Scripture tells us that those who are wise say little but communicate much. Those who talk too much often relay little. We experience this phenomenon in a new way through the Internet. This medium can be a great blessing. But it is sometimes used for messaging and emailing too much while communicating very little. The Internet makes the wisdom of the ages available with the click of a mouse or the tapping of touch pad. But with all this knowledge available, few actually learn wisdom. With all these words, we don’t communicate.
Furthermore, when media and the digital world become omnipresent, their influence can stop people from learning how to live wisely, to think deeply and to love generously. In this context, the great sages of the past run the risk of going unheard amid the noise and distractions of an information overload. Efforts need to be made to help these media become sources of new cultural progress for humanity and not a threat to our deepest riches. True wisdom, as the fruit of self-examination, dialogue and generous encounter between persons, is not acquired by a mere accumulation of data which eventually leads to overload and confusion, a sort of mental pollution. Real relationships with others, with all the challenges they entail, now tend to be replaced by a type of internet communication which enables us to choose or eliminate relationships at whim, thus giving rise to a new type of contrived emotion which has more to do with devices and displays than with other people and with nature. Today’s media do enable us to communicate and to share our knowledge and affections. Yet at times they also shield us from direct contact with the pain, the fears and the joys of others and the complexity of their personal experiences. For this reason, we should be concerned that, alongside the exciting possibilities offered by these media, a deep and melancholic dissatisfaction with interpersonal relations, or a harmful sense of isolation, can also arise.
Jesus chose a person [Peter] who was sincere and generous, (who was) a believer and spontaneous, who knew how to welcome Him into his boat and with Him sail away from the shore, when it was required of him. Simon abandoned the assurances of having his boat secure on the shore, to acquire the safety of sailing with Jesus. (He) witnessed firsthand the love which by the lakeside encouraged those who had followed (Jesus) there, enflaming their hearts and hopes. Overwhelmed by the growing ties between the Lord and himself and by the awakening of his People, Peter believed Jesus’s word; he rowed out into the lake and let down the nets, while his purely human experience strongly advised him against it. God had chosen a modest fisherman, one who was able to be filled with wonder, time and again, by works, wisdom, personality and extreme love of Jesus.
Job, I came to see, is the model of what an Italian biblical scholar has called “the believer who loves the true God in himself and for himself, without ulterior motives”—and does so precisely along the dark path of suffering. It is Job, sitting amidst misery, who rejects his friends’ calculating, facile suggestions about why bad things happen to good people. It is Job who, in the end, refuses to cram the divine will and purpose onto the procrustean bed of human wisdom. It is Job who, finally, lets God be God—and who, by admitting that he is not the artisan of his own existence, makes a deeper act of faith in the God whose divine “logic” in beyond anything human minds can grasp.
God is the Living One; Jesus brings us the life of God; the Holy Spirit gives and keeps us in our new life as true sons and daughters of God. But all too often, people do not choose life, they do not accept the “Gospel of Life” but let themselves be led by ideologies and ways of thinking that block life, that do not respect life, because they are dictated by selfishness, self-interest, profit, power and pleasure, and not by love, by concern for the good of others. It is the eternal dream of wanting to build the city of man without God, without God’s life and love – a new Tower of Babel. It is the idea that rejecting God, the message of Christ, the Gospel of Life, will somehow lead to freedom, to complete human fulfillment As a result, the Living God is replaced by fleeting human idols which offer the intoxication of a flash of freedom, but in the end bring new forms of slavery and death. The wisdom of the Psalmist says: “The precepts of the Lord are right, rejoicing the heart; the commandment of the Lord is pure, enlightening the eyes” (Ps 19:8).
The life of the Poverello (St. Francis) may seem more cheerful and more peaceful than that of some of the other saints. But truth is he was the saint of excesses: excess in sacrifice, excess in love: and it was by reason of his excesses that he held to the happy medium, because his disregard for moderation worked both ways, just as a scale insures better equilibrium the longer it is on both sides.
Francis is the saint of excesses and yet he is the saint with a smile, because he always fused the two. For him, penance was love, and sorrow ‘perfect joy.’ Using this standard, folly was wisdom and excess supreme moderation.
The wisdom of Francis makes us realize that God loves us in our incomplete humanity even though we are always running away trying to rid ourselves of defects, wounds and brokenness. If we could only see that God is there in the cracks of our splintered human lives we would already be healed.
~Ilia Delio, The Humility of God: A Franciscan Perspective
For there are some who long to know for the sole purpose of knowing, and that is shameful curiosity; others who long to know in order to become known, and that is shameful vanity. To such as these we may apply the words of the Satirist: “Your knowledge counts for nothing unless your friends know you have it.” There are others still who long for knowledge in order to sell its fruits for money or honors, and this is shameful profiteering; others again who long to know in order to be of service, and this is charity. Finally there are those who long to know in order to benefit themselves, and this is prudence.
~ Saint Bernard of Clairvaux, Sermon 36 on The Song of Songs: The acquiring of knowledge
Abbot Pastor said: “If you have a chest full of clothing, and leave it for a long time, the clothing will rot inside it. It is the same with the thoughts in our heart. If we do not carry them out by physical action, after a long while they will spoil and turn bad.”
Thomas Merton, The Wisdom of the Desert