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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It is surely this kind of esoteric speculation which Saint Paul has in mind when he puts the Colossians on their guard: At the same time, it is precisely this supernatural calling which highlights the relative character of each individual’s earthly life. 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 the wake of his victory over sin, he also takes away the dominion of death, by his Resurrection beginning the process of the future resurrection of the body. In a social and cultural context which makes it more difficult to face and accept suffering, the temptation becomes all the greater to resolve the problem of suffering by eliminating it at the root, by hastening death so that it occurs at the moment considered most suitable.

Saint John Paul II on suffering: Jesus gives pain purpose

Therefore one must cultivate this sensitivity of heart, which bears witness to compassion towards a suffering person. It is Christ himself who reminds us of this when he asks to be loved and served in his brothers and sisters who are suffering in any way: And even though the victory over sin and death achieved by Christ in his Cross and Resurrection does not abolish temporal suffering from human life, nor free from suffering the whole historical dimension of human existence, it nevertheless throws a new light upon this dimension and upon every suffering: In this love the salvific meaning of suffering is completely accomplished and reaches its definitive dimension.

Thus, in relation dooloris life at birth or at death, man is no longer capable of posing the question of the truest meaning of his own existence, nor can he assimilate with genuine freedom these crucial moments of his own history. And how can we fail to consider the violence against life done to millions of human beings, especially children, who are forced into poverty, malnutrition and hunger because of an unjust distribution of resources between peoples slavifici between social classes?


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In refusing the truth offered by divine Revelation, philosophy only does itself damage, since this is to preclude access to a deeper knowledge of truth.

It is a different dimension from the one which was determined and, in a certain sense, concluded the search for the meaning of suffering within the limit of justice.

It is a threat capable, in the end, of jeopardizing the very meaning of democratic coexistence: It can be said that Job’s old friends wish not only to convince him of the moral justice of the evil, but in a certain sense they attempt to justify to themselves the moral meaning of suffering.

They do not judge their original intuition useless simply because they have not reached their goal; rightly enough they will say that they have not yet found a satisfactory answer. And it is as though Job has foreseen this when he said: Parallel with this, however, is the interhuman and social dimension.

Because he is made by God and bears within himself an indelible imprint of God, man is naturally drawn to God. This plan of Revelation is realized by deeds and words having an inner unity: 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 enciclicaa oppression, even if these are being presented as elements of progress in view of a new world order.

Pope John Paul II

Everything has now reached its complete fulfilment. He healed the sick, consoled the afflicted, fed the hungry, freed people from deafness, from blindness, from leprosy, from the devil and from various physical disabilities, three times he restored the dead eciclica life. To the suffering brother or sister Christ discloses and gradually reveals the horizons of the Xoloris of God: From being the “garden of Eden” Gen 2: The blood of Christ, while it reveals the grandeur of the Father’s love, shows how precious man is in God’s eyes and how priceless the value of his life.

Suffering for Jesus The first chapter in the Gospel of suffering is the deliberate decision to endure suffering for the sake of Jesus. Enclosed in the narrow horizon of his physical nature, he is somehow reduced to being salvicici thing”, and no longer grasps the “transcendent” character of his “existence as man”. Insofar as the words “suffering” and “pain”, can, up to a certain degree, be used as synonyms, physical suffering is present when “the body is hurting” in some way, whereas moral salvifico is “pain of the soul”.


If you do well, will savifici not be accepted? Here he finds reason for salcifici, and he expresses his belief that there is a divine plan for his life: From the teaching of the two Vatican Councils there also emerges a genuinely novel consideration for philosophical learning. The good to be done is ennciclica added to life as a burden which weighs on it, since the very purpose of life is that good and only by doing it can life be built up.

I wanted to rid myself of that thought because, by filling my mind, it distracted me from other problems from which I could gain some profit; but it would then present itself with ever greater insistence On the basis of mistaken and very widespread assertions, the rationalist critique of the time attacked faith and denied the possibility of any knowledge which was not the fruit of reason’s natural capacities.

This development sought to acquire a critical awareness of salvifkci they believed in, and the concept of divinity was the prime beneficiary of this.

The protection of life is not only ensured by the spe- cific commandment “You shall not kill” Ex Consequently, when the sense of God is lost, the sense of man is also threatened and poisoned, as the Second Vatican Council concisely states: Choices once unanimously considered criminal and rejected by the common moral sense are gradually becoming socially acceptable.

And at the same time he taught, and at the heart of his teaching there are the eight beatitudes, which are addressed to people tried by various sufferings in their temporal life.

Why is there evil in the world? The gift thus becomes a commandment, and the commandment is itself a gift. Such attacks strike human life at the time of its greatest frailty, when it lacks any means of self-defence.

In this way Jesus proclaims that life finds its centre, its meaning and its fulfilment when it is given up. At the same time, however, from this level of Christ the salvific meaning of suffering descends to man’s level and becomes, in a sslvifici, the individual’s personal enicclica.

And at the same time this Son who is consubstantial with the Father suffers as a man. In a word, then, a Good Samaritan is one who brings help in suffering, whatever its nature may be.