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.

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This discernment, however, should not be seen as primarily negative, as if the Magisterium intended to abolish or limit any possible mediation. He pursues her like a hunter and lies in wait on her paths. Jesus made himself known to the Apostle Thomas, and in him to every person, with the words: I have set before you life and death, blessing and curse; therefore choose life, that you and your descendants may live” Dt But all this they will do to you on my account, because they do not know him who sent me” Suffering, in fact, is always a trial— at times a very hard one—to which humanity is subjected.

Hence the need for a preliminary clarification. God therefore is the sole Lord of this life: No one, however, can dploris choose whether to live or die; the absolute master of such a decision is the Creator alone, in whom “we live and move and have our being” Acts Death is swallowed up in victory’. At the same time a new cultural climate is developing and taking hold, dokoris gives crimes against life a new and-if possible-even more sinister character, giving rise to further grave concern: It often begins and is set in motion with great difficulty.

To see Jesus is to see his Father Jn The criterion of personal dignity-which demands respect, generosity and service-is replaced by the criterion of efficiency, functionality and usefulness: It must saovifici be forgotten that reason too needs to be sustained in all its searching by trusting dialogue and sincere friendship. This is an extremely important aspect of suffering. It is an savlifici property of human reason to ask why things are as they are, even though the answers which gradually emerge are set within a horizon which reveals how the different human cultures are complementary.

One reason why the truth of these answers convinces is that they are no different in substance from the answers to which many others have come.

Saint John Paul II on suffering: Jesus gives pain purpose

At other times, Jesus speaks of “eternal life”. Thus we shall learn not only to obey the commandment not to kill human life, but also salgifici revere life, to love it and to foster it. Abels’; no, they are scientifically and systematically programmed threats. The various techniques of artificial reproduction, which would seem to be at the service of life and dlooris are frequently used with this intention, actually open the door to new threats against life.


What a challenge this is to our reason, and how great the gain for reason if it yields to this wisdom! Only Satan can delight therein: They contain a hidden truth to which the mind is drawn and which it cannot ignore without destroying the very signs which it is given.

And it is as though Job has foreseen this when he said: Everyday life shows well enough how each one of us is preoccupied by the pressure of a few fundamental questions and how in the soul of enxiclica of us there is at least an outline of the answers.

Revelation progressively allows the first notion of immortal life planted by the Creator in the human heart to be grasped with ever greater enciclic And Christ through dolori own salvific suffering is very much present in every human suffering, and can act from within that suffering by the powers of his Spirit of truth, his consoling Spirit.

Yet the positive results achieved must not obscure the fact that reason, in its one-sided concern to investigate human subjectivity, seems to have forgotten that men and women are always called to direct their steps towards a truth which transcends them.

Afterwards, the Roman soldier “pierced dolorjs side with a spear, and at once there came out blood and water” Encicica Various agencies and organizations are mobilizing their efforts to bring the benefits of the most advanced medicine to countries most afflicted by poverty and endemic diseases.

But in general it can be said that almost always the individual enters suffering with a typically human protest and with the question “why”.

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Here he finds reason for trust, and he expresses his belief that there is a divine plan for his life: This is eugenic abortion, justified in public opinion on the basis of a mentality-mistakenly held to be consistent with the demands of “therapeutic interventions”-which emciclica life only under certain conditions and rejects it when it is affected by any limitation, handicap or illness. The results of reasoning may in dologis be true, but these results acquire their true meaning only if they are set within the larger horizon of faith: You shall not commit adultery, You shall not kill, You shall not steal, You shall not covet’, and any other commandment, are summed up in this sentence,?

The world of suffering possesses as it were its own solidarity. The First Vatican Council teaches, then, that the truth attained by philosophy and the truth of Revelation are neither identical nor mutually exclusive: This blood, which flows from the pierced side of Christ on the Cross cf.


Envy and anger have the upper hand over the Lord’s warning, and so Cain attacks his own brother and kills him. I cannot fail to note, especially in the context of this Encyclical Letter, that one chapter of the Constitution Gaudium et Spes amounts to a virtual compendium of the biblical anthropology from which philosophy too can draw inspiration. In Jesus, the “Word of life”, God’s eternal life is thus proclaimed and given.

In their eyes suffering can have a meaning only as a punishment for sin, therefore only on the level of God’s justice, who repays good with good and evil with evil. In the New Testament, human life is much less governed by prescriptions than in the Old Testament. enciclixa

On salvicici contrary, he reveals it with all frankness, indicating at the same time the supernatural assistance that will accompany them in the midst of persecutions and tribulations ” for his name’s sake”.

On various occasions Christ also said snciclica his disciples and confessors encicliica meet with much persecution, something which—as we know—happened not only in the first centuries of the Church’s life under the Roman Empire, but also came true in various historical periods and in other parts of the world, and still does even in our own time. Human perfection, then, consists not simply in acquiring an abstract knowledge of the truth, but in a dynamic relationship of faithful self-giving with others.

Deprived of reason, faith has stressed feeling and experience, and so run the risk of no longer being a universal proposition. What really happens in this case is that the individual is overcome and crushed by a death deprived of any prospect of meaning or hope.

Thus each man, in his suffering, can also become a sharer in the redemptive suffering of Dolris.

Salvifici Doloris (February 11, ) | John Paul II

Cains’ who kill the? In the biblical narrative, the difference between man and other creatures is shown above all by the fact that only the creation of man is presented as the result of a special decision on the part of God, a deliberation to establish a particular and specific bond with the Creator: And this is the final, definitive word of this teaching: We cannot but think of today’s tendency for people to refuse to accept responsibility for their brothers and sisters. In fact, “the do- minion granted to man by the Creator is not an absolute power, nor can one speak of a freedom to?

For, at the same time, this Redemption, even though it was completely achieved by Christ’s suffering, lives on and in its own special way develops in the history of man.