The year is 2016. The place, Facebook. A 30-something man is scrolling through his newsfeed when he sees the inflammatory headline of a news article bashing the presidential candidate he supports. Angrily, the man glances up to see who posted the article, hesitates momentarily, and then “unfriends” the “friend” he has not seen since high school.
Is the man right to remove the offending presence? After all, the article was clearly biased, and discussing politics over social media never changes anyone’s mind, right?
.. The idea of social media echo chambers has garnered much attention lately. The concept of “confirmation bias” — the instinct to seek information that supports a current belief or conviction — has long been established in the world of science, and is something to be avoided whenever searching for truth. But in social media, this bias is propagated simply by reading, liking, and sharing content that acts to support those convictions we already hold, while avoiding content that challenges our beliefs. Essentially, we begin to isolate ourselves from those opposing opinions until we’re surrounded with people who agree with us.
.. “That’s a problem for Christians,” Goforth continues, “It’s like I want the simplistic kind of thing. Keep me out of the grays. But my view is, the grays are where the interesting things are, and it’s also where God can do things. When you are uncertain and when things are confusing you turn to God. So it’s an opportunity for Him to work in our lives.”
But it doesn’t stop there. In today’s age of data tracking, each like or click provides search engines and social media sites with information about the kinds of things we like and then works to provide us with more of the same, further insulating us from news or opinions we don’t want to see.
The theory is we become stuck in a feedback loop, liberated from the uncomfortable experience of confronting ideas or beliefs that oppose or challenge our own. And the theory is true, if only to an extent.
.. The researchers concluded that, “Unlike news, where there is solid evidence that people seek out ideologically consistent viewpoints, social media functions differently, perhaps driven by different motivations for use,” they wrote. “[Social media users] may come to learn that their friends don’t agree with them politically but recognize that disagreement isn’t a deal breaker, hence fostering some attenuation of dislike for people we disagree with.”
This recognition — that political views don’t have to make or break a relationship — is a great example of embracing “the grays,” that Goforth referred to. It requires inhabiting a space of tension, holding firmly to that view we profess, while also valuing the human being across from us enough to be drawn into a conversation, rather than walling ourselves off from the “opposition.”
If that mutual respect is demonstrated, social media can be used as a tool to foster community. Of course, if the subject of our ire continuously perpetuates a disregard for the value of others, perhaps engaging that individual over social media will prove fruitless, in which case the unfollow or unfriend options become reasonable.
However, in most instances, what we get out of social media is what we put in. Therefore, if used intentionally, it can prove to create opportunities to genuinely engage with others. Sending a heartfelt message, rather than a quippy reply to a challenging post, demonstrates a willingness to connect beyond a public fray. Yes, this requires more effort, but the payoff is real relationships in which God can move.
By turning away from what’s easiest and stepping into the gray areas, the unknown, where no one person has everything right, we allow God to work in our lives and mold us into the people He created us to be — people who are humble and open, and who acknowledge the inherent value of others.
The effectiveness of action depends on the source from which it springs. If it is coming out of the false self with its shadow side, it is severely limited. If it is coming out of a person who is immersed in God, it is extremely effective. The contemplative state, like the vocation of Our Lady, brings Christ into the world. —Thomas Keating 
.. I founded the Center for Action and Contemplation in 1987 because I saw a deep need for the integration of both action and contemplation. Over the years, I met many social activists who were doing excellent social analysis and advocating for crucial justice issues, but they were not working from an energy of love. They were still living out of their false self with the need to win, the need to look good—attached to a superior, politically correct self-image.
They might have the answer, but they are not themselves the answer. In fact, they are often part of the problem. That’s one reason that most revolutions fail and too many reformers self-destruct from within. For that very reason, I believe, Jesus and great spiritual teachers first emphasize transformation of consciousness and soul. Without inner transformation, there is no grounded or lasting reform or revolution. When subjugated people rise to power, they often become as dominating as their oppressors because the same demon of power hasn’t been exorcised in them.
We are easily allured by the next new thing, a new agenda that looks like enlightenment. And then we discover it’s run by unenlightened people who, in fact, love themselves first of all but do not love God or others. They do not really love the Big Truth, but they often love control. Too often, they do not love freedom for everybody but just freedom for their own ideas.
Untransformed liberals often lack the ability to sacrifice the self or create foundations that last. They can’t let go of their own need for change and cannot stand still in a patient, compassionate, and humble way. It is no surprise that Jesus prayed not just for fruit, but “fruit that will last” (John 15:16). Untransformed conservatives, on the other hand, tend to idolize anything that lasts, but then avoid the question, “Is it actually bearing any fruit?” This is the perennial battle between idealism and pragmatism, or romanticism and rationalism.
If we are going to have truly prophetic people who go beyond the categories of liberal and conservative, we have to teach them some way to integrate their needed activism with a truly contemplative mind and heart. I’m convinced that once you learn how to look out at life from the contemplative eyes of the True Self, your politics and economics are going to change on their own. I don’t need to teach you what your politics should or shouldn’t be. Once you see things contemplatively, you’ll begin to seek the bias from the bottom instead of the top, you’ll be free to embrace your shadow, and you can live at peace with those who are different. From a contemplative stance, you’ll know what action is yours to do—and what is not yours to do—almost naturally.
The Gospel is primarily communicated by highly symbolic human lives that operate as “Prime Attractors”: through actions visibly done in love; by a nonviolent, humble, and liberated lifestyle; and through identification with the edged out and the excluded of the world. The very presence of such Prime Attractors “gives others reasons for spiritual joy,” as St. Francis said.
Bonaventure pays little attention to fire and brimstone, sin, merit, justification, or atonement. His vision is positive, mystic, cosmic, intimately relational, and largely concerned with cleaning the lens of our perception and our intention so we can see and enjoy fully!
With what shall I come before the Lord,
and bow myself before God on high?
Shall I come before him with burnt offerings,
with calves a year old?
7 Will the Lord be pleased with thousands of rams,
with ten thousands of rivers of oil?
Shall I give my firstborn for my transgression,
the fruit of my body for the sin of my soul?”
8 He has told you, O mortal, what is good;
and what does the Lord require of you
but to do justice, and to love kindness,
and to walk humbly with your God?