The Catholic perspective on relational and sexual health is situated within a larger framework of human flourishing. Because human beings are created male and female in the image of God, God wills the flourishing of all human beings. We know this not only through the Genesis narrative, but also through the accounts of the life, death, and resurrection of Jesus of Nazareth. Jesus talks about the reign of God at a time when the weakest, the oppressed, the marginalized in society will finally be treated with the respect and just love that they deserve. In chapter 6 of Luke's Gospel, Jesus says: Blessed are you who are poor, for yours is the kingdom of God. Blessed are you who are hungry now, for you will be filled.Blessed are you who weep now, for you will laugh. Blessed are you when people hate you, and when they exclude you, revile you, and defame you on account of the Son of Man. Rejoice in that day and leap for joy, for surely your reward is great in heaven; for that is what their ancestors did to the prophets. But woe to you who are rich, for you have received your consolation. Woe to you who are full now, for you will be hungry. Woe to you who are laughing now, for you will mourn and weep. Woe to you when all speak well of you, for that is what their ancestors did to the false prophets. But I say to you that listen, Love your enemies, do good to those who hate you, bless those who curse you, pray for those who abuse you. If anyone strikes you on the cheek, offer the other also; and from anyone who takes away your coat do not withhold even your shirt. Give to everyone who begs from you; and if anyone takes away your goods, do not ask for them again. Do to others as you would have them do to you. These are strong words if we take them seriously. What they are saying is that what God wants, what God desires for us, is a society of justice, peace and joy for everyone (Romans 14:17). God desires a society in which people truly flourish. But such flourishing can never occur in isolation. Human beings flourish precisely in and through their relationships with other people, with the world around them and above all with God. The flourishing of the individual, in other words, is always associated with the flourishing of the community. Where we seemingly flourish whilst others perish because of our actions, such flourishing is false. I cannot claim to be realizing the fullness of my human dignity if doing so requires me to trample on yours. It is on the basis of this understanding that the Catholic perspective develops the idea of the common good, particularly through Catholic Social Teaching. In 1965, in the Pastoral Constitution of the Church in the Modern World—Gaudium et Spes the Second Vatican Council defined the common good as follows: Every day human interdependence grows more tightly drawn and spreads by degrees over the whole world. As a result, the common good, that is, the sum of those conditions of social life which allow social groups and their individual members relatively thorough and ready access to their own fulfillment, today takes on an increasingly universal complexion and consequently involves rights and duties with respect to the whole human race. Every social group must take account of the needs and legitimate aspirations of other groups, and even of the general welfare of the entire human family. The common good is therefore crucially different from the greater good. It does not permit the destruction of some for the maximization of pleasure for others. Rather, it encourages us to see that our own flourishing requires certain basic conditions to be met. One of those basic conditions is a duty to make sure that basic conditions are also met for others. It is a fancy way of saying, 'Do unto others as you would have them do to you.