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Big problems usually start small. And so do social and societal evils. Even the simple act of trading, when done unjustly, has an impact on a small group of people, usually the powerless, and can have a lasting, sustained and systemic consequence on how things are done globally.
Despite international efforts to reverse climate change, some still do not believe it is happening or should not be a cause for alarm. These people feel disconnected from the Earth because of a skewed understanding of who should be responsible for it. Surprisingly, others have well-founded beliefs, choosing to forego the responsibility because they are “not of the earth.”
By separating nature from economics, we have been walking blindly into great tragedies.
Climate change is well underway and poses the biggest threat humanity has ever faced. Luckily,we have the technology and resources to halt and protect ourselves. Unfortunately, we are not acting fast enough and are losing our only opportunity to prevent widespread, multi-generational calamity. However, there is still time to act but it will take informed, motivated and mobilized social movements to make that happen. I hope this article will be of service in that regard.
The tragedy of the atomic bomb is the background of Dr. Paul Takashi Nagai’s holiness in the spiritual anguish of finding a reason for it. Agneta Chang, on the other hand, represents the absolute faithfulness to her people when the communist storm was swallowing them. Meanwhile, Shigeto Oshida is like a zen flower, blossoming from a war witness of heroism. Three inspiring, noble, truly Asian saintly figures.
With tens of thousands of victims and original aspects, especially in Japan, Korea, Vietnam and China, martyrdom is the overwhelming feature of Asian holiness. This is another proof that confirms what was experienced in other continents, undeniably, since the beginning of Christianity. It is not a casual happening but the consequence of the fact that, because of Jesus, martyrdom is, according to the great theologian Hans Urs Von Balthasar, the horizon of Christian life.
Right from its inception, the history of mankind became familiar with conflicts, wars, and massacres. History also shows that religions played a huge part in these conflicts. Seen from this angle, it does not paint the story of dialogue between civilizations with a rosy background. Nevertheless, dialogue between civilizations and religions is not rendered less desirable or even less fruitful. Religion can actually (and must be used) not merely as a bridge for compromise, but as an essential factor that can lay the foundations and instill the noble values that will lead civilizations to the path of dialogue and eventually, peace.
Interreligious dialogue is one of the most important yet most complicated works that the Church has been carrying out since Vatican II. It requires utmost sensitivity to ensure that the sensibilities of people of other faiths are not trampled upon or misunderstood. Through his words and actions, Pope Francis has proposed that dialogue need not be too academic but should be rooted in friendship in order to succeed.
The First Letter of St. Peter offered early Christians an unquenchable hope, a promise of eternal life brought about by the Resurrection of Christ that persecuted Christiansliving under Roman rule longed for and needed at that time. That promised inheritance continues to become relevant today as we continue to hold on and journey with the Risen Christ.
Religious fundamentalism or the hostile inflexibility in interpreting religious law has been a cause of conflict and violence over the centuries. Respect for beliefs seems to be the only way to end this tension. However, while recognizing differences between faiths, Christianity, since its institution, has offered a remedy to this fundamentalist attitude. The Resurrection itself is a symbol of radical change, presented by the Triune God as the model of social transformation and, therefore, the antidote to the rigidity of fundamentalism.
