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Bennett: " There are perhaps many causes worth dying for, but to me, certainly, there are none worth killing for. Attributed to Camus on social media, this sentence was taken from the Wikipedia article on Camus: "In Le Mythe , dualism becomes a paradox: we value our own lives in spite of our mortality and in spite of the universe's silence. While we can live with a dualism I can accept periods of unhappiness, because I know I will also experience happiness to come , we cannot live with the paradox I think my life is of great importance, but I also think it is meaningless.
Wikipedia has an article about: Albert Camus. Wikimedia Commons has media related to: Albert Camus. Namespaces Page Discussion. Views Read Edit View history. In Kraepelin's words, the mood in manic-depressive patients may be anxious, with a torturing tension that may culminate 27 in mute or helpless despair, or with an anxious restlessness that is expressed through various motor manifestations, states of excitation, or inconsiderate self-aggression.
One of the criteria for the anxious distress specifier in DSM-5 is the feeling that the individual might lose control of him- or herself, and a note in DSM-5 states that high levels of anxiety have been associated with higher suicide risks. It was supposedly produced by a threat from within the personality eg, by supercharged repressed emotions, including such aggressive impulses as hostility and resentment.
The repressed impulses giving rise to the anxiety might be discharged by, or deflected into, various symptomatic expressions. Anxiety might be felt and expressed directly, or it might be controlled unconsciously and automatically by conversion, displacement and various other psychological mechanisms. Generally, these mechanisms produced symptoms experienced as subjective distress from which the patient desired relief.
The category of neuroses included anxiety neurosis, characterized by anxious over-concern extending to panic and frequently associated with somatic symptoms; hysterical neuroses, where symptoms were symbolic of underlying conflicts and could often be modified by suggestion, including two types conversion type, and dissociative type ; phobic neuroses, in which fears were displaced to the phobic object from some other object of which the patient was unaware; obsessive-compulsive neurosis; depressive neurosis; and neurasthenic neurosis, characterized by complaints of chronic weakness, easy fatigability, and sometimes exhaustion.
In addition, Anxiety disorders of childhood or adolescence included Separation anxiety disorder, Avoidant disorder of childhood or adolescence, and Overanxious disorder. This splitting was based on research showing that imipramine, a tricyclic antidepressant, blocked recurrent panic attacks 30 but had no effect on phobic anxiety not associated with panic attacks. As pointed out by Michael B. First, 32 the most important change in the DSM-III-R classification of anxiety disorders was the elimination of the DSM-III hierarchy that had prevented the diagnosis of panic or any other anxiety disorder if these occurred concurrently with a depressive disorder.
In DSM-TV, Mixed anxiety-depressive disorder was included in Appendix B Criteria sets and axes provided for further studies , rather than in the main body of the text because of information about potentially high rates of false positives. DSM-5 introduced a grouping of the anxiety disorders of DSM-IV into three spectra ie, anxiety, OCD, and trauma- and stressor-related disorders based on the sharing of common neurobiological, genetic, and psychological features.
For the first time, the increasing knowledge about different brain circuits underlying stress, panic, obsessions, and compulsions, played a role in a classification. In addition, disorders that may be developmentally connected, whether they occur in children or adults, are grouped in the same chapters. Thus, obsessive-compulsive disorders are separated from anxiety disorders, and are grouped with other disorders characterized by repetitive thoughts or behaviors, such as body dysmorphic disorder, hoarding disorder, trichotillomania, and excoriation.
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Similarly, trauma- and stressor-related disorders include reactive attachment disorder, disinhibited social engagement disorder, and adjustment disorders, in addition to PTSD and acute stress disorder. Finally, selective mutism and separation anxiety disorders, previously included with the disorders diagnosed in infancy, childhood, and adolescence, are now classified with the other anxiety disorders. Mixed anxiety-depressive disorder was not retained as a category in DSM-5 because, among other reasons, that diagnosis proved too unstable over follow-up.
Ancient Greek and Latin authors reported cases of pathological anxiety, and identified them as medical disorders. The therapeutic techniques suggested by ancient Stoic and Epicurean philosophers would not seem out of place in today's textbooks of cognitive psychotherapy. In the centuries separating classical antiquity from the emergence of modem psychiatry in the mid th century, typical cases of anxiety disorders kept being reported in medical writings, even though nosological categories were far removed from ours. Major contributions of DSM-5 are i a grouping of the anxiety disorders into three spectra anxiety, OCD, and trauma- and stressor-related disorders based on the sharing of common features, and ii the grouping of developmentally connected disorders in the same chapters.
National Center for Biotechnology Information , U. Journal List Dialogues Clin Neurosci v. Dialogues Clin Neurosci. Author information Copyright and License information Disclaimer. This article has been cited by other articles in PMC. Abstract This article describes the history of the nosology of anxiety disorders.
Naming anxiety The word anxiety derives from the Latin substantive angor and the corresponding verb ango to constrict. Bridging the gap between Antiquity and modern medicine Between classical antiquity and modem psychiatry, there was an interval of centuries when the concept of anxiety as an illness seems to have disappeared from written records.
Conclusion Ancient Greek and Latin authors reported cases of pathological anxiety, and identified them as medical disorders. Vol VII. Epidemics 2, Trans: Smith WD. Loeb Classical Library. Der Arzt im Altertum. Greek and Latin texts in the original languages from Hippocrates until Galen. Cicero Tusculan disputations Ciceron, Tusculanes.
Latin text established by Fohlen G. Cattell RB. Stimuli related to stress, neuroticism, excitation, and anxiety response patterns. J Abn Soc Psychol. Seneca LA. Of Peace of Mind. Bohn's Classical Library Edition. Transl: Stewart A. Gunermann H. De tranquillitate animi. Latin text. Stuttgart, Germany: Reclam; On the Shortness of Life. Transl: Basore JW.
Feix J. De brevitate vitae.https://au.egizofututiq.tk
Hossenfelder M. Munich, Germany: Verlag C. Beck: [ Google Scholar ]. Greenblatt S. The Swerve. How the World Became Modern. Screech M. Montaigne's Annotated Copy of Lucretius. Although he was made by God in a state of holiness, from the very onset of his history man abused his liberty, at the urging of the Evil One.
Man set himself against God and sought to attain his goal apart from God. Although they knew God, they did not glorify Him as God, but their senseless minds were darkened and they served the creature rather than the Creator. Examining his heart, man finds that he has inclinations toward evil too, and is engulfed by manifold ills which cannot come from his good Creator. Often refusing to acknowledge God as his beginning, man has disrupted also his proper relationship to his own ultimate goal as well as his whole relationship toward himself and others and all created things.
Therefore man is split within himself. As a result, all of human life, whether individual or collective, shows itself to be a dramatic struggle between good and evil, between light and darkness. Indeed, man finds that by himself he is incapable of battling the assaults of evil successfully, so that everyone feels as though he is bound by chains. But the Lord Himself came to free and strengthen man, renewing him inwardly and casting out that "prince of this world" John who held him in the bondage of sin. The call to grandeur and the depths of misery, both of which are a part of human experience, find their ultimate and simultaneous explanation in the light of this revelation.
Though made of body and soul, man is one. Through his bodily composition he gathers to himself the elements of the material world; thus they reach their crown through him, and through him raise their voice in free praise of the Creator. Nevertheless, wounded by sin, man experiences rebellious stirrings in his body. But the very dignity of man postulates that man glorify God in his body and forbid it to serve the evil inclinations of his heart. Now, man is not wrong when he regards himself as superior to bodily concerns, and as more than a speck of nature or a nameless constituent of the city of man.
For by his interior qualities he outstrips the whole sum of mere things. He plunges into the depths of reality whenever he enters into his own heart; God, Who probes the heart, 7 awaits him there; there he discerns his proper destiny beneath the eyes of God. Thus, when he recognizes in himself a spiritual and immortal soul, he is not being mocked by a fantasy born only of physical or social influences, but is rather laying hold of the proper truth of the matter.
Man judges rightly that by his intellect he surpasses the material universe, for he shares in the light of the divine mind. By relentlessly employing his talents through the ages he has indeed made progress in the practical sciences and in technology and the liberal arts. In our times he has won superlative victories, especially in his probing of the material world and in subjecting it to himself. Still he has always searched for more penetrating truths, and finds them.
For his intelligence is not confined to observable data alone, but can with genuine certitude attain to reality itself as knowable, though in consequence of sin that certitude is partly obscured and weakened. The intellectual nature of the human person is perfected by wisdom and needs to be, for wisdom gently attracts the mind of man to a quest and a love for what is true and good. Steeped in wisdom. Our era needs such wisdom more than bygone ages if the discoveries made by man are to be further humanized.
For the future of the world stands in peril unless wiser men are forthcoming. It should also be pointed out that many nations, poorer in economic goods, are quite rich in wisdom and can offer noteworthy advantages to others. It is, finally, through the gift of the Holy Spirit that man comes by faith to the contemplation and appreciation of the divine plan. In the depths of his conscience, man detects a law which he does not impose upon himself, but which holds him to obedience.
Always summoning him to love good and avoid evil, the voice of conscience when necessary speaks to his heart: do this, shun that. For man has in his heart a law written by God; to obey it is the very dignity of man; according to it he will be judged. There he is alone with God, Whose voice echoes in his depths. Hence the more right conscience holds sway, the more persons and groups turn aside from blind choice and strive to be guided by the objective norms of morality. Conscience frequently errs from invincible ignorance without losing its dignity.
The same cannot be said for a man who cares but little for truth and goodness, or for a conscience which by degrees grows practically sightless as a result of habitual sin. Only in freedom can man direct himself toward goodness. Our contemporaries make much of this freedom and pursue it eagerly; and rightly to be sure.
Often however they foster it perversely as a license for doing whatever pleases them, even if it is evil. For its part, authentic freedom is an exceptional sign of the divine image within man. For God has willed that man remain "under the control of his own decisions," 12 so that he can seek his Creator spontaneously, and come freely to utter and blissful perfection through loyalty to Him. Hence man's dignity demands that he act according to a knowing and free choice that is personally motivated and prompted from within, not under blind internal impulse nor by mere external pressure.
Man achieves such dignity when, emancipating himself from all captivity to passion, he pursues his goal in a spontaneous choice of what is good, and procures for himself through effective and skilful action, apt helps to that end. Since man's freedom has been damaged by sin, only by the aid of God's grace can he bring such a relationship with God into full flower. Before the judgement seat of God each man must render an account of his own life, whether he has done good or evil. It is in the face of death that the riddle a human existence grows most acute. Not only is man tormented by pain and by the advancing deterioration of his body, but even more so by a dread of perpetual extinction.
He rightly follows the intuition of his heart when he abhors and repudiates the utter ruin and total disappearance of his own person. He rebels against death because he bears in himself an eternal seed which cannot be reduced to sheer matter. All the endeavors of technology, though useful in the extreme, cannot calm his anxiety; for prolongation of biological life is unable to satisfy that desire for higher life which is inescapably lodged in his breast.
Although the mystery of death utterly beggars the imagination, the Church has been taught by divine revelation and firmly teaches that man has been created by God for a blissful purpose beyond the reach of earthly misery. In addition, that bodily death from which man would have been immune had he not sinned 14 will be vanquished, according to the Christian faith, when man who was ruined by his own doing is restored to wholeness by an almighty and merciful Saviour.
For God has called man and still calls him so that with his entire being he might be joined to Him in an endless sharing of a divine life beyond all corruption. Christ won this victory when He rose to life, for by His death He freed man from death. Hence to every thoughtful man a solidly established faith provides the answer to his anxiety about what the future holds for him. At the same time faith gives him the power to be united in Christ with his loved ones who have already been snatched away by death; faith arouses the hope that they have found true life with God.
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The root reason for human dignity lies in man's call to communion with God. From the very circumstance of his origin man is already invited to converse with God.
For man would not exist were he not created by Gods love and constantly preserved by it; and he cannot live fully according to truth unless he freely acknowledges that love and devotes himself to His Creator. Still, many of our contemporaries have never recognized this intimate and vital link with God, or have explicitly rejected it. Thus atheism must be accounted among the most serious problems of this age, and is deserving of closer examination. The word atheism is applied to phenomena which are quite distinct from one another. For while God is expressly denied by some, others believe that man can assert absolutely nothing about Him.
Still others use such a method to scrutinize the question of God as to make it seem devoid of meaning. Many, unduly transgressing the limits of the positive sciences, contend that everything can be explained by this kind of scientific reasoning alone, or by contrast, they altogether disallow that there is any absolute truth.
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Some laud man so extravagantly that their faith in God lapses into a kind of anemia, though they seem more inclined to affirm man than to deny God. Again some form for themselves such a fallacious idea of God that when they repudiate this figment they are by no means rejecting the God of the Gospel.
Some never get to the point of raising questions about God, since they seem to experience no religious stirrings nor do they see why they should trouble themselves about religion. Moreover, atheism results not rarely from a violent protest against the evil in this world, or from the absolute character with which certain human values are unduly invested, and which thereby already accords them the stature of God.
Modern civilization itself often complicates the approach to God not for any essential reason but because it is so heavily engrossed in earthly affairs. Undeniably, those who willfully shut out God from their hearts and try to dodge religious questions are not following the dictates of their consciences, and hence are not free of blame; yet believers themselves frequently bear some responsibility for this situation. For, taken as a whole, atheism is not a spontaneous development but stems from a variety of causes, including a critical reaction against religious beliefs, and in some places against the Christian religion in particular.
Hence believers can have more than a little to do with the birth of atheism. To the extent that they neglect their own training in the faith, or teach erroneous doctrine, or are deficient in their religious, moral or social life, they must be said to conceal rather than reveal the authentic face of God and religion.
Modern atheism often takes on a systematic expression which, in addition to other causes, stretches the desires for human independence to such a point that it poses difficulties against any kind of dependence on God. Those who profess atheism of this sort maintain that it gives man freedom to be an end unto himself, the sole artisan and creator of his own history. They claim that this freedom cannot be reconciled with the affirmation of a Lord Who is author and purpose of all things, or at least that this freedom makes such an affirmation altogether superfluous.
Favoring this doctrine can be the sense of power which modern technical progress generates in man. Not to be overlooked among the forms of modern atheism is that which anticipates the liberation of man especially through his economic and social emancipation. This form argues that by its nature religion thwarts this liberation by arousing man's hope for a deceptive future life, thereby diverting him from the constructing of the earthly city. Consequently when the proponents of this doctrine gain governmental power they vigorously fight against religion, and promote atheism by using, especially in the education of youth, those means of pressure which public power has at its disposal.
In her loyal devotion to God and men, the Church has already repudiated 16 and cannot cease repudiating, sorrowfully but as firmly as possible, those poisonous doctrines and actions which contradict reason and the common experience of humanity, and dethrone man from his native excellence. Still, she strives to detect in the atheistic mind the hidden causes for the denial of God; conscious of how weighty are the questions which atheism raises, and motivated by love for all men, she believes these questions ought to be examined seriously and more profoundly.
The Church holds that the recognition of God is in no way hostile to man's dignity, since this dignity is rooted and perfected in God. For man was made an intelligent and free member of society by God Who created him, but even more important, he is called as a son to commune with God and share in His happiness. She further teaches that a hope related to the end of time does not diminish the importance of intervening duties but rather undergirds the acquittal of them with fresh incentives.
By contrast, when a divine instruction and the hope of life eternal are wanting, man's dignity is most grievously lacerated, as current events often attest; riddles of life and death, of guilt and of grief go unsolved with the frequent result that men succumb to despair. Meanwhile every man remains to himself an unsolved puzzle, however obscurely he may perceive it. For on certain occasions no one can entirely escape the kind of self-questioning mentioned earlier, especially when life's major events take place.
To this questioning only God fully and most certainly provides an answer as He summons man to higher knowledge and humbler probing. The remedy which must be applied to atheism, however, is to be sought in a proper presentation of the Church's teaching as well as in the integral life of the Church and her members. For it is the function of the Church, led by the Holy Spirit Who renews and purifies her ceaselessly, 17 to make God the Father and His Incarnate Son present and in a sense visible. This result is achieved chiefly by the witness of a living and mature faith, namely, one trained to see difficulties clearly and to master them.
Many martyrs have given luminous witness to this faith and continue to do so. This faith needs to prove its fruitfulness by penetrating the believer's entire life, including its worldly dimensions, and by activating him toward justice and love, especially regarding the needy.
What does the most reveal God's presence, however, is the brotherly charity of the faithful who are united in spirit as they work together for the faith of the Gospel 18 and who prove themselves a sign of unity. While rejecting atheism, root and branch, the Church sincerely professes that all men, believers and unbelievers alike, ought to work for the rightful betterment of this world in which all alike live; such an ideal cannot be realized, however, apart from sincere and prudent dialogue.
Hence the Church protests against the distinction which some state authorities make between believers and unbelievers, with prejudice to the fundamental rights of the human person. The Church calls for the active liberty of believers to build up in this world God's temple too. She courteously invites atheists to examine the Gospel of Christ with an open mind. Above all the Church knows that her message is in harmony with the most secret desires of the human heart when she champions the dignity of the human vocation, restoring hope to those who have already despaired of anything higher than their present lot.
Far from diminishing man, her message brings to his development light, life and freedom. Apart from this message nothing will avail to fill up the heart of man: "Thou hast made us for Thyself," O Lord, "and our hearts are restless till they rest in Thee. The truth is that only in the mystery of the incarnate Word does the mystery of man take on light.
Christ, the final Adam, by the revelation of the mystery of the Father and His love, fully reveals man to man himself and makes his supreme calling clear. It is not surprising, then, that in Him all the aforementioned truths find their root and attain their crown. He Who is "the image of the invisible God" Col. To the sons of Adam He restores the divine likeness which had been disfigured from the first sin onward.
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Since human nature as He assumed it was not annulled, 22 by that very fact it has been raised up to a divine dignity in our respect too. For by His incarnation the Son of God has united Himself in some fashion with every man. He worked with human hands, He thought with a human mind, acted by human choice 23 and loved with a human heart.
Born of the Virgin Mary, He has truly been made one of us, like us in all things except sin. As an innocent lamb He merited for us life by the free shedding of His own blood. In Him God reconciled us 25 to Himself and among ourselves; from bondage to the devil and sin He delivered us, so that each one of us can say with the Apostle: The Son of God "loved me and gave Himself up for me" Gal.
By suffering for us He not only provided us with an example for our imitation, 26 He blazed a trail, and if we follow it, life and death are made holy and take on a new meaning. The Christian man, conformed to the likeness of that Son Who is the firstborn of many brothers, 27 received "the first-fruits of the Spirit" Rom. But, linked with the paschal mystery and patterned on the dying Christ, he will hasten forward to resurrection in the strength which comes from hope. All this holds true not only for Christians, but for all men of good will in whose hearts grace works in an unseen way.
Such is the mystery of man, and it is a great one, as seen by believers in the light of Christian revelation. Through Christ and in Christ, the riddles of sorrow and death grow meaningful. Apart from His Gospel, they overwhelm us. Christ has risen, destroying death by His death; He has lavished life upon us 33 so that, as sons in the Son, we can cry out in the Spirit; Abba, Father One of the salient features of the modern world is the growing interdependence of men one on the other, a development promoted chiefly by modern technical advances.
Nevertheless brotherly dialogue among men does not reach its perfection on the level of technical progress, but on the deeper level of interpersonal relationships. These demand a mutual respect for the full spiritual dignity of the person. Christian revelation contributes greatly to the promotion of this communion between persons, and at the same time leads us to a deeper understanding of the laws of social life which the Creator has written into man's moral and spiritual nature.
Since rather recent documents of the Church's teaching authority have dealt at considerable length with Christian doctrine about human society, 1 this council is merely going to call to mind some of the more basic truths, treating their foundations under the light of revelation. Then it will dwell more at length on certain of their implications having special significance for our day.
God, Who has fatherly concern for everyone, has willed that all men should constitute one family and treat one another in a spirit of brotherhood. For having been created in the image of God, Who "from one man has created the whole human race and made them live all over the face of the earth" Acts , all men are called to one and the same goal, namely God Himself. For this reason, love for God and neighbor is the first and greatest commandment. Sacred Scripture, however, teaches us that the love of God cannot be separated from love of neighbor: "If there is any other commandment, it is summed up in this saying: Thou shalt love thy neighbor as thyself Love therefore is the fulfillment of the Law" Rom.
To men growing daily more dependent on one another, and to a world becoming more unified every day, this truth proves to be of paramount importance. Indeed, the Lord Jesus, when He prayed to the Father, "that all may be one. This likeness reveals that man, who is the only creature on earth which God willed for itself, cannot fully find himself except through a sincere gift of himself. Man's social nature makes it evident that the progress of the human person and the advance of society itself hinge on one another. For the beginning, the subject and the goal of all social institutions is and must be the human person which for its part and by its very nature stands completely in need of social life.
Among those social ties which man needs for his development some, like the family and political community, relate with greater immediacy to his innermost nature; others originate rather from his free decision. In our era, for various reasons, reciprocal ties and mutual dependencies increase day by day and give rise to a variety of associations and organizations, both public and private. This development, which is called socialization, while certainly not without its dangers, brings with it many advantages with respect to consolidating and increasing the qualities of the human person, and safeguarding his rights.
But if by this social life the human person is greatly aided in responding to his destiny, even in its religious dimensions, it cannot be denied that men are often diverted from doing good and spurred toward and by the social circumstances in which they live and are immersed from their birth. To be sure the disturbances which so frequently occur in the social order result in part from the natural tensions of economic, political and social forms. But at a deeper level they flow from man's pride and selfishness, which contaminate even the social sphere.
When the structure of affairs is flawed by the consequences of sin, man, already born with a bent toward evil, finds there new inducements to sin, which cannot be overcome without strenuous efforts and the assistance of grace. Every day human interdependence grows more tightly drawn and spreads by degrees over the whole world.
As a result the common good, that is, the sum of those conditions of social life which allow social groups and their individual members relatively thorough and ready access to their own fulfillment, today takes on an increasingly universal complexion and consequently involves rights and duties with respect to the whole human race. Every social group must take account of the needs and legitimate aspirations of other groups, and even of the general welfare of the entire human family.
At the same time, however, there is a growing awareness of the exalted dignity proper to the human person, since he stands above all things, and his rights and duties are universal and inviolable. Therefore, there must be made available to all men everything necessary for leading a life truly human, such as food, clothing, and shelter; the right to choose a state of life freely and to found a family, the right to education, to employment, to a good reputation, to respect, to appropriate information, to activity in accord with the upright norm of one's own conscience, to protection of privacy and rightful freedom even in matters religious.
Hence, the social order and its development must invariably work to the benefit of the human person if the disposition of affairs is to be subordinate to the personal realm and not contrariwise, as the Lord indicated when He said that the Sabbath was made for man, and not man for the Sabbath. This social order requires constant improvement.
It must be founded on truth, built on justice and animated by love; in freedom it should grow every day toward a more humane balance. God's Spirit, Who with a marvelous providence directs the unfolding of time and renews the face of the earth, is not absent from this development. The ferment of the Gospel too has aroused and continues to arouse in man's heart the irresistible requirements of his dignity. Coming down to practical and particularly urgent consequences, this council lays stress on reverence for man; everyone must consider his every neighbor without exception as another self, taking into account first of all His life and the means necessary to living it with dignity, 8 so as not to imitate the rich man who had no concern for the poor man Lazarus.
In our times a special obligation binds us to make ourselves the neighbor of every person without exception and of actively helping him when he comes across our path, whether he be an old person abandoned by all, a foreign laborer unjustly looked down upon, a refugee, a child born of an unlawful union and wrongly suffering for a sin he did not commit, or a hungry person who disturbs our conscience by recalling the voice of the Lord, "As long as you did it for one of these the least of my brethren, you did it for me" Matt.
Furthermore, whatever is opposed to life itself, such as any type of murder, genocide, abortion, euthanasia or wilful self-destruction, whatever violates the integrity of the human person, such as mutilation, torments inflicted on body or mind, attempts to coerce the will itself; whatever insults human dignity, such as subhuman living conditions, arbitrary imprisonment, deportation, slavery, prostitution, the selling of women and children; as well as disgraceful working conditions, where men are treated as mere tools for profit, rather than as free and responsible persons; all these things and others of their like are infamies indeed.
They poison human society, but they do more harm to those who practice them than those who suffer from the injury. Moreover, they are supreme dishonor to the Creator. Respect and love ought to be extended also to those who think or act differently than we do in social, political and even religious matters. In fact, the more deeply we come to understand their ways of thinking through such courtesy and love, the more easily will we be able to enter into dialogue with them.
This love and good will, to be sure, must in no way render us indifferent to truth and goodness. Indeed love itself impels the disciples of Christ to speak the saving truth to all men. But it is necessary to distinguish between error, which always merits repudiation, and the person in error, who never loses the dignity of being a person even when he is flawed by false or inadequate religious notions. The teaching of Christ even requires that we forgive injuries, 12 and extends the law of love to include every enemy, according to the command of the New Law: "You have heard that it was said: Thou shalt love thy neighbor and hate thy enemy.
But I say to you: love your enemies, do good to those who hate you, and pray for those who persecute and calumniate you" Matt. Since all men possess a rational soul and are created in God's likeness, since they have the same nature and origin, have been redeemed by Christ and enjoy the same divine calling and destiny, the basic equality of all must receive increasingly greater recognition.
True, all men are not alike from the point of view of varying physical power and the diversity of intellectual and moral resources. Nevertheless, with respect to the fundamental rights of the person, every type of discrimination, whether social or cultural, whether based on sex, race, color, social condition, language or religion, is to be overcome and eradicated as contrary to God's intent.
For in truth it must still be regretted that fundamental personal rights are still not being universally honored. Such is the case of a woman who is denied the right to choose a husband freely, to embrace a state of life or to acquire an education or cultural benefits equal to those recognized for men. Therefore, although rightful differences exist between men, the equal dignity of persons demands that a more humane and just condition of life be brought about.
For excessive economic and social differences between the members of the one human family or population groups cause scandal, and militate against social justice, equity, the dignity of the human person, as well as social and international peace. Human institutions, both private and public, must labor to minister to the dignity and purpose of man. At the same time let them put up a stubborn fight against any kind of slavery, whether social or political, and safeguard the basic rights of man under every political system. Indeed human institutions themselves must be accommodated by degrees to the highest of all realities, spiritual ones, even though meanwhile, a long enough time will be required before they arrive at the desired goal.
Profound and rapid changes make it more necessary that no one ignoring the trend of events or drugged by laziness, content himself with a merely individualistic morality. It grows increasingly true that the obligations of justice and love are fulfilled only if each person, contributing to the common good, according to his own abilities and the needs of others, also promotes and assists the public and private institutions dedicated to bettering the conditions of human life.
Yet there are those who, while possessing grand and rather noble sentiments, nevertheless in reality live always as if they cared nothing for the needs of society. Many in various places even make light of social laws and precepts, and do not hesitate to resort to various frauds and deceptions in avoiding just taxes or other debts due to society.
Others think little of certain norms of social life, for example those designed for the protection of health, or laws establishing speed limits; they do not even avert to the fact that by such indifference they imperil their own life and that of others. Let everyone consider it his sacred obligation to esteem and observe social necessities as belonging to the primary duties of modern man. For the more unified the world becomes, the more plainly do the offices of men extend beyond particular groups and spread by degrees to the whole world.
But this development cannot occur unless individual men and their associations cultivate in themselves the moral and social virtues, and promote them in society; thus, with the needed help of divine grace men who are truly new and artisans of a new humanity can be forthcoming. In order for individual men to discharge with greater exactness the obligations of their conscience toward themselves and the various group to which they belong, they must be carefully educated to a higher degree of culture through the use of the immense resources available today to the human race.
Above all the education of youth from every social background has to be undertaken, so that there can be produced not only men and women of refined talents, but those great-souled persons who are so desperately required by our times. Now a man can scarcely arrive at the needed sense of responsibility, unless his living conditions allow him to become conscious of his dignity, and to rise to his destiny by spending himself for God and for others. But human freedom is often crippled when a man encounters extreme poverty just as it withers when he indulges in too many of life's comforts and imprisons himself in a kind of splendid isolation.
Freedom acquires new strength, by contrast, when a man consents to the unavoidable requirements of social life, takes on the manifold demands of human partnership, and commits himself to the service of the human community. Hence, the will to play one's role in common endeavors should be everywhere encouraged. Praise is due to those national procedures which allow the largest possible number of citizens to participate in public affairs with genuine freedom. Account must be taken, to be sure, of the actual conditions of each people and the decisiveness required by public authority.
If every citizen is to feel inclined to take part in the activities of the various groups which make up the social body, these must offer advantages which will attract members and dispose them to serve others. We can justly consider that the future of humanity lies in the hands of those who are strong enough to provide coming generations with reasons for living and hoping.
As God did not create man for life in isolation, but for the formation of social unity, so also "it has pleased God to make men holy and save them not merely as individuals, without bond or link between them, but by making them into a single people, a people which acknowledges Him in truth and serves Him in holiness.
Revealing His mind to them, God called these chosen ones "His people" Ex. This communitarian character is developed and consummated in the work of Jesus Christ. For the very Word made flesh willed to share in the human fellowship. He was present at the wedding of Cana, visited the house of Zacchaeus, ate with publicans and sinners. He revealed the love of the Father and the sublime vocation of man in terms of the most common of social realities and by making use of the speech and the imagery of plain everyday life.
Willingly obeying' the laws of his country He sanctified those human ties, especially family ones, which are the source of social structures. He chose to lead the life proper to an artisan of His time and place.