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For Swinburne, rational acceptance of a revelatory claim must be basedon evidence, and how strong the evidence needs to be depends on whatbackground beliefs we have. If we have good reason to believe,independently of any purported revelation, that God exists and that arevelation from him is to be expected, then rational acceptance of arevelatory claim can be based on more modest evidence than wouldotherwise be the case. It is hence important for Swinburne to build acase for the existence of God based on natural theology, and thenestablish the likelihood of a revelation on the basis of apriori reasoning about what God is likely to do.
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3. In the present text we can see the importance of moral values, founded on the natural law written on every human conscience; every human conscience is hence obliged to recognize and respect this law. Humanity today seeks greater justice in dealing with the vast phenomenon of globalization; it has a keen concern for ecology and a correct management of public affairs; it senses the need to safeguard national consciences, without losing sight however of the path of law and the awareness of the unity of the human family. The world of work, profoundly changed by the advances of modern technology, reveals extraordinary levels of quality, but unfortunately it must also acknowledge new forms of instability, exploitation and even slavery within the very societies that are considered affluent. In different areas of the planet the level of well-being continues to grow, but there is also a dangerous increase in the numbers of those who are becoming poor, and, for various reasons, the gap between less developed and rich countries is widening. The free market, an economic process with positive aspects, is nonetheless showing its limitations. On the other hand, the preferential love for the poor represents a fundamental choice for the Church, and she proposes it to all people of good will.
31. The Face of God, progressively revealed in the history of salvation, shines in its fullness in the Face of Jesus Christ crucified and risen from the dead. God is Trinity: Father, Son, and Holy Spirit; truly distinct and truly one, because God is an infinite communion of love. God's gratuitous love for humanity is revealed, before anything else, as love springing from the Father, from whom everything draws its source; as the free communication that the Son makes of this love, giving himself anew to the Father and giving himself to mankind; as the ever new fruitfulness of divine love that the Holy Spirit pours forth into the hearts of men (cf. Rom 5:5).
53. The transformation of social relationships that responds to the demands of the Kingdom of God is not fixed within concrete boundaries once and for all. Rather, it is a task entrusted to the Christian community, which is to develop it and carry it out through reflection and practices inspired by the Gospel. It is the same Spirit of the Lord, leading the people of God while simultaneously permeating the universe[63], who from time to time inspires new and appropriate ways for humanity to exercise its creative responsibility[64]. This inspiration is given to the community of Christians who are a part of the world and of history, and who are therefore open to dialogue with all people of good will in the common quest for the seeds of truth and freedom sown in the vast field of humanity[65]. The dynamics of this renewal must be firmly anchored in the unchangeable principles of the natural law, inscribed by God the Creator in each of his creatures (cf. Rom 2:14-15), and bathed in eschatological light through Jesus Christ.
58. The complete fulfilment of the human person, achieved in Christ through the gift of the Spirit, develops in history and is mediated by personal relationships with other people, relationships that in turn reach perfection thanks to the commitment made to improve the world, in justice and peace. Human activity in history is of itself significant and effective for the definitive establishment of the Kingdom, although this remains a free gift of God, completely transcendent. Such activity, when it respects the objective order of temporal reality and is enlightened by truth and love, becomes an instrument for making justice and peace ever more fully and integrally present, and anticipates in our own day the promised Kingdom.
163. The principles of the social doctrine, in their entirety, constitute that primary articulation of the truth of society by which every conscience is challenged and invited to interact with every other conscience in truth, in responsibility shared fully with all people and also regarding all people. In fact, man cannot avoid the question of freedom and of the meaning of life in society, since society is a reality that is neither external nor foreign to his being.
On the other hand, freedom must also be expressed as the capacity to refuse what is morally negative, in whatever guise it may be presented[439], as the capacity to distance oneself effectively from everything that could hinder personal, family or social growth. The fullness of freedom consists in the capacity to be in possession of oneself in view of the genuine good, within the context of the universal common good[440].
216. No power can abolish the natural right to marriage or modify its traits and purpose. Marriage in fact is endowed with its own proper, innate and permanent characteristics. Notwithstanding the numerous changes that have taken place in the course of the centuries in the various cultures and in different social structures and spiritual attitudes, in every culture there exists a certain sense of the dignity of the marriage union, although this is not evident everywhere with the same clarity[478]. This dignity must be respected in its specific characteristics and must be safeguarded against any attempt to undermine it. Society cannot freely legislate with regard to the marriage bond by which the two spouses promise each other fidelity, assistance and acceptance of children, but it is authorized to regulate its civil effects.
234. The judgment concerning the interval of time between births, and that regarding the number of children, belongs to the spouses alone. This is one of their inalienable rights, to be exercised before God with due consideration of their obligations towards themselves, their children already born, the family and society[528]. The intervention of public authorities within the limits of their competence to provide information and enact suitable measures in the area of demographics must be made in a way that fully respects the persons and the freedom of the couple. Such intervention may never become a substitute for their decisions[529]. All the more must various organizations active in this area refrain from doing the same.
258. The apex of biblical teaching on work is the commandment of the Sabbath rest. For man, bound as he is to the necessity of work, this rest opens to the prospect of a fuller freedom, that of the eternal Sabbath (cf. Heb 4:9-10). Rest gives men and women the possibility to remember and experience anew God's work, from Creation to Redemption, to recognize themselves as his work (cf. Eph 2:10), and to give thanks for their lives and for their subsistence to him who is their author.
263. Work represents a fundamental dimension of human existence as participation not only in the act of creation but also in that of redemption. Those who put up with the difficult rigours of work in union with Jesus cooperate, in a certain sense, with the Son of God in his work of redemption and show that they are disciples of Christ bearing his cross, every day, in the activity they are called to do. In this perspective, work can be considered a means of sanctification and an enlivening of earthly realities with the Spirit of Christ.[576] Understood in this way, work is an expression of man's full humanity, in his historical condition and his eschatological orientation. Man's free and responsible action reveals his intimate relationship with the Creator and his creative power. At the same time, it is a daily aid in combating the disfigurement of sin, even when it is by the sweat of his brow that man earns his bread.
326. In the light of Revelation, economic activity is to be considered and undertaken as a grateful response to the vocation which God holds out for each person. Man is placed in the garden to till and keep it, making use of it within well specified limits (cf. Gen 2:16-17) with a commitment to perfecting it (cf. Gen 1:26-30, 2:15-16; Wis 9:2-3). Bearing witness to the grandeur and goodness of the Creator, he walks towards the fullness of freedom to which God calls him. Good administration of the gifts received, and of material goods also, is a work of justice towards oneself and towards others. What has been received should be used properly, preserved and increased, as suggested by the parable of the talents (cf. Mt 25:14-30; Lk 19:12-27).
428. The biblical accounts of creation bring out the unity of the human family and teach that the God of Israel is the Lord of history and of the cosmos. His action embraces the whole world and the entire human family, for whom his work of creation is destined. God's decision to make man in his image and likeness (cf. Gen 1:26-27) gives the human being a unique dignity that extends to all generations (cf. Gen 5) and throughout the entire earth (cf. Gen 10). The Book of Genesis indicates moreover that the human being was not created in isolation but within a context, an integral part of which are those living spaces that ensure his freedom (the garden), various possibilities for food (the trees of the garden), work (the command to cultivate) and above all community (the gift of someone who is like himself) (cf. Gen 2:8-24). Throughout the Old Testament, the conditions that ensure the fullness of human life are the object of a divine blessing. God wants to guarantee that man has what is necessary for his growth, his freedom of self-expression, success in his work, and a wealth of human relationships. 2ff7e9595c
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