Pius Ojara SJ – författare

New Birth uses the metaphor of Church as Family of God as a countervailing and transforming imagery in its various considerations. Inspired by the sense of life''s itinerary--together with its triumphs and startling reversals and its unexpected twists and turns--New Birth sees hope, amidst social darkness and an ethos of selfishness, as interior to God''s purposes for human wellbeing. Within this perspective, New Birth further recognizes that the risks always remain, that believers can distort true hope in this world and fail to love according to the spirit of the Gospel.Admittedly, when we as Christians love one another, we can be together and encourage each other. And as we support each other, we strengthen one another. Furthermore, when we protect love from aberration, we protect the best in ourselves and build up a future of humanity. In light of this understanding, it then becomes very important for us to see and identify Christian discipleship as a way of making us become effective agents of love in this world. This also means, however, that in the Church we have the imperative to hold each person tenderly, trustingly, and deeply. Moreover, this consciousness demands the strength of continual and active faith which holds assurances and wellsprings of significance and growth in courage, human vibrancy, and interpersonal goodness.Accordingly, the community called Church as the family of God constantly needs the powerful and positive force of continual renewal--which conversion brings--as an increasingly sublime value. And the dynamic impulse of such renewal introduces and enlarges the wellspring of hope in our world. It further provides a good starting point to challenge Christian believers to invest huge importance and prestige in playing constructive roles in giving shape to their positive relations and destiny.

With insights into the thought of Gabriel Marcel, Tragic Humanity and Hope recognizes that in our age scientific knowing is becoming a dominant form of knowledge. The leadership, influence, growth, and gravitational center of human existence depend, it seems, on scientific knowledge. As a result, we live in an information age that prizes production and immediate satisfaction but devalues the cultivation of wisdom. We risk diminishing the significance of sapiential knowing to deal with the immensely complex and intricate domains of human relationality.