Humanity Free Download
Your family's weekend plan just got a bit more entertaining. That's because a family-friendly edition of Cards Against Humanity is available to download for free right now. Indeed, this version of the popular game that's been marketing itself as pretty much adults-only fun can now be played with kids as young as 8 years old.
Humanity Free Download
To download the new family-friendly version of Cards Against Humanity, simply click here, agree to the company's terms that you will "stay at home unless absolutely necessary" during the pandemic "even if our dumb butthole president tells us to do something stupid" and then viola! Family game night is set.
Ever since the Harran virus broke out 20 years ago, mankind had to seek refuge in the last few settlements still standing. As a wandering Pilgrim bound by no ethics or rules, you're left looking for a long-lost sister. Travel to one of the remaining bastions of humanity, the city of Villedor. Enter its strongholds, meet its people, restore hope and unwind the past that may now come back to haunt you.
If you run from source, you will most likely also want some of the commonly used plugins, such as MHX2 and the asset downloader. These can be found on the plugins page. These are bundled in the 1.2.x releases and in the nightly builds.
Of course, you can always go back to the original. Cards Against Humanity is available for free downloads under their Creative Commons license. You can download the original game here and print it out yourself.
II. THE NATURE OF THE CHURCH'S SOCIAL DOCTRINEa. Knowledge illuminated by faithb. In friendly dialogue with all branches of knowledgec. An expression of the Church's ministry of teachingd. For a society reconciled in justice and lovee. A message for the sons and daughters of the Church and for humanityf. Under the sign of continuity and renewal
IV. ECONOMIC INSTITUTIONS AT THE SERVICE OF MANa. Role of the free marketb. Action of the Statec. Role of intermediate bodiesd. Savings and consumer goods
3. In the present text we can see the importance of moral values, founded on the natural law written on every human conscience; every human conscience is hence obliged to recognize and respect this law. Humanity today seeks greater justice in dealing with the vast phenomenon of globalization; it has a keen concern for ecology and a correct management of public affairs; it senses the need to safeguard national consciences, without losing sight however of the path of law and the awareness of the unity of the human family. The world of work, profoundly changed by the advances of modern technology, reveals extraordinary levels of quality, but unfortunately it must also acknowledge new forms of instability, exploitation and even slavery within the very societies that are considered affluent. In different areas of the planet the level of well-being continues to grow, but there is also a dangerous increase in the numbers of those who are becoming poor, and, for various reasons, the gap between less developed and rich countries is widening. The free market, an economic process with positive aspects, is nonetheless showing its limitations. On the other hand, the preferential love for the poor represents a fundamental choice for the Church, and she proposes it to all people of good will.
5. The Holy Father, while hoping that the present document will help humanity in its active quest for the common good, invokes God's blessings on those who will take the time to reflect on the teachings of this publication. In expressing my own personal good wishes for the success of this endeavour, I congratulate Your Eminence and your collaborators at the Pontifical Council of Justice and Peace for the important work carried out, and with sentiments of respect I remain
6. Christian love leads to denunciation, proposals and a commitment to cultural and social projects; it prompts positive activity that inspires all who sincerely have the good of man at heart to make their contribution. Humanity is coming to understand ever more clearly that it is linked by one sole destiny that requires joint acceptance of responsibility, a responsibility inspired by an integral and shared humanism. It sees that this mutual destiny is often conditioned and even imposed by technological and economic factors, and it senses the need for a greater moral awareness that will guide its common journey. Marvelling at the many innovations of technology, the men and women of our day strongly desire that progress be directed towards the true good of the humanity, both of today and tomorrow.
8. This document intends to present in a complete and systematic manner, even if by means of an overview, the Church's social teaching, which is the fruit of careful Magisterial reflection and an expression of the Church's constant commitment in fidelity to the grace of salvation wrought in Christ and in loving concern for humanity's destiny. Herein the most relevant theological, philosophical, moral, cultural and pastoral considerations of this teaching are systematically presented as they relate to social questions. In this way, witness is borne to the fruitfulness of the encounter between the Gospel and the problems that mankind encounters on its journey through history. In studying this Compendium, it is good to keep in mind that the citations of Magisterial texts are taken from documents of differing authority. Alongside council documents and encyclicals there are also papal addresses and documents drafted by offices of the Holy See. As one knows, but it seems to bear repeating, the reader should be aware that different levels of teaching authority are involved. The document limits itself to putting forth the fundamental elements of the Church's social doctrine, leaving to Episcopal Conferences the task of making the appropriate applications as required by the different local situations[7].
The first of the great challenges facing humanity today is that of the truth itself of the being who is man. The boundary and relation between nature, technology and morality are issues that decisively summon personal and collective responsibility with regard to the attitudes to adopt concerning what human beings are, what they are able to accomplish and what they should be. A second challenge is found in the understanding and management of pluralism and differences at every level: in ways of thinking, moral choices, culture, religious affiliation, philosophy of human and social development. The third challenge is globalization, the significance of which is much wider and more profound than simple economic globalization, since history has witnessed the opening of a new era that concerns humanity's destiny.
17. The disciples of Jesus Christ feel that they are involved with these questions; they too carry them within their hearts and wish to commit themselves, together with all men and women, to the quest for the truth and the meaning of life lived both as individual persons and as a society. They contribute to this quest by their generous witness to the free and extraordinary gift that humanity has received: God has spoken his Word to men and women throughout history; indeed he himself has entered history in order to enter into dialogue with humanity and to reveal to mankind his plan of salvation, justice and brotherhood. In Jesus Christ, his Son made man, God has freed us from sin and has shown us the path we are to walk and the goal towards which we are to strive.
26. The reflection of the Prophets and that found in the Wisdom Literature, in coming to the formulation of the principle that all things were created by God, touch on the first manifestation and the source itself of God's plan for the whole of humanity. In Israel's profession of faith, to affirm that God is Creator does not mean merely expressing a theoretical conviction, but also grasping the original extent of the Lord's gratuitous and merciful action on behalf of man. In fact, God freely confers being and life on everything that exists. Man and woman, created in his image and likeness (cf. Gen 1:26-27), are for that very reason called to be the visible sign and the effective instrument of divine gratuitousness in the garden where God has placed them as cultivators and custodians of the goods of creation.
27. It is in the free action of God the Creator that we find the very meaning of creation, even if it has been distorted by the experience of sin. In fact, the narrative of the first sin (cf. Gen 3:1-24) describes the permanent temptation and the disordered situation in which humanity comes to find itself after the fall of its progenitors. Disobedience to God means hiding from his loving countenance and seeking to control one's life and action in the world. Breaking the relation of communion with God causes a rupture in the internal unity of the human person, in the relations of communion between man and woman and of the harmonious relations between mankind and other creatures[29]. It is in this original estrangement that are to be sought the deepest roots of all the evils that afflict social relations between people, of all the situations in economic and political life that attack the dignity of the person, that assail justice and solidarity.
31. The Face of God, progressively revealed in the history of salvation, shines in its fullness in the Face of Jesus Christ crucified and risen from the dead. God is Trinity: Father, Son, and Holy Spirit; truly distinct and truly one, because God is an infinite communion of love. God's gratuitous love for humanity is revealed, before anything else, as love springing from the Father, from whom everything draws its source; as the free communication that the Son makes of this love, giving himself anew to the Father and giving himself to mankind; as the ever new fruitfulness of divine love that the Holy Spirit pours forth into the hearts of men (cf. Rom 5:5). 041b061a72