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Ioannes Paulus PP. II
Evangelium vitae

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"You have come to the sprinkled blood" (cf.  [link] Heb 12: 22,  [link] 24): signs of hope and invitation to commitment

 

25. "The voice of your brother's blood is crying to me from the ground" ( [link] Gen 4:10). It is not only the voice of the blood of Abel, the first innocent man to be murdered, which cries to God, the source and defender of life. The blood of every other human being who has been killed since Abel is also a voice raised to the Lord. In an absolutely singular way, as the author of the Letter to the Hebrews reminds us, the voice of the blood of Christ, of whom Abel in his innocence is a prophetic figure, cries out to God: "You have come to Mount Zion and to the city of the living God ... to the mediator of a new covenant, and to the sprinkled blood that speaks more graciously than the blood of Abel" ( [link] Heb 12:22,  [link] 24).

It is the sprinkled blood. A symbol and prophetic sign of it had been the blood of the sacrifices of the Old Covenant, whereby God expressed his will to communicate his own life to men, purifying and consecrating them (cf.  [link] Ex 24:8;  [link] Lev 17:11). Now all of this is fulfilled and comes true in Christ: his is the sprinkled blood which redeems, purifies and saves; it is the blood of the Mediator of the New Covenant "poured out for many for the forgiveness of sins" ( [link] Mt 26:28). This blood, which flows from the pierced side of Christ on the Cross (cf.  [link] Jn 19:34), "speaks more graciously" than the blood of Abel; indeed, it expresses and requires a more radical "justice", and above all it implores mercy, 19 it makes intercession for the brethren before the Father (cf.  [link] Heb 7:25), and it is the source of perfect redemption and the gift of new life.

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. The Apostle Peter reminds us of this: "You know that you were ransomed from the futile ways inherited from your fathers, not with perishable things such as silver or gold, but with the precious blood of Christ, like that of a lamb without blemish or spot" ( [link] 1 Pt 1:18-19). Precisely by contemplating the precious blood of Christ, the sign of his self-giving love (cf.  [link] Jn 13:1), the believer learns to recognize and appreciate the almost divine dignity of every human being and can exclaim with ever renewed and grateful wonder: "How precious must man be in the eyes of the Creator, if he ?gained so great a Redeemer' (Exsultet of the Easter Vigil), and if God ?gave his only Son' in order that man ?should not perish but have eternal life' (cf.  [link] Jn 3:16)!". 20

Furthermore, Christ's blood reveals to man that his greatness, and therefore his vocation, consists in the sincere gift of self. Precisely because it is poured out as the gift of life, the blood of Christ is no longer a sign of death, of definitive separation from the brethren, but the instrument of a communion which is richness of life for all. Whoever in the Sacrament of the Eucharist drinks this blood and abides in Jesus (cf.  [link] Jn 6:56) is drawn into the dynamism of his love and gift of life, in order to bring to its fullness the original vocation to love which belongs to everyone (cf.  [link] Gen 1:27;  [link] 2:18-24).

It is from the blood of Christ that all draw the strength to commit themselves to promoting life. It is precisely this blood that is the most powerful source of hope, indeed it is the foundation of the absolute certitude that in God's plan life will be victorious. "And death shall be no more", exclaims the powerful voice which comes from the throne of God in the Heavenly Jerusalem[link] Rev 21:4). And Saint Paul assures us that the present victory over sin is a sign and anticipation of the definitive victory over death, when there "shall come to pass the saying that is written: ?Death is swallowed up in victory'. ?O death, where is your victory? O death, where is your sting?' " ( [link] 1 Cor 15:54-55).

 

26. In effect, signs which point to this victory are not lacking in our societies and cultures, strongly marked though they are by the "culture of death". It would therefore be to give a one-sided picture, which could lead to sterile discouragement, if the condemnation of the threats to life were not accompanied by the presentation of the positive signs at work in humanity's present situation.

Unfortunately it is often hard to see and recognize these positive signs, perhaps also because they do not receive sufficient attention in the communications media. Yet, how many initiatives of help and support for people who are weak and defenceless have sprung up and continue to spring up in the Christian community and in civil society, at the local, national and international level, through the efforts of individuals, groups, movements and organizations of various kinds!

There are still many married couples who, with a generous sense of responsibility, are ready to accept children as "the supreme gift of marriage".21 Nor is there a lack of families which, over and above their everyday service to life, are willing to accept abandoned children, boys and girls and teenagers in difficulty, handicapped persons, elderly men and women who have been left alone. Many centres in support of life, or similar institutions, are sponsored by individuals and groups which, with admirable dedication and sacrifice, offer moral and material support to mothers who are in difficulty and are tempted to have recourse to abortion. Increasingly, there are appearing in many places groups of volunteers prepared to offer hospitality to persons without a family, who find themselves in conditions of particular distress or who need a supportive environment to help them to overcome destructive habits and discover anew the meaning of life.

Medical science, thanks to the committed efforts of researchers and practitioners, continues in its efforts to discover ever more effective remedies: treatments which were once inconceivable but which now offer much promise for the future are today being developed for the unborn, the suffering and those in an acute or terminal stage of sickness. Various agencies and organizations are mobilizing their efforts to bring the benefits of the most advanced medicine to countries most afflicted by poverty and endemic diseases. In a similar way national and international associations of physicians are being organized to bring quick relief to peoples affected by natural disasters, epidemics or wars. Even if a just international distribution of medical resources is still far from being a reality, how can we not recognize in the steps taken so far the sign of a growing solidarity among peoples, a praiseworthy human and moral sensitivity and a greater respect for life?

 

27. In view of laws which permit abortion and in view of efforts, which here and there have been successful, to legalize euthanasia, movements and initiatives to raise social awareness in defence of life have sprung up in many parts of the world. When, in accordance with their principles, such movements act resolutely, but without resorting to violence, they promote a wider and more profound consciousness of the value of life, and evoke and bring about a more determined commitment to its defence.

Furthermore, how can we fail to mention all those daily gestures of openness, sacrifice and unselfish care which countless people lovingly make in families, hospitals, orphanages, homes for the elderly and other centres or communities which defend life? Allowing herself to be guided by the example of Jesus the "Good Samaritan" (cf.  [link] Lk 10:29-37) and upheld by his strength, the Church has always been in the front line in providing charitable help: so many of her sons and daughters, especially men and women Religious, in traditional and ever new forms, have consecrated and continue to consecrate their lives to God, freely giving of themselves out of love for their neighbour, especially for the weak and needy. These deeds strengthen the bases of the "civilization of love and life", without which the life of individuals and of society itself loses its most genuinely human quality. Even if they go unnoticed and remain hidden to most people, faith assures us that the Father "who sees in secret" ( [link] Mt 6:6) not only will reward these actions but already here and now makes them produce lasting fruit for the good of all.

Among the signs of hope we should also count the spread, at many levels of public opinion, of a new sensitivity ever more opposed to war as an instrument for the resolution of conflicts between peoples, and increasingly oriented to finding effective but "non-violent" means to counter the armed aggressor. In the same perspective there is evidence of a growing public opposition to the death penalty, even when such a penalty is seen as a kind of "legitimate defence" on the part of society. Modern society in fact has the means of effectively suppressing crime by rendering criminals harmless without definitively denying them the chance to reform.

Another welcome sign is the growing attention being paid to the quality of life and to ecology, especially in more developed societies, where people's expectations are no longer concentrated so much on problems of survival as on the search for an overall improvement of living conditions. Especially significant is the reawakening of an ethical reflection on issues affecting life. The emergence and ever more widespread development of bioethics is promoting more reflection and dialogue - between believers and non-believers, as well as between followers of different religions - on ethical problems, including fundamental issues pertaining to human life.

 

28. This situation, with its lights and shadows, ought to make us all fully aware that we are facing an enormous and dramatic clash between good and evil, death and life, the "culture of death" and the "culture of life". We find ourselves not only "faced with" but necessarily "in the midst of" this conflict: we are all involved and we all share in it, with the inescapable responsibility of choosing to be unconditionally pro-life.

For us too Moses' invitation rings out loud and clear: "See, I have set before you this day life and good, death and evil. ... I have set before you life and death, blessing and curse; therefore choose life, that you and your descendants may live" ( [link] Dt 30:15,  [link] 19). This invitation is very appropriate for us who are called day by day to the duty of choosing between the "culture of life" and the "culture of death". But the call of Deuteronomy goes even deeper, for it urges us to make a choice which is properly religious and moral. It is a question of giving our own existence a basic orientation and living the law of the Lord faithfully and consistently: "If you obey the commandments of the Lord your God which I command you this day, by loving the Lord your God, by walking in his ways, and by keeping his commandments and his statutes and his ordinances, then you shall live ... therefore choose life, that you and your descendants may live, loving the Lord your God, obeying his voice, and cleaving to him; for that means life to you and length of days" ( [link] Dt 30:16,  [link] 19-20).

The unconditional choice for life reaches its full religious and moral meaning when it flows from, is formed by and nourished by faith in Christ. Nothing helps us so much to face positively the conflict between death and life in which we are engaged as faith in the Son of God who became man and dwelt among men so "that they may have life, and have it abundantly" ( [link] Jn 10:10). It is a matter of faith in the Risen Lord, who has conquered death; faith in the blood of Christ "that speaks more graciously than the blood of Abel" ( [link] Heb 12:24).

With the light and strength of this faith, therefore, in facing the challenges of the present situation, the Church is becoming more aware of the grace and responsibility which come to her from her Lord of proclaiming, celebrating and serving the Gospel of life.

 




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.






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