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The Bible consistently demonstrates that when God made the universe with his Word, he showed pleasure by pronouncing “good,” and when he gave life to man and woman with the breath of his lips, he declared “very good” (Benedict XVI 9). God’s universe is breathtakingly gorgeous, and people are guided by a divine plan of intelligence and love. However, the initial beauty was marred, and the kindness was harmed. God has regenerated man, making him his son, and gave the promise of a new paradise and new earth via Jesus, as well as his holy miracle. These facts may be considered as significant prerequisites of gratitude to God.
Moreover, people should thank God for calling them to be agents of his Kingdom of love and wisdom, as well as fairness and freedom, for which so many have given their lives. God handed the creation of his hands to humanity, and people are to care for this and share it with each other. God is also founded on the fact that he makes us partners in order for us to be in harmony with his work, which people are custodians of (Benedict XVI 9). We praise God for creating nature, Bible, which allows him to be recognized and for humanity to call it home.
At this point, it is important to stress that the universe is dynamic, and God constantly implements novelties into his creation. These changes are unique in comparison to those that have occurred in previous epochs in that they have a worldwide reach that, with differences and subtleties, impacts the whole planet. They are sometimes referred to as a globalization phenomenon (Benedict XVI 11). Advances in science, with their power to alter the essence of living beings and their capability genetically to develop a global communication system in order to socialize in real-time, that is, concurrently, irrespective of geographical distances, are critical factors in the mentioned novelties. As is frequently stated, history has quickened, and these changes have grown bewildering as they spread to each and every part of the globe.
This unprecedented global dimension of the human phenomenon has ramifications in every aspect of society, affecting culture, economy, politics, research, and religions. For humans, the reality is becoming obfuscated and convoluted in this new societal environment. This means that if individuals are to undertake guardianship over the world to which they are committed by vocation, they will constantly want additional information (Benedict XVI 11). The abovementioned facts have taught people to approach reality with humility, understanding that it is broader and more complicated than the simple manner in which we used to approach it in the not-too-distant past. The latter tended to frequently result in social contradictions and left many scars that have not been healed yet.
The essential worth of the individual, their morality and experiences, the pursuit for the purpose of life, and transcendence are all good parts of these shifts. Because the dominant ideologies have failed to answer to the fundamental search for the meaning of existence, clarity, and appreciation of what is weak and unadorned in life has emerged as a virtue with enormous scope and promise. Such an emphasis on the individual opens up new vistas, in which the Christian traditions take on new meanings (Benedict XVI 15). One method of reacting to the need to determine one’s own fate and the need to discover explanations for one’s existence is to gather with others, and exchange lived experiences. This is an endorsement of personal liberty and thus of the necessity to examine one’s own views and alternatives in depth.
However, the described changes may explain one of the most perplexing and novel phenomena that people are now witnessing. The culture and traditions are no longer as easily passed down through generations as they once were. This has an impact on every culture’s innermost core, which is formed by religious experiences and is currently difficult to pass on with knowledge and the grandeur of cultural manifestations. It even gets into the families, which have been significant vehicles for transmitting the religion as a site of discourse and intergenerational cooperation (Benedict XVI 12). The media has infiltrated every area and every discourse, including the privacy of one’s own home. The occurring news, diversion, amusement, and visuals of the success story that has been able to employ technology means and the preconceptions of social status and regard to their benefit now compete with the truth of traditions. As a consequence, individuals continue to look for meaningful experiences that will satisfy their vocation’s needs in areas where they might not find them.
Then, the ideology of gender, whereby everyone may choose their sexuality without taking into consideration the inequalities imposed by human nature, is one of the principles that weakens and undermines family life. As a result, legislation has been passed that severely undermines the integrity of marriages, appreciation for the right to life, as well as the family’s individuality. As a result, Christians should begin again with Christ, with the meditation of Him, who has disclosed the full completion of the human mission and its significance to people in his mysteries.
Moreover, there is also a number of challenges that the Catholic Church is facing in Latin America. Given their ecclesial energy, inventiveness, as well as the fact that 43 percent of the faithful reside here, Latin America is extremely significant to the Catholic Church (Benedict XVI 26). Nonetheless, it should be highlighted that the Church’s percentage change has not kept up with the population increase. In the region, clergy, particularly religious women, are growing at a slower rate than the general population.
It is seen how little ordinary people are assisted in their societal service activities, especially when they are taking on duties in varied temporal contexts. The Catholic Church in Latin America observes a lack of zealous evangelism that does not employ innovative ways of expression, a focus on ritualism without a suitable shaping itinerary, and a disregard for other pastoral responsibilities (Benedict XVI 26). In the moral and religious realms, the Church sees a relativistic mindset, a failure to use the rich treasure inherent to the religion’s societal doctrine imaginatively. There is also often a limited comprehension of the worldly nature that defines the rightful and particular character of the lay faithful.
As a result, The Church desires to and should preach the Gospel as followers of Jesus and ambassadors. It proclaims to the people that God loves them, that his existence does not pose a threat to humanity, and that he is close by with the Kingdom’s rescuing and freeing power. By continuing Jesus’ steps and embracing his ideas, the Church may achieve its goal (Benedict XVI 9). In the Gospel, people learn the beautiful virtue of becoming poor in order to follow Jesus, who was poor himself, and of spreading the Gospel of love with neither bag nor staff, trusting neither wealth nor the authority of this planet.
Work Cited
Benedict XVI. “Letter of His Holiness Benedict XVI to the Bishops of Latin America and the Caribbean.” Celam.org., Web.
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