Evangelium Vitae #105: "Death shall be no more" (Rev 21:4): the splendour of the Resurrection

"Death shall be no more" (Rev 21:4): the splendour of the Resurrection

105. The angel's Annunciation to Mary is framed by these reassuring words: "Do not be afraid, Mary" and "with God nothing will be impossible" (Lk 1:30, 37). The whole of the Virgin Mother's life is in fact pervaded by the certainty that God is near to her and that he accompanies her with his providential care. The same is true of the Church, which finds "a place prepared by God" (Rev 12:6) in the desert, the place of trial but also of the manifestation of God's love for his people (cf. Hos 2:16). Mary is a living word of comfort for the Church in her struggle against death. Showing us the Son, the Church assures us that in him the forces of death have already been defeated: "Death with life contended: combat strangely ended! Life's own Champion, slain, yet lives to reign".¹⁴¹

The Lamb who was slain is alive, bearing the marks of his Passion in the splendour of the Res- urrection. He alone is master of all the events of history: he opens its "seals" (cf. Rev 5:1-10) and proclaims, in time and beyond, the power of life over death. In the "new Jerusalem", that new world towards which human history is travelling, "death shall be no more, neither shall there be mourning nor crying nor pain any more, for the former things have passed away" (Rev 21:4).

And as we, the pilgrim people, the people of life and for life, make our way in confidence towards "a new heaven and a new earth" (Rev 21:1), we look to her who is for us "a sign of sure hope and solace".¹⁴²

O Mary,
bright dawn of the new world,
Mother of the living,
to you do we entrust the cause of life
Look down, O Mother,
upon the vast numbers
of babies not allowed to be born,
of the poor whose lives are made difficult,
of men and women
who are victims of brutal violence,
of the elderly and the sick killed
by indifference or out of misguided mercy.

Grant that all who believe in your Son
may proclaim the Gospel of life
with honesty and love
to the people of our time.

Obtain for them the grace
to accept that Gospel
as a gift ever new,
the joy of celebrating it with gratitude
throughout their lives
and the courage to bear witness to it
resolutely, in order to build,
together with all people of good will,
the civilization of truth and love,
to the praise and glory of God,
the Creator and lover of life.

Given in Rome, at Saint Peter's, on 25 March, the Solemnity of the Annunciation of the Lord, in the year 1995, the seventeenth of my Pontificate.

IOANNES PAULUS PP. II

---

1 The expression "Gospel of life" is not found as such in Sacred Scripture. But it does correspond to an essential dimension of the biblical message.

2 Pastoral Constitution on the Church in the Modern World Gaudium et Spes, 22.

3 Cf. John Paul II, Encyclical Letter Redemptor Hominis (4 March 1979), 10; AAS 71 (1979), 275.

4 Cf. ibid., 14: loc.cit., 285.

5 Pastoral Constitution on the Church in the Modern World Gaudium et Spes, 27.

6 Cf. Letter to all my Brothers in the Episcopate regarding the "Gospel of Life" (19 May 1991): Insegnamenti XIV, 1 (1991), 1293-1296.

7 Ibid., loc.cit., p. 1294.

8 Letter to Families Gratissimam sane (2 February 1994), 4: AAS 86 (1994), 871.

9 John Paul II, Encyclical Letter Centesimus Annus (1 May 1991), 39: AAS 83 (1991), 842.

10 No. 2259.

11 Saint Ambrose, De Noe, 26:94-96: CSEL 32, 480-481.

12 Cf. Catechism of the Catholic Church, Nos. 1867 and 2268.

13 De Cain et Abel, II, 10, 38: CSEL, 32, 408.

14 Cf. Congregation for the Doctrine of the Faith, Instruction on Respect for Human Life in its Origin and on the Dignity of Procreation Donum Vitae: AAS 80 (1988), 70-102.

15 Address during the Prayer Vigil for the Eighth World Youth Day, Denver, 14 August 1993, II, 3: AAS 86 (1994), 419.

16 John Paul II, Address to the Participants at the Study Conference on "The Right to Life and Europe", 18 December 1987: Insegnamenti, X, 3 (1987), 1446-1447.

17 Pastoral Constitution on the Church in the Modern World Gaudium et Spes, 36.

18 Cf. ibid., 16.

19 Cf. Saint Gregory the Great, Moralia in Job, 13, 23: CCL 143A, 683.

20 John Paul II, Encyclical Letter Redemptor Hominis (4 March 1979), 10; AAS 71 (1979), 274.

21 Second Vatican Ecumenical Council, Pastoral Constitution on the Church in the Modern World Gaudium et Spes, 50.

22 Dogmatic Constitution on Divine Revelation Dei Verbum, 4.

23 "Gloria Dei vivens homo": Adversus Haereses, IV, 20, 7: SCh 100/2, 648-649.

24 Second Vatican Ecumenical Council, Pastoral Constitution on the Church in the Modern World Gaudium et Spes, 12.

25 Confessions, I, 1: CCL 27, 1.

26 Exameron, VI, 75-76: CSEL 32, 260-261.

27 "Vita autem hominis visio Dei": Adversus Haereses, IV, 20, 7: SCh 100/2, 648-649.

28 Cf. John Paul II, Encyclical Letter Centesimus Annus (1 May 1991), 38: AAS 83 (1991), 840-841.

29 John Paul II, Encyclical Letter Sollicitudo Rei Socialis (30 December 1987), 34: AAS 80 (1988), 560.

30 Pastoral Constitution on the Church in the Modern World Gaudium et Spes, 50.

31 Letter to Families Gratissimam sane (2 February 1994), 9: AAS 86 (1994), 878; cf. Pius XII, Encyclical Letter Humani Generis (12 August 1950): AAS 42 (1950), 574.

32 "Animas enim a Deo immediate creari catholica fides nos retinere iubet": Pius XII, Encyclical Letter Humani Generis (12 August 1950): AAS 42 (1950), 575.

33 Second Vatican Ecumenical Council, Pastoral Constitution on the Church in the Modern World Gaudium et Spes, 50; cf. John Paul II, Post-Synodal Apostolic Exhortation Familiaris Consortio (22 November 1981), 28: AAS 74 (1982), 114.

34 Homilies, II, 1; CCSG 3, 39.

35 See, for example, Psalms 22:10-11; 71:6; 139:13-14.

36 Expositio Evangelii secundum Lucam, II, 22-23: CCL, 14, 40-41.

37 Saint Ignatius of Antioch, Letter to the Ephesians, 7, 2: Patres Apostolici, ed. F.X. Funk, II, 82.

38 De Hominis Opificio, 4: PG 44, 136.

39 Cf. Saint John Damascene, De Fide Orthodoxa, 2, 12: PG 94, 920.922, quoted in Saint Thomas Aquinas, Summa Theologiae, I-II, Prologue.

40 Paul VI, Encyclical Letter Humanae Vitae (25 July 1968), 13: AAS 60 (1968), 489.

41 Congregation for the Doctrine of the Faith, Instruction on Respect for Human Life in its Origin and on the Dignity of Procreation Donum Vitae (22 February 1987), Introduction, No. 5: AAS 80 (1988), 76-77; cf. Catechism of the Catholic Church, No. 2258.

42 Didache, I, 1; II, 1-2; V, 1 and 3: Patres Apostolici, ed. F.X. Funk, I, 2-3, 6-9, 14-17; cf. Letter of Pseudo-Barnabas, XIX, 5: loc. cit., 90-93.

43 Cf. Catechism of the Catholic Church, Nos. 2263-2269; cf. also Catechism of the Council of Trent III, §§ 327-332.

44 Catechism of the Catholic Church, No. 2265.

45 Cf. Saint Thomas Aquinas, Summa Theologiae, II-II, q. 64, a. 7; Saint Alphonsus De' Liguori, Theologia Moralis, l. III, tr. 4, c. 1, dub.3.

46 Catechism of the Catholic Church, No. 2266.

47 Cf. ibid.

48 No. 2267.

49 Second Vatican Ecumenical Council, Dogmatic Constitution on the Church Lumen Gentium, 12.

50 Second Vatican Ecumenical Council, Pastoral Constitution on the Church in the Modern World Gaudium et Spes, 27.

51 Second Vatican Ecumenical Council, Dogmatic Constitution on the Church Lumen Gentium, 25.

52 Congregation for the Doctrine of the Faith, Declaration on Euthanasia Iura et Bona (5 May 1980), II: AAS 72 (1980), 546.

53 Encyclical Letter Veritatis Splendor (6 August 1993), 96: AAS 85 (1993), 1209.

54 Second Vatican Ecumenical Council, Pastoral Constitution on the Church in the Modern World Gaudium et Spes, 51, "Abortus necnon infanticidium nefanda sunt crimina".

55 Cf. John Paul II, Apostolic Letter Mulieris Dignitatem (15 August 1988), 14: AAS 80 (1988), 1686.

56 No. 21: AAS 86 (1994), 920.

57 Congregation for the Doctrine of the Faith, Declaration on Procured Abortion (18 November 1974), Nos. 12-13: AAS 66 (1974), 738.

58 Congregation for the Doctrine of the Faith, Instruction on Respect for Human Life in its Origin and on the Dignity of Procreation Donum Vitae (22 February 1987), I, No. 1: AAS 80 (1988), 78-79.

59 Ibid., loc. cit., 79.

60 Hence the Prophet Jeremiah: "The word of the Lord came to me saying: 'Before I formed you in the womb I knew you, and before you were born I consecrated you; I appointed you a prophet to the nations'" (1:4-5). The Psalmist, for his part, addresses the Lord in these words: "Upon you I have leaned from my birth; you are he who took me from my mother's womb" (Ps 71:6; cf. Is 46:3; Job 10:8-12; Ps 22:10-11). So too the Evangelist Luke - in the magnificent episode of the meeting of the two mothers, Elizabeth and Mary, and their two sons, John the Baptist and Jesus, still hidden in their mothers' wombs (cf. 1:39-45) - emphasizes how even before their birth the two little ones are able to communicate: the child recognizes the coming of the Child and leaps for joy.

61 Cf. Declaration on Procured Abortion (18 November 1974), No. 7: AAS 66 (1974), 740-747.

62 "You shall not kill a child by abortion nor shall you kill it once it is born": V, 2: Patres Apostolici, ed. F.X. Funk, I, 17.

63 Apologia on behalf of the Christians, 35: PG 6, 969.

64 Apologeticum, IX, 8: CSEL 69, 24.

65 Cf. Encyclical Letter Casti Connubii (31 December 1930), II: AAS 22 (1930), 562-592.

66 Address to the Biomedical Association "San Luca" (12 November 1944): Discorsi e Radiomessaggi, VI (1944-1945), 191; cf. Address to the Italian Catholic Union of Midwives (29 October 1951), No. 2: AAS 43 (1951), 838.

67 Encyclical Letter Mater et Magistra (15 May 1961), 3: AAS 53 (1961), 447.

68 Pastoral Constitution on the Church in the Modern World Gaudium et Spes, 51.

69 Canon 2350, § 1.

70 Code of Canon Law, canon 1398; cf. Code of Canons of the Eastern Churches, canon 1450, § 2.

71 Cf. ibid., canon 1329; also Code of Canons of the Eastern Churches, canon 1417.

72 Cf. Address to the National Congress of Italian Jurists (9 December 1972): AAS 64 (1972), 777; Encyclical Letter Humanae Vitae (25 July 1968), 14: AAS 60 (1968), 490.

73 Second Vatican Ecumenical Council, Dogmatic Constitution on the Church Lumen Gentium, 25.

74 Congregation for the Doctrine of the Faith, Instruction on Respect for Human Life in its Origin and on the Dignity of Procreation Donum Vitae (22 February 1987), I, 3: AAS 80 (1988), 80.

75 Charter of the Rights of the Family (22 October 1983), article 4b: Vatican Polyglot Press, 1983.

76 Congregation for the Doctrine of the Faith, Declaration on Euthanasia Iura et Bona (5 May 1980), II: AAS 72 (1980), 546.

77 Ibid., IV: loc. cit., 551.

78 Cf. ibid.

79 Pius XII, Address to an International Group of Physicians (24 February 1957), III: AAS 49 (1957), 147; cf. Congregation for the Doctrine of the Faith, Declaration on Euthanasia Iura et Bona, III: AAS 72 (1980), 547-548.

80 Pius XII, Address to an International Group of Physicians (24 February 1957), III: AAS 49 (1957), 145.

81 Pius XII, Address to an International Group of Physicians (24 February 1957): loc. cit., 129-147; Congregation of the Holy Office, Decretum de directa insontium occisione (2 December 1940): AAS 32 (1940), 553-554; Paul VI, Message to French Television: "Every life is sacred" (27 January 1971): Insegnamenti IX (1971), 57-58; Address to the International College of Surgeons (1 June 1972): AAS 64 (1972), 432-436; Second Vatican Ecumenical Council, Pastoral Constitution on the Church in the Modern World Gaudium et Spes, 27.

82 Cf. Second Vatican Ecumenical Council, Dogmatic Constitution on the Church Lumen Gentium, 25.

83 Cf. Saint Augustine, De Civitate Dei I, 20: CCL 47, 22; Saint Thomas Aquinas, Summa Theologiae, II-II, q. 6, a. 5.

84 Congregation for the Doctrine of the Faith, Declaration on Euthanasia Iura et Bona (5 May 1980), I: AAS 72 (1980), 545; Catechism of the Catholic Church, Nos. 2281-2283.

85 Ep. 204, 5: CSEL 57, 320.

86 Pastoral Constitution on the Church in the Modern World Gaudium et Spes, 18.

87 Cf. John Paul II, Apostolic Letter Salvifici Doloris (11 February 1984), 14-24: AAS 76 (1984), 214-234.

88 Cf. John Paul II, Encyclical Letter Centesimus Annus (1 May 1991), 46: AAS 83 (1991), 850; Pius XII, Christmas Radio Message (24 December 1944): AAS 37 (1945), 10-20.

89 Cf. John Paul II, Encyclical Letter Veritatis Splendor (6 August 1993), 97 and 99: AAS 85 (1993), 1209-1211.

90 Congregation for the Doctrine of the Faith, Instruction on Respect for Human Life in its Origin and on the Dignity of Procreation Donum Vitae (22 February 1987), III: AAS 80 (1988), 98.

91 Cf. Second Vatican Ecumenical Council, Declaration on Religious Freedom Dignitatis Humanae, 7.

92 Cf. Saint Thomas Aquinas, Summa Theologiae I-II, q. 96, a. 2.

93 Cf. Second Vatican Ecumenical Council, Declaration on Religious Freedom Dignitatis Humanae, 7.

94 Encyclical Letter Pacem in Terris (11 April 1963), II: AAS 55 (1963), 273-274. The internal quote is from Pius XII, Radio Message of Pentecost 1941 (1 June 1941): AAS 33 (1941), 200. On this topic, the Encyclical cites: Pius XII, Encyclical Letter Mit brennender Sorge (14 March 1937): AAS 29 (1937): AAS 29 (1937), 159; Encyclical Letter Divini Redemptoris (19 March 1937), III: AAS 29 (1937), 79; Pius XII, Christmas Radio Message (24 December 1942): AAS 35 (1943), 9-24.

95 Encyclical Letter Pacem in Terris (11 April 1963), II: loc. cit., 271.

96 Summa Theologiae I-II, q. 93, a. 3, ad 2um.

97 Ibid., I-II, q. 95, a. 2. Aquinas quotes Saint Augustine: "Non videtur esse lex, quae iusta non fuerit", De Libero Arbitrio, I, 5, 11: PL 32, 1227.

98 Congregation for the Doctrine of the Faith, Declaration on Procured Abortion (18 November 1974), No. 22: AAS 66 (1974), 744.

99 Cf. Catechism of the Catholic Church, Nos. 1753-1755; John Paul II, Encyclical Letter Veritatis Splendor (6 August 1993), 81-82: AAS 85 (1993), 1198-1199.

100 In Iohannis Evangelium Tractatus, 41, 10: CCL 36, 363; cf. John Paul II, Encyclical Letter Veritatis Splendor (6 August 1993), 13: AAS 85 (1993), 1144.

101 Apostolic Exhortation Evangelii Nuntiandi (8 December 1975), 14: AAS 68 (1976), 13.

102 Cf. Roman Missal, prayer of the celebrant before communion.

103 Cf. Saint Irenaeus: "Omnem novitatem attulit, semetipsum afferens, qui fuerat annuntiatus", Adversus Haereses: IV, 34, 1: SCh 100/2, 846-847.

104 Cf. Saint Thomas Aquinas, "Peccator inveterascit, recedens a novitate Christi", In Psalmos Davidis Lectura: 6,5.

105 De Beatitudinibus, Oratio VII: PG 44, 1280.

106 Cf. John Paul II, Encyclical Letter Veritatis Splendor (6 August 1993), 116: AAS 85 (1993), 1224.

107 Cf. John Paul II, Encyclical Letter Centesimus Annus (1 May 1991), 37: AAS 83 (1991), 840.

108 Cf. Message for Christmas 1967: AAS 60 (1968), 40.

109 Pseudo- Dionysius the Areopagite, On the Divine Names, 6, 1-3: PG 3, 856-857.

110 Paul VI, Pensiero alla Morte, Istituto Paolo VI, Brescia 1988, 24.

111 John Paul II, Homily for the Beatification of Isidore Bakanja, Elisabetta Canori Mora and Gianna Beretta Molla (24 April 1994): L'Osservatore Romano, 25-26 April 1994, 5.

112 Ibid.

113 In Matthaeum, Hom. L, 3: PG 58, 508.

114 Catechism of the Catholic Church, No. 2372.

115 John Paul II, Address to the Fourth General Conference of Latin American Bishops in Santo Domingo (12 October 1992), No. 15: AAS 85 (1993), 819.

116 Cf. Decree on Ecumenism Unitatis Redintegratio, 12; Pastoral Constitution on the Church in the Modern World Gaudium et Spes, 90.

117 John Paul II, Post-Synodal Apostolic Exhortation Familiaris Consortio (22 November 1981), 17: AAS 74 (1982), 100.

118 Cf. Second Vatican Ecumenical Council, Pastoral Constitution on the Church in the Modern World Gaudium et Spes, 50.

119 John Paul II, Encyclical Letter Centesimus Annus (1 May 1991), 39: AAS 83 (1991), 842.

120 John Paul II, Address to Participants in the Seventh Symposium of European Bishops, on the theme of "Contemporary Attitudes towards Life and Death: a Challenge for Evangelization" (17 October 1989), No. 5: Insegnamenti XII, 2 (1989), 945. Children are presented in the Biblical tradition precisely as God's gift (cf. Ps 127:3) and as a sign of his blessing on those who walk in his ways (cf. Ps 128:3-4).

121 John Paul II, Encyclical Letter Sollicitudo Rei Socialis (30 December 1987), 38: AAS 80 (1988), 565-566.

122 John Paul II, Post-Synodal Apostolic Exhortation Familiaris Consortio (22 November 1981), 86: AAS 74 (1982), 188.

123 Paul VI, Apostolic Exhortation Evangelii Nuntiandi (8 December 1975), 18: AAS 68 (1976), 17.

124 Cf. ibid., 20: loc. cit., 18.

125 Cf. Second Vatican Ecumenical Council, Pastoral Constitution on the Church in the Modern World Gaudium et Spes, 24.

126 Cf. John Paul II, Encyclical Letter Centesimus Annus (1 May 1991), 17: AAS 83 (1991), 814; Encyclical Letter Veritatis Splendor (6 August 1993), 95-101: AAS 85 (1993), 1208-1213.

127 John Paul II, Encyclical Letter Centesimus Annus (1 May 1991), 24: AAS 83 (1991), 822.

128 John Paul II, Post-Synodal Apostolic Exhortation Familiaris Consortio (22 November 1981), 37: AAS 74 (1982), 128.

129 Letter establishing the World Day of the Sick (13 May 1992), No. 2: Insegnamenti XV, 1 (1992), 1410.

130 Cf. Second Vatican Ecumenical Council, Pastoral Constitution on the Church in the Modern World Gaudium et Spes, 35; Paul VI, Encyclical Letter Populorum Progressio (26 March 1967), 15: AAS 59 (1967), 265.

131 Cf. John Paul II, Letter to Families Gratissimam sane (2 February 1994), 13: AAS 86 (1994), 892.

132 John Paul II, Motu Proprio Vitae Mysterium (11 February 1994), 4: AAS 86 (1994), 386-387.

133 Closing Message of the Council (8 December 1965): To Women.

134 John Paul II, Apostolic Letter Mulieris Dignitatem (15 August 1988), 18: AAS 80 (1988), 1696.

135 Cf. John Paul II, Letter to Families Gratissimam sane (2 February 1994), 5: AAS 86 (1994), 872.

136 John Paul II, Address to Participants in the Study Conference on "The Right to Life in Europe" (18 December 1987): Insegnamenti X, 3 (1987), 1446.

137 Message for the 1977 World Day of Peace: AAS 68 (1976), 711-712.

138 Blessed Guerric of Igny, In Assumptione B. Mariae, Sermo I, 2: PL 185, 188.

139 Second Vatican Ecumenical Council, Dogmatic Constitution on the Church Lumen Gentium, 5.

140 Pastoral Constitution on the Church in the Modern World Gaudium et Spes, 22.

141 Roman Missal, Sequence for Easter Sunday.

142 Second Vatican Ecumenical Council, Dogmatic Constitution on the Church Lumen Gentium, 68.

Evangelium Vitae #104: "And the dragon stood before the woman ... that he might devour her child when she brought it forth" (Rev 12:4)

"And the dragon stood before the woman ... that he might devour her child when she brought it forth" (Rev 12:4): life menaced by the forces of evil

104. In the Book of Revelation, the "great portent" of the "woman" (12:1) is accompanied by "another portent which appeared in heaven": "a great red dragon" (Rev 12:3), which represents Satan, the personal power of evil, as well as all the powers of evil at work in history and opposing the Church's mission.

Here too Mary sheds light on the Community of Believers. The hostility of the powers of evil is, in fact, an insidious opposition which, before affecting the disciples of Jesus, is directed against his mother. To save the life of her Son from those who fear him as a dangerous threat, Mary has to flee with Joseph and the Child into Egypt (cf. Mt 2:13-15).

Mary thus helps the Church to realize that life is always at the centre of a great struggle between good and evil, between light and darkness. The dragon wishes to devour "the child brought forth" (cf. Rev 12:4), a figure of Christ, whom Mary brought forth "in the fullness of time" (Gal 4:4) and whom the Church must unceasingly offer to people in every age. But in a way that child is also a figure of every person, every child, especially every helpless baby whose life is threatened, because-as the Council reminds us-"by his Incarnation the Son of God has united himself in some fashion with every person".¹⁴⁰ It is precisely in the "flesh" of every person that Christ continues to reveal himself and to enter into fellowship with us, so that rejection of human life, in whatever form that rejection takes, is really a rejection of Christ. This is the fascinating but also demanding truth which Christ reveals to us and which his Church continues untiringly to proclaim: "Whoever receives one such child in my name receives me" (Mt 18:5); "Truly, I say to you, as you did it to one of the least of these my brethren, you did it to me" (Mt 25:40).

Evangelium Vitae #103: "A great portent appeared in heaven, a woman clothed with the sun" (Rev 12:1): the motherhood of Mary and of the Church

"A great portent appeared in heaven, a woman clothed with the sun" (Rev 12:1): the motherhood of Mary and of the Church

103. The mutual relationship between the mystery of the Church and Mary appears clearly in the "great portent" described in the Book of Rev- elation: "A great portent appeared in heaven, a woman clothed with the sun, with the moon under her feet, and on her head a crown of twelve stars" (12:1). In this sign the Church recognizes an image of her own mystery: present in history, she knows that she transcends history, inasmuch as she constitutes on earth the "seed and beginning" of the Kingdom of God. ¹³⁹ The Church sees this mystery fulfilled in complete and exemplary fashion in Mary. She is the woman of glory in whom God's plan could be carried out with supreme perfection.

The "woman clothed with the sun"-the Book of Revelation tells us-"was with child" (12:2). The Church is fully aware that she bears within herself the Saviour of the world, Christ the Lord. She is aware that she is called to offer Christ to the world, giving men and women new birth into God's own life. But the Church cannot forget that her mission was made possible by the motherhood of Mary, who conceived and bore the One who is "God from God", "true God from true God". Mary is truly the Mother of God, the Theotokos, in whose motherhood the vocation to motherhood bestowed by God on every woman is raised to its highest level. Thus Mary becomes the model of the Church, called to be the "new Eve", the mother of believers, the mother of the "living" (cf. Gen 3:20).

The Church's spiritual motherhood is only achieved-the Church knows this too-through the pangs and "the labour" of childbirth (cf. Rev 12:2), that is to say, in constant tension with the forces of evil which still roam the world and affect human hearts, offering resistance to Christ: "In him was life, and the life was the light of men. The light shines in the darkness, and the darkness has not overcome it" (Jn 1:4-5).

Like the Church, Mary too had to live her motherhood amid suffering: "This child is set ... for a sign that is spoken against-and a sword will pierce through your own soul also-that thoughts out of many hearts may be revealed" (Lk 2:34-35). The words which Simeon addresses to Mary at the very beginning of the Saviour's earthly life sum up and prefigure the rejection of Jesus, and with him of Mary, a rejection which will reach its culmination on Calvary. "Standing by the cross of Jesus" (Jn 19:25), Mary shares in the gift which the Son makes of himself: she offers Jesus, gives him over, and begets him to the end for our sake. The "yes" spoken on the day of the Annunciation reaches full maturity on the day of the Cross, when the time comes for Mary to receive and beget as her children all those who become disciples, pouring out upon them the saving love of her Son: "When Jesus saw his mother, and the disciple whom he loved standing near, he said to his mother, ?Woman, behold, your son!' " (Jn 19:26).

Evangelium Vitae #102: "The Child born for us" (cf. Is 9:6)

102. At the end of this Encyclical, we naturally look again to the Lord Jesus, "the Child born for us" (cf. Is 9:6), that in him we may contemplate "the Life" which "was made manifest" (1 Jn 1:2). In the mystery of Christ's Birth the encounter of God with man takes place and the earthly journey of the Son of God begins, a journey which will culminate in the gift of his life on the Cross. By his death Christ will conquer death and become for all humanity the source of new life.

The one who accepted "Life" in the name of all and for the sake of all was Mary, the Virgin Mother; she is thus most closely and personally associated with the Gospel of life. Mary's consent at the Annunciation and her motherhood stand at the very beginning of the mystery of life which Christ came to bestow on humanity (cf. Jn 10:10). Through her acceptance and loving care for the life of the Incarnate Word, human life has been rescued from condemnation to final and eternal death.

For this reason, Mary, "like the Church of which she is the type, is a mother of all who are reborn to life. She is in fact the mother of the Life by which everyone lives, and when she brought it forth from herself she in some way brought to rebirth all those who were to live by that Life".¹³⁸

As the Church contemplates Mary's motherhood, she discovers the meaning of her own motherhood and the way in which she is called to express it. At the same time, the Church's experience of motherhood leads to a most profound understanding of Mary's experience as the incomparable model of how life should be welcomed and cared for.

Evangelium Vitae #101: "We are writing this that our joy may be complete" (1 Jn 1:4): the Gospel of life is for the whole of human society

"We are writing this that our joy may be complete" (1 Jn 1:4): the Gospel of life is for the whole of human society

101. "We are writing you this that our joy may be complete" (1 Jn 1:4). The revelation of the Gospel of life is given to us as a good to be shared with all people: so that all men and women may have fellowship with us and with the Trinity (cf. 1 Jn 1:3). Our own joy would not be complete if we failed to share this Gospel with others but kept it only for ourselves.

The Gospel of life is not for believers alone: it is for everyone. The issue of life and its defence and promotion is not a concern of Christians alone. Although faith provides special light and strength, this question arises in every human conscience which seeks the truth and which cares about the future of humanity. Life certainly has a sacred and religious value, but in no way is that value a concern only of believers. The value at stake is one which every human being can grasp by the light of reason; thus it necessarily concerns everyone.

Consequently, all that we do as the "people of life and for life" should be interpreted correctly and welcomed with favour. When the Church declares that unconditional respect for the right to life of every innocent person-from conception to natural death-is one of the pillars on which every civil society stands, she "wants simply to promote a human State. A State which recognizes the defence of the fundamental rights of the human person, especially of the weakest, as its primary duty".¹³⁶

The Gospel of life is for the whole of human society. To be actively pro-life is to contribute to the renewal of society through the promotion of the common good. It is impossible to further the common good without acknowledging and defending the right to life, upon which all the other inalienable rights of individuals are founded and from which they develop. A society lacks solid foundations when, on the one hand, it asserts values such as the dignity of the person, justice and peace, but then, on the other hand, radically acts to the contrary by allowing or tolerating a variety of ways in which human life is devalued and violated, especially where it is weak or marginalized. Only respect for life can be the foundation and guarantee of the most precious and essential goods of society, such as democracy and peace.

There can be no true democracy without a rec- ognition of every person's dignity and without respect for his or her rights.

Nor can there be true peace unless life is defended and promoted. As Paul VI pointed out: "Every crime against life is an attack on peace, especially if it strikes at the moral conduct of people... But where human rights are truly professed and publicly recognized and defended, peace becomes the joyful and operative climate of life in society".¹³⁷

The "people of life" rejoices in being able to share its commitment with so many others. Thus may the "people for life" constantly grow in number and may a new culture of love and solidarity develop for the true good of the whole of human society.

Evangelium Vitae #95-100: Walk as children of light" (Eph 5:8): bringing about a transformation of culture

Walk as children of light" (Eph 5:8): bringing about a transformation of culture

95. "Walk as children of light ... and try to learn what is pleasing to the Lord. Take no part in the unfruitful works of darkness" (Eph 5:8, 10-11). In our present social context, marked by a dramatic struggle between the "culture of life" and the "culture of death", there is need to develop a deep critical sense, capable of discerning true values and authentic needs.

What is urgently called for is a general mobilization of consciences and a united ethical effort to activate a great campaign in support of life. All together, we must build a new culture of life: new, because it will be able to confront and solve today's unprecedented problems affecting human life; new, because it will be adopted with deeper and more dynamic conviction by all Christians; new, because it will be capable of bringing about a serious and courageous cultural dialogue among all parties. While the urgent need for such a cultural transformation is linked to the present historical situation, it is also rooted in the Church's mission of evangelization. The purpose of the Gospel, in fact, is "to transform humanity from within and to make it new".¹²³ Like the yeast which leavens the whole measure of dough (cf. Mt 13:33), the Gospel is meant to permeate all cultures and give them life from within, ¹²⁴ so that they may express the full truth about the human person and about human life.

We need to begin with the renewal of a culture of life within Christian communities themselves. Too often it happens that believers, even those who take an active part in the life of the Church, end up by separating their Christian faith from its ethical requirements concerning life, and thus fall into moral subjectivism and certain objectionable ways of acting. With great openness and courage, we need to question how widespread is the culture of life today among individual Christians, families, groups and communities in our Dioceses. With equal clarity and determination we must identify the steps we are called to take in order to serve life in all its truth. At the same time, we need to promote a serious and in-depth exchange about basic issues of human life with everyone, including non-believers, in intellectual circles, in the various professional spheres and at the level of people's everyday life.

96. The first and fundamental step towards this cultural transformation consists in forming consciences with regard to the incomparable and inviolable worth of every human life. It is of the greatest importance to re-establish the essential connection between life and freedom. These are inseparable goods: where one is violated, the other also ends up being violated. There is no true freedom where life is not welcomed and loved; and there is no fullness of life except in freedom. Both realities have something inherent and specific which links them inextricably: the vocation to love. Love, as a sincere gift of self, ¹²⁵ is what gives the life and freedom of the person their truest meaning.

No less critical in the formation of conscience is the recovery of the necessary link between freedom and truth. As I have frequently stated, when freedom is detached from objective truth it becomes impossible to establish personal rights on a firm rational basis; and the ground is laid for society to be at the mercy of the unrestrained will of individuals or the oppressive totalitarianism of public authority. ¹²⁶

It is therefore essential that man should acknowledge his inherent condition as a creature to whom God has granted being and life as a gift and a duty. Only by admitting his innate dependence can man live and use his freedom to the full, and at the same time respect the life and freedom of every other person. Here especially one sees that "at the heart of every culture lies the attitude man takes to the greatest mystery: the mystery of God".¹²⁷ Where God is denied and people live as though he did not exist, or his commandments are not taken into account, the dignity of the human person and the inviolability of human life also end up being rejected or compromised.

97. Closely connected with the formation of conscience is the work of education, which helps individuals to be ever more human, leads them ever more fully to the truth, instils in them growing respect for life, and trains them in right interpersonal relationships.

In particular, there is a need for education about the value of life from its very origins. It is an illusion to think that we can build a true culture of human life if we do not help the young to accept and experience sexuality and love and the whole of life according to their true meaning and in their close interconnection. Sexuality, which enriches the whole person, "manifests its inmost meaning in leading the person to the gift of self in love".¹²⁸ The trivialization of sexuality is among the principal factors which have led to contempt for new life. Only a true love is able to protect life. There can be no avoiding the duty to offer, especially to adolescents and young adults, an authentic education in sexuality and in love, an education which involves training in chastity as a virtue which fosters personal maturity and makes one capable of respecting the "spousal" meaning of the body.

The work of educating in the service of life involves the training of married couples in responsible procreation. In its true meaning, responsible procreation requires couples to be obedient to the Lord's call and to act as faithful interpreters of his plan. This happens when the family is generously open to new lives, and when couples maintain an attitude of openness and service to life, even if, for serious reasons and in respect for the moral law, they choose to avoid a new birth for the time being or indefinitely. The moral law obliges them in every case to control the impulse of instinct and passion, and to respect the biological laws inscribed in their person. It is precisely this respect which makes legitimate, at the service of responsible procreation, the use of natural methods of regulating fertility. From the scientific point of view, these methods are becoming more and more accurate and make it possible in practice to make choices in harmony with moral values. An honest appraisal of their effectiveness should dispel certain prejudices which are still widely held, and should convince married couples, as well as health-care and social workers, of the importance of proper training in this area. The Church is grateful to those who, with personal sacrifice and often unacknowledged dedication, devote themselves to the study and spread of these methods, as well to the promotion of education in the moral values which they presuppose.

The work of education cannot avoid a consideration of suffering and death. These are a part of human existence, and it is futile, not to say misleading, to try to hide them or ignore them. On the contrary, people must be helped to understand their profound mystery in all its harsh reality. Even pain and suffering have meaning and value when they are experienced in close connection with love received and given. In this regard, I have called for the yearly celebration of the World Day of the Sick, emphasizing "the salvific nature of the offering up of suffering which, experienced in communion with Christ, belongs to the very essence of the Redemption".¹²⁹ Death itself is anything but an event without hope. It is the door which opens wide on eternity and, for those who live in Christ, an experience of participation in the mystery of his Death and Resurrection.

98. In a word, we can say that the cultural change which we are calling for demands from everyone the courage to adopt a new life-style, consisting in making practical choices-at the personal, family, social and international level-on the basis of a correct scale of values: the primacy of being over having, ¹³⁰ of the person over things. ¹³¹ This renewed life-style involves a passing from indifference to concern for others, from rejection to acceptance of them. Other people are not rivals from whom we must defend ourselves, but brothers and sisters to be supported. They are to be loved for their own sakes, and they enrich us by their very presence.

In this mobilization for a new culture of life no one must feel excluded: everyone has an important role to play. Together with the family, teachers and educators have a particularly valuable contribution to make. Much will depend on them if young people, trained in true freedom, are to be able to preserve for themselves and make known to others new, authentic ideals of life, and if they are to grow in respect for and service to every other person, in the family and in society.

Intellectuals can also do much to build a new culture of human life. A special task falls to Catholic intellectuals, who are called to be present and active in the leading centres where culture is formed, in schools and universities, in places of scientific and technological research, of artistic creativity and of the study of man. Allowing their talents and activity to be nourished by the living force of the Gospel, they ought to place themselves at the service of a new culture of life by offering serious and well documented contributions, capable of commanding general respect and interest by reason of their merit. It was precisely for this purpose that I established the Pontifical Acad- emy for Life, assigning it the task of "studying and providing information and training about the principal problems of law and biomedicine pertaining to the promotion of life, especially in the direct relationship they have with Christian morality and the directives of the Church's Magisterium".¹³² A specific contribution will also have to come from Universities, particularly from Catholic Universities, and from Centres, Institutes and Committees of Bioethics.

An important and serious responsibility belongs to those involved in the mass media, who are called to ensure that the messages which they so effectively transmit will support the culture of life. They need to present noble models of life and make room for instances of people's positive and sometimes heroic love for others. With great respect they should also present the positive values of sexuality and human love, and not insist on what defiles and cheapens human dignity. In their interpretation of things, they should refrain from emphasizing anything that suggests or fosters feelings or attitudes of indifference, contempt or rejection in relation to life. With scrupulous concern for factual truth, they are called to combine freedom of information with respect for every person and a profound sense of humanity.

99. In transforming culture so that it supports life, women occupy a place, in thought and action, which is unique and decisive. It depends on them to promote a "new feminism" which rejects the temptation of imitating models of "male domination", in order to acknowledge and affirm the true genius of women in every aspect of the life of society, and overcome all discrimination, violence and exploitation.

Making my own the words of the concluding message of the Second Vatican Council, I address to women this urgent appeal: "Reconcile people with life".¹³³ You are called to bear witness to the meaning of genuine love, of that gift of self and of that acceptance of others which are present in a special way in the relationship of husband and wife, but which ought also to be at the heart of every other interpersonal relationship. The experience of motherhood makes you acutely aware of the other person and, at the same time, confers on you a particular task: "Motherhood involves a special communion with the mystery of life, as it develops in the woman's womb ... This unique contact with the new human being developing within her gives rise to an attitude towards human beings not only towards her own child, but every human being, which profoundly marks the woman's personality".¹³⁴ A mother welcomes and carries in herself another human being, enabling it to grow inside her, giving it room, respecting it in its otherness. Women first learn and then teach others that human relations are authentic if they are open to accepting the other person: a person who is recognized and loved because of the dignity which comes from being a person and not from other considerations, such as usefulness, strength, intelligence, beauty or health. This is the fundamental contribution which the Church and humanity expect from women. And it is the indispensable prerequisite for an authentic cultural change.

I would now like to say a special word to women who have had an abortion. The Church is aware of the many factors which may have influenced your decision, and she does not doubt that in many cases it was a painful and even shattering decision. The wound in your heart may not yet have healed. Certainly what happened was and remains terribly wrong. But do not give in to discouragement and do not lose hope. Try rather to understand what happened and face it honestly. If you have not already done so, give yourselves over with humility and trust to repentance. The Father of mercies is ready to give you his forgiveness and his peace in the Sacrament of Reconciliation. To the same Father and his mercy you can with sure hope entrust your child. With the friendly and expert help and advice of other people, and as a result of your own painful experience, you can be among the most eloquent defenders of everyone's right to life. Through your commitment to life, whether by accepting the birth of other children or by welcoming and caring for those most in need of someone to be close to them, you will become promoters of a new way of looking at human life.

100. In this great endeavour to create a new culture of life we are inspired and sustained by the confidence that comes from knowing that the Gospel of life, like the Kingdom of God itself, is growing and producing abundant fruit (cf. Mk 4:26-29). There is certainly an enormous disparity between the powerful resources available to the forces promoting the "culture of death" and the means at the disposal of those working for a "culture of life and love". But we know that we can rely on the help of God, for whom nothing is impossible (cf. Mt 19:26).

Filled with this certainty, and moved by profound concern for the destiny of every man and woman, I repeat what I said to those families who carry out their challenging mission amid so many difficulties: ¹³⁵ a great prayer for life is urgently needed, a prayer which will rise up throughout the world. Through special initiatives and in daily prayer, may an impassioned plea rise to God, the Creator and lover of life, from every Christian community, from every group and association, from every family and from the heart of every believer. Jesus himself has shown us by his own example that prayer and fasting are the first and most effective weapons against the forces of evil (cf. Mt 4:1-11). As he taught his disciples, some demons cannot be driven out except in this way (cf. Mk 9:29). Let us therefore discover anew the humility and the courage to pray and fast so that power from on high will break down the walls of lies and deceit: the walls which conceal from the sight of so many of our brothers and sisters the evil of practices and laws which are hostile to life. May this same power turn their hearts to resolutions and goals inspired by the civilization of life and love.

Evangelium Vitae #92-94: "Your children will be like olive shoots around your table" (Ps 128:3): the family as the "sanctuary of life"

"Your children will be like olive shoots around your table" (Ps 128:3): the family as the "sanctuary of life"

92. Within the "people of life and the people for life", the family has a decisive responsibility. This responsibility flows from its very nature as a community of life and love, founded upon marriage, and from its mission to "guard, reveal and communicate love".¹¹⁷ Here it is a matter of God's own love, of which parents are co-workers and as it were interpreters when they transmit life and raise it according to his fatherly plan. ¹¹⁸ This is the love that becomes selflessness, receptiveness and gift. Within the family each member is accepted, respected and honoured precisely because he or she is a person; and if any family member is in greater need, the care which he or she receives is all the more intense and attentive.

The family has a special role to play throughout the life of its members, from birth to death. It is truly "the sanctuary of life: the place in which life-the gift of God-can be properly welcomed and protected against the many attacks to which it is exposed, and can develop in accordance with what constitutes authentic human growth".¹¹⁹ Consequently the role of the family in building a culture of life is decisive and irreplaceable.

As the domestic church, the family is summoned to proclaim, celebrate and serve the Gospel of life. This is a responsibility which first concerns married couples, called to be givers of life, on the basis of an ever greater awareness of the meaning of procreation as a unique event which clearly reveals that human life is a gift received in order then to be given as a gift. In giving origin to a new life, parents recognize that the child, "as the fruit of their mutual gift of love, is, in turn, a gift for both of them, a gift which flows from them".¹²⁰

It is above all in raising children that the family fulfils its mission to proclaim the Gospel of life. By word and example, in the daily round of relations and choices, and through concrete actions and signs, parents lead their children to authentic freedom, actualized in the sincere gift of self, and they cultivate in them respect for others, a sense of justice, cordial openness, dialogue, generous service, solidarity and all the other values which help people to live life as a gift. In raising children Christian parents must be concerned about their children's faith and help them to fulfil the vocation God has given them. The parents' mission as educators also includes teaching and giving their children an example of the true meaning of suffering and death. They will be able to do this if they are sensitive to all kinds of suffering around them and, even more, if they succeed in fostering attitudes of closeness, assistance and sharing towards sick or elderly members of the family.

93. The family celebrates the Gospel of life through daily prayer, both individual prayer and family prayer. The family prays in order to glorify and give thanks to God for the gift of life, and implores his light and strength in order to face times of difficulty and suffering without losing hope. But the celebration which gives meaning to every other form of prayer and worship is found in the family's actual daily life together, if it is a life of love and self-giving.

This celebration thus becomes a service to the Gospel of life, expressed through solidarity as experienced within and around the family in the form of concerned, attentive and loving care shown in the humble, ordinary events of each day. A particularly significant expression of solidarity between families is a willingness to adopt or take in children abandoned by their parents or in situations of serious hardship. True parental love is ready to go beyond the bonds of flesh and blood in order to accept children from other families, offering them whatever is necessary for their well-being and full development. Among the various forms of adoption, consideration should be given to adoption-at-a-distance, preferable in cases where the only reason for giving up the child is the extreme poverty of the child's family. Through this type of adoption, parents are given the help needed to support and raise their children, without their being uprooted from their natural environment.

As "a firm and persevering determination to commit oneself to the common good",¹²¹ solidarity also needs to be practised through participation in social and political life. Serving the Gospel of life thus means that the family, particularly through its membership of family associations, works to ensure that the laws and institutions of the State in no way violate the right to life, from conception to natural death, but rather protect and promote it.

94. Special attention must be given to the elderly. While in some cultures older people remain a part of the family with an important and active role, in others the elderly are regarded as a useless burden and are left to themselves. Here the temptation to resort to euthanasia can more easily arise.

Neglect of the elderly or their outright rejection are intolerable. Their presence in the family, or at least their closeness to the family in cases where limited living space or other reasons make this impossible, is of fundamental importance in creating a climate of mutual interaction and enriching communication between the different age-groups. It is therefore important to preserve, or to re-establish where it has been lost, a sort of "covenant" between generations. In this way parents, in their later years, can receive from their children the acceptance and solidarity which they themselves gave to their children when they brought them into the world. This is required by obedience to the divine commandment to honour one's father and mother (cf. Ex 20:12; Lev 19:3). But there is more. The elderly are not only to be considered the object of our concern, closeness and service. They themselves have a valuable contribution to make to the Gospel of life. Thanks to the rich treasury of experiences they have acquired through the years, the elderly can and must be sources of wisdom and witnesses of hope and love.

Although it is true that "the future of humanity passes by way of the family",¹²² it must be admitted that modern social, economic and cultural conditions make the family's task of serving life more difficult and demanding. In order to fulfil its vocation as the "sanctuary of life", as the cell of a society which loves and welcomes life, the family urgently needs to be helped and supported. Communities and States must guarantee all the support, including economic support, which families need in order to meet their problems in a truly human way. For her part, the Church must untiringly promote a plan of pastoral care for families, capable of making every family rediscover and live with joy and courage its mission to further the Gospel of life.