Sollicitudo Rei Socialis §30

³⁰ According to Sacred Scripture therefore, the notion of development is not only "lay" or "profane," but it is also seen to be, while having a socio-economic dimension of its own, the modern expression of an essential dimension of man's vocation. The fact is that man was not created, so to speak, immobile and static. The first portrayal of him, as given in the Bible, certainly presents him as a creature and image, defined in his deepest reality by the origin and affinity that constitute him. But all this plants within the human being - man and woman - the seed and the requirement of a special task to be accomplished by each individually and by them as a couple. The task is "to have dominion" over the other created beings, "to cultivate the garden." This is to be accomplished within the framework of obedience to the divine law and therefore with respect for the image received, the image which is the clear foundation of the power of dominion recognized as belonging to man as the means to his perfection (cf. Gen 1:26-30; 2:15-16; Wis 9:2-3). When man disobeys God and refuses to submit to his rule, nature rebels against him and no longer recognizes him as its "master," for he has tarnished the divine image in himself. The claim to ownership and use of created things remains still valid, but after sin its exercise becomes difficult and full of suffering (cf. Gen 3:17-19). In fact, the following chapter of Genesis shows us that the descendants of Cain build "a city," engage in sheep farming, practice the arts (music) and technical skills (metallurgy); while at the same time people began to "call upon the name of the Lord" (cf. Gen 4:17-26). The story of the human race described by Sacred Scripture is, even after the fall into sin, a story of constant achievements, which, although always called into question and threatened by sin, are nonetheless repeated, increased and extended in response to the divine vocation given from the beginning to man and to woman (cf. Gen 1:26-28) and inscribed in the image which they received. It is logical to conclude, at least on the part of those who believe in the word of God, that today's "development" is to be seen as a moment in the story which began at creation, a story which is constantly endangered by reason of infidelity to the Creator's will, and especially by the temptation to idolatry. But this "development" fundamentally corresponds to the first premises. Anyone wishing to renounce the difficult yet noble task of improving the lot of man in his totality, and of all people, with the excuse that the struggle is difficult and that constant effort is required, or simply because of the experience of defeat and the need to begin again, that person would be betraying the will of God the Creator. In this regard, in the Encyclical Laborem Exercens I referred to man's vocation to work, in order to emphasize the idea that it is always man who is the protagonist of development. Indeed, the Lord Jesus himself, in the parable of the talents, emphasizes the severe treatment given to the man who dared to hide the gift received: "You wicked slothful servant! You knew that I reap where I have not sowed and gather where I have not winnowed? ...So take the talent from him, and give it to him who has the ten talents" (Mt 25:26-28). It falls to us, who receive the gifts of God in order to make them fruitful, to "sow" and "reap." If we do not, even what we have will be taken away from us. A deeper study of these harsh words will make us commit ourselves more resolutely to the duty, which is urgent for everyone today, to work together for the full development of others: "development of the whole human being and of all people."