Truth, Goodness, Justice and Love, by John Carberry

God created us to know him, love him and serve him in this world so that we can be with
him forever in the next.1 It has always been difficult to know a being that is infinitely superior to
us. Sometimes we try to describe such a being or we fashion some type of idol for such a being,
like the Israelites did in the desert, and were severely reprimanded for (Ex 20:4, 32:1-29, Dt 5:8-
10). Many of heresies of the early centuries after the time of Christ dealt with falsely defining or
describing God or His attributes. Rather than revisiting these heresies, let us look at what Sacred
Scripture calls God: Truth, Goodness, Justice and Love.

Truth

Christ is the way, the truth and the life (Jn 14:6). “What is truth” (Jn 18:38)? Pontius
Pilate asks Christ this cynical question shortly before sentencing him to death. Pilate’s attitude
was much like the world today of those who deny objective truth. Yet, Christ’s statement that he
came into this world to testify to the truth shows how God recognizes and reveals the truth to the
world (Jn 8:40, 14:6, Prv 8:8-9, Acts 26:25, 2 Jn 1:1-3). “For this I was born, and for this I came
into the world, to testify to the truth. Everyone who belongs to the truth listens to my voice” (Jn
18:37, 1 Jn 2:21-23, Sir 4:28). If you remain in my word, then you will know the truth, and the
truth will set you free (Jn 8:31-32).

Socrates recognized three classes of men, those seeking truth (philosophic), those seeking
fame (ambitious) (Ps 68:30), and those seeking money (lovers of gain), corresponding to priority
over three elements of the soul, the intellect, ambition, and appetite.2 The intellect is the superior
of these elements, and it must be prioritized over the others.

Truth has both a definition and a purpose. Saint Thomas Aquinas quotes Augustine’s
(De Vera Relig. xxxvi) definition of truth: “Truth is that whereby is made manifest that which
is.”3 God is truth itself, the supreme and first truth (Jn 14:6, 16:13-14, 17:17, 2 Sm 7:28, Tb 3:2,
Ps 89:15).4 All people are bound to seek the truth, especially concerning God and his Church,
and to embrace this truth and hold fast to it (Eph 5:8-14, Rom 1:18, 2 Thes 2:8-12, Ex 20:16, Lv
19:11, 35-36, Dt 5:20).5 Truth is what is contained in Sacred Scripture (Lk 1:1-4, Jn 21:24-25,
Ps 40:6)6 as well as what has been handed down in Sacred Tradition from the apostles. “So then,
brothers and sisters, stand firm and hold fast to the traditions that you were taught by us, either
by word of mouth or by letter” (2 Thes 2:15, 3:6, 1 Cor 11:2, Phil 4:9, 2 Tm 2:2). While
Scripture is the Word of God, it is often only with the help of the Church that we are able to
interpret it. “Timothy, guard what has been entrusted to you. Avoid the profane chatter and
contradictions of what is falsely called knowledge, by professing it some have missed the mark
as regards the faith” (1 Tm 6:20).

God wills that all come to knowledge of the truth (1 Tm 2.3-4). While God’s desire for
us to adopt the truth is presented in Sacred Scripture, we still know that not all will acquire it or
follow it. The Parable of the Sower (Mt 13:1-9, 18-23, Mk 4:1-9, 13-20, Lk 8:4-8, 11-15) lists
the three downfalls of mankind regarding the truth or God’s Word: understanding, weakness and
materialism. Our failure to understand can result from a failure to seek out the truth or to ask for
an explanation. Our weakness can be caused by a lack of faith. Finally, the lures of this world
can blind us to seeing the truth.

Growing in truth is a lifelong challenge. Acquiring knowledge of the truth through
reading, understanding the truth through study, making wise choices through application of the
truth, and respecting the truth through fear of the Lord are all means of growth. While the
secular world tells us to avoid religion and politics in all our discussions, truth can only be
increased by seeking, asking and knocking. We should bring back the family discussions at the
dinner table of religion and politics. Perhaps we could even begin our evening meal with a
Scripture reading to direct our discussions. Couples who are dating should explore the opinions
of their partners in both religion and politics. Only then can they see if they are truly compatible.
While religion teaches us the ways of righteousness, politics is often one of the means of getting
there.

Goodness

“No one is good but God alone” (Mk 10:18, Lk 18:19, Mt 19:17, Dt 32:4). While we
search out the truth, we also seek to know goodness. And God is goodness itself. Goodness is
God’s nature (Job 34:10-12, Wis 15:1, Sir 39:33), which He communicates to others.7 Christ
conforms his life to doing the will of the Father (Mt 26:39, Jn 4:34, 6:38, Phil 2:8, Ps 40:9, Heb
10:7).8 He therefore seeks out those who do good (2 Chr 19:11, Sir 15:20, Rom 6:22-23, 8:5-6,
10, 12). One of the proofs for the existence of God according to Saint Thomas Aquinas was that
there must exist the ultimate possessor of virtues such as goodness, truth and nobility.9

What is good? To answer that question, consider three things: the Ten Commandments,
the Sacraments, and the Beatitudes. The Ten Commandments are generally stated in forbidden
actions. However, there is generally an underlying good which is the goal of each
commandment. Similarly, the Sacraments promote actions which point to goodness. Finally, the
Beatitudes encourage virtues of goodness.

The Ten Commandments begin with forbidding the worship of false gods. The true God
should be sought, worshiped, adored and prioritized. That means placing God above the worldly
desires for pleasure, power or money. The Lord’s name deserves respect. The vertical aspect of
setting apart holy things from profane (outside the temple) or earthly things mandates that we
treat God’s name and all that is holy with respect, and that we do not consider what is holy as
normal, ordinary, or something used without purpose or reason. Similarly, the seventh day was
to be considered as holy because it represented the goodness of God’s creation in six days and
his resting on the seventh day (Saturday). This one holy day a week was moved to the eighth
day (Sunday) because Christ rose from the dead on the eighth day, completing his act of
redemption. This celebration of his redeeming actions was considered more important to the
Church than God’s original acts of physical creation. The Fourth Commandment directs us to
honor our parents. Here we see the goodness of authority and obedience to not only our parents,
but to all those in authority: parents (Ex 20:12, Dt 5:16, Lv 19:3, 20:9, Tb 4:3-4, Mt 19:19, Mk
10:19, Lk 18:20, Prv 1:8, 4:1-4, 19:26-27, 20:20, 23:22-25, 28:24, Sir 3:1-16, 7:27-28, Eph 6:1-3,
Col 3:20), civil authorities (Rom 13:1-7, Ti 3:1, 1 Pt 2:13-17, Dn 2:37-38, Mt 22:21, Mk 12:17,
Lk 20:25, Jn 19:11, 2 Chr 36:23, Ezr 1:2, Sir 4:7, 10:4-5), and religious authorities (Mt 16:13-20,
18:17-18). We can contrast how our first parents disobeyed God’s command not to eat of the
forbidden fruit (Gn 3:1-6) to how Abraham demonstrated the goodness of obedience when he
was willing to obey God even to the point of sacrificing his beloved son (Gn 22:1-18). The Fifth
Commandment (Ex 20:13, Dt 5:17, Gn 9:5-6) shows us respect for human life, forbidding its
destruction and cooperating with its creation. Accordingly, we can see why creation of human
life is good. Whereas all of God’s creation was considered good (Gn 1:4, 10, 12, 18, 21, 25, Wis
11:24-25), only after the creation of human life does God consider his creation as very good (Gn
1:31). We are therefore called to be fruitful and multiply (Gn 1:28). Eve recognizes the
goodness of cooperating with God’s creative process when she bears her first child (Gn 4:1).
Whereas God kills Onan for trying to frustrate the creative process (Gn 38:8-10). Saying no to
the creative process would be comparable to the Blessed Mother saying no to Gabriel who asked
her if she would mother the Christ child. Rather, she responded with a definitive fiat or yes to
life (Lk 1:38). The creative process (sɛҳuąƖity) is reserved for loving spouses who remain united
for life and bring up children in a loving atmosphere. This exclusive relationship reflects each of
our relationships with God. The Sixth Commandment forbids adultery, which would deny the
creative process of its exclusivity. God respected property ownership when he commands that
we do not steal. However, the Seventh Commandment also places responsibilities on property
owners because these gifts were given us from God and laws against gluttony, greed and sloth
ensure that we use these God-given gifts as proper stewardship and loving actions would require.
The Eighth Commandment promotes truth, another characteristic that we considered earlier.
Finally, we are called not to covet or desire inappropriate relationships or materialistic goals.

The Sacraments parallel these commandment goals for goodness in many ways. The
goodness of life, especially the spiritual life, is reflected in Baptism. The authority of the
priesthood demonstrates the goodness of obedience to both God and the Church. The goodness
of property is best demonstrated in how we share our food. Jesus gave us food from heaven in
the Eucharist through his ultimate act of love in dying on the cross and instituting the Eucharist.
We share in this sacrificial love of Christ through acts of fasting (voluntary suffering) and
physical suffering (involuntary suffering). The Anointing of the Sick can sometimes relieve us
of this suffering, but it can also heal our sinfulness, often the source of our suffering. Penance is
the more necessary method of freeing us from our sinful actions, if we can recognize the truth,
our errors, confess our sins to a priest and feel sorrow or contrition for our actions. The
Sacrament of Matrimony shows us how marital love and procreative actions within the
Sacrament demonstrate cooperation with God both in the creative and exclusive loving process
with Marriage. Just as Christ demonstrated how his sacrificial love for us gave us new life, the
sɛҳuąƖity of two spouses demonstrates sacrifice that is open to new life and love of children.
Confirmation moves us to a maturity and growth in our faith that is necessary to have a proper
understanding of what goodness truly is. Our movement, growth and maturity which develop
through the Spirit given us in Confirmation allow us to be wise, to understand, to counsel and
accept counsel, to be strong, to know goodness, to act with piety and to fear the Lord (Is 11:1-3).

The beatitudes also teach us goodness (Mt 5:1-12). They show us the virtues of humility
(poor in spirit), compassion (those who mourn), gentility (meek), mercy, purity (clean of heart),
peacemaking, and fortitude (hunger and thirsting for righteousness, suffering persecution for the
sake of righteousness or faith).

Justice

God is justice (Jer 23:6, 33:16, 1 Cor 1:30, Ps 7:18, 11:7, 35:24, 72:2, 89:15, 96:13, 97:2,
111:7, Is 11:4-5) and his acts of righteousness cleanse us from our sins (Rm 5:18, 10:4) and
guide us to what is right (Ps 5:9, 19:10, Is 42:1, 56:1). He repays the just (Lk 18:7, Acts 3:14-15,
Ps 103:6) and righteous (Rm 1:17).

Plato called justice the virtue of the soul and injustice the soul’s defect.10 Justice is the
highest class of good things, valued for both itself and its results.11 It means that a man should
concern himself with what properly belongs to him.12 The soul produces justice by establishing
the elements concerned with their natural relations of control and subordination. Injustice is like
a disease, which inverts the natural order.13

Aristotle indicates that the law commands some acts and forbids others, and many
consider justice the greatest of virtues. Just meant lawful and fair.14 Man, when perfected, is the
best of animals, but, when separated from law and justice, he is the worst of all. Without virtue,
man is the most savage of animals.15 Justice was proportional, a kind of mean or average.
Having too much was acting unjustly and having too little meant being unjustly treated.16
Injustice meant inequality.17 Liberality was the mean or average concerning wealth.18 Knowing
what is just or unjust required no great wisdom; justice was essentially human.19 In justice,
proportion to merit is primary and equality is secondary.20 Only a government founded on
justice can stand.21 Justice is the cause of good to the community.22 A natural justice and
injustice is binding on all.23 Justice is like silver, one must distinguish the genuine from the
counterfeit.24

Many have addressed the concept of justice. David’s Psalm provides that the one who
does what is right will dwell with God (Ps 15:1-5, 33:5). John the Baptist suggests just activities
to his various followers (Lk 3:10-14). Saint Paul, familiar with the Greek sages, adopts some of
their philosophy. As a matter of equality, one’s surplus should provide for the needs of others (2
Cor 8:13-14). “Whoever had much did not have more, and whoever had little did not have less
(2 Cor 8:15, Ex 16:18). Saint Thomas Aquinas calls justice the rightness of the will,25 by which
a man does what he ought.26 Pope Saint John XXIII indicates that in the plan of the creator, all
the world’s goods are primarily intended for the worthy support of the entire human race. Pope
John quotes Saint Gregory the Great: “Let him see that he hide it not; he that hath abundance, let
him quicken himself to mercy and generosity; he that hath art and skill, let him do his best to
share the use and the utility thereof with his neighbor.”27 Pope John later teaches: “Justice
demands that riches produced be distributed fairly among all members of the political
community.”28 Pope Saint Paul VI taught that the hungry nations cry out to those nations
blessed with abundance.29 He attempted to awaken the People of God to an awareness of their
mission today, furthering the progress of poorer nations and international social justice, and
helping less developed nations to contribute to their own development.30 He promoted basic
education as the first objective of national development.31 Pope Saint John Paul II also addresses
issues related to development of nations. He teaches that the all-consuming desire for profits and
the thirst for power are often the cause of actions and attitudes opposed to the will of God. Real
forms of idolatry: of money, ideology, class and technology, often inspire certain forms of
modern imperialism.32 World peace requires world leaders to recognize that interdependence
demands abandonment of all forms of economic, military and political imperialism and
transforming mutual distrust into collaboration.33

Pope Benedict XVI says that justice is both the aim and the intrinsic criterion for all
politics. Justice by its very nature has to do with politics. The aim of Catholic social doctrine is
to purify reason and to contribute to the acknowledgement and attainment of what is just. The
Church social teachings argue based on reason and natural law, and the Church desires to form
consciences and stimulate insight into the authentic requirements of justice, where each person
receives what is his or her due. “A just society must be the achievement of politics, not of the
Church.”34 Acting in a political environment should move us to speak out for justice, especially
when it is missing. Do not stand idly by when your neighbor’s life is at stake (Lv 19:16, Prv
31:8-9, Sir 4:23-24, 1 Mc 2:7, Ps 142:5).

Justice means to give the person what is due him.35 It implies that we should treat all
people with compassion and righteousness (Jb 30:24-25, Sir 4:9, Lk 6:36, 10:37, Heb 13:3).
God’s justice shows no favoritism or partiality (Lv 19:15, Ex 23:3-8, Dt 1:16-17, 10:17-18, 2
Chr 19:6-7, Jb 34:19, Ps 115:13, Prv 22:2, 24:23, 28:21, Wis 6:7, Sir 35:12-13, Mt 5:45, Acts
10:34-35, Rom 1:14, 2:11, Gal 2:6, 3:28, Col 3:11, 25, 1 Pt 1:17, Jas 2:1-9).36 He looks into the
heart when he judges actions (1 Sm 16:7, 2 Chr 6:30, Jer 17:10, 29:13-14, Prv 21:2, Ps 64:11).
Justice towards others establishes harmony and promotes equity and the common good.37
Actions either comply with or resist the law of God (Dt 4:2-8). Pope Pius XI says that it is not
enough to be a member of the Church, one needs to be a living member, in spirit and truth, living
in a state of grace either in innocence or in sincere repentance.38 God will punish or reward
individuals based on the fruit of their deeds (1 Sm 2:3, 12:25, 2 Sm 3:39, 2 Chr 6:23, 30, 15:2, Jb
34:11, Prv 15:29, 24:12, Ps 5:5-7, 11:7, 14:5, 15:1-5, 28:4, 50:21-23, 62:13, Sir 11:26, 35:22, Is
3:10-11, Jer 17:10, 31:16, 32:19, Eccl 12:14, Hb 2:4, Mt 3:8, 16:27, 21:43, 25:31-46, Lk 13:27,
Jn 3:36, 5:22, 5:27-29, 12:48, Rom 1:17, 2:6, 1 Cor 6:9-11, 15:50, Gal 3:11, 2 Tm 2:5, 4:14, Rv
2:23, 22:11-15, 20:12-13, Zec 1:6).39 The right to private property is not absolute and
unconditional. A foundational doctrine is the universal destination of goods, which recognizes
that all goods are given to us from God (Lv 25:23, Dt 8:17-18), and that they were destined for
the common good of all humankind.40 Saint Augustine summarized justice as follows: justice
means that God rules and man obeys, the soul rules over the body and reason rules over the vices,
even when rebellious, by subduing or withstanding them, and we seek grace from God to do our
duty and for forgiveness of sins, offering our service of thanksgiving for the blessings received.41

Love (Charity)

“God is love” (1 Jn 4:8, 16, Rom 5:5).42 Love, or charity,43 is the end, the target, or the
goal that we are seeking in our relationship with God. Love is the will’s first movement toward
anything.44 The rational or intellectual appetite, or the will, apprehends the subject according to
free choice.45 Love is divine because it comes from God and unites us to God.46 The early
church considered love for widows, orphans, prisoners, and the sick just as essential as
ministering the sacraments and preaching the Gospel (Jas 1:27).47 Concern for neighbor
transcends the confines of national communities and extends to the whole world.48

Pope Benedict XVI analyzes the various concepts of love in his encyclical Deus Carites
est (God is Love) (2005).49 The encyclical is founded on John’s statement in his first letter: “God
is love, and those who abide in love abide in God, and God abides in them” (1 Jn 4:16).50
Benedict first notes the multiplicity of meanings of the word love.51 There are three Greek
words for love: eros, or the love between a man and a woman, philia, or the love of friendship
(Rom 12:10), and agape, shaped by faith and the most prevalent form in the Bible, which seeks
out goodness for the other.52

Eros as a form of love is often likened to sɛҳuąƖity, or the coming together as man and
wife. The two become one body (Gn 2:24, Mt 9:5, Mk 10:7-9, Eph 5:31). In addition to this
inseparable union, this love is designed by God to generate new life, fulfilling that original
command to be fruitful and multiply (Gn 1:28). Here we see the original purposes of marriage,
union and life generation.

Philia is the love of friendship. Its Greek roots imply fondness or affection. Charity is
friendship.53 God created humankind so that they may live in friendship with him (Jn 15:15, Ex
33:12-17, Sir 6:14-17) and in communion with one another.54 The end of charity is the goodness
of God, and the fellowship of everlasting happiness on which this friendship is based.55 Aristotle
defined friendship as wishing good things for another.56 The proper object of love is the good,
which is the proper cause of love.57

Agape has a Greek origin meaning brotherly love. Saint Thomas Aquinas includes in
God’s adopted children only those who have charity,58 and he says that to love is to will the good
of another (perfect love).59 Every action should be done with love (1 Cor 16:14, Eph 3:17, Col
3:14, Lk 8:21), even to one’s enemies (Mt 5:43-48, Lk 6:35, Rom 12:14, 17-21, 1 Cor 4:12, Ex
23:4-5, Prv 20:22, 24:17-18, 25:21, Lv 19:17, Dt 23:8, 1 Sm 24:20, 2 Sm 19:6-7, 2 Kgs 6:20-23,
2 Chr 28:15),60 taking no revenge and cherishing no grudge (Lv 19:18). No longer should one
punish life for life or an eye for an eye (Ex 21:23-25, Lv 24:17-20, Dt 19:21). The whole
concern of doctrine and teaching must be directed to the love that never ends. The way of love is
a more excellent way (1 Cor 12:31).61

Love of God requires a corresponding love of neighbor.62 Saint Augustine says that we
ought to look at every person as our neighbor.63 Saint Paul ranks love as the greatest of the
Theological Virtues (1 Cor 13:13).64 He defines love as patient, kind, not jealous, not pompous,
not inflated, not rude, not quick-tempered, nor seeking its own interests. Love does not rejoice
over wrongdoing but rejoices in the truth. It bears, believes, hopes and endures all things. It
never fails (1 Cor 13:4-10).65 Sincere love hates evil and holds on to what is good (Rom 12:9).
Love of God and of neighbor fulfills the commandments and the law (Mt 22:36-40, Rom 13:8-10)
and are consistent with them (Jn 14:21-23, 15:10, 1 Jn 2:3-6, 4:19-5:5, 2 Jn 1:5-6).66 Whoever
does not love a brother whom he has seen, cannot claim to love God whom he has not seen (1 Jn
4:11-12, 20). He who sows sparingly will reap sparingly and whoever sows bountifully will reap
bountifully (2 Cor 9:6, Prv 11:24). The Good Samaritan reflects the love of Christ, pouring oil
and wine on the victim’s wounds (Lk 10:34), an image of the healing gift of the sacraments. He
brings him to the inn, or the Church, to arrange for his care. In the Last Judgment (Mt 25:31-46,
2 Tm 4:1, Is 3:14, Tb 4:16), love is the criterion for one’s human worth in the eyes of God. Jesus
identifies with the stranger or the hungry, thirsty, or naked person. Christ unifies love of God
and love of neighbor.67

“There is more happiness in giving than in receiving” (Acts 20:35). Abraham,
welcoming his three guests (Gn 18:1-15, Heb 13:2, Rom 12:13), and Tobit, aiding his people (Tb
1:3), demonstrate charity through their hospitality. “His Kingdom is present wherever he is
loved and wherever his love reaches us.”68 Love cannot exist without the painful renunciation of
the self because pure selfishness ceases to be love.69 No one has greater love than to lay down
his life for a friend (Jn 15:13).70 Jesus’ disciples are recognized by their love (Jn 13:35, 1 Cor
8:3). Jesus’ command to love one another as I have loved you (Jn 15:12) therefore extends to all
his followers.71 Saint Martin of Tours (316-397) gave half of his cloak to a poor man, and later
that night dreamt of Christ wearing that cloak, confirming the validity of the Gospel saying: I
was naked and you clothed me, and whatever you did for one of these least brothers of mine, you
did for me (Mt 25:36, 40, Jas 2:14-26, 1 Jn 3:17-18, Is 58:7-10, Tb 1:17, 4:16, Sir 7:32).72 The
Catholic Church relies not merely on her teaching, but on her widespread example.73 The divine
Master frequently invites the rich to convert material goods into spiritual ones by conferring
them on the poor (Mt 6:19-20, 25:40).74 “We are all equally responsible for the undernourished
peoples.”75 Saint Augustine says that if one is without means, let him give one cup of cold water
(Mt 10:42, Mk 9:41).76

Pope Francis teaches the young Christians that God infinitely loves them.77 God shows
this love like an affectionate father (Hos 11:4), a loving mother (Is 49:15), and a lover (Is 49:16)
whose love is invincible (Is 54:10), from eternity (Jer 31:3), recognizing our beauty (Is 43:4) and
producing pure joy (Zep 3:17).78 His love does not oppress, cast aside, reduce to silence,
humiliate, or domineer.79 His saving, outstretched arms on the cross are the most telling of his
unlimited friendship.80 He embraced the prodigal son, denying Peter, and He embraces us after
every fall.81 The one who fills us with grace, liberates us, transforms us, heals and consoles us,
is fully alive.82

Works of love complete the three theological virtues. Just as the Holy Trinity is
indivisible, these virtues are united. Saint Augustine wrote: “If you see charity, you see the
Trinity.” The Father, moved by love (Jn 3:16), sent his only begotten Son into the world to
redeem it. Jesus gives up his spirit (Jn 19:30), anticipating the gift of the Holy Spirit that he
would make after his Resurrection (Jn 20:22). Love is therefore a service that the Church carries
out to attend constantly to man’s suffering and his needs, including his material needs.83 Faith
through belief, desire through hope, and action through love. Love is the superior virtue because
it acts upon the others (1 Cor 13:13). Love demonstrates one’s faith (Jas 2:18).

Love moves the superior to watch over the inferior. Although a person superior in one
respect may be inferior in another.84 Therefore, we see the purpose for our differences (Ex 4:11,
Sir 11:14) is to lovingly use our God-given abilities (Ex 28:3, 31:2-6, 35:30-35, 36:1-2, Dt 15:14)
to honor God, so that the rich can provide for the poor (Lv 25:35), the powerful can protect the
weak (Rom 15:1, Gal 6:2), the knowledgeable can teach the ignorant, and the wise can guide the
foolish.85 Our love is constantly challenged because the poor will always be with us (Mt 26:11,
Mk 14:7, Jn 12:8, Dt 15:11).

“If any want to become my followers, let them deny themselves and take up their cross
daily and follow me” (Lk 9:23, 14:27, Mt 16:24). Each person is called to participate in his
loving actions. Whoever places family or the things of this world over their love of God are not
worthy of him (Lk 14:26). Abraham’s willingness to sacrifice his son Isaac (Gn 22:1-19)
demonstrates this love of God, just as God’s willingness to allow Jesus to die on the cross
demonstrates God’s love of us.

Conclusion

“So be perfect, just as your heavenly Father is perfect” (Mt 5:48). When we see God as
truth, goodness, justice, and love, we begin to integrate our moral lives with our faith in God.
We not only know God’s truth, goodness, justice and love, but we cooperate with it, we reflect in
in our actions, and we promote it in our teachings. Moved by the Spirit, we become an image
and a likeness of God. Our actions express an authentic faith in God rather than a disobedience
to his word. “Whoever believes in the Son has eternal life, but whoever disobeys the Son will
not see life, but the wrath of God remains upon him” (Jn 3:36). In the marriage of Christ to His
Church, we see the union of God with humanity, heaven and earth, the potter and the clay, the
creator and the creature. The two become one body (Gn 2:24). The fruits of this union is a
Church that speaks the truth, recognizes goodness, practices justice and generates love.

Since God is the Alpha and the Omega, the first and the last, the beginning (origin) and the
end (destiny) (Rv 1:8, 17-18, 2:8, 21:6, 22:13, Is 43:10, 44:6, 48:12, Tb 13:1, 1 Chr 29:10, Jn 1:2-3), we
direct our actions to follow him and to be like him.86 We come from God (origin) and we are destined to
return to him if we act like he acted and loved like he loved.

John Carberry is the author of Parables: Catholic Apologetics Through Sacred Scripture
(2003) and Sacraments: Signs, Symbols and Significance (2023).

1 Confraternity of Christian Doctrine (CDF), Saint Joseph Baltimore Catechism (New York: Catholic Book Publishing Co., 1969), 1. The Catechism
of the Catholic Church (CCC), (Strathfield, Australia: Saint Pauls Publications, 2009), 1 & 1721.
2 Plato, The Republic of Plato, XXXIII, p. 306-307.
3 Aquinas, Thomas, Summa Theologica, I, Q16, A1. CCC, 2468-2469 & 2504-2505.
4 Aquinas, Thomas, Summa Theologica, I, Q16, A5. CCC, 214-217 & 1039. CCC, 2151 & 2464-2466.
5 Vatican Council II, Dignitatis Humanae (Dignity of the Human Person) [Declaration on Religious Freedom] (12/7/1965). Vatican Council II,
Constitutions, Decrees, Declarations, edited by Austin Flannery, 163-282. Northport, NY: Costello, 2007, 1-2. CCC, 2104, 2467 & 2470-2472.
6 Vatican Council II, Dei Verbum (God’s Word), 11. CCC, 107.
7 Aquinas, Thomas, Summa Theologica, III, Q1, A1.
8 Aquinas, Thomas, Summa Theologica, II, I, Q19, A9C.
9 Aquinas, Thomas, Summa Theologica, I, Q2, A3 & Q45, A6. CCC, 32-36, 300.
10 Plato, The Republic of Plato, IV, p. 39.
11 Plato, The Republic of Plato, V, p, 43.
12 Plato, The Republic of Plato, XII, p. 128.
13 Plato, The Republic of Plato, XIV, p. 143
14 Aristotle, Ethica Nicomachea (Nicomachean Ethics), V, 1, The Basic Works of Aristotle, p. 1003.
15 Aristotle, Politica (Politics)¸ I, 2, The Basic Works of Aristotle, p. 1130.
16 Aristotle, Ethica Nicomachea (Nicomachean Ethics), V, 3-5, The Basic Works of Aristotle, pp. 1007, 1012.
17 Aristotle, Ethica Nicomachea (Nicomachean Ethics), V, 4, The Basic Works of Aristotle, p. 1008.
18 Aristotle, Ethica Nicomachea (Nicomachean Ethics), IV, 1, The Basic Works of Aristotle, p. 984.
19 Aristotle, Ethica Nicomachea (Nicomachean Ethics), V, 9, The Basic Works of Aristotle, p. 1019.
20 Aristotle, Ethica Nicomachea (Nicomachean Ethics), VIII, 7, The Basic Works of Aristotle, p. 1066.
21 Aristotle, Politica (Politics), VII, 14, The Basic Works of Aristotle, p. 1296.
22 Aristotle, Rhetorica (Rhetoric) I, 6, The Basic Works of Aristotle, p. 1344.
23 Aristotle, Rhetorica (Rhetoric), I, 13, The Basic Works of Aristotle, p. 1370.
24 Aristotle, Rhetorica (Rhetoric), I, 15, The Basic Works of Aristotle, p. 1374.
25 Aquinas, Thomas, Summa Theologica, I, Q106, A2C.
26 Aquinas, Thomas, Summa Theologica, II, I, Q61, A4.
27 John XXIII, Mater Et Magistra (Mother and Teacher), 119.7
28 John XXIII, Mater Et Magistra (Mother and Teacher), 168. CCC, 2459.
29 Paul VI, Populorum Progressio (Development of Peoples), 19. CCC, 2437-2449 & 2458.
30 Paul VI, Populorum Progressio (Development of Peoples), 5. CCC, 2461.
31 Paul VI, Populorum Progressio (Development of Peoples), 35.
32 John Paul II, Sollicitudo Rei Socialis (On Social Concern), 37.
33 John Paul II, Sollicitudo Rei Socialis (On Social Concern), 39.
34 Benedict XVI, Deus Caritas Est (God is Love), 28.
35 Augustine, Saint, The City of God, 19, 21, Augustine of Hippo, Selected Writings, p. 467. Benedict XVI, Caritas in Veritate (Charity in Truth), 26.
CCC, 1807 & 1836. CCC, 2407.
36 John Paul II, Veritatis Splendor (The Splendor of Truth), 96. Francis, Fratelli Tutti (Brothers, All), 209 & 281. CCC, 781, 1934-1936 & 1945.
37 CCC, 1902, 1905-1912, 1924-1927, 2406, 2420, 2429 & 2498.
38 Pius XI, Mit Brennender Sorge (With Burning Concern), 19.
39 Aquinas, Thomas, The Summa Theologica, II, I, Q114, A1 & A3. Vatican Council II. Lumen Gentium (Light of Nations), 2. CCC, 546, 637 & 2784.
40 CCC 2401, 2403, 2404, 2408, 2452.
41 Augustine, Saint, The City of God, 19, 27, Augustine of Hippo, Selected Writings, p. 477.
42 CCC, 214, 218-221, 733, 1604 & 2331.
43 Aquinas, Thomas, Summa Theologica, II, II, Q25, A2.
44 Aquinas, Thomas, Summa Theologica, II, I, Q4, A3. CCC, 1827 & 2392.
45 Aquinas, Thomas, Summa Theologica, II, I, Q26, A1. CCC, 1861.
46 Benedict XVI, Deus Caritas Est (God is Love), 18.
47 Benedict XVI, Deus Caritas Est (God is Love), 22.
48 Benedict XVI, Deus Caritas Est (God is Love), 30.
49 Benedict XVI, Deus Caritas Est (God is Love), (Vatican City: Libreria Editrice Vaticana, 2005).
50 Benedict XVI, Deus Caritas Est (God is Love), 1.
51 Benedict XVI, Deus Caritas Est (God is Love), 2.
52 Benedict XVI, Deus Caritas Est (God is Love), 3-6.
53 Aquinas, Thomas, Summa Theologica, II, II, Q23, A1C.
54 John Paul II, Reconciliatio et Paenitentia (Reconciliation and Penance), 10. CCC, 396.
55 Aquinas, Thomas, Summa Theologica, II, II, Q23, A5.
56 Aristotle, Rhetorica (Rhetoric), II, 4. The Basic Works of Aristotle, p. 1386.
57 Aquinas, Thomas, Summa Theologica, II, I, Q27, A1 & II, II, Q23, A4.
58 Aquinas, Thomas, Summa Theologica, III, Q23, A3. CCC, 1828.
59 CCC, 1766. Aquinas, Thomas, Summa Theologica, II, II, Q17, A8.
60 CCC, 2844.
61 Aquinas, Thomas, Summa Theologica, II, II, Q24, A4.
62 Pius XII, Mystici Corporis Christi (Mystical Body of Christ), 74. Benedict XVI, Deus Caritas Est (God is Love), 14-15.
63 Aquinas, Thomas, Summa Theologica, II, II, Q25, A6C.
64 CCC, 1826.
65 CCC, 1825.
66 CCC, 2196, 1822, 1824 & 1844.
67 Benedict XVI, Deus Caritas Est (God is Love), 14-15. Benedict XVI, Jesus of Nazareth, From the Baptism in the Jordan to the Transfiguration, pp.
195-201.
68 Benedict XVI, Spe Salvi (Saved Through Hope), 31.
69 Benedict XVI, Spe Salvi (Saved Through Hope), 38.
70 CCC, 1823.
71 CCC, 1970.
72 Benedict XVI, Deus Caritas Est (God is Love), 36.
73 John XXIII, Mater Et Magistra (Mother and Teacher), 6. CCC, 2093-2094.
74 John XXIII, Mater Et Magistra (Mother and Teacher), 121.
75 John XXIII, Mater Et Magistra (Mother and Teacher), 158.
76 Augustine, Saint, Psalm121: The Ecstasy of Love, 10, Augustine of Hippo, Selected Writings, p. 244.
77 Francis, Christus Vivit (Christ Is Alive), 112.
78 Francis, Christus Vivit (Christ Is Alive), 114.
79 Francis, Christus Vivit (Christ Is Alive), 116.
80 Francis, Christus Vivit (Christ Is Alive), 118.
81 Francis, Christus Vivit (Christ Is Alive), 120.
82 Francis, Christus Vivit (Christ Is Alive), 124.
83 Benedict XVI, Deus Caritas Est (God is Love), 19.
84 Aquinas, Thomas, Summa Theologica, II, II, Q31, A2.
85 Aquinas, Thomas, Summa Theologica, II, II, Q32, A2C. CCC, 1937.
86 John Paul II, Redemptoris Missio (Mission of the Redeemer), 6. John Paul II, Dies Domini (The Day of the Lord) [Apostolic Letter on Keeping the
Lord’s Day] (Vatican City: Libreria Editrice Vaticana, 1998), 8.