The phenomenon of globalizationcannot be denied. It is here to stay - and its economic and technological influence keeps growing by leaps and bounds: “The ever-quickening pace of technological and scientific innovation, and the phenomenon of globalization have multiplied interactions between cultures, religions and different fields of study. And among the many dimensions of our human family and the earth, our common home.”  Pope Francis adds: “At the level of culture, our goal must be a new and universal ethical perspective attentive to the themes of creation and human life” (Pope Francis, Addresstothe Pontifical Academy for Life, February 25, 2019; Letter to PAV, January 6, 2019). 

The growing development of global bioethics, techno ethics and robot ethicsis very significant and hopeful. It attempts at addressing the growing need of a universalbioethics and of a global dialogue on human life and health, on creation, and on scientific and technological interventions. In this context, the address of Pope Francis to the members of the Pontifical Academy for Life on its silver anniversary is truly remarkable and innovative. The Argentine Pope speaks of Bioethics as “reflection and dialogue - between believers and unbelievers, as well as between believers of different religions – on ethical problems, even the most fundamental ones, that affects the life of man.” Hence, the Pope affirms, “The prospect of a global ethics, with a broad vision and a concern for the impact of the environment on life and health, offers a significant opportunity for strengthening the new covenant between the Gospel and creation.” 

Bioethics is “life-ethics,” the ethics of life, which tries to apply fundamental ethical principles to the new problems open up by biotechnology and biomedicine. The influence of technology in human life is pervasive. Jacques Ellul speaks of “pantechnology.”Technology is most useful, an amazing product of human competence and ingenuity. Technology is “a human characteristic.” True humanism is a humanism of life and a just and fraternal humanism. This humanism open to transcendence believes in God as the Creator of humanity and the Father of all humans. Technology is God’s gift and therefore good in itself, but as anything in man’s hands it can be abused and even deified. Science for the sake of science, progress for the sake of progress (which is mainly the progress of “machines and technology”) is anthropologically and ethically lacking: the focus must be the human person, this and that human being whom science and technology must serve towards improving his or her life. 

The Church is not a scientist, or a politician, or an expert in economy. She is “an expert in humanity.”  From her faith in Jesus and his Gospel, and the wisdom accumulated through the ages, the Church offers her voiceand speaks with others on the radical questions that keep challenging all men and women: the questions on the meaning of life – its beginning and end -, on human dignity and rights, and on the principles of the stewardship of creation, cooperation, and justice and solidarity. 

As in all kinds of professional ethics, bioethics’ central principle is: respect every human persons and his or her basic rights. Technology – and science – is for the human person, and not the human person for technology. Respect ought to be practiced regarding scientific and technological intervention on the person - and all other creatures. Respect extends to all persons. It is not selective. This is the“dramatic paradox”: at the point in which science could offer the equality that God wished for to all people, Pope Francis writes, “we observe an embittering of conflicts and a growth of inequality.” Respect for human beings means that persons ought to be treated as subjects and not as object; as ends and not as means; as he/she (justly), as “thou” (fraternally).

It is significant to note – from a humanist perspective - that ethical principles, the principles guiding technology and biomedicine (respect, justice and autonomy, solidarity and fraternity, informed/proxy consent, truthfulness and confidentiality, cooperation, etc.) may be interiorized by the acquisition of the corresponding virtues, or good operative habits that dispose us to act well in the different fields of action, and to be flourishing human beings, and good citizens of a country and of the world 

The fundamental ethical principle – and the virtue - of justicein biomedicine and technology means: equal cases are to be given equal treatment, without any discrimination.  With the principles of justice and of solidarity, there is, moreover, the ethical principle of subsidiary, which is always mentioned with and after solidarity in the social teachings of the Church. Subsidiarityunderlines that the individual person, the family, non-governmental associations must be respected and strengthened. It implies, furthermore, that local problems must be solved – as much as possible - locally. When problems go beyond local possibilities, they ought to be solved with the cooperation of other regional and/or international institutions.  

Among human rights, bioethics, techno ethics, and robot ethics focus on the right to life, the right to bodily integrity, and the right to at least basic healthcare. Biomedicine and healthcare ought to respect the rights of all persons- all patients-, in particular the right to adequate information, the right to refuse treatment (hopefully useless or too burdensome treatment only), and the right to privacy. 

The teaching of the Church offers its arguments from reason and faith, and defends “the distinctiveness of human life, which is an absolute good” (Pope Francis). The Church’s living tradition promotes human life from the moment of conception to natural death, provides a meaning to suffering and death, and invites all humans to live in harmony with all others, to work for peace through justice and love, and to be on the side of those who are on the margins of life.  As a community of disciples, the Church joins many others in promoting human life, which is “at every stage of its development and the condemnation of abortion, euthanasia and the opposition to war and the death penalty (cf. Letter to PAV).  Moreover, the community of disciples of Jesus underlines the defense and promotion of basic human rights, which are unfortunately violated in our world, where we sadly contemplate still “lack of food, drinkable water, basic instruction, and elementary health care” (Pope Benedict XVI).  

We live in a technological and mechanical global society. Pope Francis writes: “Artificial intelligence, robotics and other technological innovations must be so employed that they contribute to the service of humanity and to the protection of our common home”). Machines must be “moral machines.” For instance, self-driven cars – or car-robots - must have a code of ethics grounded on ethical principles, including the principle of informed consent. 

There is today the real danger that the human being may be “technologized,” rather than technology “humanized”:“intelligent machines are hastily attributed capacities that are properly human” (Pope Francis, Address to PAV). A techno-ethics, a robot ethics that consider the different dimensions of the human person – personal, social, ecological, ethical and spiritual,  is necessary to evaluate the new advances of technology and biomedicine, to propose guidelines “towards a constructive and equitable interaction between human beings and the latest versions of machines” (Message to PAV). 

Certainly, the new discoveries have an “extraordinary potential” to benefit every human being and humanity.  Robotics with artificial intelligence offer great potential to improve our life and assist us humans in many ways. However, it may also be used to manipulate and control others. Serious questions are posed by “the governability of algorithms that process huge amounts of data; technological manipulation of genetic makeup and brain functions” (Pope Francis). The Church is for the proper, that is, ethical use of artificial intelligence and robots and algorithms, and she is very strongly against the dehumanizing combination of humans and machines that destroy our nature as intelligent and sentient human persons. 

Based on the Word of God, the teaching of the Church is clearly against possible trans-humanism and post-humanism, which tell us that homo sapienswill becomehomo deus - man god!  From the beginning of human history, some men and women (like Eve and Adam, or the builders of the Tower of Babel) have been tempted to replace God and become gods themselves. Time and again, these men and women have failed and will continue failing.Neither science/technology nor reason can be deified. Wise words: “The proclamation of the ‘death of God’, in the vain hope of a ‘superman’, produces an unmistakable result: the ‘death of man’ (Pontifical Academy for Life).

By Fausto Gómez, OP.

 

We all use daily – more or less - the internet, the mobile phone, and the tablet. Some of us may have a platform, a blog or a web page. We read, consult, watch the news and sports, play games perhaps, and enjoy various kinds of music in the many web windows. We love the frequent and convenient use of WhatsApp. Do we use the different wonderful digital instruments well? May we over-use them?              

USE AND ABUSE 

I am happy to say that my students through the years were generally good and responsible with their studies and their use of internet sources. I only had a few exceptions – part of life! Once I had a student whowrote a good and elegant paper - a long review of a book on justice; but I had my doubts about the well-crafted language and even the well-developed content. So I checked some sources in internet and found the book from which he copied shamelessly, although - I am sure – without malice. At another time, I was a member of a panel for a doctoral dissertation, the power point presentation of the candidate was excellent in matter and form. However, when the time for questions came, he was not able to answer some basic questions of the panelists. His presentation was – in part - a question of “cut and paste.” At another time, a religious sister presented in class her paper on abortion. Again, it was wonderfully done! But, from a humanist and Christian perspective, her conclusion was absolutely wrong: abortion - she concluded - may be ethical. I asked her: What is your source?She answered: the BBC. 

We live in a new continent – the digital continent. We are all citizens of this additional continent: we are netizens! This new and universal citizenship appears to be marvelous, progressive and most useful. However to be ethically good we ought to be able to use it responsibly. Vatican II distinguished between the right use and the perverse use of the mass media of communication. 

ETHICS OF INTERNET USE 

The diversified use of internet is positive when it helps us to connect with others and becomes a rich window to knowledge, companionship and friendship, and healthy entertainment. It may be a good means to join worthy causes promoting nonviolence, respect, sharing, and peace. Like other faiths and religions, the Church is committed to the use of the information technologies to proclaim justice and compassion. With many other persons and peoples, Christians are using these new technological roads to present their views on different social issues and ethical concerns. They are asked by their humanity and faith to show – while respecting all others - the power and beauty of their faith in Jesus, who is the Good News of God. Indeed, the technological instruments can be a good pulpit to proclaim the Good News, to help people in distress, to preach peace, to pray for special needs. How beautiful upon the mountains are the feet of those who preach peace and salvation (cf. Is 52:7).  

 

The use of internet is for many people and institutions a great and ethical means to true progress and development. On the other hand, it may also become - in our age of “post-truth” -, an obstacle to grow as responsible human beings, or a tool of ideological and political propaganda, a controlling power by big corporations, a channel of “alternative facts,” “fake news,” or half-truths. Moreover, users of the internet webs may hide under anonymity to lambast people or groups, or to spread violence and hatred.  

Certainly,science and technologyrepresent a huge step forwardin the advancement of individuals, communities and society at large. They help us on our constant search for advancement and happiness. They are not, however, absolute values but useful means to search for knowledge, wisdom, to connect with people - for empathetic communication.Unfortunately, the over-use of internet relegates and at times seems to replace, memory in particular. Well-known philosopher, writer and educator José Antonio Marina was asked recently: Should it be learned through memorizing?His answer: If not by memorizing, how are you going to learn? Memory is the organ of learning and a source of understanding, creativity, reasoning and skills. It is a great mistake to say not to learn things by memorizing… It is one of the reasons why the educational system has not functioned” [in Spain]. 

On the matter of use/abuse of internet, the virtue of moderation or temperance is very relevant today. I mean temperance not only as the moderation of the attraction of disordered pleasures, not just as moderation to be healthy, but also as moderation in the use of a new possible addiction which may make people “click slaves.” Hence, the urgent need of moderation in the use of technology. In an enlightening article on virtues, Eugene Hemrick points out the obvious relevance of the virtue ofmoderation in our technological age. He writes: “We need to know when to turn it off and shut it down in order to be more fully in possession of ourselves.” The Acts of the recent Provincial Chapter of the Dominicans of the Holy Rosary states: “The computer, and the Internet in particular, is becoming a phenomenon that affects different aspects of our personal and community life. It is an excellent working tool. But we must be careful not to use it as a machine to kill time, to encourage individualism, and to weaken our community life…” For his part, Pope Francis is asking Christians who attend Mass to, please, respect and participate in the Liturgy and not be distracted by using the mobile phone to take pictures! “The Mass is not a spectacle but an encounter of the Passion and Resurrection of the Lord… Please remember, at Mass no cellular phones!”  And at other places of encounter!

MORAL EDUCATION 

As any other thing in man’s hands, internet, the digital media of communication can be used unethically. “Science without a conscience can only lead to man’s ruin” (DonumVitae). True conscience is not doing what one likes but doing what is right.Only the truth will make us free (Jn 8:32): knowing the truth and practicing it in justice and love. The unbridle use of technological instruments without a moral compass may lead – is leading some or many among us – to moral and spiritual ruin, and to loneliness and unhappiness. Although trust should be the basic attitude – some are asking -, should parents supervise their children’s mobile phones and other internet avenues?  

Like all the activities of the human person, technology and technological communication means are to be evaluated ethically: Are they good or bad – or ambivalent? Education – also of the passions or emotions – is the road to responsible autonomy and freedom. Education or moral education – there is no neutral education - is being defined as “a journey towards ethical maturity.” Certain degree of ethical maturity is required to be able to use properly the internet. The digital media of communication are marvelous means to responsible freedom and human flourishing. They are means to good ends, and therefore, they should be good means – means that lead to the good end.  Good means help us progress in wisdom, in freedom with responsibility, in solidarity. We have to develop or strengthen the habit of moderation or temperance in the use of internet and its multiple applications and possibilities. For instance, it is a good advice to think twice before we post something on internet – in Facebookor Twitter: One is to feel ethically comfortable when thinking that many others will read my message or twit.  

Let us not allow the use of internet to rob us from time needed to converse with our companions of the journey, to walk leisurely, to contemplate the beauty of creation, to listen in prayer to our interior sound of silence. 

Once I heard from a nun a reason for her - and her sisters - not to use internet: it is a good kind of fasting – technological fasting.  As the American sociologistAmber Case put it, we have to search for spaces for reflection and “calm technology.”  Truly, certain austerity is good to be able not to overuse and abuse the technological means.  Important gurus in the digital age are sorry for abusing the technological means and leading others to do the same. One of those now sorry is Jaron Lanier, who in his 2011 Book-Manifesto You Are Not a Gadget (Spanish Edition, Contra el rebaño digital), asked everybody “to go back to human contacts and abandon the world of trolls where we are trapped by ritual collective hatred, universal imbecility, frivolities, ridiculous news and chats on poodles (cf. Lucía Méndez La dopamina de las redes, 2017).

Technology and technological means of communication are wonderful. They are, however, instruments and means to be informed, to learn, to reach people, to link with friends and colleagues, who are much more important than the iPhone, the tablet, my Facebook account. I close with a quote from Spencer Kimball, which I read in an interesting article by Earnest L. Tan entitled Etiquette and Ethics in Using Technology”(2016): “Love people, not things; use things, not people.”  

Fausto Gomez OP

(original)

 

For Christians, every fifth month of the year is the month dedicated to the Virgin Mary, the Mother of God and our Mother. When I was a child, the month of Mary was the month of the Flowers of Mary.

Every month of May I remember the joyful afternoons in my noble town El Oso, near Avila, the City of Knights and of St. Teresa: the joyful afternoons perfumed with the smell of green grass and pine trees, fresh wheat fields, and colorful flowers of all kinds.  

I remember withjoy and nostalgiathose years of my childhood. With great joy because we children enjoyed immensely leaving school early in the afternoon to pick up flowers from the field and later in the afternoon offer them to Mary in the Church during the May Marian Devotion. With some nostalgia, because those enchanting days will not come back. 

Every afternoon was like a great feast. The children – boys and girls – left their respective school running as one to the plain fields of the town’s Castilian plateau between Avila and Arévalo, another famous city of the Province of Avila. We spread out and each one picked the flowers he or she was going to take to the Church. We gathered all kinds of flowers, particularly roses, daisies, carnations… While cutting the flowers, the boys “learned” a few new nests of different kinds of birds – of quails, partridges, linnets …

With our bunch of flowers, we entered the elegant and historical baroque Church of St. Peter. The Apostle. Occupying our places, we joined the people in reciting the Rosary, worshipping the Blessed Sacrament, and offering the flowers to Mary with childhood innocence while singing “Venid y vamos todos / con flores a María / … / que Madre nuestra es”- Come and go all / With flowers to Mary … / Who is our Mother…”

 Once upon a time, there was a child…! But those “swallows” of childhood or youth – as the poet says -will never come back! (Esas golondrinas no volverán). And the children’s flowers have withered long time ago. One is tempted to sing “Those were the days, my friend, we thought they’ll never end.” On the other hand, I realize that we cannot be the children we were, but still we are in part and hopefully always - and this is truly great -, children for life. I remember the often quoted text from Rainer Maria Rilke: “The true motherland of man is childhood.” 

We can be child-like!  The Prophet of Nazareth says: “If you do not become like children you will not enter the Kingdom of Heaven.” Those who believe with the grace of the Holy Spirit that God is our Father and Jesus is our Brother and the Virgin Mary is our spiritual Mother then we can place ourselves before God as children and be child-like, that is, sincere, humble, trusting, hopeful and loving. 

Through the Month of May, the Month of Mary, Christians strive to purify and strengthen their devotion to Mary, who is our best intercessor before God and the disciple of disciples of Jesus, her Son and our Savior and Brother. Through the month of May, we Christians in Macau go to Mother Mary especially as Our Lady of Fatima.

God our Father with the Spirit gave us Jesus, his Son, through Mary. Hence it is proper for believers in Christ to go to Jesus through – or with – Mary. What matters most in our Marian devotion is that Mary takes us to Jesus, who is the end of all the devotions to the saints, in the first place of our especial devotion to Mary, who is above all saints and closest to the Blessed Trinity. 

The followers of Jesus are asked by their faith to be devoted to Mary, the Mother of the Son of God, the Spouse of the Holy Spirit, the favored daughter of God the Father: All should devoutly venerate her and commend their life and apostolate to her motherly concern(Vatican II). 

Other Christians, our brothers and sisters, are not devoted to Mary as we Catholics are. They center – like us, too - their devotion on Christ, our only Savior and Redeemer. Some of them seem to think that the Catholic devotion to Mary is at least exaggerated. It might be so for some of us Catholics, but it should not be. Certainly, authentic devotion to Mary is not – should not be - an obstacle to our devotion to Jesus, who is the only Way to salvation and liberation.  Quite the contrary! Our Marian devotion, in particular the Rosary of Mary, takes us to Jesus: with her, as St. John Paul II says, “we learn Jesus.” 

The devotion to Mary is unique and above the devotion to all the saints, and is also ordered to our devotion to Jesus. The end of our special devotion to Mary is Jesus. In this context we understand the words of the Lord. A woman in the crowd shouted to Jesus: “Happy the womb that bore you and the breasts you sucked.” Jesus’ reply to her: “Happier are those who hear my word and keep it” (Lk 11:27-28; cf. Lk 8:19-21). Mary was the one who heard the word of Jesus and kept it most perfectly. 

Authentic devotion to Mary basically means filial love to Mary. Because Mary is the Mother of Jesus and our Mother, we have to receive her - after John the Evangelist- in our home, that is, in the center of our souls. 

What are the implications of our devotion to Mary then? Mary is our unique intercessorbefore Christ, and our modelin following her Son, our only Way. At Cana, Mary shows her role for us: first, her role as intercessor: “They have no wine” (Jn 2:1-10). Second, her role as disciple of disciples: “Do whatever He tells you” (Jn 2:5).

Mary is the most perfect person among angels and saints. The Fathers of the Church said: only the Blessed Trinity is above Mary. Our Lady is our Mother, our spiritual Mother, that is, in the order of grace (cf. CCC 968).  Jesus, to be sure, is the only Mediator before God. Mother Mary is the one who cooperated like nobody else in Jesus Christ’s work of redemption. 

To be devoted to Mary entails not merely to admire her, to applaud her but to imitate her life and virtues: she is the Mother of God and the perfect disciple of Jesus, the first disciple, the disciple of disciples. She is the true disciple: she lived with Jesus; she shared her life at home with him and for him; she shared in his sufferings; after Jesus’ resurrection, she prayed with the apostles in the cenacle. She was assumed into heaven. From heaven, she continues praying for us: “They have no wine!”

The Virgin Mary is our Mother. Why not sing to her, through the month of May - her month -,  songs of joy and gratitude and love, the songs of childhood –  of children that are still like children, and often insecure, fearful and weak and at times unhappy! And always in need of help – also of Mary’s help.  

 

Venid y vamos todos / Con flores a María… / Que Madre nuestra es.

Fr. Fausto Gómez, OP.