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We are not victims of sin but victors over it. Sure, it can be difficult to walk in righteousness. Instead, look for a man who is slow to kiss, slow to touch, but fast to commit. Look for a man whose intention is marriage, whose voice is filled with purity, and whose view of pornography in sinful, dangerous, and absolutely unthinkable.

The shedding of adolescence should occur between the ages of 13 to Not 18 to A biblical man, however, has prepared himself for the care of a bride. He has ordered his finances, his career, and his household to welcome the addition of another. Sadly, society has normalized this idea of leeching off your parents years into your marriage. The culture and media have approved the notion of remaining unsteady up through the age of thirty. But this is not a biblical idea. Biblical marriage requires the birth of a separate unit Genesis Now, can you turn to your parents in an emergency?

Essentially, finding a man who has learned what it requires to sustain himself in this world is a strong sign he can sustain you. They lived in a world completely absent of Godly men. The only men left approved were Noah and his three sons. Talk about little to no options. There is hope. These men do exist. And through a walk combined with prayer and diligence, they can be found. In my experience, we attract who we are. Ultimately, look for a man whose yielded to the Word and willing to grow.

Finding your husband is ultimately the most important moment outside of finding Jesus. 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. 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.

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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".


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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.

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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.

As the Second Vatican Council teaches, Christ "perfected revelation by fulfilling it through his whole work of making himself present and manifesting himself; through his words and deeds, his signs and wonders, but especially through his death and glorious Resurrection from the dead and final sending of the Spirit of truth. Moreover, he confirmed with divine testimony what revelation proclaimed: that God is with us to free us from the darkness of sin and death, and to raise us up to life eternal".

Hence, with our attention fixed on the Lord Jesus, we wish to hear from him once again "the words of God" Jn and meditate anew on the Gospel of life. The deepest and most original meaning of this meditation on what revelation tells us about human life was taken up by the Apostle John in the opening words of his First Letter: "That which was from the beginning, which we have heard, which we have seen with our eyes, which we have looked upon and touched with our hands, concerning the word of life-the life was made manifest, and we saw it, and testify to it, and proclaim to you the eternal life which was with the Father and was made manifest to us-that which we have seen and heard we proclaim also to you, so that you may have fellowship with us" In Jesus, the "Word of life", God's eternal life is thus proclaimed and given.

Thanks to this proclamation and gift, our physical and spiritual life, also in its earthly phase, acquires its full value and meaning, for God's eternal life is in fact the end to which our living in this world is directed and called. In this way the Gospel of life includes everything that human experience and reason tell us about the value of human life, accepting it, purifying it, exalting it and bringing it to fulfilment.

The fullness of the Gospel message about life was prepared for in the Old Testament. Especially in the events of the Exodus, the centre of the Old Testament faith experience, Israel discovered the preciousness of its life in the eyes of God. When it seemed doomed to extermination because of the threat of death hanging over all its newborn males cf. Ex , the Lord revealed himself to Israel as its Saviour, with the power to ensure a future to those without hope. Israel thus comes to know clearly that its existence is not at the mercy of a Pharaoh who can exploit it at his despotic whim.

On the contrary, Israel's life is the object of God's gentle and intense love. Freedom from slavery meant the gift of an identity, the recognition of an indestructible dignity and the beginning of a new history, in which the discovery of God and discovery of self go hand in hand. The Exodus was a foundational experience and a model for the future. Through it, Israel comes to learn that whenever its existence is threatened it need only turn to God with renewed trust in order to find in him effective help: "I formed you, you are my servant; O Israel, you will not be forgotten by me" Is Thus, in coming to know the value of its own existence as a people, Israel also grows in its perception of the meaning and value of life itself.

This reflection is developed more specifically in the Wisdom Literature, on the basis of daily experience of the precariousness of life and awareness of the threats which assail it. Faced with the contradictions of life, faith is challenged to respond. More than anything else, it is the problem of suffering which challenges faith and puts it to the test. How can we fail to appreciate the universal anguish of man when we meditate on the Book of Job? The innocent man overwhelmed by suffering is understandably led to wonder: "Why is light given to him that is in misery, and life to the bitter in soul, who long for death, but it comes not, and dig for it more than for hid treasures?

But even when the darkness is deepest, faith points to a trusting and adoring acknowledgment of the "mystery": "I know that you can do all things, and that no purpose of yours can be thwarted" Job Revelation progressively allows the first notion of immortal life planted by the Creator in the human heart to be grasped with ever greater clarity: "He has made everything beautiful in its time; also he has put eternity into man's mind" Ec This first notion of totality and fullness is waiting to be manifested in love and brought to perfection, by God's free gift, through sharing in his eternal life.

The experience of the people of the Covenant is renewed in the experience of all the "poor" who meet Jesus of Nazareth. Just as God who "loves the living" cf. Wis had reassured Israel in the midst of danger, so now the Son of God proclaims to all who feel threatened and hindered that their lives too are a good to which the Father's love gives meaning and value.

With these words of the Prophet Isaiah , , Jesus sets forth the meaning of his own mission: all who suffer because their lives are in some way "diminished" thus hear from him the "good news" of God's concern for them, and they know for certain that their lives too are a gift carefully guarded in the hands of the Father cf. Mt It is above all the "poor" to whom Jesus speaks in his preaching and actions. The crowds of the sick and the outcasts who follow him and seek him out cf.

Mt find in his words and actions a revelation of the great value of their lives and of how their hope of salvation is well-founded. The same thing has taken place in the Church's mission from the beginning. When the Church proclaims Christ as the one who "went about doing good and healing all that were oppressed by the devil, for God was with him" Acts , she is conscious of being the bearer of a message of salvation which resounds in all its newness precisely amid the hardships and poverty of human life. Peter cured the cripple who daily sought alms at the "Beautiful Gate" of the Temple in Jerusalem, saying: "I have no silver and gold, but I give you what I have; in the name of Jesus Christ of Nazareth, walk" Acts By faith in Jesus, "the Author of life" Acts , life which lies abandoned and cries out for help regains self-esteem and full dignity.

The words and deeds of Jesus and those of his Church are not meant only for those who are sick or suffering or in some way neglected by society. On a deeper level they affect the very meaning of every person's life in its moral and spiritual dimensions. Only those who recognize that their life is marked by the evil of sin can discover in an encounter with Jesus the Saviour the truth and the authenticity of their own existence. Jesus himself says as much: "Those who are well have no need of a physician, but those who are sick; I have not come to call the righteous, but sinners to repentance" Lk But the person who, like the rich land-owner in the Gospel parable, thinks that he can make his life secure by the possession of material goods alone, is deluding himself.

Life is slipping away from him, and very soon he will find himself bereft of it without ever having appreciated its real meaning: "Fool! This night your soul is required of you; and the things you have prepared, whose will they be? In Jesus' own life, from beginning to end, we find a singular "dialectic" between the experience of the uncertainty of human life and the affirmation of its value.

Jesus' life is marked by uncertainty from the very moment of his birth. He is certainly accepted by the righteous, who echo Mary's immediate and joyful "yes" cf. Lk But there is also, from the start, rejection on the part of a world which grows hostile and looks for the child in order "to destroy him" Mt ; a world which remains indifferent and unconcerned about the fulfilment of the mystery of this life entering the world: "there was no place for them in the inn" Lk In this contrast between threats and insecurity on the one hand and the power of God's gift on the other, there shines forth all the more clearly the glory which radiates from the house at Nazareth and from the manger at Bethlehem: this life which is born is salvation for all humanity cf.

Life's contradictions and risks were fully accepted by Jesus: "though he was rich, yet for your sake he became poor, so that by his poverty you might become rich" 2 Cor The poverty of which Paul speaks is not only a stripping of divine privileges, but also a sharing in the lowliest and most vulnerable conditions of human life cf.

Phil Jesus lived this poverty throughout his life, until the culminating moment of the Cross: "he humbled himself and became obedient unto death, even death on a cross. Therefore God has highly exalted him and bestowed on him the name which is above every name" Phil It is precisely by his death that Jesus reveals all the splendour and value of life, inasmuch as his self-oblation on the Cross becomes the source of new life for all people cf.

In his journeying amid contradictions and in the very loss of his life, Jesus is guided by the certainty that his life is in the hands of the Father. Consequently, on the Cross, he can say to him: "Father, into your hands I commend my spirit! Truly great must be the value of human life if the Son of God has taken it up and made it the instrument of the salvation of all humanity!

Life is always a good. This is an instinctive perception and a fact of experience, and man is called to grasp the profound reason why this is so. Why is life a good? This question is found everywhere in the Bible, and from the very first pages it receives a powerful and amazing answer. The life which God gives man is quite different from the life of all other living creatures, inasmuch as man, although formed from the dust of the earth cf.

Gen , ; Job ; Ps ; , is a manifestation of God in the world, a sign of his presence, a trace of his glory cf. Gen ; Ps This is what Saint Irenaeus of Lyons wanted to emphasize in his celebrated definition: "Man, living man, is the glory of God". The Book of Genesis affirms this when, in the first account of creation, it places man at the summit of God's creative activity, as its crown, at the culmination of a process which leads from indistinct chaos to the most perfect of creatures.

Everything in creation is ordered to man and everything is made subject to him: "Fill the earth and subdue it; and have dominion over A similar message is found also in the other account of creation: "The Lord God took the man and put him in the garden of Eden to till it and keep it" Gen We see here a clear affirmation of the primacy of man over things; these are made subject to him and entrusted to his responsible care, whereas for no reason can he be made subject to other men and almost reduced to the level of a thing.

In the biblical narrative, the difference between man and other creatures is shown above all by the fact that only the creation of man is presented as the result of a special decision on the part of God, a deliberation to establish a particular and specific bond with the Creator: "Let us make man in our image, after our likeness" Gen The life which God offers to man is a gift by which God shares something of himself with his creature. Israel would ponder at length the meaning of this particular bond between man and God. The Book of Sirach too recognizes that God, in creating human beings, "endowed them with strength like his own, and made them in his own image" The biblical author sees as part of this image not only man's dominion over the world but also those spiritual faculties which are distinctively human, such as reason, discernment between good and evil, and free will: "He filled them with knowledge and understanding, and showed them good and evil" Sir The ability to attain truth and freedom are human prerogatives inasmuch as man is created in the image of his Creator, God who is true and just cf.

Dt Man alone, among all visible creatures, is "capable of knowing and loving his Creator". It is a drive towards fullness of life; it is the seed of an existence which transcends the very limits of time: "For God created man for incorruption, and made him in the image of his own eternity" Wis The Yahwist account of creation expresses the same conviction.

This ancient narrative speaks of a divine breath which is breathed into man so that he may come to life: "The Lord God formed man of dust from the ground, and breathed into his nostrils the breath of life; and man became a living being" Gen The divine origin of this spirit of life explains the perennial dissatisfaction which man feels throughout his days on earth. Because he is made by God and bears within himself an indelible imprint of God, man is naturally drawn to God.

When he heeds the deepest yearnings of the heart, every man must make his own the words of truth expressed by Saint Augustine: "You have made us for yourself, O Lord, and our hearts are restless until they rest in you". How very significant is the dissatisfaction which marks man's life in Eden as long as his sole point of reference is the world of plants and animals cf.

Only the appearance of the woman, a being who is flesh of his flesh and bone of his bones cf. Gen , and in whom the spirit of God the Creator is also alive, can satisfy the need for interpersonal dialogue, so vital for human existence. In the other, whether man or woman, there is a reflection of God himself, the definitive goal and fulfilment of every person. Compared to the immensity of the universe, man is very small, and yet this very contrast reveals his greatness: "You have made him little less than a god, and crown him with glory and honour" Ps The glory of God shines on the face of man.

In man the Creator finds his rest, as Saint Ambrose comments with a sense of awe: "The sixth day is finished and the creation of the world ends with the formation of that masterpiece which is man, who exercises dominion over all living creatures and is as it were the crown of the universe and the supreme beauty of every created being.

Truly we should maintain a reverential silence, since the Lord rested from every work he had undertaken in the world. He rested then in the depths of man, he rested in man's mind and in his thought; after all, he had created man endowed with reason, capable of imitating him, of emulating his virtue, of hungering for heavenly graces. In these his gifts God reposes, who has said:? Upon whom shall I rest, if not upon the one who is humble, contrite in spirit and trembles at my word?

I thank the Lord our God who has created so wonderful a work in which to take his rest". Unfortunately, God's marvellous plan was marred by the appearance of sin in history. Through sin, man rebels against his Creator and ends up by worshipping creatures: "They exchanged the truth about God for a lie and worshipped and served the creature rather than the Creator" Rom As a result man not only deforms the image of God in his own person, but is tempted to offences against it in others as well, replacing relationships of communion by attitudes of distrust, indifference, hostility and even murderous hatred.

When God is not acknowledged as God, the profound meaning of man is betrayed and communion between people is compromised. In the life of man, God's image shines forth anew and is again revealed in all its fullness at the coming of the Son of God in human flesh. He is the perfect image of the Father. The plan of life given to the first Adam finds at last its fulfilment in Christ. Whereas the disobedience of Adam had ruined and marred God's plan for human life and introduced death into the world, the redemptive obedience of Christ is the source of grace poured out upon the human race, opening wide to everyone the gates of the kingdom of life cf.

Rom As the Apostle Paul states: "The first man Adam became a living being; the last Adam became a life-giving spirit" 1 Cor All who commit themselves to following Christ are given the fullness of life: the divine image is restored, renewed and brought to perfection in them. God's plan for human beings is this, that they should "be conformed to the image of his Son" Rom Only thus, in the splendour of this image, can man be freed from the slavery of idolatry, rebuild lost fellowship and rediscover his true identity.

The life which the Son of God came to give to human beings cannot be reduced to mere existence in time. The life which was always "in him" and which is the "light of men" Jn consists in being begotten of God and sharing in the fullness of his love: "To all who received him, who believed in his name, he gave power to become children of God; who were born, not of blood nor of the will of the flesh nor of the will of man, but of God" Jn Sometimes Jesus refers to this life which he came to give simply as "life", and he presents being born of God as a necessary condition if man is to attain the end for which God has created him: "Unless one is born anew, he cannot see the kingdom of God" Jn To give this life is the real object of Jesus' mission: he is the one who "comes down from heaven, and gives life to the world" Jn Thus can he truly say: "He who follows me At other times, Jesus speaks of "eternal life".

Here the adjective does more than merely evoke a perspective which is beyond time. The life which Jesus promises and gives is "eternal" because it is a full participation in the life of the "Eternal One". Whoever believes in Jesus and enters into communion with him has eternal life cf. Jn ; because he hears from Jesus the only words which reveal and communicate to his existence the fullness of life. These are the "words of eternal life" which Peter acknowledges in his confession of faith: "Lord, to whom shall we go?

You have the words of eternal life; and we have believed, and have come to know, that you are the Holy One of God" Jn Jesus himself, addressing the Father in the great priestly prayer, declares what eternal life consists in: "This is eternal life, that they may know you the only true God, and Jesus Christ whom you have sent" Jn To know God and his Son is to accept the mystery of the loving communion of the Father, the Son and the Holy Spirit into one's own life, which even now is open to eternal life because it shares in the life of God.

Eternal life is therefore the life of God himself and at the same time the life of the children of God. As they ponder this unexpected and inexpressible truth which comes to us from God in Christ, believers cannot fail to be filled with ever new wonder and unbounded gratitude.

They can say in the words of the Apostle John: "See what love the Father has given us, that we should be called children of God; and so we are. Beloved, we are God's children now; it does not yet appear what we shall be, but we know that when he appears we shall be like him, for we shall see him as he is" 1 Jn Here the Christian truth about life becomes most sublime. The dignity of this life is linked not only to its beginning, to the fact that it comes from God, but also to its final end, to its destiny of fellowship with God in knowledge and love of him.

In the light of this truth Saint Irenaeus qualifies and completes his praise of man: "the glory of God" is indeed, "man, living man", but "the life of man consists in the vision of God". Immediate consequences arise from this for human life in its earthly state, in which, for that matter, eternal life already springs forth and begins to grow.

Although man instinctively loves life because it is a good, this love will find further inspiration and strength, and new breadth and depth, in the divine dimensions of this good. Similarly, the love which every human being has for life cannot be reduced simply to a desire to have sufficient space for self-expression and for entering into relationships with others; rather, it devel- ops in a joyous awareness that life can become the "place" where God manifests himself, where we meet him and enter into communion with him. The life which Jesus gives in no way lessens the value of our existence in time; it takes it and directs it to its final destiny: "I am the resurrection and the life Man's life comes from God; it is his gift, his image and imprint, a sharing in his breath of life.

God therefore is the sole Lord of this life: man cannot do with it as he wills. God himself makes this clear to Noah after the Flood: "For your own lifeblood, too, I will demand an accounting The biblical text is concerned to emphasize how the sacredness of life has its foundation in God and in his creative activity: "For God made man in his own image" Gen Human life and death are thus in the hands of God, in his power: "In his hand is the life of every living thing and the breath of all mankind", exclaims Job He alone can say: "It is I who bring both death and life" Dt But God does not exercise this power in an arbitrary and threatening way, but rather as part of his care and loving concern for his creatures.

If it is true that human life is in the hands of God, it is no less true that these are loving hands, like those of a mother who accepts, nurtures and takes care of her child: "I have calmed and quieted my soul, like a child quieted at its mother's breast; like a child that is quieted is my soul" Ps ; cf.


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Is ; ; Hos Thus Israel does not see in the history of peoples and in the destiny of individuals the outcome of mere chance or of blind fate, but rather the results of a loving plan by which God brings together all the possibilities of life and opposes the powers of death arising from sin: "God did not make death, and he does not delight in the death of the living.

For he created all things that they might exist" Wis The sacredness of life gives rise to its inviolability, written from the beginning in man's heart, in his conscience. The question: "What have you done? The commandment regarding the inviolability of human life reverberates at the heart of the "ten words" in the covenant of Sinai cf. In the first place that commandment prohibits murder: "You shall not kill" Ex ; "do not slay the innocent and righteous" Ex But, as is brought out in Israel's later legislation, it also prohibits all personal injury inflicted on another cf.

Of course we must recognize that in the Old Testament this sense of the value of life, though already quite marked, does not yet reach the refinement found in the Sermon on the Mount. This is apparent in some aspects of the current penal legislation, which provided for severe forms of corporal punishment and even the death penalty. But the overall message, which the New Testament will bring to perfection, is a forceful appeal for respect for the inviolability of physical life and the integrity of the person.

It culminates in the positive commandment which obliges us to be responsible for our neighbour as for ourselves: "You shall love your neighbour as yourself" Lev