"That which we have seen and heard we proclaim also to you" (1 Jn 1:3): proclaiming the Gospel of life
80. "That which was from the beginning, which we have heard, which we have seen with our eyes, which we have looked upon and touched with our hands, concerning the word of life ... we proclaim also to you, so that you may have fellowship with us" (1 Jn 1:1, 3). Jesus is the only Gospel: we have nothing further to say or any other witness to bear.
To proclaim Jesus is itself to proclaim life. For Jesus is "the word of life" (1 Jn 1:1). In him "life was made manifest" (1 Jn 1:2); he himself is "the eternal life which was with the Father and was made manifest to us" (1 Jn 1:2). By the gift of the Spirit, this same life has been bestowed on us. It is in being destined to life in its fullness, to "eternal life", that every person's earthly life acquires its full meaning.
Enlightened by this Gospel of life, we feel a need to proclaim it and to bear witness to it in all its marvellous newness. Since it is one with Jesus himself, who makes all things new 103 and conquers the "oldness" which comes from sin and leads to death, 104 this Gospel exceeds every human expectation and reveals the sublime heights to which the dignity of the human person is raised through grace. This is how Saint Gregory of Nyssa understands it: "Man, as a being, is of no account; he is dust, grass, vanity. But once he is adopted by the God of the universe as a son, he becomes part of the family of that Being, whose excellence and greatness no one can see, hear or understand. What words, thoughts or flight of the spirit can praise the superabundance of this grace? Man surpasses his nature: mortal, he becomes immortal; perishable, he becomes imperishable; fleeting, he becomes eternal; human, he becomes divine".105
Gratitude and joy at the incomparable dignity of man impel us to share this message with everyone: "that which we have seen and heard we proclaim also to you, so that you may have fellowship with us" (1 Jn 1:3). We need to bring the Gospel of life to the heart of every man and woman and to make it penetrate every part of society.
81. This involves above all proclaiming the core of this Gospel. It is the proclamation of a living God who is close to us, who calls us to profound communion with himself and awakens in us the certain hope of eternal life. It is the affirmation of the inseparable connection between the person, his life and his bodiliness. It is the presentation of human life as a life of relationship, a gift of God, the fruit and sign of his love. It is the proclamation that Jesus has a unique relationship with every person, which enables us to see in every human face the face of Christ. It is the call for a "sincere gift of self" as the fullest way to realize our personal freedom.
It also involves making clear all the consequences of this Gospel. These can be summed up as follows: human life, as a gift of God, is sacred and inviolable. For this reason procured abortion and euthanasia are absolutely unacceptable. Not only must human life not be taken, but it must be protected with loving concern. The meaning of life is found in giving and receiving love, and in this light human sexuality and procreation reach their true and full significance. Love also gives meaning to suffering and death; despite the mystery which surrounds them, they can become saving events. Respect for life requires that science and technology should always be at the service of man and his integral development. Society as a whole must respect, defend and promote the dignity of every human person, at every moment and in every condition of that person's life.
82. To be truly a people at the service of life we must propose these truths constantly and courageously from the very first proclamation of the Gospel, and thereafter in catechesis, in the various forms of preaching, in personal dialogue and in all educational activity. Teachers, catechists and theologians have the task of emphasizing the anthropological reasons upon which respect for every human life is based. In this way, by making the newness of the Gospel of life shine forth, we can also help everyone discover in the light of reason and of personal experience how the Christian message fully reveals what man is and the meaning of his being and existence. We shall find important points of contact and dialogue also with non- believers, in our common commitment to the establishment of a new culture of life.
Faced with so many opposing points of view, and a widespread rejection of sound doctrine concerning human life, we can feel that Paul's entreaty to Timothy is also addressed to us: "Preach the word, be urgent in season and out of season, convince, rebuke, and exhort, be unfailing in patience and in teaching" (2 Tim 4:2). This exhortation should resound with special force in the hearts of those members of the Church who di- rectly share, in different ways, in her mission as "teacher" of the truth. May it resound above all for us who are Bishops: we are the first ones called to be untiring preachers of the Gospel of life. We are also entrusted with the task of ensuring that the doctrine which is once again being set forth in this Encyclical is faithfully handed on in its integ- rity. We must use appropriate means to defend the faithful from all teaching which is contrary to it. We need to make sure that in theological faculties, seminaries and Catholic institutions sound doctrine is taught, explained and more fully investigated. 106 May Paul's exhortation strike a chord in all theologians, pastors, teachers and in all those responsible for catechesis and the formation of consciences. Aware of their specific role, may they never be so grievously irresponsible as to betray the truth and their own mission by proposing personal ideas contrary to the Gospel of life as faithfully presented and interpreted by the Magisterium.
In the proclamation of this Gospel, we must not fear hostility or unpopularity, and we must refuse any compromise or ambiguity which might conform us to the world's way of thinking (cf. Rom 12:2). We must be in the world but not of the world (cf. Jn 15:19; 17:16), drawing our strength from Christ, who by his Death and Res- urrection has overcome the world (cf. Jn 16:33).