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Posts Tagged ‘Human dignity’

Being Human in an Age of Unbelief by Archbishop Chaput – Part I

In 03 Archbishop Charles Chaput on 2012/04/12 at 8:11 PM

+Charles J. Chaput, O.F.M. Cap.,Archbishop of Philadelphia, Penn for Life, University of Pennsylvania

In getting ready for tonight, Charles Gray asked me to keep two things in mind. First, he asked me to remember that we have a mixed audience here in Houston Hall, both Catholic and non-Catholic. Second, he asked me to explain what Catholics mean when we talk about the “sanctity” of human life, and why the Church deals with issues like abortion so vigorously in the public square.

As it turns out, most of my sources tonight are not Catholic. That shouldn’t be surprising. Catholics have no monopoly on respect for human dignity. Catholics do have a very long tradition of thinking about the nature of the human person and society, and I’ll be glad to talk about that in my remarks. But I’d like to begin by setting the proper framework for our discussion, which needs to be broader than abortion.

Last year I had the good fortune to read Eric Metaxas’ wonderful book, Bonhoeffer. It’s a biography of the great Lutheran theologian, Dietrich Bonhoeffer. I’ve quoted Bonhoeffer’s work many times over the years. The reason is simple. I admire him. He could have been a professor. Instead he chose to be a pastor. He could have had a sterling academic career of lecturing about his ideas and his faith. Instead he chose to put them into action and to immerse himself in people’s lives. He was a man not of “values” in the meager modern sense, but of virtues in the classical and religious sense — the virtues of justice, courage and love, all grounded in the deep virtue of faith in a loving God.

The Third Reich hanged Bonhoeffer for his resistance activities just a few weeks before the end of the Second World War. Today we see him – rightly — as one of the great moral witnesses of the last century; a man who fought for the good, in the face of very grave evil, at the cost of his life.

Another great moral witness of the 20th century was the writer Alexander Solzhenitsyn, who began as an atheist but ended as a Russian Orthodox. His history of The Gulag Archipelago, in its indictment of Marx, Lenin, Stalin and the brutality of Soviet repression that grew naturally from their thought, is a masterpiece of modern literature.

Like Bonhoeffer, Solzhenitsyn wrote from direct experience of imprisonment and organized inhumanity. Unlike Bonhoeffer, Solzhenitsyn survived the war, survived years in prison camps and was eventually exiled to the West. And that’s where his story gets useful for our purposes tonight.

In 1978, four years after Solzhenitsyn left Russia, Harvard University asked him to speak to its graduating students. What Harvard may have expected was praise for Western abundance, freedom and diversity. What it got was very different.

Solzhenitsyn began by noting that Harvard’s motto is Veritas. This is the Latin word for “truth.” Then he added that “truth is seldom pleasant; it is almost invariably bitter.” Then he spent the next 6,000 words saying what nobody wanted to hear. He methodically criticized Western cowardice and self-indulgence; the vanity and weakness of America’s intellectual classes; the “tilt of freedom in the direction of evil;” the right of people “not to have their divine souls stuffed with gossip, nonsense [and] vain talk” by the mass media; a pervasive Western atmosphere of legalism and moral mediocrity; and the rise of a destructive individualism that now forces decent people “to defend not so much human rights as human obligations.”

Some of Solzhenitsyn’s hard words came from his suffering. Some flowed from loneliness for his own country. But while Solzhenitsyn was harsh in his comments at Harvard, he was also accurate in at least some of what he said. Speaking of his Russian homeland he said, “After suffering decades of violence and oppression, the human soul longs for things higher, warmer and purer” than anything offered by the practical atheism now common in the West.

The reason for the problems of the West, said Solzhenitsyn, is found “at the root, at the very basis of human thinking in the past [several] centuries.” Our culture has fallen away from our own biblically informed heritage. We’ve lost the foundation for our moral vocabulary. This loss has starved our spirit, debased our sense of any higher purpose to life, and destroyed our ability to defend or even to explain any special dignity we assigned to the human person in the past.i

Now I’ve said all of this to give a context for four simple points I’d like to share. I’ll be brief. Then we can discuss them together.

Here’s my first point. We remember Bonhoeffer, Solzhenitsyn and other men and women like them because of their moral witness. But the whole idea of “moral witness” comes from the assumption that good and evil are real, and that certain basic truths about humanity don’t change. These truths are knowable and worth defending. One of these truths is the notion of man’s special dignity as a creature of reason and will. Man is part of nature, but also distinct from it.

The philosopher Hans Jonas said that three things have distinguished human life from other animal experience since early prehistory: the tool, the image and the grave.ii The tool imposes man’s knowledge and will onto nature. The image – man’s paintings and other art – projects his imagination. It implies a sense of beauty and memory, and a desire to express them. But the greatest difference between humans and other animals is the grave. Only man buries his dead. Only man knows his own mortality. And knowing that he will die, only man can ask where he came from, what his life means and what comes after it.

The grave then is an expression of reverence and hope. When Christians and other people of good will talk about “the dignity of the human person” and “the sanctity of human life,” they’re putting into words what we all instinctively know – and have known for a very long time. Unique in nature, and unlike any other creature, something elevated and sacred in men and women demands our special respect. When we violate that human dignity, we do evil. When we serve it, we do good. And therein lies one of many ironies.

We live in a society that speaks persuasively about protecting the environment and rescuing species on the brink of extinction. But then it tolerates the killing of unborn children and the abuse of human fetal tissue as lab material.

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Being Human in an Age of Unbelief by Archbishop Chaput – Part II

In 03 Archbishop Charles Chaput on 2012/04/12 at 11:11 AM

This leads me to my second point. The University of Pennsylvania is one our country’s premier research universities. That’s a great gift to the Philadelphia community. It’s also a great privilege for all of you as students, especially those specializing in the sciences.

Science and technology have expanded human horizons and improved human life in vital ways over the last century. They’ve also, at times, done the opposite. Part of a good education is learning the skill of appropriate skepticism. And that skepticism, that healthy wariness, should apply even to the methods and claims of science and technology. When a distinguished and thoroughly secular scholar like Neil Postman writes that “the uncontrolled growth of technology destroys the vital sources of our humanity. It creates a culture without a moral foundation. It undermines certain mental processes and social relations that make human life worth living” – then we need to be concerned.iii

There’s a proverb worth remembering here: “To a man with a hammer, every problem is a nail.” If modern man is scientific man, technology is his hammer. But every problem isn’t a nail. Knowledge without the virtues of wisdom, prudence and, above all, humility to guide it is not just unhelpful. It’s dangerous. Goethe’s poem, The Sorcerer’s Apprentice – which some of us probably know from the Mickey Mouse cartoon based on it — sticks in our memories for a reason. We’re never as smart as we think we are, and we have a bad track record when it comes to preventing the worst uses of our own best discoveries.

Science involves the study of the material world. But human beings are more than the sum of their material processes. Trying to explain the human person with thinking that excludes the reality of the spiritual, the dignity of the religious and the possibility of God simply cripples both the scientist and the subject being studied – man himself. To put it another way, we can destroy what we mean by humanity while claiming, and even intending, to serve it.

We might wisely remember one other fact about science. Writer Eric Cohen observed that “From the beginning, science was driven both by democratic pity and aristocratic guile, by the promise to help humanity and the desire to be free from the constraints of the common man, with his many myths and superstitions and taboos.”iv In other words, scientists too often have a divided heart: a sincere desire to serve man’s knowledge, and a sincere disdain for what they see as the moral and religious delusions of real men and women. If this doesn’t make us just a little bit uneasy, it should. Both faith and science claim to teach with a special kind of authority. One of the differences is this. Most religious believers accept, at least in theory, that they’ll be judged by the God of justice for their actions. For science, God is absent from the courtroom.

This leads to my third point. God is also absent from the U.S. Constitution – but not because he’s unwelcome. In effect, God suffused the whole constitutional enterprise. Nearly all the Founders were religious believers, and some were quite devout. Theirwritings are heavily influenced by biblical language, morality and thought.  America could afford to be secular in the best sense, precisely because its people were so religious. The Founders saw religious faith as something separate from government but vital to the nation’s survival. In his Farewell Address, Washington famously stressed that “religion and morality are indispensable supports” for political prosperity. He added thatm“reason and experience both forbid us to expect that national morality can prevail in exclusion of religious principle.” For John Adams, John Jay, James Wilson, Alexander Hamilton, Charles Carroll, George Washington and most of the other Founders – including Thomas Jefferson and Benjamin Franklin — religion created virtuous citizens.

And only virtuous citizens could sustain a country as delicately balanced in its institutions, moral instincts and laws as the United States.Here’s my purpose in mentioning this. The American Founders presumed the existence of natural law and natural rights. These rights are inalienable and guaranteed by a Creator; by “nature’s God,” to use the words of the Declaration of Independence. Such ideas may be out of fashion in much of legal theory today. But these same ideas are very much alive in the way we actually reason and behave in our daily lives.

Most of us here tonight believe that we have basic rights that come with the special dignity of being human. These rights are inherent to human nature. They’re part of who we are. Nobody can take them away. But if there is no Creator, and nothing fundamental and unchangeable about human nature, and if “nature’s God” is kicked out of the conversation, then our rights become the product of social convention. And social conventions can change. So can the definition of who is and who isn’t “human.”

The irony is that modern liberal democracy needs religion more than religion needs modern liberal democracy. American public life needs a framework friendly to religious belief because it can’t support its moral claims about freedom and rights with rational and secular arguments alone. In fact, to the degree that it encourages a culture of unbelief, liberal democracy undermines its own grounding. It causes its own decline by destroying the public square’s moral coherence.

Being Human in an Age of Unbelief by Archbishop Chaput – Part III

In 03 Archbishop Charles Chaput on 2012/04/12 at 9:11 AM

That leads to my fourth and final point. The prolife movement needs to be understood and respected for what it is: part of a much larger, consistent and morally worthy vision of the dignity of the human person. You don’t need to be Christian or even religious to  be “prolife.” Common sense alone is enough to make a reasonable person uneasy about what actually happens in an abortion. The natural reaction, the sane and healthy response, is repugnance.

What makes abortion so grievous is the intimacy of the violence and the innocence of the victim. Dietrich Bonhoeffer – and remember this is the same Lutheran pastor who helped smuggle Jews out of Germany and gave his life trying to overthrow Hitler – wrote that the “destruction of the embryo in the mother’s womb is a violation of the right to live which God has bestowed on this nascent life. To raise the question whether we are here concerned already with a human being or not is merely to confuse the issue. The simple fact is that God certainly intended to create a human being and that this nascent human being has been deliberately deprived of his life. And that is nothing but murder.”vi

Bonhoeffer’s words embody Christian belief about the sanctity of human life present from the earliest years of the Church. Rejection of abortion and infanticide was one of the key factors that set the early Christians apart from the pagan world. From the Didache in the First Century through the Early Fathers of the Church, down to our own day, Catholics – and until well into the 20th century all other Christians — have always seen abortion as gravely evil. As Bonhoeffer points out, arguing about whether abortion is homicide or only something close to homicide is irrelevant. In the Christian view of human dignity, intentionally killing a developing human life is always inexcusable and always gravely wrong.

Working against abortion doesn’t license us to ignore the needs of the homeless or the poor, the elderly or the immigrant. It doesn’t absolve us from supporting women who find themselves pregnant or abandoned. In Catholic belief, all human life, no matter how wounded, flawed, young or old, is sacred because it comes from God. The dignity of a human life and its right to exist are guaranteed by God. Catholic teaching on abortion and sexuality is part of the same integral vision of the human person that fuels Catholic teaching on economic justice, racism, war and peace.

These issues don’t all have the same content. They don’t all have the same weight. All of them are important, but some are more foundational than others. Without a right to life, all other rights are contingent. The heart of the matter is what Solzhenitsyn implied in his Harvard comments. Society is not just a collection of sovereign individuals with appetites moderated by the state. It’s a community of interdependent persons and communities of persons; persons who have human obligations to one another, along with their human rights. One of those obligations is to not intentionally kill the innocent. The two pillars of Catholic social teaching are respect for the sanctity of the individual and service to the common good. Abortion violates both.

In the American tradition, people have a right to bring their beliefs to bear on every social, economic and political problem facing their community. For Christians, that’s not just a privilege. It’s not just a right. It’s a demand of the Gospel. Obviously, we have an obligation to respect the dignity of other people. We’re always bound to treat other people with charity and justice. But that good will can never be an excuse for our own silence.

Believers can’t be silent in public life and be faithful to Jesus Christ at the same time. Actively witnessing to our convictions and advancing what we believe about key moral issues in public life is not “coercion.” It’s honesty. It’s an act of truth-telling. It’s vital,to the health of every democracy. And again, it’s also a duty — not only of our religious faith, but also of our citizenship.

The University of Pennsylvania’s motto, as most of you know, is Leges sine moribus vanae. It means “Laws without morals are useless.” All law has moral content. It’s an expression of what we “ought” to do. Therefore law teaches as well as regulates. Law always involves the imposition of somebody’s judgments about morality on everyone else. That’s the nature of law. But I think the meaning of Penn’s motto goes deeper than just trying to translate beliefs into legislation. Good laws can help make a nation more human; more just; more noble. But ultimately even good laws are useless if they govern a people who, by their choices, make themselves venal and callous, foolish and self-absorbed.

It’s important for our own integrity and the integrity of our country to fight for our prolife convictions in the public square. Anything less is a kind of cowardice. But it’s even more important to live what it means to be genuinely human and “prolife” by our actions – fidelity to God, love for spouse and children; loyalty to friends; generosity to the poor; honesty and mercy in dealing with others; trust in the goodness of people; discipline and humility in demanding the most from ourselves.

These things sound like pieties, and that’s all they are — until we try to live them. Then their cost and their difficulty remind us that we create a culture of life in the measure that we give our lives to others. The deepest kind of revolution never comes from violence.

Even politics, important as it is, is a poor tool for changing human hearts. Nations change when people change. And people change through the witness of other people –people like each of you here tonight. You make the future. You build it stone by stone with the choices you make. So choose life. Defend its dignity and witness its meaning and hope to others. And if you do, you’ll discover in your own life what it means to be fully human.

i Alexander Solzhenitsyn, “A World Split Apart,” Harvard Class Day Afternoon Exercises, June 8, 1978

ii Hans Jonas, “Tool, Image and Grave: On What is Beyond the Animal in Man,” 1985

iii Neil Postman, Technopoly: The Surrender of Culture to Technology, Vintage Books/Random House, New York 1993; p. xii

iv Eric Cohen, In the Shadow of Progress: Being Human in the Age of Technology, Encounter Books, New York, 2008;

p. 15

v  See Colgate University political scientist Robert P. Kraynak, Christian Faith and Modern Democracy: God and

Politics in the Fallen World, University of Notre Dame Press, Notre Dame, IN, 2001; p xii and throughout

vi Dietrich Bonhoeffer, Ethics, Macmillan, New York 1978; p. 175-176

Respect For Life by Fr. Reid

In 05 Homilies by Fr. Reid on 2012/01/21 at 9:11 AM

• Before Jesus died, He founded a church on earth. And history bears witness to the fact that the church founded by Christ Himself is none other than the Catholic Church.

• And we know by faith that the full revelation of Christ’s truth has been entrusted to and preserved whole and entire by the Catholic Church. Vatican II teaches that while all churches and faith communities possess some share of the truth, only the Catholic Church possesses the fullness of truth.

• This fullness of truth was first given by Jesus Christ to the apostles, and it has been systematically handed down from generation to generation and enshrined in our teachings, beliefs and in our liturgies and safeguarded by the Holy Spirit.

• This is what we believe as Catholics.

• And the truth of Catholic teaching is evident in the fact that our teaching is unchanging. While some teachings have developed and been further defined over the years, we still believe today what we believed 2000 years ago.

• Therefore, as Catholics we must be willing to speak out when it comes to truth. As St. Paul reminds us today, “God did not give [us] a spirit of cowardice but rather of power and love and self‐control.”

• Thus, we must “not be ashamed of [our] testimony to our Lord,” but we should “bear [our] share of hardship for the gospel with the strength that comes from God.”

• And never is this more important than when it comes to issues that concern human dignity and human life.

• On Respect Life Sunday generally every year priests preach about the horrors of abortion, human cloning, euthanasia, or embryonic stem cell research – all of the major threats to life.

• These are difficult topics because they’re highly politicized in our country, and opinions on these issues – even among practicing Catholics – tend to vary and to be emotionally charged.

• And these aren’t even all the Pro‐Life issues. There are other threats to the dignity of human life in the realm of sexual ethics. Issues like contraception and family planning and same‐sex unions also have implications for the dignity of human life.

• Of course, I think we all know where the Church stands on each of these issues. The Church has always been constant in opposing abortion, euthanasia, embryonic stem cell research, same‐sex unions, and contraception because of the threats they pose.

• In fact, the one, holy, catholic and apostolic Church is the only institution that is constant in her opposition to all threats to human life and human dignity.

• Today I want to encourage you to courageously proclaim the truth of our Catholic beliefs, most especially when it comes to human dignity and human life.

• To do this, we must first understand both the philosophical and the spiritual issues that are at stake.

• I realize that for many people it is a difficult thing to believe and practice everything the Church teaches, especially when it comes to sexual ethics. And many Catholics struggle with or disagree with at least one of these pro‐life issues.

• But with issues that are as important as these, we must not simply allow our emotions to hold sway, nor must we allow ourselves to be formed by the liberal media and societal trends. We need to study these issues rationally, intellectually, and philosophically.

• It doesn’t matter what various states and countries choose to legalize. The legalization of an immoral act does not make it any less immoral.

• The basic reasoning behind the Church’s stance on any of these issues is derived from an understanding of human dignity.

• As Catholics we believe that each person is a special gift. Each of us is created in God’s own image and likeness. We are living images of the almighty Himself. And while we are all created in His image and likeness, we are all unique.

• While fully human, we were created with a divine purpose in mind. Specifically, we were created for eternal union with God! We also have intelligence and free will.

• Therefore, we have a particular dignity that other forms of life do not have. And all of us are “good” because of how we’re created. Each human life shows forth God’s goodness in a unique way.

• Thus, our faith teaches that human life in all its forms, from conception to natural death, must be respected for the unique gift it is. It makes no difference if a person is old and sick and dying or not even born yet. All human life possesses this special dignity, and therefore all human life is sacred.

• Because all life is sacred, the marital act by which life is created is also sacred, and therefore it is not to be misused. Moreover, the marital act has two purposes: first, the creation of new life; the other: for couples to grow in unity and holiness.

• Whenever we intentionally close this act to the possibility of life through contraception, sterilization, or aberrant or unnatural behavior, we change the nature of the act and rob the act of its inherent beauty, dignity, and sacredness.

• Moreover, when we use our God‐given freedom to destroy human life or misuse the gift of procreation, we rob ourselves and others of our God‐given dignity, and worse yet, we place ourselves at enmity with God. We separate ourselves from Him in a grave way.

• It is for these reasons that the Church teaches as She does on all of these issues.

• Spiritually speaking, at the root of all these threats to human life and human dignity are two terrible sins: pride and selfishness.

• It is a blinding pride that makes us believe that we know better than the Church, who was founded by Christ and whose teachings are safeguarded by the Holy Spirit. And it is wicked selfishness that induces us to pervert and misuse the marital act simply for our own pleasure.

• It is a monstrous pride that makes us believe that we can arrogate to ourselves the power of creating and destroying human life. It is the most insidious form of selfishness to kill an unborn baby because we fear the responsibilities of parenthood or simply find the child inconvenient.

• To be truly pro‐life, we must not only accept the Church’s teachings but also seek to be free from these forms of pride and selfishness. We must be humble enough to accept that all human life is a gift from God and therefore cannot be exterminated out of convenience.

• We must be humble enough to recognize that human sexuality is also a gift from God, that it comes with serious responsibility, and it is not to be misused for our own selfish reasons.

• And we must be generous: generous with our money to help those organizations that help promote a culture of life; generous with our time in praying for and working for pro‐life causes.

• And if we’re married and of child‐bearing age, we must ultimately be generous with our fertility. Having a large family is one of the best ways to witness to our Catholic beliefs on marriage and family life, and I think it’s wonderful that we have so many large families in our parish.

• My dear friends let us seek to defend and protect all human life by courageously proclaiming the truths of our Catholic faith, which alone can defeat the culture of death that so afflicts our society.

• Let us free ourselves from that pride and selfishness that hinder us from promoting a culture of life. And let us trust that our Lord will help us in this battle against the gravest evils in our society. May Jesus Christ be praised, now and forever. Amen.

Copyright 2010 by Reverend Timothy S. Reid

Reverend Reid is pastor of St. Ann’s Catholic  Church in Charlotte, NC

A Relative Value? By Colleen Carroll Campbell

In 10 Colleen Carroll Campbell on 2012/01/19 at 11:11 PM

All human life should be defended.

When he takes the podium at the Republican National Convention tonight, Michael Reagan will give voice to a little-known constituency in the stem-cell debates: Relatives of Alzheimer’s sufferers who do not want human embryos destroyed in the search for a cure.

Like Nancy Reagan and Ron Reagan Jr., Michael Reagan knows the horrors of Alzheimer’s firsthand. He watched as its plaques and tangles destroyed the brain of his adoptive father, the late President Reagan. But unlike his stepmother and stepbrother, Michael Reagan does not believe that restrictions on taxpayer funding of embryonic-stem-cell research are the only obstacle to instant cures for everything from diabetes to Parkinson’s. And like his father, he believes that human life should be protected from the moment of conception.

Read more: http://old.nationalreview.com/comment/campbell200409010828.asp

Colleen Carroll Campbell is a St. Louis-based author, former presidential speechwriter and television and radio host of “Faith & Culture” on EWTN. Her website is www.colleen-campbell.com.

Pope John Paul II: Staunch defender of the dignity of women By Colleen Carroll Campbell

In 10 Colleen Carroll Campbell on 2012/01/07 at 12:00 AM

How do you summarize the legacy of a towering figure like Pope John Paul II, a man whose charismatic leadership precipitated the collapse of communism, thawed centuries of hostility between the Catholic Church and other religions and led him to log enough miles during his 26-year pontificate to circumnavigate the globe 30 times? Summarizing the late pope’s influence on my own life is only slightly less daunting, given that when he died in 2005, John Paul was the only pope I had ever known.

Like most Catholics of my generation, I grew up seeing John Paul as a sort of permanent fixture on the world stage. He seemed to be everywhere: boldly defending religious freedom in the heart of communist Poland, generously forgiving his would-be assassin in that bleak Roman prison cell, jovially greeting the pulsing throngs of teens and young adults who cheered him at World Youth Day gatherings from Denver to Manila. His dramatic witness to the Gospel impressed me from afar, but it was only after I saw that witness in person that I began to take a closer look at the man and his message.

Read more:http://www.colleen-campbell.com/Misc_Columns/110430OnFaithJohnPaul.htm

Colleen Carroll Campbell is a St. Louis-based author, former presidential speechwriter and television and radio host of “Faith & Culture” on EWTN. Her website is www.colleen-campbell.com.

Benedict XVI It is Necessary to Restore the Primacy of God in the World

In 06 Scripture & Theology on 2011/09/14 at 6:00 AM

 In his homily (if 9/11, the Holy Father referred to the Gospel narrative of the bread from heaven. The reaction of Jesus’ disciples, many of whom abandoned Him at that time is, he said, similar to our own resistance before “the total gift Christ makes of Himself. Because welcoming this gift means losing ourselves, allowing ourselves to be absorbed and transformed to the point of living in Him”.

Our difficulty lies in the fact that “we often confuse freedom with a lack of constraints, with the conviction that we can do everything alone, without God Who is seen as a restriction to our freedom, But this illusion soon turns to disappointment, creating disquiet and fear”.

Some ideologies leave God to one side, or simply tolerate Him as a private choice which should not interfere with public life. They seek to organise society on the foundation of the economy and the force of power. However, said the Pope, “history has dramatically shown us” the failure of attempts to ensure material well being and peace while ignoring God and His revelation.

For this reason, “it is the primacy of God which we must, first and foremost, restore in our world and our lives, because it is this primacy which allows us to rediscover the truth of who we are; and it is in knowing and following the will of God that we discover our own good”.

The Eucharist, a source for positive social development.  The starting point for the restoration of the primacy of God must be the Eucharist, in which “God gives Himself to us, so as to open our lives to Him”.  Eucharistic communion “supports and transforms daily life”. Moreover, the history of the Church is replete with saints “whose lives are an eloquent sign of how, from communion with the Lord, from the Eucharist, there arises a new and intense sense of responsibility at all levels of community life, a positive form of social development which focuses on human beings, especially the poor, the sick and the needy”.

“Eucharistic spirituality is, then, the true antidote to the selfishness and egoism that often characterise daily life”. Likewise, it is “the heart of an ecclesial community that knows how to overcome divisions and conflicts, and to make use of its various charisms and ministries, placing them all at the service of the unity of the Church”.

Eucharistic spirituality is also the path by which to restore dignity to man and, therefore, “to the work he does, at the same time seeking to conciliate work with a time for rest and for the family, and to overcome the insecurity of precarious work and the problems of unemployment”.  “There is nothing that is truly human that cannot be fully experienced in the Eucharist”, the Holy Father concluded. “May daily life, then, become a place for spiritual development, so as to experience the primacy of God in all circumstances”.

Vatican Information Service, Holy See Press Officehttp://www.visnews-en.blogspot.com/