Manual The Journey Back to Eden: Restoring the Creators Design for Women and Men

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Here too we see the permanent validity of the words of the Apostle: "And since they did not see fit to acknowledge God, God gave them up to a base mind and to improper conduct" Rom The values of being are replaced by those of having. The only goal which counts is the pursuit of one's own material well-being. The so-called "quality of life" is interpreted primarily or exclusively as economic efficiency, inordinate consumerism, physical beauty and pleasure, to the neglect of the more profound dimensions-interpersonal, spiritual and religious-of existence.

In such a context suffering, an inescapable burden of human existence but also a factor of possible personal growth, is "censored", rejected as useless, indeed opposed as an evil, always and in every way to be avoided.


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When it cannot be avoided and the prospect of even some future well-being vanishes, then life appears to have lost all meaning and the temptation grows in man to claim the right to suppress it. Within this same cultural climate, the body is no longer perceived as a properly personal reality, a sign and place of relations with others, with God and with the world. It is reduced to pure materiality: it is simply a complex of organs, functions and energies to be used according to the sole criteria of pleasure and efficiency. Consequently, sexuality too is depersonalized and exploited: from being the sign, place and language of love, that is, of the gift of self and acceptance of another, in all the other's richness as a person, it increasingly becomes the occasion and instrument for self-assertion and the selfish satisfaction of personal desires and instincts.

Thus the original import of human sexuality is distorted and falsified, and the two meanings, unitive and procreative, inherent in the very nature of the conjugal act, are artificially separated: in this way the marriage union is betrayed and its fruitfulness is subjected to the caprice of the couple. Procreation then becomes the "enemy" to be avoided in sexual activity: if it is welcomed, this is only because it expresses a desire, or indeed the intention, to have a child "at all costs", and not because it signifies the complete acceptance of the other and therefore an openness to the richness of life which the child represents.

In the materialistic perspective described so far, interpersonal relations are seriously impoverished. The first to be harmed are women, children, the sick or suffering, and the elderly. The criterion of personal dignity-which demands respect, generosity and service-is replaced by the criterion of efficiency, functionality and usefulness: others are considered not for what they "are", but for what they "have, do and produce".

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This is the supremacy of the strong over the weak. It is at the heart of the moral conscience that the eclipse of the sense of God and of man, with all its various and deadly consequences for life, is taking place. It is a question, above all, of the individual conscience, as it stands before God in its singleness and uniqueness.


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The moral conscience, both individual and social, is today subjected, also as a result of the penetrating influence of the media, to an extremely serious and mortal danger: that of confusion between good and evil, precisely in relation to the fundamental right to life. A large part of contemporary society looks sadly like that humanity which Paul describes in his Letter to the Romans. It is composed "of men who by their wickedness suppress the truth" : having denied God and believing that they can build the earthly city without him, "they became futile in their thinking" so that "their senseless minds were darkened" ; "claiming to be wise, they became fools" , carrying out works deserving of death, and "they not only do them but approve those who practise them" When conscience, this bright lamp of the soul cf.

Mt , calls "evil good and good evil" Is , it is already on the path to the most alarming corruption and the darkest moral blindness. And yet all the conditioning and efforts to enforce silence fail to stifle the voice of the Lord echoing in the conscience of every individual: it is always from this intimate sanctuary of the conscience that a new journey of love, openness and service to human life can begin. Heb 22, 24 : signs of hope and invitation to commitment.

It is not only the voice of the blood of Abel, the first innocent man to be murdered, which cries to God, the source and defender of life. The blood of every other human being who has been killed since Abel is also a voice raised to the Lord. In an absolutely singular way, as the author of the Letter to the Hebrews reminds us, the voice of the blood of Christ, of whom Abel in his innocence is a prophetic figure, cries out to God: "You have come to Mount Zion and to the city of the living God It is the sprinkled blood.

A symbol and prophetic sign of it had been the blood of the sacrifices of the Old Covenant, whereby God expressed his will to communicate his own life to men, purifying and consecrating them cf. Ex ; Lev Now all of this is fulfilled and comes true in Christ: his is the sprinkled blood which redeems, purifies and saves; it is the blood of the Mediator of the New Covenant "poured out for many for the forgiveness of sins" Mt This blood, which flows from the pierced side of Christ on the Cross cf.

Jn , "speaks more graciously" than the blood of Abel; indeed, it expresses and requires a more radical "justice", and above all it implores mercy, 19 it makes intercession for the brethren before the Father cf. Heb , and it is the source of perfect redemption and the gift of new life. The blood of Christ, while it reveals the grandeur of the Father's love, shows how precious man is in God's eyes and how priceless the value of his life.

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The Apostle Peter reminds us of this: "You know that you were ransomed from the futile ways inherited from your fathers, not with perishable things such as silver or gold, but with the precious blood of Christ, like that of a lamb without blemish or spot" 1 Pt Precisely by contemplating the precious blood of Christ, the sign of his self-giving love cf. Jn , the believer learns to recognize and appreciate the almost divine dignity of every human being and can exclaim with ever renewed and grateful wonder: "How precious must man be in the eyes of the Creator, if he?

Jn ! Furthermore, Christ's blood reveals to man that his greatness, and therefore his vocation, consists in the sincere gift of self.

Precisely because it is poured out as the gift of life, the blood of Christ is no longer a sign of death, of definitive separation from the brethren, but the instrument of a communion which is richness of life for all. Whoever in the Sacrament of the Eucharist drinks this blood and abides in Jesus cf. Jn is drawn into the dynamism of his love and gift of life, in order to bring to its fullness the original vocation to love which belongs to everyone cf.

Gen ; It is from the blood of Christ that all draw the strength to commit themselves to promoting life. It is precisely this blood that is the most powerful source of hope, indeed it is the foundation of the absolute certitude that in God's plan life will be victorious.

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And Saint Paul assures us that the present victory over sin is a sign and anticipation of the definitive victory over death, when there "shall come to pass the saying that is written:? Death is swallowed up in victory'. O death, where is your victory? O death, where is your sting? In effect, signs which point to this victory are not lacking in our societies and cultures, strongly marked though they are by the "culture of death".

It would therefore be to give a one-sided picture, which could lead to sterile discouragement, if the condemnation of the threats to life were not accompanied by the presentation of the positive signs at work in humanity's present situation. Unfortunately it is often hard to see and recognize these positive signs, perhaps also because they do not receive sufficient attention in the communications media.

Yet, how many initiatives of help and support for people who are weak and defenceless have sprung up and continue to spring up in the Christian community and in civil society, at the local, national and international level, through the efforts of individuals, groups, movements and organizations of various kinds! There are still many married couples who, with a generous sense of responsibility, are ready to accept children as "the supreme gift of marriage".

Many centres in support of life, or similar institutions, are sponsored by individuals and groups which, with admirable dedication and sacrifice, offer moral and material support to mothers who are in difficulty and are tempted to have recourse to abortion. Increasingly, there are appearing in many places groups of volunteers prepared to offer hospitality to persons without a family, who find themselves in conditions of particular distress or who need a supportive environment to help them to overcome destructive habits and discover anew the meaning of life.

Medical science, thanks to the committed efforts of researchers and practitioners, continues in its efforts to discover ever more effective remedies: treatments which were once inconceivable but which now offer much promise for the future are today being developed for the unborn, the suffering and those in an acute or terminal stage of sickness. Various agencies and organizations are mobilizing their efforts to bring the benefits of the most advanced medicine to countries most afflicted by poverty and endemic diseases.

In a similar way national and international associations of physicians are being organized to bring quick relief to peoples affected by natural disasters, epidemics or wars.

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Even if a just international distribution of medical resources is still far from being a reality, how can we not recognize in the steps taken so far the sign of a growing solidarity among peoples, a praiseworthy human and moral sensitivity and a greater respect for life? In view of laws which permit abortion and in view of efforts, which here and there have been successful, to legalize euthanasia, movements and initiatives to raise social awareness in defence of life have sprung up in many parts of the world.

When, in accordance with their principles, such movements act resolutely, but without resorting to violence, they promote a wider and more profound consciousness of the value of life, and evoke and bring about a more determined commitment to its defence. Furthermore, how can we fail to mention all those daily gestures of openness, sacrifice and unselfish care which countless people lovingly make in families, hospitals, orphanages, homes for the elderly and other centres or communities which defend life?

Allowing herself to be guided by the example of Jesus the "Good Samaritan" cf. Lk and upheld by his strength, the Church has always been in the front line in providing charitable help: so many of her sons and daughters, especially men and women Religious, in traditional and ever new forms, have consecrated and continue to consecrate their lives to God, freely giving of themselves out of love for their neighbour, especially for the weak and needy. These deeds strengthen the bases of the "civilization of love and life", without which the life of individuals and of society itself loses its most genuinely human quality.

Even if they go unnoticed and remain hidden to most people, faith assures us that the Father "who sees in secret" Mt not only will reward these actions but already here and now makes them produce lasting fruit for the good of all. Among the signs of hope we should also count the spread, at many levels of public opinion, of a new sensitivity ever more opposed to war as an instrument for the resolution of conflicts between peoples, and increasingly oriented to finding effective but "non-violent" means to counter the armed aggressor.

In the same perspective there is evidence of a growing public opposition to the death penalty, even when such a penalty is seen as a kind of "legitimate defence" on the part of society. Modern society in fact has the means of effectively suppressing crime by rendering criminals harmless without definitively denying them the chance to reform. Another welcome sign is the growing attention being paid to the quality of life and to ecology, especially in more developed societies, where people's expectations are no longer concentrated so much on problems of survival as on the search for an overall improvement of living conditions.

Especially significant is the reawakening of an ethical reflection on issues affecting life.

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The emergence and ever more widespread development of bioethics is promoting more reflection and dialogue-between believers and non-believers, as well as between followers of different religions- on ethical problems, including fundamental issues pertaining to human life. This situation, with its lights and shadows, ought to make us all fully aware that we are facing an enormous and dramatic clash between good and evil, death and life, the "culture of death" and the "culture of life".

We find ourselves not only "faced with" but necessarily "in the midst of" this conflict: we are all involved and we all share in it, with the inescapable responsibility of choosing to be unconditionally pro-life. For us too Moses' invitation rings out loud and clear: "See, I have set before you this day life and good, death and evil. I have set before you life and death, blessing and curse; therefore choose life, that you and your descendants may live" Dt , This invitation is very appropriate for us who are called day by day to the duty of choosing between the "culture of life" and the "culture of death".

But the call of Deuteronomy goes even deeper, for it urges us to make a choice which is properly religious and moral. It is a question of giving our own existence a basic orientation and living the law of the Lord faithfully and consistently: "If you obey the commandments of the Lord your God which I command you this day, by loving the Lord your God, by walking in his ways, and by keeping his commandments and his statutes and his ordinances, then you shall live The unconditional choice for life reaches its full religious and moral meaning when it flows from, is formed by and nourished by faith in Christ.

Nothing helps us so much to face positively the conflict between death and life in which we are engaged as faith in the Son of God who became man and dwelt among men so "that they may have life, and have it abundantly" Jn It is a matter of faith in the Risen Lord, who has conquered death; faith in the blood of Christ "that speaks more graciously than the blood of Abel" Heb With the light and strength of this faith, therefore, in facing the challenges of the present situation, the Church is becoming more aware of the grace and responsibility which come to her from her Lord of proclaiming, celebrating and serving the Gospel of life.

Faced with the countless grave threats to life present in the modern world, one could feel overwhelmed by sheer powerlessness: good can never be powerful enough to triumph over evil! At such times the People of God, and this includes every believer, is called to profess with humility and courage its faith in Jesus Christ, "the Word of life" 1 Jn The Gospel of life is not simply a reflection, however new and profound, on human life. Nor is it merely a commandment aimed at raising awareness and bringing about significant changes in society.

Still less is it an illusory promise of a better future. The Gospel of life is something concrete and personal, for it consists in the proclamation of the very person of Jesus. Jesus made himself known to the Apostle Thomas, and in him to every person, with the words: "I am the way, and the truth, and the life" Jn This is also how he spoke of himself to Martha, the sister of Lazarus: "I am the resurrection and the life; he who believes in me, though he die, yet shall he live, and whoever lives and believes in me shall never die" Jn Jesus is the Son who from all eternity receives life from the Father cf.

Jn , and who has come among men to make them sharers in this gift: "I came that they may have life, and have it abundantly" Jn Through the words, the actions and the very person of Jesus, man is given the possibility of "knowing" the complete truth concerning the value of human life. From this "source" he receives, in particular, the capacity to "accomplish" this truth perfectly cf. Jn , that is, to accept and fulfil completely the responsibility of loving and serving, of defending and promoting human life. In Christ, the Gospel of life is definitively proclaimed and fully given.

This is the Gospel which, already present in the Revelation of the Old Testament, and indeed written in the heart of every man and woman, has echoed in every conscience "from the beginning", from the time of creation itself, in such a way that, despite the negative consequences of sin, it can also be known in its essential traits by human reason.