WHAT IS THE NATURE OF THE HUMAN PERSON?

Because of the very nature of humanity we seek to find God. Our minds seeking truth wants to know the truth about ourselves, this universe and what is the ultimate reality. This kind of thinking is called philosophy.

The big questions have been expressed in the Vatican II document, Nostra Aetate (The declaration of the Church on non-Christian religions):

Men expect from the various religions answers to the unsolved riddles of the human condition, which today, even as in former times, deeply stir the hearts of men: What is man? What is the meaning, the aim of our life? What is moral good, what sin? Whence suffering and what purpose does it serve? Which is the road to true happiness? What are death, judgment and retribution after death? What, finally, is that ultimate inexpressible mystery which encompasses our existence: whence do we come, and where are we going? (NA 1)

FREEDOM

Some say freedom is to do what you want. If this were to be followed it would lead to chaos since anyone would feel free to do whatever they like including killing and stealing. This would lead to a loss of freedom for others. This is not a good definition of true freedom. A better one would be that freedom is the ability to choose the good which fulfils us. Sin leads to slavery. A freedom which allows one to sin would lead to less freedom since the sins committed would decrease one’s freedom. The opposite is also true. Doing good actions leads to greater freedom. Some think freedom is only a choice between good and bad, but this is incorrect. There are many good choices and some bad choices. There is no need to ever sin since sin is always a bad choice. As we perform more and more good actions, more good possibilities open up to us and so freedom increases. A studious student is able to get a higher university entry score and therefore have more course choices. Whereas a student who wastes their study time would be decreasing their choices. Jesus sets us free from sin and so gives us greater freedom. “So if the Son makes you free, you will be free indeed.” (Jn 8:36)

"Why Science hasn't disproved free will"

If you have a free will, you must have a soul.

THE GOODNESS OF HUMANITY

From the Summa Theologica:

"I answer that, This division properly concerns human goodness. But if we consider the nature of goodness from a higher and more universal point of view, we shall find that this division properly concerns goodness as such. For everything is good so far as it is desirable, and is a term of the movement of the appetite; the term of whose movement can be seen from a consideration of the movement of a natural body. Now the movement of a natural body is terminated by the end absolutely; and relatively by the means through which it comes to the end, where the movement ceases; so a thing is called a term of movement, so far as it terminates any part of that movement. Now the ultimate term of movement can be taken in two ways, either as the thing itself towards which it tends, e.g. a place or form; or a state of rest in that thing. Thus, in the movement of the appetite, the thing desired that terminates the movement of the appetite relatively, as a means by which something tends towards another, is called the useful; but that sought after as the last thing absolutely terminating the movement of the appetite, as a thing towards which for its own sake the appetite tends, is called the virtuous; for the virtuous is that which is desired for its own sake; but that which terminates the movement of the appetite in the form of rest in the thing desired, is called the pleasant." (ST I, 5, 4)

HUMANITY IS SOCIAL

Catholic Social Teaching

I answer that, This division properly concerns human goodness. But if we consider the nature of goodness from a higher and more universal point of view, we shall find that this division properly concerns goodness as such. For everything is good so far as it is desirable, and is a term of the movement of the appetite; the term of whose movement can be seen from a consideration of the movement of a natural body. Now the movement of a naturalbody is terminated by the end absolutely; and relatively by the means through which it comes to the end, where the movement ceases; so a thing is called a term of movement, so far as it terminates any part of that movement. Now the ultimate term of movement can be taken in two ways, either as the thing itself towards which it tends, e.g. a place or form; or a state of rest in that thing. Thus, in the movement of the appetite, the thing desired that terminates the movement of the appetite relatively, as a means by which something tends towards another, is called the useful; but that sought after as the last thing absolutely terminating the movement of the appetite, as a thing towards which for its own sake the appetite tends, is called the virtuous; for thevirtuous is that which is desired for its own sake; but that which terminates the movement of the appetite in theform of rest in the thing desired, is called the pleasant.