Admittedly, in speaking about God like this, our language is using human modes of expression; nevertheless it really does attain to God himself, though unable to express him in his infinite simplicity. Likewise, we must recall that "between Creator and creature no similitude can be expressed without implying an even greater dissimilitude"; 17 and that "concerning God, we cannot grasp what he is, but only what he is not, and how other Beings stand in relation to him." 18

The dignity of the human person is rooted in his Creation in the image and likeness of God (article 1); it is fulfilled in his vocation to divine beatitude (article 2). It is essential to a human being freely to direct himself to this fulfillment (article 3). By his deliberate actions (article 4), the human person does, or does not, conform to the good promised by God and attested by moral conscience (article 5). Human Beings make their own contribution to their interior growth; they make their whole sentient and spiritual lives into means of this growth (article 6). With the help of grace they grow in virtue (article 7), avoid sin, and if they sin they entrust themselves as did the prodigal son 1 to the mercy of our Father in heaven (article 8). In this way they attain to the perfection of charity.

Freedom is exercised in relationships between human Beings. Every human person, created in the image of God, has the natural right to be recognized as a free and responsible being. All owe to each other this duty of respect. the right to the exercise of freedom, especially in moral and religious matters, is an inalienable requirement of the dignity of the human person. This right must be recognized and protected by civil authority within the limits of the common good and public order. 32

Conscience must be informed and moral judgment enlightened. A well-formed conscience is upright and truthful. It formulates its judgments according to reason, in conformity with the true good willed by the wisdom of the Creator. the education of conscience is indispensable for human Beings who are subjected to negative influences and tempted by sin to prefer their own judgment and to reject authoritative teachings.

Certain societies, such as the family and the state, correspond more directly to the nature of man; they are necessary to him. To promote the participation of the greatest number in the life of a society, the Creation of voluntary associations and institutions must be encouraged "on both national and international levels, which relate to economic and social goals, to cultural and recreational activities, to sport, to various professions, and to political affairs." 5 This "socialization" also expresses the natural tendency for human Beings to associate with one another for the sake of attaining objectives that exceed individual capacities. It develops the qualities of the person, especially the sense of initiative and responsibility, and helps guarantee his rights. 6

The "divine and natural" law 6 shows man the way to follow so as to practice the good and attain his end. the natural law states the first and essential precepts which govern the moral life. It hinges upon the desire for God and submission to him, who is the source and judge of all that is good, as well as upon the sense that the other is one's equal. Its principal precepts are expressed in the Decalogue. This law is called "natural," not in reference to the nature of irrational Beings, but because reason which decrees it properly belongs to human nature:

All forms of divination are to be rejected: recourse to Satan or demons, conjuring up the dead or other practices falsely supposed to "unveil" the future. 48 Consulting horoscopes, astrology, palm reading, interpretation of omens and lots, the phenomena of clairvoyance, and recourse to mediums all conceal a desire for power over time, history, and, in the last analysis, other human Beings, as well as a wish to conciliate hidden powers. They contradict the honor, respect, and loving fear that we owe to God alone.

"One must hold as licit procedures carried out on the human embryo which respect the life and integrity of the embryo and do not involve disproportionate risks for it, but are directed toward its healing the improvement of its condition of health, or its individual survival." 82 "It is immoral to produce human embryos intended for exploitation as disposable biological material." 83 "Certain attempts to influence chromosomic or genetic inheritance are not therapeutic but are aimed at producing human Beings selected according to sex or other predetermined qualities. Such manipulations are contrary to the personal dignity of the human being and his integrity and identity" 84 which are unique and unrepeatable.

Research or experimentation on the human being cannot legitimate acts that are in themselves contrary to the dignity of persons and to the moral law. the subjects' potential consent does not justify such acts. Experimentation on human Beings is not morally legitimate if it exposes the subject's life or physical and psychological integrity to disproportionate or avoidable risks. Experimentation on human beings does not conform to the dignity of the person if it takes place without the informed consent of the subject or those who legitimately speak for him.

The seventh commandment forbids acts or enterprises that for any reason - selfish or ideological, commercial, or totalitarian - lead to the enslavement of human Beings, to their being bought, sold and exchanged like merchandise, in disregard for their personal dignity. It is a sin against the dignity of persons and their fundamental rights to reduce them by violence to their productive value or to a source of profit. St. Paul directed a Christian master to treat his Christian slave "no longer as a slave but more than a slave, as a beloved brother, . . . both in the flesh and in the Lord." 193

The seventh commandment enjoins respect for the integrity of Creation. Animals, like plants and inanimate Beings, are by nature destined for the common good of past, present, and future humanity. 194 Use of the mineral, vegetable, and animal resources of the universe cannot be divorced from respect for moral imperatives. Man's dominion over inanimate and other living beings granted by the Creator is not absolute; it is limited by concern for the quality of life of his neighbor, including generations to come; it requires a religious respect for the integrity of creation. 195

The development of economic activity and growth in production are meant to provide for the needs of human Beings. Economic life is not meant solely to multiply goods produced and increase profit or power; it is ordered first of all to the service of persons, of the whole man, and of the entire human community. Economic activity, conducted according to its own proper methods, is to be exercised within the limits of the moral order, in keeping with social justice so as to correspond to God's plan for man. 208

Created "in the image of God," 293 man also expresses the truth of his relationship with God the Creator by the beauty of his artistic works. Indeed, art is a distinctively human form of expression; beyond the search for the necessities of life which is common to all living creatures, art is a freely given superabundance of the human being's inner riches. Arising from talent given by the Creator and from man's own effort, art is a form of practical wisdom, uniting knowledge and skill, 294 to give form to the truth of reality in a language accessible to sight or hearing. To the extent that it is inspired by truth and love of Beings, art bears a certain likeness to God's activity in what he has created. Like any other human activity, art is not an absolute end in itself, but is ordered to and ennobled by the ultimate end of man. 295

Beginning with Mary's unique cooperation with the working of the Holy Spirit, the Churches developed their prayer to the holy Mother of God, centering it on the person of Christ manifested in his mysteries. In countless hymns and antiphons expressing this prayer, two movements usually alternate with one another: the first "magnifies" the Lord for the "great things" he did for his lowly servant and through her for all human Beings 29 The second entrusts the supplications and praises of the children of God to the Mother of Jesus, because she now knows the humanity which, in her, the Son of God espoused.

"Recapitulated in Christ," these are the ones who take part in the service of the praise of God and the fulfillment of his plan: the heavenly powers, all Creation (the four living Beings), the servants of the Old and New Covenants (the twenty-four elders), the new People of God (the one hundred and forty-four thousand), 4 especially the martyrs "slain for the word of God," and the all-holy Mother of God (the Woman), the Bride of the Lamb, 5 and finally "a great multitude which no one could number, from every nation, from all tribes, and peoples and tongues." 6

From the very beginning God blessed all living Beings, especially man and woman. the covenant with Noah and with all living things renewed this blessing of fruitfulness despite man's sin which had brought a curse on the ground. But with Abraham, the divine blessing entered into human history which was moving toward death, to redirect it toward life, toward its source. By the faith of "the father of all believers," who embraced the blessing, the history of salvation is inaugurated.

The glory of God consists in the realization of this manifestation and communication of his goodness, for which the world was created. God made us "to be his sons through Jesus Christ, according to the purpose of his will, to the praise of his glorious grace", 138 for "the glory of God is man fully alive; moreover man's life is the vision of God: if God's revelation through Creation has already obtained life for all the Beings that dwell on earth, how much more will the Word's manifestation of the Father obtain life for those who see God." 139 The ultimate purpose of creation is that God "who is the Creator of all things may at last become "all in all", thus simultaneously assuring his own glory and our beatitude." 140

To human Beings God even gives the power of freely sharing in his providence by entrusting them with the responsibility of "subduing" the earth and having dominion over it. 168 God thus enables men to be intelligent and free causes in order to complete the work of Creation, to perfect its harmony for their own good and that of their neighbours. Though often unconscious collaborators with God's will, they can also enter deliberately into the divine plan by their actions, their prayers and their sufferings. 169 They then fully become "God's fellow workers" and co-workers for his kingdom. 170

But why did God not create a world so perfect that no evil could exist in it? With infinite power God could always create something better. 174 But with infinite wisdom and goodness God freely willed to create a world "in a state of journeying" towards its ultimate perfection. In God's plan this process of becoming involves the appearance of certain Beings and the disappearance of others, the existence of the more perfect alongside the less perfect, both constructive and destructive forces of nature. With physical good there exists also physical evil as long as Creation has not reached perfection. 175

The existence of the spiritual, non-corporeal Beings that Sacred Scripture usually calls "angels" is a truth of faith. the witness of Scripture is as clear as the unanimity of Tradition.

St. Augustine says: "'Angel' is the name of their office, not of their nature. If you seek the name of their nature, it is 'spirit'; if you seek the name of their office, it is 'angel': from what they are, 'spirit', from what they do, 'angel.'" 188 With their whole Beings the angels are servants and messengers of God. Because they "always behold the face of my Father who is in heaven" they are the "mighty ones who do his word, hearkening to the voice of his word". 189

Nothing exists that does not owe its existence to God the Creator. the world began when God's word drew it out of nothingness; all existent Beings, all of nature, and all human history are rooted in this primordial event, the very genesis by which the world was constituted and time begun. 207

Each creature possesses its own particular goodness and perfection. For each one of the works of the "six days" it is said: "and God saw that it was good." "By the very nature of Creation, material being is endowed with its own stability, truth and excellence, its own order and laws." 208 Each of the various creatures, willed in its own being, reflects in its own way a ray of God's infinite wisdom and goodness. Man must therefore respect the particular goodness of every creature, to avoid any disordered use of things which would be in contempt of the Creator and would bring disastrous consequences for human Beings and their environment.

The beauty of the universe: the order and harmony of the created world results from the diversity of Beings and from the relationships which exist among them. Man discovers them progressively as the laws of nature. They call forth the admiration of scholars. the beauty of Creation reflects the infinite beauty of the Creator and ought to inspire the respect and submission of man's intellect and will.

Man and woman have been created, which is to say, willed by God: on the one hand, in perfect equality as human persons; on the other, in their respective Beings as man and woman. "Being man" or "being woman" is a reality which is good and willed by God: man and woman possess an inalienable dignity which comes to them immediately from God their Creator. 240 Man and woman are both with one and the same dignity "in the image of God". In their "being-man" and "being-woman", they reflect the Creator's wisdom and goodness.

Jesus knew and loved us each and all during his life, his agony and his Passion, and gave himself up for each one of us: "The Son of God. . . loved me and gave himself for me." 116 He has loved us all with a human heart. For this reason, the Sacred Heart of Jesus, pierced by our sins and for our salvation, 117 "is quite rightly considered the chief sign and symbol of that. . . love with which the divine Redeemer continually loves the eternal Father and all human Beings" without exception. 118

During the greater part of his life Jesus shared the condition of the vast majority of human Beings: a daily life spent without evident greatness, a life of manual labour. His religious life was that of a Jew obedient to the law of God, 221 a life in the community. From this whole period it is revealed to us that Jesus was "obedient" to his parents and that he "increased in wisdom and in stature, and in favour with God and man." 222

Death is the end of earthly life. Our lives are measured by time, in the course of which we change, grow old and, as with all living Beings on earth, death seems like the normal end of life. That aspect of death lends urgency to our lives: remembering our mortality helps us realize that we have only a limited time in which to bring our lives to fulfillment:

The Holy Spirit makes us discern between trials, which are necessary for the growth of the inner man, 152 and temptation, which leads to sin and death. 153 We must also discern between being tempted and consenting to temptation. Finally, discernment unmasks the lie of temptation, whose object appears to be good, a "delight to the eyes" and desirable, 154 when in reality its fruit is death. God does not want to impose the good, but wants free Beings.... There is a certain usefulness to temptation. No one but God knows what our soul has received from him, not even we ourselves. But temptation reveals it in order to teach us to know ourselves, and in this way we discover our evil inclinations and are obliged to give thanks for the goods that temptation has revealed to us. 155