No argument Dhamma-mitta - just asking questions, inquiring, seeking understanding. 
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As I said - my problem for being frustrated
Enquire away, but re my opening quote from you, maybe just keep an eye out for how you challenge peoples input
Metta
Ajahn Brahm has been a true friend in my life. He has always challenged me but with the best of intentions. He told me that this is necessary and appropriate. This is how we deepen in our practice. I am happy to be faced with challenges to the way I see things and how I live this life. The intention is important not how comfortable we feel in the process.
We seek truth not comforting illusions - it goes with the territory.
Once, I was sitting on the back steps of the Sala - at Wat Buddha Dhamma - with Ayya Khema. She said we were all âgonnaâsâ i.e. none of us get out of here alive.
We are not dead yet so why not live now in a way that we will not regret later. If we live in a way that is clearly harmful to the Earth and to the prospects of those yet to come - how could that be a meaningful way to live our lives?
If we say something like: it does not matter anyway because life is going nowhere. It just goes round and round. Itâs all pointless - how should we respond to this way of looking at life? You may ignore it but that is something I cannot do!
The Dhamma is like a dangerous snake, we have to take hold of it the right way. Or, we will not benefit from the teachings. The Dhamma is not about indifference - not even close!
Samsara is not going somewhere. Life goes round and round and it is full of suffering. We can actually increase the suffering of countless sentient beings if we believe things like: the situation never improves, we canât do anything about inequality because itâs just the way it is! We are not obliged to do anything even when terrible things are happening in our midst. We should not think of others and just look after our own people. None of these ways of looking has anything to do with the Dhamma which liberates.
So, how should we respond when we here Buddhists promoting these views as if they are in accord with the Buddhaâs teachings. Unfortunately, we all need to wake up and itâs not going to happen if we have a deep misunderstanding of the teachings.
Itâs not a problem when non-Buddhists see the world in this way. What is the kind thing to do when Buddhists are confused about the teachings. Monastics need to approach this problem in one way and lay people - another.
Sometimes my non-Buddhist friends quote the âwe are all oneâ thing, and I reply âif you would be willing to change your âwe are all oneâ to âwe are all zeroâ, then I would be willing to agree with youâ.
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I think the Buddha taught a middle path where we think neither too little, nor too much about the world. We need to have some sensitivity to (and care for) each other and the issues in the world, but this can quickly lead to papanca (and ill will) if weâre not careful.
Having said this, I donât see the Buddha prescribing any sort of âengaged Buddhismâ to ordained monastics in the EBTs. To live as renunciates and recluses who shave their heads, go forth from the householder life (big political statement right there), then demonstrate virtue, celibacy, contentment, simplicity, etc, etc, etc, is political statement enough, IMHO. These enormous and numerous silent political statements are often lost on laypeople who think that Buddhist monastics somehow still havenât done enough for the world, and should further become âengaged Buddhistsâ.
One of the ways that the Buddha described his own arahantship was that he thought when he wanted to think, and he stopped thinking when he didnât want to think. Thus he was the master of his own mind, and his mind was not the master of him. This was one of his amazing qualities.
Some Buddhists think too much, and need to learn to think less. Some Buddhists donât think enough, and donât use critical thinking skills, and rational thinking, and logic enough, and need to think more.
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I agree, it is up to the monastics to decide the ways they wish to engage with the world around them. A period of training needs to be undergone in their practice to deepen in that way of life. It is also the case that there are different abilities that monastics have. Some may have the ability and the aspiration to benefit the wider community in various ways. We are all grateful for those who engage a great deal with people in the wider community and provide help and guidance. I feel grateful for the work of âBhikku Bodhiâ for his work in translation and for his understanding of the issues we face as a species and, his willingness to do something about it. He is not alone in the monastic community when it comes to raising awareness with regard to human-induced climate change and many other social and environmental issues that will not be resolved by ignoring them.
As far as critical thinking is concerned, I really donât feel we can understand the recorded teachings without being able to look below the surface of things - critical thinking is essential.
If only the monks in Burma - inciting ethnic violence - had been better educated and were able to think critically about the teachings then, they would not have become a source of strife and hatred in the world.
Itâs important to point out (as you have), there is a time for thinking and a time for enjoying a calm and clear mind. Thinking is not our enemy! It is what we use it for - as well as where and when - that makes all the difference.