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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By faith in Jesus, “the Author of life” Acts 3: Perhaps suffering is not wrapped up as much as man is by this mystery, which is an especially impenetrable one. But that does not mean that they ignored the task of deepening the understanding of faith and its motivations. As a result of the ecniclica rationalism of certain thinkers, positions grew more radical and there emerged eventually a philosophy which was separate from and absolutely independent of the voloris of faith.

You shall love your neighbour as yourself’. In weakness he manifested his power, and in humiliation he manifested all his messianic greatness.

Pope John Paul II | Open Library

Furthermore, how can we fail to mention all those daily gestures of openness, sacrifice and unselfish care which countless people lovingly make in families, hospitals, orphanages, homes for the elderly and other centres or communities which defend life? The eyes of the mind were no longer able to see clearly: However, the prayer in Gethsemane becomes a definitive point here.

And it is also in view of this entrusting that God gives everyone freedom, a freedom which possesses an inherently relational dimension. As a reflective and scientific elaboration of the understanding of God’s word in the light of faith, theology for its part must relate, in some of its procedures and in the performance of its specific tasks, to the philosophies which have been developed through the ages.

Male and female he created them, and he blessed them and called them man when they were created. In this double aspect he has completely revealed the meaning of suffering. She likewise bows down with all the depth of that faith with which she embraces within herself the inexpressible mystery of the Body of Christ.

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The Apostle’s words seem all too pertinent now if we apply them to the various kinds of esoteric superstition widespread today, even among some believers who lack a foloris critical sense. Peter cured the cripple who daily sought alms at the “Beautiful Gate” of the Temple in Jerusalem, saying: Help which is, as far as possible, effective.


Obviously the Church must do the same. If the Magisterium has spoken out more frequently since the middle of the last century, it is because in that period not a few Catholics felt it their duty to counter various streams of modern thought with a philosophy of their own. In the Second Letter to the Corinthians we read: This is why no historical form of philosophy can legitimately claim to embrace the totality of truth, nor to be the complete explanation of the human being, of the world and of the human being’s relationship with God.

With the light and strength salvufici this faith, therefore, in facing the challenges of the present situation, the Church is becoming more aware of the grace and responsibility which come to her from her Lord of proclaiming, celebrating and serving the Gospel of life. But Christ has made suffering the firmest basis of the definitive good, namely the good of eternal salvation. For he has created all things that they might exist With its enduring appeal to enciclicx search for truth, philosophy has the great responsibility of forming thought and culture; and now it must strive resolutely to recover its original vocation.

Beloved, we are God’s children now; it does not yet appear what we shall be, but we know that when he appears we shall be like him, for we shall see him as he is” 1 Jn 3: Sometimes Jesus refers to this life which he came to give simply as “life”, salvififi he presents being born of God as a necessary condition if man is to attain the end for which God has created him: And the Lord put a mark on Cain, lest any who came upon him should kill him.

Parallel with this, however, is the interhuman and social dimension. In his messianic activity in the midst of Israel, Christ drew increasingly closer to the world of human suffering.

God’s promise in Christ now became a universal offer: Those who devote themselves to the study of Sacred Scripture should always remember that the various hermeneutical approaches have their own philosophical underpinnings, which need to be carefully evaluated before they are applied to the sacred texts.


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In different ways and at different times, men and women have shown that they can articulate this intimate desire of theirs. May you be able to stay ever apart, o children, from all these sins! In the messianic programme of Christ, which is at the same time the programme of the Kingdom of God, suffering is present in the world in order to release love, dolrois order to give birth to works of love towards neighbour, in order to transform the whole of human civilization into a “civilization of love”.

Evangelium Vitae (25 March ) | John Paul II

It is in the coming of Jesus of Nazareth that the Law is fulfilled and that a new heart is given through his Spirit. It is no accident that, when the sacred author comes to describe the wise man, he portrays him as one who loves and seeks the truth: I judge it necessary to do so because, at the present time in particular, the search for ultimate truth seems often to ebciclica neglected. The true key-point, which challenges every philosophy, is Jesus Christ’s death on the Cross.

Does this mean that the Redemption achieved by Christ is not complete? Thanks to this proclamation and gift, our physical and spiritual life, also in its earthly phase, acquires its full value and meaning, for God’s eternal life is in fact the end to which our living in this world is directed and called.

No-one can avoid this questioning, neither the philosopher nor the ordinary person. The unconditional choice for life reaches its full religious and moral meaning when it flows from, is formed by and nourished by faith in Christ. Faith alone makes it possible to penetrate the mystery in a way that allows us to understand it coherently. Every man has his own share in the Redemption.