ENCICLICA EVANGELIUM VITAE PDF

Padre J. Daniel Mindling, O. La dignidad humana es un don no merecido, no es un estatus ganado. La dignidad en la vida surge de sus fuentes. La dignidad del hombre no tiene precio.

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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 culture. At the dawn of salvation, it is the Birth of a Child which is proclaimed as joyful news: "I bring you good news of a great joy which will come to all the people; for to you is born this day in the city of David a Saviour, who is Christ the Lord" Lk 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.

Jn When he presents the heart of his redemptive mission, Jesus says: "I came that they may have life, and have it abundantly" Jn In truth, he is referring to that "new" and "eternal" life which consists in communion with the Father, to which every person is freely called in the Son by the power of the Sanctifying Spirit.

It is precisely in this "life" 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 life even in its temporal phase. Life in time, in fact, is the fundamental condition, the initial stage and an integral part of the entire unified process of human existence.

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 is 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 to us, to be preserved with a sense of responsibility and brought to perfection in love and in the gift of ourselves to God 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.

Rom the sacred value of human life from its very beginning until its end, and can affirm the right of every human being to have this primary good respected to the highest degree. Upon the recognition of this right, every human community and the political community itself are founded. 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: "By his incarnation the Son of God has united himself in some fashion with every human being".

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.

Jn , is entrusted to the maternal care of the Church. 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. Mk Today this proclamation is especially pressing because of the extraordinary increase and gravity of threats to the life of individuals and peoples, especially where 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 Council 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: "Whatever is opposed to life itself, such as any type of murder, genocide, abortion, euthanasia, or wilful self-destruction, whatever violates the integrity of the human person, such as mutilation, torments inflicted on body or mind, attempts to coerce the will itself; whatever insults human dignity, such as subhuman living conditions, arbitrary imprisonment, deportation, slavery, prostitution, the selling of women and children; as well as disgraceful working conditions, where people are treated as mere instruments of gain rather than as free and responsible persons; all these things and others like them are infamies indeed.

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 a supreme dishonour to the Creator". Unfortunately, this disturbing state of affairs, far from decreasing, is expanding: with the new prospects opened up by scientific and technological progress there arise new forms of attacks on the dignity of the human being.

At the same time a new cultural climate is developing and taking hold, which gives crimes against life a new and-if possible-even more sinister character, giving rise to further grave concern: broad sectors of public opinion justify certain crimes against life in the name of the rights of individual freedom, and on this basis they claim not only exemption from punishment but even authorization by the State, so that these things can be done with total freedom and indeed with the free assistance of health-care systems.

All this is causing a profound change in the way in which life and relationships between people are considered. The fact that legislation 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 against 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: not only is the fact of the destruction of so many human lives still to be born or in their final stage extremely grave and disturbing, but no less grave and disturbing is the fact that conscience itself, darkened as it were by such widespread conditioning, is finding it increasingly difficult to distinguish between good and evil in what concerns the basic value of human life. The Extraordinary Consistory of Cardinals held in Rome on April was devoted to the problem of the threats to human life in our day.

After a thorough and detailed discussion of the problem and of the challenges it poses to the entire human family and in particular to the Christian community, the Cardinals unanimously asked me 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 document.

In so doing they bore witness to their unanimous desire to share 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: "Just as a century ago it was the working classes which were oppressed in their fundamental rights, and the Church very courageously came to their defence by proclaiming the sacrosanct rights of the worker as a person, so now, when another category of persons is being oppressed in the fundamental right to life, the Church feels in duty bound to speak out with the same courage on behalf of those who have no voice.

Hers is always the evangelical cry 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 being presented as elements of progress in view of a new world 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 appeal addressed to each and every person, in the name of God: respect, protect, love and serve life, every human life! 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 the 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 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.

As I recall the powerful experience of the Year of the Family, as if 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.

For he has created all things that they might exist God created man for incorruption, and made him in the image of his own eternity, but through the devil's envy death entered the world, and those who belong to his party experience it" Wis ; 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.

Gen ; Wis , is contradicted by the painful experience of death which enters the world and casts its shadow of meaninglessness over man's entire existence. Death came into the world as a result of the devil's envy cf. Gen , and the sin of our first parents cf. Gen , And death entered it in a violent way, through the killing of Abel by his brother Cain: "And when they were in the field, Cain rose up against his brother Abel, and killed him" Gen This first murder is presented with singular eloquence in a page of the Book of Genesis which has universal significance: it is a page rewritten daily, with inexorable and degrading frequency, in the book of human history.

Let us re-read together this biblical account which, despite its archaic structure and its extreme simplicity, has much to teach us. In 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 not regard. So Cain was very angry, and his countenance fell.

The Lord 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 were 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 from your hand. When you till the ground, it shall no longer yield to you its strength; you shall be a fugitive and a 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,? Not so! 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 Cain was "very angry" and his countenance "fell" because "the Lord had regard for Abel and his offering" Gen The biblical text does not reveal the reason why God prefers Abel's sacrifice to Cain's.

It clearly 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: man is in no way predestined to 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 prey. But Cain remains free in the face of sin. He can and must overcome it: "Its desire is for you, but you must master it" Gen Envy and anger have the upper hand over the Lord's warning, and so Cain attacks his own brother and kills him.

As we read in the Catechism of the Catholic Church: "In the account of Abel's murder by his brother Cain, Scripture reveals the presence of anger and envy in man, consequences of original sin, from the beginning of human history.

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El Papa Juan Pablo II: La Muerte con Dignidad

It deals with issues pertaining to the sanctity of human life , including murder, abortion , euthanasia , and capital punishment , reaffirming the Church's stances on said issues in a way generally considered consistent with previous Church teachings. Beginning with an overview of threats to human life both past and present, the encyclical gives a brief history of the many Biblical prohibitions against killing and how this relates to the concept of a culture of life. The encyclical then addresses specific actions in light of these passages, including abortion quoting Tertullian , who called abortion "anticipated murder to prevent someone from being born" , euthanasia which John Paul II calls "a disturbing perversion of mercy" , and the death penalty. The encyclical then addresses social and ecological factors, stressing the importance of a society which is built around the family rather than a wish to improve efficiency, and emphasizing the duty to care for the poor and the sick. The encyclical also deals with the proper uses of sex and the implementation of knowledge on adolescent teens of these behaviors.

FRASARIO TEDESCO PDF

La "cultura de la vida". The "culture of life". Strategic displacement of conservative catholic activism against sexual and reproductive rights. The article considers the main dimensions of the conservative Catholic activism on sexuality by considering the encyclical Evangelium Vitae The analysis focuses on three dimensions: the opposition between culture of life and culture of death as the political framing; the displacement of conservative catholic activism in order to intervene in public debates; the main strategies to avoid sexual and reproductive rights. Through these dimensions, the article contributes to the understanding of the Catholic Church as a crucial player in contemporary sexual politics.

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