Abolishing suffering and disease

It would be wrong to wish someone suffering. (Although, maybe a little suffering might do some people good.) But might it be worse to desire a world (outside of Heaven) without suffering and disease? Such a world would be impossible anyway. It would be a tyranny with special sufferings of its own.

Eugenics desires to eliminate disease and suffering, or rather people who will suffer from disease. Heaven works because everyone in it is perfect. While we are here on earth, we have to contend with disease and suffering.

Imagine a world where suffering has been abolished. Where most people undergo (or have their offspring undergo) genetic treatments that will eliminate disability (or any offspring with disabilities). But, there will be some people who will resist such practices. They will have children naturally and accept any disabled babies.

They will be in a minority. They will suffer persecution in various forms. A society which thinks it has eliminated disease and disability will not welcome these inconvenient families who accept such suffering. These people who refuse to  consent to unethical and sinful procedures will be penalised. There will be a culture of ostracising imperfect people. Responsible parents will have made sure they produced healthy children. Irresponsible parents will show scant regard for the common good, by tolerating unhealthy children. There won't be a culture of compassion, because people will be expected not to need any. But there will always be a few spoiling it for everyone else!.

The word "compassion" means "suffer with". A world without suffering would be a world without compassion.

Are we nearly there yet?

Pope Benedict XV on peace

To the heads of the belligerent peoples.

From the beginning of our Pontificate, amidst the horrors of the terrible war unleashed upon Europe, We have kept before Our attention three things above all: to preserve complete impartiality in relation to all the belligerents, as is appropriate to him who is the common father and who loves all his children with an equal affection; to endeavour constantly to do to all the most possible good, without personal exceptions and without national or religious distinctions, a duty which the universal law of charity, as well as the supreme spiritual charge entrusted to Us by Christ, dictates to Us; finally, as Our peace-making mission equally demands, to leave nothing undone within Our power, which could assist in hastening the end of this calamity, by trying to lead the peoples and their heads to more moderate frames of mind and to the calm deliberations of peace, of a "just and lasting" peace.

Whoever has followed Our work during the three unhappy years which have just elapsed, has been able to recognize with ease that if We have always remained faithful to Our resolution of absolute impartiality and to Our practical policy of welldoing, We have never ceased to urge the belligerent peoples and Governments to become brothers once more, even although publicity has not been given to all which We have done to attain this most noble end.

Towards the end of the first year of war, We addressed to the conflicting nations the most lively exhortations, and in addition We indicated the way to follow in order to arrive at a lasting and honourable peace for all. Unhappily, Our appeal was not heeded; and the war continued bitterly for two more years, with all its horrors; it even became more cruel and spread over land and sea, even in the air; desolation and death were seen to fall upon defenceless cities, peaceful villages and their innocent populations. And at the present moment no one can imagine how the sufferings of all may increase and become more intense, if further months or, still worse, further years are added to these bloodstained three years. Will the civilized world then become nothing but a field of death? And will Europe, so glorious and so flourishing before, rush, as if driven on by a universal folly, to the abyss and be the agent of her own suicide?

In so agonizing a situation, in face of so great a danger, We who have no special political aim, who pay no attention to the suggestions of the interests of either of the belligerent groups, but are moved only by the feeling of our lofty duty as common Father of the faithful and by the solicitations of our children who beg for our intervention and Our peace-making word, We raise anew a cry for peace and We renew an urgent appeal to those who hold in their hands the destinies of nations. But so as not to confine Ourselves any longer to general terms, as circumstances have advised us in the past, we now wish to descend to more concrete and practical propositions, and to invite the Governments of the belligerent peoples to reach agreement on the following points, which seem to be the basis of a just and lasting peace, leaving to them the task of making them more precise and of completing them.

First of all, the fundamental point should be that for the material force of arms should be substituted the moral force of law; hence a just agreement by all for the simultaneous and reciprocal reduction of armaments, according to rules and guarantees to be established to the degree necessary and sufficient for the maintenance of public order in each State; then, instead of armies, the institution of arbitration, with its lofty peace-making function, according to the standards to be agreed upon and with sanctions to be decided against the State which might refuse to submit international questions to arbitration or to accept its decisions.

Once the supremacy of law has been established, let every obstacle to the ways of communication between the peoples be removed, by ensuring through rules to be fixed in similar fashion, the true freedom and common use of the seas. This would, on the one hand, remove many reasons for conflict and, on the other, would open new sources of prosperity and progress to all.

With regard to reparations for damage and to the expenses of the war, We see no way of settling the question other than by laying down as a general principle, a complete and reciprocal condonation, justified by the immense benefits to be drawn from disarmament, and all the more because one could not understand the continuation of such slaughter solely for reasons of an economic nature. If, however, in certain cases there exist special reasons, let them be pondered with justice and equity.

But pacifying agreements, with the immense advantages flowing from them, are not possible without the reciprocal restitution of territories actually occupied. In consequence, on the part of Germany, there should be total evacuation of Belgium, with a guarantee of its full political, military and economic independence vis-à-vis any Power whatsoever; similarly the evacuation of French territory. On the side of the other belligerent parties, there should be a corresponding restitution of the German colonies.

With regard to territorial questions, such as those disputed between Italy and Austria, and between Germany and France, there is ground for hope that in consideration of the immense advantages of a lasting peace with disarmament, the conflicting parties will examine them in a conciliatory frame of mind, taking into account, so far as it is just and practicable, as We have said previously, the aspirations of the peoples and co-ordinating, according to circumstances, particular interests with the general good of the great human society.

The same spirit of equity and justice should direct the examination of other territorial and political questions, notably those relating to Armenia, the Balkan States and the territories composing the ancient Kingdom of Poland, for which especially its noble historical traditions and the sufferings which it has undergone, particularly during the present war, ought rightly to enlist the sympathies of the nations.

Such are the principal foundations upon which We believe the future reorganization of peoples should rest. They are of a kind which would make impossible the recurrence of such conflicts and would pave the way for a solution of the economic question, so important for the future and the material welfare of all the belligerent States. Thus, in presenting them all to You who preside at this tragic hour over the destinies of the belligerent nations, We are animated by a sweet hope, that of seeing them accepted and thus of seeing the earliest possible end to the fearful struggle which has the ever-increasing appearance of a useless massacre. Everybody recognizes, furthermore, that on both sides the honour of arms has been satisfied. Give attention, then, to Our entreaty, accept the paternal invitation which We address to You in the name of the Divine Redeemer, Prince of Peace. Reflect on your very grave responsibility before God and before men; on your decisions depend the rest and joy of countless families, the life of thousands of young people, in short, the happiness of the peoples, whose wellbeing it is your overriding duty to procure. May the Lord inspire you with decisions agreeable to His Most Holy Will. May Heaven bring it about that, by earning the applause of your contemporaries, You will also gain for yourselves the beautiful name of peacemakers among future generations.

As for Us, closely united in prayer and penitence to all faithful souls who sigh for peace, We implore for You from the Divine Spirit light and counsel.

From the Vatican, August 1, 1917 Benedictus, PP. XV

Pope St Pius X on bitter zeal

'"For the Lord is not in the earthquake" (III Kings xix., II) - it is vain to hope to attract souls to God by a bitter zeal. On the contrary, harm is done more often than good by taunting men harshly with their faults, and reproving their vices with asperity.'

E Supremi

Pius XII on peace

It is necessary first of all to renew the hearts of men, to repress covetousness and greed, to allay hatreds, to really put into practice the norms and dealings of justice, to bring about a better distribution of wealth, to foster mutual charity and to stir up virtue in all.

Mirabile Illud

C S Lewis on the 3D Trinity

"You know that in space you can move in three ways – to left or right, backwards or forwards, up or down. Every direction is either one of these three or a compromise between them. They are called the three Dimensions. Now notice this. If you are using only one dimension, you could draw only a straight line. If you are using two, you could draw a figure: say, a square. And a square is made up of four straight lines. Now a step further. If you have three dimensions, you can then build what we call a solid body: say, a cube – a thing like a dice or a lump of sugar. And a cube is made up of six squares.

"Do you see the point? A world of one dimension would be a straight line. In a two-dimensional world, you still get straight lines, but many lines make one figure. In a three-dimensional world, you still get figures but many figures make one solid body. In other words, as you advance to more real and more complicated levels, you do not leave behind you the things you found on the simpler levels: you still have them, but combined in new ways – in ways you could not imagine if you knew only the simpler levels.

"Now the Christian account of God involves just the same principle. The human level is a simple and rather empty level. On the human level one person is one being, and any two persons are two separate beings – just as, in two dimensions (say on a flat sheet of paper) one square is one figure, and any two squares are two separate figures. On the Divine level you still find personalities; but up there you find them combined in new ways which we, who do not live on that level, cannot imagine. In God’s dimension, so to speak, you find a being who is three Persons while remaining one Being, just as a cube is six squares while remaining one cube. Of course we cannot fully conceive a Being like that: just as, if we were so made that we perceived only two dimensions in space we could never properly imagine a cube. But we can get a sort of faint notion of it. And when we do, we are then, for the first time in our lives, getting some positive idea, however faint, of something super-personal – something more than a person. It is something we could never have guessed, and yet, once we have been told, one almost feels one ought to have been able to guess it because it fits in so well with all the things we know already."

Archbishop Lefebvre on wealth and poverty

"If human hearts were motivated by the holy virtues, then wealth, instead of being avariciously and egotistically hoarded by a few, would be widely distributed among the modest purses of the many who are now living in abject poverty."

1951 letter

Belloc on Justice and Order

Now, the law and its courts, its magistrates and its officers have in every society whatsoever two causes to serve. These two causes are Justice and Order. In Heaven the two are coincident. On earth they are in practice convergent, but not identical. You must in practice lean either towards the side of Justice or towards the side of Order. In the Catholic atmosphere the emphasis is on Justice, in the anti-Catholic it is upon Order. In both, every effort is made by good men to combine the two, but when the one must be sacrificed to the other or when there must be compromise between them to the advantage of the one or the other, the Catholic ethic results in an emphasis upon Justice, the anti-Catholic in an emphasis upon Order...

From Essays of a Catholic