87 Cf. John Paul II, Apostolic Letter Salvifici Doloris (11 February ), AAS 76 (), 88 Cf. John Paul II, Encyclical Letter. 26 Cf. John Paul II, Apostolic Letter Salvifici Doloris (11 February ), 9: AAS 76 (), 27 Cf. Second Vatican Ecumenical Council. (Salvifici Doloris, VI). According to Jesus, suffering for his sake is our Christian vocation as members of his body. But John Paul reminds us.
| Author: | Fenos Faegore |
| Country: | Nigeria |
| Language: | English (Spanish) |
| Genre: | Technology |
| Published (Last): | 12 March 2013 |
| Pages: | 473 |
| PDF File Size: | 16.85 Mb |
| ePub File Size: | 17.90 Mb |
| ISBN: | 958-8-49890-947-5 |
| Downloads: | 50675 |
| Price: | Free* [*Free Regsitration Required] |
| Uploader: | Malajinn |
But more than anything else, at work here is the certainty that the life which parents transmit has its origins in God.
Erreur: votre butineur Internet doit supporter les “frames” – installez une version plus récente!
Truly great must be the value of human life if the Son of God has taken it up and made it the instrument of the salvation of all humanity! The close connection which exists, in mentality, between the practice of contraception slvifici that of abortion is becoming increasingly obvious. Enciclia experiences the moment of his greatest “powerlessness”, and his life seems completely delivered to the derision of his adversaries and into the hands of his executioners: Declaring the power of salvific suffering, the Apostle Paul says: These serve to lead the search for truth to new depths, enabling the mind in its autonomous exploration to penetrate within the mystery by use of reason’s own methods, of which it is rightly jealous.
These words are directed to all those who exercise their own service to their suffering neighbour in an unselfish way, freely undertaking to provide “Good Samaritan” help, and devoting to this cause all the time and energy at their disposal outside their professional work.
Saint John Paul II on suffering: Jesus gives pain purpose
But I am not ashamed, for Eniclica know whom I have believed” The capacity to search for truth and to pose questions itself implies the rudiments of a response. But while the Prophets condemn offences against life, they are concerned above all to awaken hope for a new principle of life, capable of bringing about a renewed relationship with God and with others, and of opening up new and extraordinary possibilities for understanding and carrying out all the demands inherent in the Gospel of life.
Instead, we wish to emphasize that God himself is present in human fatherhood and enciclicw quite differently than he is present in all other dolori of begetting? The Pharaoh of old, haunted by the presence and increase of the children of Israel, submitted them to every kind of oppression and ordered that every male child born of the Hebrew women was to be killed cf.
Again the Book ealvifici Proverbs points in this direction when it exclaims: This is to say that with the light of reason human beings can know which path to take, but they can follow that path to its end, quickly and unhindered, only if with a enciclifa tuned spirit they search for it within the horizon of faith. They can make no claim upon this truth which comes to them as gift and which, set within the context of interpersonal communication, urges reason to be open to it and to embrace its profound meaning.
But today the prob- lem goes far beyond the necessary recognition of these personal situations.
Fides et Ratio (14 September ) | John Paul II
For the Bible, in this foolishness there lies a threat to life. Male and female he created them, and he blessed them and called them man when they were created. For, whereas the existence of the world opens as it were the eyes of the human soul to the existence of God, to his wisdom, power and greatness, evil and suffering seem to obscure this image, sometimes in a radical way, especially in the daily drama of so many cases of undeserved suffering and of so many faults without proper punishment.
Its salvifico is rather to find meaning, to discover explanations which might allow everyone to come to a certain understanding of the contents of faith. This theory claims for philosophy not only a valid autonomy, but a self-sufficiency of thought which is patently invalid. The name “Good Samaritan” fits every individual who is sensitive to the sufferings of others, who “is moved” by the misfortune of another.
There are many paths which lead to truth, but since Christian truth has a salvific value, any one of these paths may be taken, as long as it leads to the final goal, that is to the Revelation of Jesus Christ. At another encclica, the roots of the contradiction between the solemn affirmation of human rights and their tragic denial in practice lies in a notion of freedom which exalts the isolated individual in an absolute way, and gives no place to solidarity, to openness to others and service of them.
But before tackling that question, one last datum of philosophy needs to be weighed. Not only does it accompany human suffering, but it seems even to determine its human content, what makes suffering precisely human suffering.
This question is found everywhere in the Bible, and from the very first pages it receives a powerful and amazing answer. But at the same time, moral suffering seems as it were less identified and less reachable by therapy.
Leaning on God, they continue to reach out, always and everywhere, for all that is beautiful, good and true. Here too we see the permanent validity of the words of the Apostle: Decisions that go against life sometimes arise from difficult or even tragic situations of profound suffering, loneliness, a total lack of economic pros- pects, depression and anxiety about the future.
When scientists, enciflica their intuition, set out in search of the logical and verifiable explanation of a phenomenon, they are confident from the first that they will find an answer, and they do not give up in the face of setbacks. It is from the blood of Christ that all draw the strength to commit themselves dolorls promoting life.
Following the parable of the Gospel, we could say that suffering, encicluca is present under so many different forms in our human world, is also present in order to unleash love in the human person, that unselfish gift of one’s “I” on behalf of other people, especially those who suffer. The first of these is the universality of the human spirit, whose basic needs are the same in the most disparate cultures. Here too it is a question of truth.
Moreover, a cursory glance at ancient encicloca shows clearly how in ebciclica parts of the world, with their different cultures, there arise at the same time the fundamental questions which pervade human life: These are the challenges which the Chosen People had to confront and to which they had to respond.
At the end of this chapter, in which we have reflected on the Christian message about life, I encicpica like to pause with each one of you to contemplate the One who was pierced and who draws all people to himself cf. It is enough to recall, by way of example, dloris pronouncements made through the centuries concerning theories which argued in favour of the pre-existence of the soul, 56 or concerning the different forms of idolatry and esoteric superstition found in astrological speculations, 57 without forgetting the more systematic pronouncements against certain claims roloris Latin Averroism which were incompatible with the Christian faith.
Yet, how many initiatives of help and support for people who are weak and defenceless have sprung up and continue to spring up in the Christian community and in civil society, encilcica the local, national and international level, through the efforts of individuals, groups, movements and organizations of various kinds! In seeking the deepest roots of the struggle between the “culture of life” and the “culture of death”, we cannot restrict ourselves to the perverse idea doloeis freedom mentioned above.
Nonetheless, it is true that a single term conceals a variety of meanings. And indeed this meaning makes itself known together with the working of God’s love, which is the supreme gift of the Holy Spirit. But God cannot leave the crime unpunished: The Gospel of suffering signifies not only the presence of suffering in the Gospel, as one of the themes of the Good News, but also the revelation of the salvific power and salvific significance of suffering in Christ’s messianic mission and, encicclica, in the mission and vocation of the Church.
This is the splendid message about the value of life which comes to us from the figure of the Servant of the Lord: