ENCICLICA SALVIFICI DOLORIS PDF

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 Gospel of life is at the heart of Jesus’ message. Lovingly received day after day by the Church, it is to be preached with dauntless fidelity as “good news” to the people of every age and salivfici. At the dawn of salvation, it is the Birth of a Child which is proclaimed as joyful news: The source of this “great joy” is the Birth of the Saviour; but Christmas also reveals the full meaning of every human birth, and the joy which accompanies the Birth of the Messiah is thus seen to be the foundation and fulfilment of joy at every child born into the world cf.

When he presents the heart of his redemptive mission, Jesus says: In truth, he is referring to that “new” and “eternal” life which consists in communion with the Father, to which every person is snciclica called in the Son by the power of the Sanctifying Spirit. It is precisely in this salvifick that all the aspects and stages of human life achieve their full significance.

Man is called to a fullness of life which far exceeds the dimensions of his earthly existence, because it consists in sharing the very life of God. The loftiness of this supernatural vocation reveals the greatness and the inestimable value of human saalvifici even in its temporal phase. Life in time, in fact, sapvifici the fundamental condition, the initial stage and an integral part of the entire unified process of human fnciclica. It is a process which, unexpectedly and undeservedly, is enlightened by the promise and renewed by the gift of divine life, which will reach its full realization in eternity cf.

At the same time, it salvifkci precisely this supernatural calling which highlights the relative character of each individual’s earthly life. After all, life on earth is not an “ultimate” but a “penultimate” reality; even so, it remains a sacred reality entrusted sapvifici us, to be preserved with a sense of responsibility and brought to perfection in love and in the gift of ourselves to Encjclica and to our brothers and sisters.

The Church knows that this Gospel of life, which she has received from her Lord, 1 has a profound and persuasive echo in the heart of every person-believer and non-believer alike-because it marvellously fulfils all the heart’s expectations while infinitely surpassing them. Even in the midst of difficulties and uncertainties, every person sincerely open to truth and goodness can, by the light of reason and the hidden action of grace, come to recognize in the natural law written in the heart cf.

Upon the recognition of this right, every human community and the political community itself are founded.

Pope John Paul II

In a special way, believers in Christ must defend and promote this right, aware as they are of the wonderful truth recalled by the Second Vatican Council: The Church, faithfully contemplating the mystery of the Redemption, acknowledges this value with ever new wonder. The Gospel of God’s love for man, the Gospel of the dignity of the person and the Gospel of life are a single and indivisible Gospel.

For this reason, man-living man-represents the primary and fundamental way for the Church. Every individual, precisely by reason of the mystery of the Word of God who was made flesh cf. Therefore every threat to human dignity and life must necessarily be felt in the Church’s very heart; it cannot but affect her at the core of her faith in the Redemptive Incarnation of the Son of God, and engage her in her mission of proclaiming the Gospel of life in all the world and to every creature cf.

Today this proclamation is especially pressing because of the extraordinary increase and gravity of threats to the life of individuals and peoples, especially encuclica life is weak and defenceless. In addition to the ancient scourges of poverty, hunger, endemic diseases, violence and war, new threats are emerging on an alarmingly vast scale.

The Second Vatican Council, in a passage which retains all its relevance today, forcefully condemned a number of crimes and attacks against human life. Thirty years later, taking up the words of the Salvitici and with the same forcefulness I repeat that condemnation in the name of the whole Church, certain that I am interpreting the genuine sentiment of every upright conscience: They poison human society, and they do more harm to those who practise them than to those who suffer from the injury.

Moreover, they are eciclica supreme dishonour to the Creator”. Unfortunately, this disturbing state of affairs, far from decreasing, is expanding: At the same time a new cultural climate is developing and taking hold, which dolooris crimes against life a new and-if possible-even more sinister character, giving rise to further grave concern: All this is causing a profound change in the way in which life and relationships between people are considered.

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The fact that encjclica in many countries, perhaps even departing from basic principles of their Constitutions, has determined not to punish these practices against life, and even to make them altogether legal, is both a disturbing symptom and a significant cause of grave moral decline.

Choices once unanimously considered criminal and rejected by the common moral sense are gradually becoming socially acceptable. Even certain sectors of the medical profession, which by its calling is directed to the defence and care of human life, are increasingly willing to carry out these acts salivfici the person. In this way the very nature of the medical profession is distorted and contradicted, and the dignity of those who practise it is degraded.

In such a cultural and legislative situation, the serious demographic, social and family problems which weigh upon many of the world’s peoples and which require responsible and effective attention from national and international bodies, are left open to false and deceptive solutions, opposed to the truth and the good of persons and nations.

The end result of this is tragic: The Extraordinary Consistory of Cardinals held in Rome on April was devoted to the problem of the threats to human life enciiclica our day. After a thorough and detailed discussion of the problem and of the challenges it poses encicllica the entire human family and in particular to the Christian community, the Cardinals unanimously asked salvifcii to reaffirm with the authority of the Successor of Peter the value of human life and its inviolability, in the light of present circumstances and attacks threatening it today.

In response to this request, at Pentecost in I wrote a personal letter to each of my Brother Bishops asking them, in the spirit of episcopal collegiality, to offer me their cooperation in drawing up a specific enciclicz.

In so doing they bore witness to their unanimous desire to salvifkci in the doctrinal and pastoral mission of the Church with regard to the Gospel of life. In that same letter, written shortly after the celebration of the centenary of the Encyclical Rerum Novarum, I drew everyone’s attention to this striking analogy: Hers is always the evangelical dploris in defence of the world’s poor, those who are threatened and despised and whose human rights are violated”. Today there exists a great multitude of weak and defenceless human beings, unborn children in particular, whose fundamental right to life is being trampled upon.

If, at the end of the last century, the Church could not be silent about the injustices of those times, still less can she be silent today, when the social injustices of the past, unfortunately not yet overcome, are being compounded in many regions of the world by still more grievous forms of injustice and oppression, even if these are ecniclica presented as elements of progress in view of a new savlifici order.

The present Encyclical, the fruit of the cooperation of the Episcopate of every country of the world, is therefore meant to be a precise and vigorous reaffirmation of the value of human life and its inviolability, and at the same time a pressing salvidici addressed to each and every person, in the name of God: Only in this direction will you find justice, development, true freedom, peace and happiness!

May these words reach all the sons and daughters of the Church! May they reach all people of good will who are concerned for the good of every man and woman and for the destiny of dolotis whole of society!

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 eoloris, 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.

As I recall the powerful experience of the Year of the Family, as snciclica to complete the Letter which I wrote “to every particular family in every part of the world”, 8 I look with renewed confidence to every household and I pray that at every level a general commitment to support the family will reappear and be strengthened, so that today too-even amid so many difficulties and serious threats-the family will always remain, in accordance with God’s plan, the “sanctuary of life”.

To all the members of the Church, the people of life and for life, I make this most urgent appeal, that together we may offer this world of ours new signs of hope, and work to ensure that justice and solidarity will increase and that a new culture of human life will be affirmed, for the building of an authentic civilization of truth and love.

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Fides et Ratio (14 September ) | John Paul II

For he has created all things that they might eciclica God created man for incorruption, and made him in the image of his own eternity, but encuclica the devil’s envy death entered the world, and those who belong to his party experience it” Wis 1: The Gospel of life, proclaimed in the beginning when man was created in the image of God for a destiny of full and perfect life cf.

Death came into the world as a result of the devil’s envy cf. And death entered it in a violent way, through the killing of Abel by his brother Cain: This first murder is presented with singular eloquence in a page of the Book of Genesis which has universal significance: Let us re-read together this biblical account which, despite its archaic structure and its extreme simplicity, has savlifici to teach us.

Rnciclica the course of time Cain brought to the Lord an offering of the fruit of the ground, and Abel brought of the firstlings of his flock and of their fat portions. And the Lord had regard for Abel and his offering, but for Cain and his offering he had salvifoci regard. So Cain was very angry, and his countenance fell. The Salviifci said to Cain,? Why are you angry and why has your countenance fallen? If you do well, will you not be accepted?

And if you do not do well, sin is crouching at the door; its desire is for you, but you must master it’. Let us go out to the field’. And when they salvigici in the field, Cain rose up against his brother Abel, and killed him. Then the Lord said to Cain,? Where is Abel your brother? I do not know; am I my brother’s keeper? What have you done? The voice of your brother’s blood is crying to me from the ground. And now you are cursed from the ground, which has opened its mouth to receive your brother’s blood encicllca your hand.

When you till the ground, it shall no longer yield to you its strength; you shall be a fugitive and eoloris wanderer on the earth’.

Cain said to the Lord,? My punishment is greater than I can bear. Behold, you have driven me this day away from the ground; and from your face I shall be hidden; and I shall be a fugitive and a wanderer on the earth, and whoever finds me will slay me’.

Then the Lord said to him,? If any one slays Cain, vengeance shall be taken on him sevenfold’. And the Lord put a mark on Cain, lest any who came upon him should kill him. Then Cain went away from the presence of the Lord, and dwelt in the land of Nod, east of Eden” Gen 4: Cain was “very angry” and his countenance “fell” because “the Lord had regard for Abel and his offering” Gen 4: The biblical text does not reveal the reason why God prefers Abel’s sacrifice to Cain’s.

It dolrois shows however that God, although preferring Abel’s gift, does not interrupt his dialogue with Cain. He admonishes him, reminding him of his freedom in the face of evil: Certainly, like Adam, he is tempted by the malevolent force of sin which, like a wild beast, lies in wait at the door of his heart, ready to leap on its dollris. But Cain remains free in the face of sin. He can and must overcome it: Envy and anger have salvifixi upper hand over the Lord’s warning, and so Cain attacks his own brother and kills him.

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As we read in the Catechism of the Catholic Church: Man has become the enemy of his fellow man”. Like the first fratricide, every murder is a violation of the “spiritual” kinship uniting mankind in one great family, 11 in which all share the same fundamental good: Not infrequently the kinship “of flesh salifici blood” is also violated; for example when threats to life arise within the relationship between parents and children, such as happens in abortion or when, in the wider context of family or kinship, euthanasia is encouraged or practised.

At the root of every act of violence against one’s neighbour there is a concession to sxlvifici “thinking” of the evil one, the one who “was a murderer from the beginning” Jn 8: As the Apostle John reminds us: Cain’s killing of his brother at the very dawn of history is thus a sad witness of how evil spreads with amazing speed: After the crime, God intervenes to avenge the one killed.

Before God, who asks him about the fate of Abel, Cain, instead of showing remorse and apologizing, arrogantly eludes the question: