During the general audience in St Peter's Square on 25 June the Holy Father continued his catechesis on Divine Providence.

1. Today also, as in the previous catechesis, we draw on the abundant reflections of Vatican II on the historical condition of modern man. On the one hand, he is sent by God to have dominion over creation and subdue it, and on the other, he himself, as a creature, is subject to the loving presence of God the Father, Creator and Provident.

Man, today more than in any other time, is particularly sensitive to the greatness and autonomy of his task as investigator and ruler of the forces of nature.

One must however note that there is a serious obstacle in the development and progress of the world. It is constituted by sin and by the closure which it implies, that is, by moral evil. The conciliar Constitution Gaudium et Spes provides ample witness to this.

The Council, in fact, states: "Although set by God in a state ofrectitude, man, enticed by the evil one, abused his freedom at the very start of history. He lifted himself up against God, and sought to attain his goal apart from him" (G.S., 13). Hence, as an inevitable consequence, "the great advantages of human progress are fraught with grave temptations: the hierarchy of values has been disordered, good and evil intermingle, and every man and every group is interested only in its own affairs, not in those of others. So it is that the earth has not yet become the scene of true brotherhood; rather, man's swelling power at the present time threatens to put an end to the human race itself" (G.S., 37).

Ethical significance of evolution

Modern man is rightly aware of his own role, but, "if by the expression 'the autonomy of earthly affairs' is meant that material being does not depend on God and that man can use it as if it had no relation to its Creator, then the falsity of such a claim will be obvious to anyone who believes in God. Without a Creator there can be no creature... Besides, once God is forgotten, the creature is lost sight of as well" (G.S., 36).

2. We recall especially a text which enables us to grasp the "other dimension" of the world's historical evolution at which the Council is always looking. The Constitution states: "The Spirit of God, who with wondrous providence, directs the course of time and renews the face of the earth, assists at this development" (G.S., 26). To overcome evil is at the same time to will man's moral progress, whereby human dignity is safeguarded, and to give a response to the essential requirements for a "more human" world. In this perspective God's Kingdom which is developing in history finds in a certain way its "matter" and the signs of its effective presence.

With great clarity the Second Vatican Council has emphasized theethical significance of evolution, showing how the ethical ideal of a "more human" world is in line with the Gospel teaching. While making a precise distinction between the development of the world and the history of salvation, it seeks at the same time to point out in all their fullness the bonds that exist between them: "That is why, although we must be careful to distinguish earthy progress clearly from the increase of the kingdom of Christ, such progress is of vital concern to the kingdom of God, in so far as it can contribute to the better ordering of human society.When we have spread on earth the fruits of our nature and our enterprise—human dignity, brotherly communion, and freedom—according to the command of the Lord and in his Spirit, we will find them once again, cleansed this time from the stain of sin, illuminated and transfigured, when Christ presents to his Father an eternal and universal kingdom 'of truth and life, a kingdom of holiness and grace, a kingdom of justice, love and peace'. Here on earth the kingdom is mysteriously present; when the Lord comes it will enter into its perfection." (G.S., 39).

Encouragement of unity

3. The Council expresses the conviction of believers when it proclaims: "The Church acknowledges the good to be found in the social dynamism of today, particularly progress towards unity, healthy socialization, and civil and economic cooperation. The encouragement of unity is in harmony with the deepest nature of the Church's mission, for it 'is in the nature of a sacrament—a sign and instrument—that is of communion with God and of unity among all men'... The impact which the Church can have on modern society amounts to an effective living of faith and love, not to any external power exercised by purely human means" (G.S., 42).

For this reason a profound bond and even an elementary identity is created between the principal sectors of the "world's" history and evolution and the history of salvation. The plan of salvation sinks its roots in the most real aspirations and in the finalities of men and of humanity. Redemption also is continually directed towards man and towards humanity "in the world". The Church always comes in contact with the "world" in the sphere of these aspirations and finalities of man-humanity. In like manner the history of salvation runs its course in the river-bed of the world's history, considering it in a certain way as its own. And vice versa: the real conquests of man and of humanity, the authentic victories of the world's history, are also the "substratum" of the Kingdom of God on earth. (cf. Card. Karol Wojtyla, At the Sources of Renewal. Study on the implementation of the Second Vatican Council, Collins, London, 1981, pp. 166- 178).

4. In this regard we read in the Constitution Gaudium et Spes: "Human activity proceeds from man: it is also ordered to him... Rightly understood, this kind of growth is more precious than any kind of wealth that can be amassed. It is what a man is, rather than what he has, that counts. Technical progress is of less value than advances towards greater justice, wider brotherhood, and a more humane social environment... Here then is the norm for human activity—to harmonize with the authentic interestsof the human race, in accordance with God's will and design, and to enable men as individuals and as members of society to pursue and fulfil their total vocation" (cf. G.S., 35; cf. also G.S.,59).

The same document also states: "The social order requires constant improvement: it must be founded in truth, build on justice, and enlivened by love: it should grow in freedom towards a more humane equilibrium. If these objectives are to be attained there will first have to be a renewal of attitudes and far-reaching social changes. The Spirit of God, who, with wondrous providence, directs the course of time and renews the face of the earth, assists at this development" (G.S., 26).

5. The adaptation to the guidance and action of the Spirit of God in the unfolding of history is brought about through the continual appeal and the consistent and faithful response to the voice of conscience: "Through loyalty to conscience Christians are joined to other men inthe search for truth and for the right solution to so many moral problems which arise both in the life of individuals and from social relationships. Hence, the more a correct conscience prevails, the more do persons and groups turn aside from blind choice and try to be guided by the objective standards of moral conduct" (G.S., 16).

The Council realistically recalls the presence, in the actual humansituation, of the most radical obstacle to the true progress of man and humanity: moral evil, sin, as a result of which "man is divided in himself. As a result, the whole life of men, both individual and social, shows itself to be a struggle, and a dramatic one, between good and evil, between light and darkness. Man finds that he is unable of himself to overcome the assaults of evil successfully, so that everyone feels as though bound by chains" (G.S., 13).

The whole of man's history has been the story of "dour combat with the powers of evil, stretching, so our Lord tells us (cf. Mt 24:13; 13:24-30 and 36-43), from the very dawn of history until the last day. Finding himself in the midst of the battlefield man has to struggle to do what is right, and it is at great cost to himself, and aided by God's grace, that he succeeds in achieving his own inner integrity" (G.S., 37).

6. In conclusion we can say that, if the growth of God's Kingdom is not identified with the evolution of the world, it is nonetheless true that the Kingdom of God is in the world, and first of all in man, who lives and works in the world. The Christian knows that with his commitment for the progress of history and with the help of God's grace he cooperates in the growth of the Kingdom, towards the historical and eschatological fulfillment of the plan of Divine Providence.