S
springbreeze
Guest
Dear friend
Please refer to this website:
dnu.org/bishop/biochallenge.html
taken from the above:
**In the reflections of Pope John Paul II, however, the body is seen in terms of a first person viewpoint. In this context, understanding one’s human subjectivity includes the utilization of the body in such a way that a “language of the body” can be formulated that has practical consequences for the person’s affective behavior. The Holy Father describes the notion in this way: **“The spiritual and immortal soul is the principle of unity of the human being, whereby it exists as a whole — corpore et anima unus — as a person. These definitions not only point out that the body, which has been promised the resurrection, will also share in glory. They also remind us that reason and free will are linked with all the bodily and sense faculties.” 19
and…
**Earlier, Pope John XXIII had taught why the transmission of life must enjoy a special character of its own: **“The transmission of human life is entrusted by nature to a personal and conscious act and as such is subject to the all-holy laws of God: immutable and inviolable laws which must be recognized and observed. For this reason one cannot use means and follow methods which could be licit in the transmission of the life of plants and animals.” 28
and this…
vatican.va/roman_curia/congregations/cfaith/cti_documents/rc_con_cfaith_doc_20040723_communion-stewardship_en.html
taken from the above :
**60. Above himself and yet in the intimacy of his own conscience, man discovers the existence of a law which the tradition calls the “natural law.” This law is of divine origin, and man’s awareness of it is itself a participation in the divine law. It refers man to the true origins of the universe as well as to his own (Veritatis Splendor, 20). This natural law drives the rational creature to search for the truth and the good in his sovereignty of the universe. Created in the image of God, man exercises this sovereignty over visible creation only in virtue of the privilege conferred upon him by God. He imitates the divine rule, but he cannot displace it. The Bible warns against the sin of this usurpation of the divine role. It is a grave moral failure for human beings to act as rulers of visible creation who separate themselves from the higher, divine law. They act in place of the master as stewards (cf. Mt 25:14 ff) who have the freedom they need to develop the gifts which have been confided to them and to do so with a certain bold inventiveness. **
61. The steward must render an account of his stewardship, and the divine Master will judge his actions. The moral legitimacy and efficacy of the means employed by the steward provide the criteria for this judgment. Neither science nor technology are ends in themselves; what is technically possible is not necessarily also reasonable or ethical. Science and technology must be put in the service of the divine design for the whole of creation and for all creatures. This design gives meaning to the universe and to human enterprise as well. Human stewardship of the created world is precisely a stewardship exercised by way of participation in the divine rule and is always subject to it. Human beings exercise this stewardship by gaining scientific understanding of the universe, by caring responsibly for the natural world (including animals and the environment), and by guarding their own biological integrity.
I cannot find anything further than this presently. I will ask in the Apologists thread and they will be able to educate us further.
God Bless you and much love and peace to you
Teresa
Please refer to this website:
dnu.org/bishop/biochallenge.html
taken from the above:
**In the reflections of Pope John Paul II, however, the body is seen in terms of a first person viewpoint. In this context, understanding one’s human subjectivity includes the utilization of the body in such a way that a “language of the body” can be formulated that has practical consequences for the person’s affective behavior. The Holy Father describes the notion in this way: **“The spiritual and immortal soul is the principle of unity of the human being, whereby it exists as a whole — corpore et anima unus — as a person. These definitions not only point out that the body, which has been promised the resurrection, will also share in glory. They also remind us that reason and free will are linked with all the bodily and sense faculties.” 19
and…
**Earlier, Pope John XXIII had taught why the transmission of life must enjoy a special character of its own: **“The transmission of human life is entrusted by nature to a personal and conscious act and as such is subject to the all-holy laws of God: immutable and inviolable laws which must be recognized and observed. For this reason one cannot use means and follow methods which could be licit in the transmission of the life of plants and animals.” 28
and this…
vatican.va/roman_curia/congregations/cfaith/cti_documents/rc_con_cfaith_doc_20040723_communion-stewardship_en.html
taken from the above :
**60. Above himself and yet in the intimacy of his own conscience, man discovers the existence of a law which the tradition calls the “natural law.” This law is of divine origin, and man’s awareness of it is itself a participation in the divine law. It refers man to the true origins of the universe as well as to his own (Veritatis Splendor, 20). This natural law drives the rational creature to search for the truth and the good in his sovereignty of the universe. Created in the image of God, man exercises this sovereignty over visible creation only in virtue of the privilege conferred upon him by God. He imitates the divine rule, but he cannot displace it. The Bible warns against the sin of this usurpation of the divine role. It is a grave moral failure for human beings to act as rulers of visible creation who separate themselves from the higher, divine law. They act in place of the master as stewards (cf. Mt 25:14 ff) who have the freedom they need to develop the gifts which have been confided to them and to do so with a certain bold inventiveness. **
61. The steward must render an account of his stewardship, and the divine Master will judge his actions. The moral legitimacy and efficacy of the means employed by the steward provide the criteria for this judgment. Neither science nor technology are ends in themselves; what is technically possible is not necessarily also reasonable or ethical. Science and technology must be put in the service of the divine design for the whole of creation and for all creatures. This design gives meaning to the universe and to human enterprise as well. Human stewardship of the created world is precisely a stewardship exercised by way of participation in the divine rule and is always subject to it. Human beings exercise this stewardship by gaining scientific understanding of the universe, by caring responsibly for the natural world (including animals and the environment), and by guarding their own biological integrity.
I cannot find anything further than this presently. I will ask in the Apologists thread and they will be able to educate us further.
God Bless you and much love and peace to you
Teresa