can do about it” (emphasis added). Feel the pain of climate truth, and let it guide you to engagement. Accepting climate truth can affect not only your civic and political engagement, but also your priorities, goals, and sense of identity. Allowing climate truth in, to borrow Naomi Klein’s phrase, “changes everything.” You are not, as American culture has told you, an isolated actor, living in a stable country on a stable planet, whose main purpose in life is to pursue personal success and familial satisfaction. Rather, you are living in a country, and on a planet, in crisis. Your primary moral responsibility is to fight for your family, your species and all life on earth. You didn’t ask for it, you didn’t cause it, and you probably don’t like it. But here you are.
http://theclimatepsychologist.com/the...e-truth-updated-w-encyclical-material
Voting 0
