|Ioannes Paulus PP. II|
IntraText CT - Text
"What does it profit, my brethren, if a man says he has faith but has not works?" (Jas 2:14): serving the Gospel of life
87. By virtue of our sharing in Christ's royal mission, our support and promotion of human life must be accomplished through the service of charity, which finds expression in personal witness, various forms of volunteer work, social activity and political commitment. This is a particularly pressing need at the present time, when the "culture of death" so forcefully opposes the "culture of life" and often seems to have the upper hand. But even before that it is a need which springs from "faith working through love" ( [link] Gal 5:6). As the Letter of James admonishes us: "What does it profit, my brethren, if a man says he has faith but has not works? Can his faith save him? If a brother or sister is ill - clad and in lack of daily food, and one of you says to them, ?Go in peace, be warmed and filled', without giving them the things needed for the body, what does it profit? So faith by itself, if it has no works, is dead" ( [link] 2:14-17).
In our service of charity, we must be inspired and distinguished by a specific attitude: we must care for the other as a person for whom God has made us responsible. As disciples of Jesus, we are called to become neighbours to everyone (cf. [link] Lk 10:29-37), and to show special favour to those who are poorest, most alone and most in need. In helping the hungry, the thirsty, the foreigner, the naked, the sick, the imprisoned - as well as the child in the womb and the old person who is suffering ornear death - we have the opportunity to serve Jesus. He himself said: "As you did it to one of the least of these my brethren, you did it to me" ( [link] Mt 25:40). Hence we cannot but feel called to account and judged by the ever relevant words of Saint John Chrysostom: "Do you wish to honour the body of Christ? Do not neglect it when you find it naked. Do not do it homage here in the church with silk fabrics only to neglect it outside where it suffers cold and nakedness".113
Where life is involved, the service of charity must be profoundly consistent. It cannot tolerate bias and discrimination, for human life is sacred and inviolable at every stage and in every situation; it is an indivisible good. We need then to "show care" for all life and for the life of everyone. Indeed, at an even deeper level, we need to go to the very roots of life and love.
It is this deep love for every man and woman which has given rise down the centuries to an outstanding history of charity, a history which has brought into being in the Church and society many forms of service to life which evoke admiration from all unbiased observers. Every Christian community, with a renewed sense of responsibility, must continue to write this history through various kinds of pastoral and social activity. To this end, appropriate and effective programmes of support for new life must be implemented, with special closeness to mothers who, even without the help of the father, are not afraid to bring their child into the world and to raise it. Similar care must be shown for the life of the marginalized or suffering, especially in its final phases.
88. All of this involves a patient and fearless work of education aimed at encouraging one and all to bear each other's burdens (cf. Gal 6:2). It requires a continuous promotion of vocations to service, particularly among the young. It involves the implementation of long-term practical projects and initiatives inspired by the Gospel.
Many are the means towards this end which need to be developed with skill and serious commitment. At the first stage of life, centres for natural methods of regulating fertility should be promoted as a valuable help to responsible parenthood, in which all individuals, and in the first place the child, are recognized and respected in their own right, and where every decision is guided by the ideal of the sincere gift of self. Marriage and family counselling agencies by their specific work of guidance and prevention, carried out in accordance with an anthropology consistent with the Christian vision of the person, of the couple and of sexuality, also offer valuable help in rediscovering the meaning of love and life, and in supporting and accompanying every family in its mission as the "sanctuary of life". Newborn life is also served by centres of assistance and homes or centres where new life receives a welcome. Thanks to the work of such centres, many unmarried mothers and couples in difficulty discover new hope and find assistance and support in overcoming hardship and the fear of accepting a newly conceived life or life which has just come into the world.
When life is challenged by conditions of hardship, maladjustment, sickness or rejection, other programmes - such as communities for treating drug addiction, residential communities for minors or the mentally ill, care and relief centres for AIDS patients, associations for solidarity especially towards the disabled - are eloquent expressions of what charity is able to devise in order to give everyone new reasons for hope and practical possibilities for life.
And when earthly existence draws to a close, it is again charity which finds the most appropriate means for enabling the elderly, especially those who can no longer look after themselves, and the terminally ill to enjoy genuinely humane assistance and to receive an adequate response to their needs, in particular their anxiety and their loneliness. In these cases the role of families is indispensable; yet families can receive much help from social welfare agencies and, if necessary, from recourse to palliative care, taking advantage of suitable medical and social services available in public institutions or in the home.
In particular, the role of hospitals, clinics and convalescent homes needs to be reconsidered. These should not merely be institutions where care is provided for the sick or the dying. Above all they should be places where suffering, pain and death are acknowledged and understood in their human and specifically Christian meaning. This must be especially evident and effective in institutes staffed by Religious or in any way connected with the Church.
89. Agencies and centres of service to life, and all other initiatives of support and solidarity which circumstances may from time to time suggest, need to be directed by people who are generous in their involvement and fully aware of the importance of the Gospel of life for the good of individuals and society.
A unique responsibility belongs to health-care personnel: doctors, pharmacists, nurses, chaplains, men and women religious, administrators and volunteers. Their profession calls for them to be guardians and servants of human life. In today's cultural and social context, in which science and the practice of medicine risk losing sight of their inherent ethical dimension, health-care professionals can be strongly tempted at times to become manipulators of life, or even agents of death. In the face of this temptation their responsibility today is greatly increased. Its deepest inspiration and strongest support lie in the intrinsic and undeniable ethical dimension of the health-care profession, something already recognized by the ancient and still relevant Hippocratic Oath, which requires every doctor to commit himself to absolute respect for human life and its sacredness.
Absolute respect for every innocent human life also requires the exercise of conscientious objection in relation to procured abortion and euthanasia. "Causing death" can never be considered a form of medical treatment, even when the intention is solely to comply with the patient's request. Rather, it runs completely counter to the health-care profession, which is meant to be an impassioned and unflinching affirmation of life. Bio-medical research too, a field which promises great benefits for humanity, must always reject experimentation, research or applications which disregard the inviolable dignity of the human being, and thus cease to be at the service of people and become instead means which, under the guise of helping people, actually harm them.
90. Volunteer workers have a specific role to play: they make a valuable contribution to the service of life when they combine professional ability and generous, selfless love. The Gospel of life inspires them to lift their feelings of good will towards others to the heights of Christ's charity; to renew every day, amid hard work and weariness, their awareness of the dignity of every person; to search out people's needs and, when necessary, to set out on new paths where needs are greater but care and support weaker.
If charity is to be realistic and effective, it demands that the Gospel of life be implemented also by means of certain forms of social activity and commitment in the political field, as a way of defending and promoting the value of life in our ever more complex and pluralistic societies. Individuals, families, groups and associations, albeit for different reasons and in different ways, all have a responsibility for shaping society and developing cultural, economic, political and legislative projects which, with respect for all and in keeping with democratic principles, will contribute to the building of a society in which the dignity of each person is recognized and protected and the lives of all are defended and enhanced.
This task is the particular responsibility of civil leaders. Called to serve the people and the common good, they have a duty to make courageous choices in support of life, especially through legislative measures. In a democratic system, where laws and decisions are made on the basis of the consensus of many, the sense of personal responsibility in the consciences of individuals invested with authority may be weakened. But no one can ever renounce this responsibility, especially when he or she has a legislative or decision-making mandate, which calls that person to answer to God, to his or her own conscience and to the whole of society for choices which may be contrary to the common good. Although laws are not the only means of protecting human life, nevertheless they do play a very important and sometimes decisive role in influencing patterns of thought and behaviour. I repeat once more that a law which violates an innocent person's natural right to life is unjust and, as such, is not valid as a law. For this reason I urgently appeal once more to all political leaders not to pass laws which, by disregarding the dignity of the person, undermine the very fabric of society.
The Church well knows that it is difficult to mount an effective legal defence of life in pluralistic democracies, because of the presence of strong cultural currents with differing outlooks. At the same time, certain that moral truth cannot fail to make its presence deeply felt in every conscience, the Church encourages political leaders, starting with those who are Christians, not to give in, but to make those choices which, taking into account what is realistically attainable, will lead to the re-establishment of a just order in the defence and promotion of the value of life. Here it must be noted that it is not enough to remove unjust laws. The underlying causes of attacks on life have to be eliminated, especially by ensuring proper support for families and motherhood. A family policy must be the basis and driving force of all social policies. For this reason there need to be set in place social and political initiatives capable of guaranteeing conditions of true freedom of choice in matters of parenthood. It is also necessary to rethink labour, urban, residential and social service policies so as to harmonize working schedules with time available for the family, so that it becomes effectively possible to take care of children and the elderly.
91. Today an important part of policies which favour life is the issue of population growth. Certainly public authorities have a responsibility to "intervene to orient the demography of the population".114 But such interventions must always take into account and respect the primary and inalienable responsibility of married couples and families, and cannot employ methods which fail to respect the person and fundamental human rights, beginning with the right to life of every innocent human being. It is therefore morally unacceptable to encourage, let alone impose, the use of methods such as contraception, sterilization and abortion in order to regulate births. The ways of solving the population problem are quite different. Governments and the various international agencies must above all strive to create economic, social, public health and cultural conditions which will enable married couples to make their choices about procreation in full freedom and with genuine responsibility. They must then make efforts to ensure "greater opportunities and a fairer distribution of wealth so that everyone can share equitably in the goods of creation. Solutions must be sought on the global level by establishing a true economy of communion and sharing of goods, in both the national and international order".115 This is the only way to respect the dignity of persons and families, as well as the authentic cultural patrimony of peoples.
Service of the Gospel of life is thus an immense and complex task. This service increasingly appears as a valuable and fruitful area for positive cooperation with our brothers and sisters of other Churches and ecclesial communities, in accordance with the practical ecumenism which the Second Vatican Council authoritatively encouraged. 116 It also appears as a providential area for dialogue and joint efforts with the followers of other religions and with all people of good will. No single person or group has a monopoly on the defence and promotion of life. These are everyone's task and responsibility. On the eve of the Third Millennium, the challenge facing us is an arduous one: only the concerted efforts of all those who believe in the value of life can prevent a setback of unforeseeable consequences for civilization.