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CREATURES IN THE IMAGE OF GOD
- 108.
- “The fundamental message of Sacred Scripture proclaims that the human person is a creature of God, and sees in his being int he image of God the element that characterizes and distinguishes him.”
- 109.
- “The likeness with God shows that the essence and existence of man are constitutively related to God in the most profound manner.”
- Catechism of the Catholic Church, 356.
- Catechism of the Catholic Church, 358.
- Second Vatican Ecumenical Council, Pastoral Constitution Gaudium et Spes, 12: AAS 58 (1966), 1034.
- John Paul II, Encyclical Letter Evangelium Vitae, 34: AAS 87 (1995), 440.
- John Paul II, Encyclical Letter Evangelium Vitae, 35: AAS 87 (1995), 440-441.
- Catechism of the Catholic Church, 1721.
- 110.
- “The relationship between God and man is reflected in the relational and social dimension of human nature.”
- 111.
- “Man and woman have the same dignity and are of equal value, not only because they are both, in their differences, created in the image of God, but even more profoundly because the dynamic of reciprocity that gives life to the ‘we’ in the human couple, is an image of God.”
- Catechism of the Catholic Church, 2334.
- Catechism of the Catholic Church, 371.
- John Paul II, Letter to Families Gratissimam Sane, 6, 8, 14, 16, 19-20: AAS 86 (1994), 873-874, 876-878, 899-903, 910-919.
- Second Vatican Ecumenical Council, Pastoral Constitution Gaudium et Spes, 50-51: AAS 58 (1966), 1070-1072.
- 112.
- “Man and woman are in relationship with others above all as those to whom the lives of others have been entrusted.”
- 113.
- “With this specific vocation to life, man and woman find themselves also in the presence of all the other creatures. They can and are obliged to put them at their own service and to enjoy them, but their dominion over the world requires the exercise of responsibility, it is not a freedom of arbitrary and selfish exploitation.”
- 114.
- “Man is also in a relationship with himself and is able to reflect on himself.”
- John Paul II, Encyclical Letter Evangelium Vitae, 34: AAS 87 (1995), 438-440.
- Saint Augustine, Confessions, I, 1: PL 32, 661: “Tu excitas, ut laudare te delectet; quia fecisti nos ad te, et inquietum est cor nostrum, donec requiescat in te”.
THE TRAGEDY OF SIN
- 115.
- “This marvellous vision of man’s creation by God is inseparable from the tragic appearance of original sin.”
- “From revelation we know that Adam, the first man, transgresses God’s commandment and loses the holiness and justice in which he was made, holiness and justice which were received not only for himself but for all of humanity.”
- 116.
- “At the root of personal and social divisions, which in differing degrees offend the value and dignity of the human person, there is a wound which is present in man’s inmost self.”
- 117.
- “The mystery of sin is composed of a twofold wound, which the sinner opens in his own side and in the relationship with his neighbor. That is why we can speak of personal and social sin.”
- 118.
- “Certain sins, moreover, constitute by their very object a direct assault on one’s neighbor. Such sins in particular are known as social sins.”
- 119.
- “The consequences of sin perpetuate the structures of sin. These are rooted in personal sin and, therefore, are always connected to concrete acts of the individuals who commit them, consolidate them and make it difficult to remove them.”
THE UNIVERSALITY OF SIN AND THE UNIVERSALITY OF SALVATION
- 120.
- “The doctrine of original sin, which teaches the universality of sin, has an important foundation.”
- “The doctrine of the universality of sin, however, must not be separated from the consciousness of the universality of salvation in Jesus Christ.”
- 121.
- “Christian realism sees the abysses of sin, but in the light of the hope, greater than any evil, given by Jesus Christ’s act of redemption, in which sin and death are destroyed.”
- 122.
- “The new reality that Jesus Christ gives us is not grafted onto human nature nor is it added from outside: it is rather that reality of communion with the Trinitarian God to which men and women have always been oriented in the depths of their being, thanks to their creaturely likeness to God.”
- 123.
- “The universality of this hope also includes, besides the men and women of all peoples, heaven and earth.”
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