We do not choose our parents. We do not choose the century, continent, or location of our birth. In this we are passive. In effect, we appear as 'products' of our environment. Because of this, the world tends to treat us as commodities, as valuable as our talents or looks may make us--or as valuable as our net worth.
But faith, in supernatural revelation, in the Incarnation of God into a poor craftsman, tells us we are worth so much more.
If, through faith--and contrary to pop opinion, a bit of reason--if we are Created by God, born out of His Love for us, with a purpose, sometimes, only God can know--a vital role for our salvation, and the salvation of someone else--we are worth so much more than the sum of our talents, looks, and net worth.
But try and tell that to the world.
Utilitarianism is the philosophy of usage. Slavery is the historical manifestation of this thought process. Human trafficking is its current form. But setting the human price tag is also rampant in racism, Islamic fundamentalism, radical feminism, socialism/communism, and in the laze faire progressive mentality of abortion, euthanasia, and moral decadence. For, after all, in all of these purely human thought patterns, some people are deemed more worthy than others.
And the only cure is the Catholic/Christian view of human perfection in the victimhood of the Cross.
Some 'faith' thoughts from the Catholic Encyclopedia:
Objectively, it stands for the sum of truths revealed by God in Scripture and tradition and which the Church (see RULE OF FAITH) presents to us in a brief form in her creeds, subjectively, faith stands for the habit or virtue by which we assent to those truths. It is with this subjective aspect of faith that we are here primarily concerned. Before we proceed to analyze the term faith, certain preliminary notions must be made clear.
(a) The twofold order of knowledge. — "The Catholic Church", says the Vatican Council, III, iv, "has always held that there is a twofold order of knowledge, and that these two orders are distinguished from one another not only in their principle but in their object; in one we know by natural reason, in the other by Divine faith; the object of the one is truth attainable by natural reason, the object of the other is mysteries hidden in God, but which we have to believe and which can only be known to us by Divine revelation."
(b) Now intellectual knowledge may be defined in a general way as the union between the intellect and an intelligible object. But a truth is intelligible to us only in so far as it is evident to us, and evidence is of different kinds; hence, according to the varying character of the evidence, we shall have varying kinds of knowledge. Thus a truth may be self-evident — e.g. the whole is greater than its part — in which case we are said to have intuitive knowledge of it; or the truth may not be self-evident, but deducible from premises in which it is contained — such knowledge is termed reasoned knowledge; or again a truth may be neither self-evident nor deducible from premises in which it is contained, yet the intellect may be obliged to assent to it because It would else have to reject some other universally accepted truth; lastly, the intellect may be induced to assent to a truth for none of the foregoing reasons, but solely because, though not evident in itself, this truth rests on grave authority — for example, we accept the statement that the sun is 90,000,000 miles distant from the earth because competent, veracious authorities vouch for the fact. This last kind of knowledge is termed faith, and is clearly necessary in daily life. If the authority upon which we base our assent is human and therefore fallible, we have human and fallible faith; if the authority is Divine, we have Divine and infallible faith. If to this be added the medium by which the Divine authority for certain statements is put before us, viz. the Catholic Church, we have Divine-Catholic Faith (see RULE OF FAITH).