Here is the transcript to Why the only future worth building includes everyone There are many points one could comment on, but very early in the video subtitles, (and I have confirmed it from the transcript), I read:
life is not time merely passing by, life is about interactions.
I couldn’t help wondering how much time will have to pass by before the four Cardinals who raised the dubia concerning Amoris Laetitia are invited to participate in a positive “interaction.”
Pete, I don't know what program you were watching but I thought his entire address was peppered through with references to God. It certainly was not simply some "Human Gospel" but was deeply rooted in, and coming from, a God-centred perspective. Have another listen and turn the closed captions on this time!
In an address that lasted over 17 minutes, “God” appears three times – twice in the paragraph that commenced at the 10 minute, 23 second mark, and once in the para starting at 14:13 – while “Jesus” appeared four times – twice in the para at 7:52, and twice in the para at 14:13. So essentially he got over most of the God-and-Jesus stuff in the short para at 14:13, leaving the rest of the 17 minutes odd for the real stuff – the warm and fuzzy “you” stuff – the stuff we all like to hear about ourselves.
Hardly what I’d call peppering with references to the Divine.
As for the “Human Gospel” try the para at 4:27:
4:27And this brings me to my second message. How wonderful would it be if the growth of scientific and technological innovation would come along with more equality and social inclusion. How wonderful would it be, while we discover faraway planets, to rediscover the needs of the brothers and sisters orbiting around us. How wonderful would it be if solidarity, this beautiful and, at times, inconvenient word,were not simply reduced to social work, and became, instead, the default attitude in political, economic and scientific choices, as well as in the relationships among individuals, peoples and countries. Only by educating people to a true solidarity will we be able to overcome the "culture of waste," which doesn't concern only food and goods but, first and foremost, the people who are cast aside by our techno-economic systems which, without even realizing it, are now putting products at their core, instead of people.
See? It’s all up to us – “scientific and technological innovation” and “educating people to a true solidarity” – is all that is necessary. Who needs any theological principles to establish a need for “solidarity”?
In passing, if you can understand what the second sentence in that para means, my hearty congratulations. You would surely qualify for an HD in Human Gospel 101.
--Previous Message-- : Pete, I don't know what program you were : watching but I thought his entire address : was peppered through with references to God. : It certainly was not simply some "Human : Gospel" but was deeply rooted in, and : coming from, a God-centred perspective. Have : another listen and turn the closed captions : on this time! : : --Previous Message-- : : Lovely sentiments and ideas (solidarity, : hope, love...) but not a mention of the need : for GOD ... Sounds like merely a HUMAN : Gospel... : : : : https://www.ted.com/talks/pope_francis_why_the_only_future_worth_building_includes_everyone : : : : : : : :
John: 'See? It’s all up to us – “scientific and technological innovation” and “educating people to a true solidarity” – is all that is necessary. Who needs any theological principles to establish a need for “solidarity”?'
Exactly, John. However, such a slant on “solidarity” by Pope Francis tends to severely diminish the “oneness in interests and aims” which is the true meaning of solidarity. Christ offers the true meaning.
Thus Matthew Cullinan Hoffman on February 2, 2017 in LifeSiteNews shows how Christ requires us to act.
“Christ both includes and excludes However, the Sacred Scriptures, as well as traditional Catholic theology and doctrine, offer a very different understanding of the relationship between inclusiveness and mercy. Although the two are, in certain contexts, related, they are quite often seen as opposed to one another, so much so that exclusivity, as much as inclusivity, is understood as an integral part of the virtue of mercy. Christ himself offers a profound example of mercy and inclusiveness when he forgives those who have repented of their sins and invites them to return to communion with him, such as the woman caught in adultery (John 8: 1-11), and the sinful woman who washes his feet with her tears of remorse (Luke 7: 36-50). He also offers compelling parables of inclusive mercy, such as the prodigal son received by his father after leaving home and living a dissolute life (Luke 15: 11-32). These examples, however, have a common element: the sinner who is received into communion is always repentant. The mercy of God is offered to all, but only those who renounce their immoral behavior are able to receive it. Full inclusion of the sinner in the Christian community is predicated upon his confession of the Christian faith and his abandonment of grave sin.”