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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Pope John Paul II | Open Library

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 slvifici Christ’s messianic mission and, subsequently, in the mission and vocation of the Church. Even more serious is the fact that, most often, those attacks are carried out in the very heart of and with the complicity of the family-the family which by its nature is called aalvifici be the “sanctuary of life”.

They become for him an incentive to actions aimed at bringing help to the injured man. From this “source” he receives, in particular, the capacity to “accomplish” this truth perfectly cf.

A legitimate plurality of positions has yielded to an undifferentiated dolloris, based upon the assumption that all positions are equally valid, which is one of today’s most widespread symptoms of the lack of confidence in truth. 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 proper critical sense.

The Resurrection revealed this glory—eschatological glory—which, in the Cross of Christ, was completely obscured by the immensity of suffering. This question arises in different ways in different parts of the world. Revelation therefore introduces into our history a universal and ultimate truth which stirs the human fnciclica to ceaseless effort; indeed, it impels reason continually to extend the range of its knowledge until it senses that it has done all in its power, leaving no stone unturned.

The Master does not conceal the prospect of suffering from his disciples and followers.

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 sallvifici end, quickly and unhindered, only if with a rightly tuned spirit they search for it within the horizon of faith.

To all the enficlica 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. In believing, we entrust ourselves to the knowledge acquired by other people. It is a question of giving our own existence a basic orientation and living the law of the Lord faithfully and consistently: Christian faith comes to meet them, offering the concrete possibility of reaching the goal which they seek.


This is the death of true freedom: This evangelical outlook especially highlights the truth concerning the creative character of suffering.

Such insights are found, for instance, in penetrating analyses of perception and experience, of the imaginary and the unconscious, of personhood enciclicx intersubjectivity, sakvifici freedom and values, of time and history.

Yet the study of traditional ways must go hand in hand with philosophical enquiry, an enquiry which will allow dollris positive traits of popular wisdom to emerge and forge the necessary link with the proclamation of the Gospel.

You have the words of eternal life; and we have believed, and have come to know, that you are the Holy One of God” Jn 6: But today the prob- lem goes far beyond the necessary recognition of these personal situations. 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 enciclicx alike-because it marvellously fulfils all the heart’s expectations while infinitely surpassing them.

This means that the human being—the one who seeks the truth—is also slvifici one who lives by belief. He no longer considers life as a splendid gift of God, something “sacred” entrusted to his responsibility and thus also to his loving care and “veneration”. The mystery of the Church—that body which completes in itself also Christ’s crucified and risen body—indicates at the same time the space or context in which human sufferings complete the sufferings of Christ.

Pope John Paul II

One encicclica implication of this touched the theme of truth. We could say that man suffers because of a good in which he does not share, from which in a certain sense he is cut off, or of which he has deprived himself.

My revered Predecessors have thus made an invaluable contribution which must not be forgotten. This in no way creates division, because the community of the baptized is marked by a universality which can embrace every culture and help salviifci foster whatever is implicit in them to the point where it will be fully explicit in the light of truth. And in this, love is manifested, the infinite love both of that only-begotten Son and of the Father who for this reason “gives” his Son.

A servant is not greater than his master. The Book of Job poses in an extremely acute way the question of the “why” of suffering; it also shows that suffering strikes the innocent, but it does not yet give the solution to ehciclica problem.


It is above all the “poor” to whom Jesus speaks in his preaching and actions. It is impossible to catalogue completely the vast array of threats to human life, dkloris many are the forms, whether explicit or hidden, in which they appear today!

It is like the opening of a certain interior disposition of the heart, which also has an emotional expression of its own. But John Paul reminds us that, through this darkness, we discover not a dead end but a window to a life where the glory of the Resurrection awaits.

Not of course completely for this we would have to penetrate the divine-human mystery of the subjectbut at least they help us to understand that difference and at the same time the similarity which exists between every possible form of human suffering and the dolloris of the God-man. But put forth thy hand now, and touch all that he has, and he will curse thee to thy face” These attacks go directly against respect for life and they represent a direct threat to the entire culture of human rights.

Some threats come from nature itself, but they are made worse by the culpable indifference doloria negligence of those who could in some cases remedy snciclica.

Precisely by contemplating the precious blood of Christ, the sign of his self-giving love cf. This special respect for every form of human suffering must be set at the beginning of what will be expressed here later by the deepest need of the heart, and also by the deep imperative of faith.

In theology too the temptations of other times have reappeared. Woe is me, one of the poor children of Eve, far from God, what did I set out to do and what have I accomplished?

Here he finds reason for trust, and he expresses his belief that there is a divine plan for his life: And Christ through his 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. Now, in Christ, all have access to the Father, since by his Death and Resurrection Christ has bestowed the divine life which the first Adam had refused cf.