Maybe it wasn’t God, afterall?
CS Lewis : “At the very worst the issue is made clear the fog of religion and convention wisdom is lifted and the position and number of both armies can be observed and real shooting is made possible."
O happy confession! I went just this morning. Life begins again with renewed hope for the coming days, maybe, many years, or, perhaps, only moments. I just need to go forward, open to life and, most of all, charity, giving it, as best I can with apologies to match my failures.
A powerful instinct, certainly not reserved for me alone, tells me that the grave in not the end. If it were, what a mockery the sacrifices of caring and struggle, war, family, and country, if it were, I can see why the practical atheist and agnostic would advocate for the convenience of death in the womb, the rallying cry of the pragmatic “progressive” society, planning to bring forth only as much life as it can use. If no resurrection of the dead, why the fuss to perfume our living corpses. Blessed be the grave; bring it on, O happy holocaust!
My sad suppositions terrify me. Give me that candle to carry into the darkness and the holy regard of those praying for the dead. I am not alone in desiring eternity, and the company of the living forever. It is the sun that comes up every morning and the hope that can only be fulfilled in One who is more than matter, and yet, matter does testify by it very existence, in its coming to be, and, so my hope is that He that brought it forth, love me into the infinity of His Being.
From the pastoral constitution on the Church in the modern world of the Second Vatican Council
Man and his activity
Second Vatican Council Man and his activityThe activity of man, as it has its origin in man, has man also as its end. Man through his work not only introduces change into things and into society; he also perfects himself. He learns a great deal; he develops his powers; he advances above and beyond himself. This kind of gain, properly understood, is more valuable than any external possessions. Man’s worth is greater because of what he is than because of what he has.
In the same way, all that men do to secure greater justice, more widespread brotherhood and a more humane structure of social relationships has more value than advance in technology. Technological development may provide the raw material for human progress, but of itself it is totally unable to bring it into being.
The criterion, therefore, for assessing man’s activity is this: does it, in accordance with God’s plan, fit in with the true good of the human race and allow man, individually and corporately, to develop and fulfill his vocation in its entirety?
Many of our contemporaries, however, seem to be afraid that a closer relationship between religion and man’s activity will injure the autonomy of men or societies or the different sciences. If by the autonomy of earthly realities we mean that created beings and even societies have their own distinctive laws and values, which must be gradually identified, used and regulated by men, this kind of autonomy is rightly demanded. Not only is it insisted on by modern man, it is also in harmony with the design of the Creator. By the very fact of creation everything is provided with its own stability, its own truth and goodness, its own laws and orderly functioning. Man must respect these, acknowledging the methods proper to each science or art.
One should therefore deplore certain attitudes of mind which are sometimes found even among Christians because of a failure to recognize the legitimate autonomy of science. These mental attitudes have given rise to conflict and controversy and led many to assume that faith and science are mutually opposed.
If, on the other hand, the autonomy of the temporal order is understood to mean that created things do no depend on God, and that man may use them without reference to the Creator, all who believe in God will realize how false is this teaching. For creation without the Creator fades into nothingness.