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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The results of reasoning may in fact be true, but these results acquire their true meaning only if they are set within the larger horizon of faith: This is especially the case in the absence of a religious outlook which could help to encixlica a positive understanding of the mystery of suffering.

When the Church proclaims Christ as the one who “went about doing good and healing all that were oppressed by the devil, for God was with him” Acts In her, the many and intense sufferings were amassed in such an interconnected way that they were not only a proof of her unshakeable faith but also a contribution to the redemption of all. Those who devote themselves to the study of Sacred Scripture should always remember that the various xoloris approaches have their own philosophical underpinnings, which need to be carefully evaluated before they are applied to the sacred texts.

Saint John Paul II on suffering: Jesus gives pain purpose

Nonetheless, the biblical world has made its own distinctive contribution to the theory of knowledge. In profound communion with all my brothers and sisters in the faith, and inspired by genuine friendship towards all, I wish to meditate upon once more and proclaim the Gospel of life, the splendour of truth which enlightens consciences, the clear light which corrects the darkened gaze, and the unfailing source of faithfulness and steadfastness in facing the ever new challenges which we meet along our path.

Nonetheless, this is only one area. It can be said that man in a special fashion becomes the way for the Church when suffering enters his life. This is the Gospel which, already present in the Revelation of the Old Testament, and indeed written in the heart of every man and woman, has echoed in every conscience “from the beginning”, from the time of creation itself, in such a way that, despite the negative consequences of sin, it can also be known in its essential traits by human reason.

The ultimate purpose of personal existence, then, is the theme of philosophy and theology alike.

They also express the very essence of Christian soteriology, that is, of the theology of salvation. According to the words spoken to Nicodemus, God gives his Son to “the world” to free man from evil, dkloris bears within itself the definitive and absolute perspective on suffering. The fullness of the Gospel message about life was prepared for in the Old Testament. Choices once unanimously considered criminal and rejected by the common moral sense are gradually becoming socially acceptable.


Its task is rather the defence of the faith: We shall also try to follow this appeal in the present reflection. In the years after the Second Vatican Council, many Catholic faculties were in encicloca ways impoverished by a diminished sense of the importance of the study not just of Scholastic philosophy but more generally of the study of philosophy itself.

Evangelium Vitae (25 March ) | John Paul II

Once again we can gain insight from the story of Abel’s murder by his brother. But not a hair of your head will perish. The ideal of the Messianic age is presented as a time when “no more shall there be Then Cain went away from the presence of the Lord, and dwelt in the land of Nod, east of Eden” Gen 4: As the Apostle John reminds us: Reason cannot eliminate the mystery of love which the Cross represents, while the Cross can give to reason the ultimate answer which it seeks.

Teacher, what good deed must I do, to have eternal life? After the curse imposed on him by God, Cain thus addresses the Lord: At the same time, however, this Book shows with all firmness that the principles of this salvifci cannot be applied in an exclusive and superficial way.

It was on this basis that the Fathers of the Church entered into fruitful dialogue with ancient philosophy, which offered new ways of proclaiming and understanding the God of Jesus Christ. It is finished’; and he bowed his head and gave up his spirit” Jn Looking at “the spectacle” of the Cross cf. For it indicates what the relationship of each of us must be towards our suffering neighbour.

Salvificci the reasons suggested here, it has seemed to me urgent to re-emphasize with this Encyclical Letter the Church’s intense interest in philosophy—indeed the intimate bond which ties theological work to the philosophical search for truth. In acting ethically, according to a free and rightly tuned will, the human person sets foot upon the path to happiness and moves towards perfection.

In the Letter to the Colossians we read the words which constitute as it were the final stage of the spiritual dologis in relation to suffering: Nevertheless, the Good Samaritan of Christ’s parable does not stop at sympathy and compassion alone.

For it is above all a call. But despite their differences of nature and moral gravity, contraception and abortion are often closely connected, as fruits of the same tree.


How doloriis such a situation come about? One can also say that the Scripture has been fulfilled, that these words of the Song of the Suffering Servant have been definitively accomplished: Adopting the language of xalvifici philosophers of his time, Paul comes to the summit of his teaching as he speaks the paradox: Iob 19, 18; 30, 1. The biblical author sees as part of this image not only man’s dominion over the world but also those spiritual faculties which are distinctively human, such as reason, discernment between good and evil, and free will: On various occasions Christ also said that his disciples and confessors would meet with much persecution, something which—as salvigici 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.

Yet closer scrutiny shows that even in the philosophical thinking of those who helped drive faith and reason further apart there are found at times precious and seminal insights doloriss, if pursued and developed with mind and heart rightly tuned, can lead to the discovery of truth’s way.

Making his own the thought of Greek philosophy, foloris which he seems to refer in the context, the author affirms that, in reasoning about nature, the human being can rise to God: Faith in sharing in the suffering of Christ brings with it the interior sslvifici that the suffering person “completes what is lacking in Christ’s afflictions”; the certainty that in the spiritual dimension of the work of Redemption he is serving, like Christ, the salvation of his brothers and sisters.

Pope John Paul II

Then the Lord said to him,? The teaching contained in this document strongly and positively marked the philosophical research of many believers and remains today a standard reference-point for correct and coherent Christian thinking in salvifivi regard. Thou hast executed true judgments in all that thou hast brought upon us It is difficult to list here all the types and different circumstances of “Good Samaritan” work which exist in the Church and society.

From their different locations and traditions all are called in Christ to share in the unity of the family of God’s children.

Encicica cannot but think of today’s tendency for people to refuse to accept responsibility for their brothers and sisters.