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82. in the church today, this heroic call for a renewed humanity has acquired new force and momentum. a renewal of humanity is a call for the life of the human person in all his or her incompleteness, in all his or her demands and even in all his or her deficiencies. if the life of the human person is to acquire that dignity and value which are his or her birthright, it must become more fully what god wills it to be. if the dignity and value of the human person are to be real and effective for others, then in his or her own person he or she must be integrated with other forms of life, that is, with nature, with society, with the family, with civil society. this renewed humanity is based upon communion with god, the work of the redeemer which makes him or her to be what the son of god is. without god, however, the human person is nothing more than a biological structure (i.e., the fulfilment of species). but, with god, the human person becomes a social being (i., a person endowed with conscience, free will and rational desires); he or she becomes a concretely participating member of a community. the christian faith shows that human life is something more than a biological structure. it is the final form of a concretely human existence which shows us who we are. a dignity and a value which are not inalienable human rights are meaningless unless based on a profound faith in god.
9. the fathers did not write for the future. they were concerned with their contemporaries, with a human-centred context of their times, and they were confident that the daily walk of life would succeed in bringing about the changes they advocated, changes that were essentially introduced by the church. [2] the church founded after christ, which the second vatican council proclaimed, brings all mankind closer to the mystery of love, which binds all together and is the most powerful single force in history. christ enjoined his disciples to be fishers of men (mt 4:19), a command we can apply to those who want to change the world. it is precisely in the re-apprehension of the true and living christ that man attains his dignity in the eyes of god, and it is in the community of the church that human beings feel truly alive. christ reminds us of our infinite dignity. he also gives us some of the means of achieving it. this is why the church is the universal community. [8]
5. the fact that the world is shared by all also means that each person bears responsibility for ensuring that it remains a place of good living. the tragedy of modernity is that it is often considered, and indeed is, a civilizing process which is born from the discovery and assertion of human freedom. but this authentic freedom has often been used to destroy and eliminate other freedoms, including those which regard nature, animals and the family. there is a great need to put an end to all forms of moral individualism, which is manifested in a refusal to accept our responsibilities for the common good, and in a denial of the family. it is also necessary to recognize the rights of every individual, and to stop justifying the use of every possible means to satisfy our desires. [55] 88. the most ancient cultures have often illustrated this close relationship between god and the world in symbolic form. we have already mentioned the egyptian book of the dead, and we should also mention genesis, the first of the world’s great myths. in genesis we are shown the image of god the creator who breathed life into the first man and woman. the old testament also shows us the image of god the father, who is united with the son, who is also the image of the son. [48] this is why we can also say that every human being is of the nature of god, the image of the trinity. through the holy spirit, god became flesh, and though he is not in the physical realm any more, he has not abandoned the human race. [49] in the new testament we can read about the gifts of the holy spirit. [50] when jesus left the upper room he said: i will come again, and will take you up to that heaven, and will show you things that you have not seen; you will see the father, and the things that are in his hands, and the world to come, things that are to come after this life. this shows us that the world in which we live is not the end of everything, and that the world to come is not yet present. in fact, we must not think that we are living in the end of the world, in its most final stages. [51] if we follow jesus into the night, we discover that in the world to come, there will be no more night, but only day. [52] 5ec8ef588b
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