Thursday, September 20, 2012

What they want vs. what they ought


 I WAS gratified to read the pooled editorial of the Cebu newspapers
done on the occasion of this year’s Press Freedom Week. There were
many things that they dropped there for their readers to chew, but one
statement immediately caught my attention.

It’s when it said: “Figuring out what people want to know, and what
citizens should know, is one of journalism’s finest burdens.”

That definitely is a mark of maturity, a sign of progress, a certain
sophistication and nuanced thinking meant to blow the bubble of
naivete, simplism, herd mentality, sensationalism, etc., that have
also afflicted local media for long.

It seems to say that journalists these days are now more courageous
and responsible to present things even if these things are unpopular
as long as they believe these things are what their readers ought to
know. It’s a very difficult position to be in.

If truly meant and sufficiently supported by an abiding program of
continuing formation, then these words can give us basis to expect a
press that would really serve the common good, not only in terms of
closely monitoring events, but also and more importantly of creating a
healthy and vibrant public opinion, one committed to truth, justice
and charity.

It cannot be denied that more people are becoming more discerning and
discriminating of what they read and see in the media. They know when
they are tricked. They can easily detect spins, gratuitous claims and
badly researched reports.

They know when a newsman, columnist or editorial writer is biased or
not, reckless or not, engaged in shallow and trigger-happy ways or is
doing serious, responsible work.

More, they now have greater power to answer back, clarify and even
correct erring journalists. Or they can simply turn off and look for
many other alternative sources of news and information that they
consider more balanced and fair. And thanks be to God, we have many of
these alternatives now.

And so media practitioners, given their immense power of influence,
should feel it more sharply that they too, like everybody else, are in
need of a deepening formation to be able to carry out their task and
mission with utmost sense of responsibility. This is, of course, a
very serious duty, not to be taken lightly.

We know that these days many of our journalists do not have a clear
idea of where they ought to base and root their sense of right and
wrong, good and evil, just and unjust. They, of course, simply reflect
the general trend we sadly see in the world today.

Many are just in some fishing expedition with regard to their beliefs
and convictions. “Way klaro,” as we put it in our dialect. And so many
of them just get contented with what may be considered as
politically-correct, or socially or culturally-correct. Nothing beyond
that.

They just depend on some popular consensus, but not anymore going
further to see whether such consensus is truly right and fair. And
these days, the “vox-populi-vox-Dei” theory fails more often than not.
It gives messages and signals that are more uncertain than certain.

We need to remind everyone, journalists or not, to really go back to
basics, go back to the origin, and that can only be God, who is the
ultimate source of everything that is good.

But do you think religion is taken seriously by many media people? I
really wish that it were so, but pieces of evidence are aplenty
showing a cavalier attitude toward religion.

Some even give the impression that religion is what causes biases and
prejudices. They prefer to be guided solely by their own reasoning,
their own thinking, their own bank of data and information

Many fail to realize the import of what St. Paul once said about
charity which is the very essence of God, and the ultimate criterion
for our knowing, judging and reasoning, and in fact, our whole
behavior and life.

“Love does not come to an end. But if there are gifts of prophecy, the
time will come when they must fail. Or the gift of languages, it will
not continue for ever. And knowledge, too, the time will come when it
must fail.” (1 Cor 13,8)

When we, people in the media, are not really inspired by charity, that
is, by God, but simply by some worldly value or our own estimation of
things, then we are yet in the imperfect stage, just as St. Paul again
affirms:

“Our knowledge is imperfect...but once perfection (charity) comes, all
imperfect things will disappear.” (13,10)

Tuesday, September 18, 2012

Faith, hope, charity


THESE are called theological virtues. As the Catechism describes them,
they “adapt man’s faculties for participation in the divine nature.”
(1812) Yes, we are meant for this purpose, we have been designed and
wired for this end.

Even in the depths of our heart, as long as it is not hijacked and
hamstrung by some worldly value, we can detect a longing, a yearning
for an eternal bliss that can only signify we are naturally drawn to
God. “You have made us for yourself, and our heart is restless until
it rests in you,” St. Augustine exclaims.

It’s truly good and necessary that we understand the nature, character
and purpose of these virtues, for our Christian life depends on how we
live them. The human virtues, the ones that we cultivate ourselves and
that we need to be able to live as persons, get their sustenance from
these theological virtues.

Again, the Catechism gives us more information about them. They are
called theological virtues because they relate directly to God. “They
dispose Christians to live in a relationship with the Holy Trinity.
They have the One and Triune God for their origin, motive, and
object.” (1812)

In other words, these virtues come from God to direct us to him in
whose image and likeness we have been created. We have to understand
then that our life is not simply our life. That would be an anomaly.
Our life also has to be a life with God and in God.

But we also need to realize that these theological virtues have God
also as the motive and object, the reason and energy to motivate and
push us to go to God, to let us participate in his divine life.

We cannot attain that life with God just by our own power. God has to
enable us to have that life with him, sending us first of all these
theological virtues. These virtues are God’s way of allowing us to
share his life.

As to the part we play in this system, we only have to be receptive
and cooperative, as actively as possible. Thus, Christ, the God with
us, the Son of God who became man to redeem us, tells us that he is
the vine, we are the branches. We need to be attached to him, for
without him, we cannot live.

We have to learn to translate this basic truth about the theological
virtues in our life from the world of ideas, doctrine and intentions
to that of action and concrete reality that should involve our
thoughts and desires, our feelings and passions, our work and the
myriad tasks, projects and endeavors we have in life.

This is a very crucial task, because we always tend to get distracted,
to get intoxicated with our own power. In the Bible, there are many
references of how the Israelites, the chosen people of God, the
prototype of how we ought to be, became unfaithful in spite of the
abundant goodness of God.

One image used to illustrate this situation is that of how they
reportedly made use of the milk and wool of the sheep but neglecting
to take care of the sheep. Other images are used like that of King
Saul not completely destroying the Amelekites, but saving some of
their ‘useful’ things that later on would tempt them away from God,
etc.

In our earthly life, these theological virtues always go together. Not
one of them could function well if another is missing. Their dynamic
mutual relation cannot be broken. It’s either all or nothing. Only
when we reach our final destination in heaven will charity alone
reign, doing away with faith and hope.

So while these theological virtues are freely given to us by God, we
have to realize that we have the grave duty and task to receive them,
to keep and develop them to their fullness.

But, alas, how many people really know about this responsibility? How
many realize that their life has to be a life of faith, hope and
charity? These theological virtues, in a manner of speaking, are the
ultimate parameters with which we have to develop our life here on
earth.

What we see nowadays are a great majority of people living mainly
under worldly criteria—identifying success and victory with wealth,
power, fame, etc. God is really not in the picture, though some
formalistic references are made just to fulfill certain social
conventions.

There’s a crying need to resurrect a massive doctrinal campaign for
this purpose, plus the pertinent ascetical plan to effect the desired
change of attitude and lifestyle.

Monday, September 17, 2012

Bible study

 THIS is supposed to be the most popular book. But now I wonder if the people in the street, the ordinary Juan, know it more than just that it simply exists or that it is supposed to be an important book. Nothing more than that.

I have my doubts. I tend to believe the Bible is a victim of the taken-for-granted syndrome. It would seem that the Bible joins the category of water and air that are so common yet so vital that people hardly give any attention to them.

The big difference is that we can afford to take water and air for granted as long as they are there, which normally is not a problem. But the Bible is a different story. We need to know it intimately, otherwise we will get lost in life. We have to exert deliberate effort.

There’s an urgent need to resurrect the sense of importance of the Bible among the people. There’s no doubt the holy book is our ultimate textbook for life. It gives us the roadmap in our earthly journey toward our final heavenly destination.

It contains the greatest story of the universe, the salvation of man who is God’s masterpiece in the whole of creation. That’s because man is God’s image and likeness, and made a child of his through his grace.

That means God is embarking a very complicated project to make man to be like him. It’s a divine project that depends also on our correspondence that has to be done according to our nature and dignity. That is, we ought to want to be God’s children knowingly, freely and lovingly, without being forced or tricked.

Besides the Bible contains lessons that are always relevant to us. Being an inspired book, the stories there are not merely historical or literary. It always breathes fresh lessons to learn, because in spite of its human condition, it is actually God’s word whose worth is eternal, ever new, without lapsing into irrelevance.

As some saints would have it, the Bible is both old and new. But it is also a closed and open book, a dead and living book. The book is not actually just made up of words. The book presents God. It presents Christ  “in vivo.”

Reading it is actually meeting God, listening to Christ, getting involved in the stories contained there, for these stories are a living pattern of our life in all its variations of situations and predicaments.

Obviously, we have to read and understand it well, that is, with faith and love, otherwise, we will miss the most important purpose of the Bible. The book is not simply to be read to acquire knowledge.  It is meant to transform us radically, to unite us to God’s plan for our salvation, to identify us with no less than Christ.

It’s a closed and dead book in the sense that it tells the whole divine plan for our salvation. There’s nothing to be added there. But also open and alive in the sense that it needs to be applied to our life individually and collectively, with all the possibilities our human freedom can take in the whole duration of time. In other words, it’s a finished and concluded book and at the same time still ongoing.

This is how we have to understand the Bible. Unfortunately, such understanding is practically absent in most people, including those who may be considered quite church-oriented and all that. And if present, it’s an understanding that is gravely distorted, unable to translate itself into action.

In the school where I work, the subject is given to the students at a certain level. It’s a real challenge, because though it’s clear the students are trying to follow the classes, I could still notice that they are still far from what I consider the ideal.

Obviously, things have to be done in stages. At the moment, the immediate goal is to familiarize the students with the flow of events in the Bible, but little by little leading them to see the spiritual and supernatural dimensions of these events.

I just wonder how other people manage to get a functioning sense of the Bible if there hardly was any class given to them. And to those who already have some background, whether a continuing Bible study is done, because, frankly speaking, the Bible has an endless spiral of meanings that we need to appreciate.

Even those who study theology, priests included, I wonder if we realize that the Bible is the soul of such study and duty of preaching.