Salvifici doloris

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Salvifici doloris is an Apostolic Exhortation “on the Christian meaning of human suffering ” published by Pope John Paul II on February 11, 1984 (Remembrance Day of Our Lady of Lourdes ). It stands in the context of the extraordinary Holy Year of Redemption, which the Pope proclaimed for the period from March 25, 1983 to Easter Sunday 1984. Salvifici doloris is the only universal church doctrine that deals with human suffering and the Christian way of dealing with it in a fundamental way. It is related to the Motu proprio Dolentium hominum , issued exactly one year later, on February 11, 1985, with which John Paul II established the Pontifical Commission for Pastoral Care in Sickness Services (dissolved in 2017).

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The letter consists of 31 sections, divided into eight chapters: I. Introduction (No. 1–4); II. The world of human suffering (5-8); III. In Search of the Meaning of Suffering (9–13); IV. Jesus Christ: suffering overcome by love (14-18); V. Participation in the Passion of Christ (19–24); VI. The Gospel of Suffering (25-27); VII. The Good Samaritan (28-30); VIII. Conclusion (31).

In the section on the “world of human suffering”, the diverse experiences of sadness with which people are confronted are reflected upon, distinguishing between the subjective and objective side of suffering (No. 5) and referring to physical and moral suffering. Scripture is recognized as a "great book on suffering" (No. 6). Given that suffering also raises the question of evil (the bad, the bad) in general, the Christian doctrine of bad is mentioned as the privation of the good.

The third section, “In search of the meaning of suffering”, first refers to the connection between guilt and suffering without losing sight of the suffering of innocent righteous people, which is made clear by the Old Testament form of Job : “If it is also true that suffering has a meaning as punishment , whenever it is linked to guilt, it is not true that every suffering is a consequence of guilt and has the character of punishment ”(No. 11). Job's suffering has the character of a test (ibid.). Then the “educational value of punishment and suffering” (No. 12) is mentioned. “Suffering is supposed to serve conversion, that is, the restoration of the good in man” (ibid.), Whereby it is stated that in the Old Testament the secret of suffering has not yet been fully revealed.

The fourth section teaches how God's redeeming action in the crucifixion and resurrection of Jesus Christ is necessary for a right understanding of human suffering. God gave his only begotten Son out of love for the life of the world. The obedient, voluntary and innocent suffering of the Godman saved people from eternal death and opened up eternal life to them.

In the fifth section, “Participation in the Passion of Christ”, the consequences of this are stated, for “with the Passion of Christ every human suffering entered a new situation” (No. 19):

“The Savior suffered in place of and for man. Everyone participates in salvation in his own way. Everyone is also called to share in that suffering through which salvation was accomplished. He is called to participate in that suffering through which all human suffering has been redeemed at the same time. In bringing about salvation through suffering, Christ also raised human suffering to the level of redemption. That is why every person can participate in the redeeming suffering of Christ through his suffering. "

- Salvifici doloris, no.19

On the basis of the connection between the cross of Christ and his glorification, Pauline aspects of participation in Christ's redeeming suffering are particularly considered in order to "become receptive and open to the working of the saving powers of God, which are offered to humanity in Christ" (No. 23). For Paul, as for every believer, the following applies: “For the body of Christ, the Church, I add in my earthly life that which is still missing from the sufferings of Christ” ( Col 1,24  EU ). In addition to the work of God, which man would not be able to do on his own, there is also a kind of task in suffering that man has to work through out of himself: “In suffering there is thus a special call to virtue that man makes himself should practice here. It is the virtue of perseverance in enduring all that disturbs and hurts ”(No. 23).

In the sixth section “The Gospel of Suffering” it is emphasized, among other things, that the answer to the question about the meaning and handling of suffering that has happened cannot be answered in the abstract, but only personally, in the encounter with Christ and on the basis of the example of Mary or other saint (n.26). Because of the co-redeeming (and not useless) character of one's own suffering, even Paul's experience is possible to rejoice over the sufferings borne for others (cf. Col 1,24  EU ).

Based on the parable of the good Samaritan , the seventh section deals with the social mandate to alleviate suffering. Since the suffering of others is intended to induce pity (cf. No. 29), the various helping or social professions and institutionally organized forms of charitable service are emphasized. For "the revelation of Christ about the salvific meaning of suffering [can] in no way be equated with a passive attitude" (No. 30).

bibliography

  • Ioannis Pauli II Epistula apostolica Salvifici doloris . In: Acta Apostolicae Sedis 76 (1984), pp. 201-250.
  • Secretariat of the German Bishops' Conference (ed.): Apostolic Letter SALVIFICI DOLORIS from Pope John Paul II on the Christian meaning of human suffering. Statements of the Apostolic See 53 (February 11, 1984), online version .

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